A DEMONSTRATION Of the Necessity of settling some Gospel-Government Amongst the Churches of Christ in this NATION; Held forth in an Answer to a query, whereby Mr. Saltmarsh did once endeavour to hinder the Settlement of all Church-Government in the NATION.  
Written in the Year 1646. by Mr. John Dury, Minister of the Gospel.  
And now Published for the present Use of these Times, wherein it may be seasonable to be taken into Consideration, for the preventing of further Confusion and Disorder amongst the Professors of the gospel;  
LONDON, Printed for Richard Wodnothe in Leaden-hall-Market, next door to the Golden Hart, 1654.   

To the READER.  
Christian Reader,  
I Have thought good to publish at this time, this Answer of Mr. Dury's to Mr. Salt-marsh, though written some years ago, viz. in the year 1646. because it may be now happily more seasonable, then when he first did pen it. It was not published then, because some other Answers were then put forth, which did seem to give satisfaction to the multitude, though they were not written so unpartially, and with that moderation of Spirit: But seeing the times seem to be now ripened for some kind of Settlement, and the inconveniency of the Delay, which Mr. Saltmarsh did then plead for, is more fully discovered than was then foreseen; hence perhaps it may fall out, that the way of Vnprejudicate Orderliness, which is here held forth, may be thought worth some due Consideration amongst the Churches, and by God's blessing may prove some help to such as are willing to Associate themselves without any pretence to Worldly Power to impose the same upon others, but only to make use amongst themselves of Gospell-Ordinances for mutual Edification. Mr. Saltmarsh did then stumble at the pretence of Power to settle the Churches of the Presbyterian Way, with Authority over others, which perhaps might be in the thoughts of some Ministers; but I suppose it is now evident, that none do any more affect any such Dominion over their Neighbours as he apprehended; yet that there ought to be some Orderly Way of Government in the Societies of Saints, which are the House of God, I suppose will be without all dispute; and how far that may be settled amongst the Saints, and approved by a State, this Treatise will in some measure I hope manifest. And that Mr. Dury's meaning may not be mistaken, as if he would have the Magistrate to impose by human Authority, the Ordinances of Christ, which he counts such, and suffer none to have liberty but such as practise the Way which he approves: I have added unto this Treatise, a Discourse which the Author sent unto me upon another occasion to be Communicated unto Captain Coysh of Worthy Memory, wherein he opens himself concerning the Magistrates Duty as a Christian in advancing Church-Government as it is national, which perhaps may at this time also be more seasonable then formerly it could have been, to work Peace and unity amongst the Professors of the Truth: and that it may work somewhat towards this effect, I offer it unto Thee, and beseech the Lord to bless it, in whom I rest ever,  
Thy faithful Friend and Servant, Samuel Hartlib.   

Faults escaped in Printing.  
Page 5. line 5. for a Kingdom, read the Kingdom. p. 3. l. 5. f. happiness unto, r. happiness of. p. 21. l. 24. f. 4. Ch. r. 14th Ch. p. 28. l. 26. f. is to God's will, r. is according to God's will. p. 35. l. 20. f. hot, r. not.   

An Introduction to Mr. Samuel Hartlib. showing the End of Mr. Saltmarsh his query, and the Heads of the Answer to be given to it.  
Loving Friend,  
YOu know you can command the discovery of my judgement in all things, which have any reference to the advancement of Truth, and the Counsels of Peace. Therefore although Mr. Saltmarsh his Pamphlet is scarce worth the Answer, yet I shall not leave your desire unanswered, so far as my poor talon can be useful in this kind, and time will permit. Some scrupulous Consciences (as these times are) may be staggered with his Suggestions: and there is a Method of Error in that way of starting matters which he has followed, fit to seduce and entangle the ignorant, and such as are partially prepossessed against their Brethren; and yet he perhaps himself without any set purpose may be unawares led into it; for a deceived heart doth turn men aside, that they cannot deliver their own souls. Sure I am he is full of prejudicate thoughts, and by reason of the same hath lost his true aim, and the way of Resolving his own query. For he that makes a query, should at least seem to make a doubt thereof, and then endeavour either to show, or to seek the way how to resolve it without partiality. But Mr. Saltmarsh seems not to intend any such thing; because his whole Discourse is framed only to raise doubts in the weaker, and not to crave the opinion of any, or to receive the resolution of his query from the Wiser. Perhaps some good opinion of his own Sufficiency, (sure is was no fear of insufficiency) to determine so weighty a matter, hath made him thus forward to persuade the continuance of our Unsettlement in Government. But I suppose his ingenuity may be such, that although he made at first no doubt of determining his query; yet his Determination thereof may be made upon after thoughts doubtful to himself. Therefore I shall endeavour as briefly as may be, to let you see how a Doubt of this nature should be resolved.  
But before I enter upon this task, I would desire him (if I were acquainted with him) to Answer a Question, whereby he would perhaps clear a doubt of mine, touching his Ingenuity in handling this query; which when I have done, I shall tell you how I purpose to proceed in Answering it.  
My Question is, Wherefore in the place of the Scripture, 2 Cor. 10.8. (quoted in his Title Page) he hath changed the words of the Text, putting in stead of Edification, the word Instruction? There is no likelihood that this is a fault of the Printer; or if it had been his fault, that it would have been left uncorrected, the words being so much different. But every one that readeth Mr. Saltmarsh his Discourse, and taketh notice of his aim, will easily find that the one word is purposely put for the other, to forestall the mind of the unwary and simple Reader, by whom Quotations are not examined, with a Notion as from the Word of God, which may prepare him to receive without scruple that which he intends afterward to insinuate and deliver. Namely that it is fit the ministerial Charge should be restrained by the civil power only to Teaching. If this be not his aim, I would pray him to let me know ingenuously how the alteration doth come? But if he had this subtlety in his aim, as a man may suspect he had; then I must tell him ingenuously, that I wonder he durst do so, not only in a matter of such consequence, but chiefly in respect of the Word of God. I say again, I wonder he should dare to do so in respect of the Charge which the Apostle giveth him, To hold fast the form of sound words delivered unto him, 2 Tim. 1.13. For if this be his practice to alter the sound words of the Spirit, I would tell him that in so doing▪ he doth make his first words of his Title Page to be found falls; wherein he doth pretend the advancement of Truth and Peace. For if he dare presume to corrupt the Word of God, for the easier Introduction of some opinion of his own; what Truth can we find to be in him? or what Peace can he expect from any that perceiveth this deceitful dealing, and how will he answer it to God, that saith, Add thou not to his Word, lest he reprove thee, and thou be found a liar, Prov. 30.6. He that doth allege the Word falsely, will have no great care to divide it rightly, and apply it truly. I speak this upon a supposal, which I would have him to take away, by showing how the Word of the Text comes to be Changed. For I rejoice not in iniquity, but in the Truth as Charity doth command me to do, 1 Cor. 13.6.  
Now I will tell you how I purpose to proceed in Answering his query, if God permit.  
First, I will reflect upon the Question in itself, as a matter of serious Deliberation, which may be considered for the advancement of Truth and Peace.  
Secondly, I intend to reflect upon the Question, as he doth handle it, to observe what Truth is in his Decision, and how far the Way which he doth suggest, is like to produce Peace.  
Thirdly, I will endeavour by God's Assistance, to sughe● a Word of Advice upon the whole Matter, which may be useful to prevent the increase of Error and strife.   

The first Part.  
The query is,  
Whether it be fit yea or no, according to the Principles of true Religion and State; to settle any Church-Government over a kingdom hastily or not: and with the power commonly desired in the hands of the Ministers?  
LEt us look deliberately upon this query, and to that effect let us take it into pieces. The parts thereof are three.  
First, The thing whereof the Question is made.  
Secondly. The Question which is made of that thing.  
Thirdly, The limitations of the Thing and Question.  
The thing whereof the Question is made, is, of Church-Government over the kingdom.  
The Question made hereof, or the thing sought after, is to know; Whether yea or no it be fit, that any such thing should be hastily settled?  
The limitation of the thing whereof the Question is made; is, Whether the Government should be, with the Power commonly desired in the hands of the Ministers?  
The limitation of the Question is; Whether that Settlement can be, according to the Principles of true Religion and State?  
If now any will enter into a serious deliberation upon the Matter, to resolve himself without partiality in this Question; he must go orderly to work by a Rule, and not let his mind rove at random, to snatch at incident thoughts: Therefore in the first place he must needs understand, what is meant by all the words of the query: for without this foundation all will be in vain, because the matter not being known which is to be spoken unto, nothing can be said of it to any purpose.  
And in the second place, he must be able to compare the particulars understood orderly, one with another if need be, but chiefly with the intent of the Question, to find out by the result of the comparison, what is to be answered upon the whole Matter.  
Let us then endeavour to follow these ways.  
First, I conceive that by the word Church, is meant a certain number of Souls called out of the world to be Saints; and joined together in the true profession of Christianity. Or thus: The Church is the Company of Souls, as they are Christ's subjects in the world.  
I reflect here upon Men as souls, not excluding their bodies; because the soul is the immediate subject upon which Christ doth work; and because men as they are bodies and have outward estates, are properly the immediate subjects upon which worldly Kingdoms work. Yet I do not deny but souls are also in some kind subjected to Superior Powers, Rom. 13.1. but that is only in relation to the bodily life which they have: and so are Bodies in like manner subjects unto Christ; namely in respect of that spiritual life whereby they are acted through their souls. So we see that one and the same person is two ways in subjection: one way to Christ, another way to the civil Magistrate; and if the distinction of this twofold subjection be rightly understood, and the true foundation thereof cleared, many doubts otherwise insoluble will easily be decided concerning the limits and joint consistence of the Civil & Ecclesiastical Powers. For as the Soul doth relate the Body in spiritual matters, so doth Christ's power in the Church relate to the subjects of a State: and as the Body doth relate to the Soul in outward matters, so doth the civil Power relate to the Church of Christ, that is to Men as they are his subjects. The properties of these relations will determine the Spheres of these Powers, according to the extent of the influence of their virtue each upon other; and according to the subordination of their ends unto the happiness unto the Whole.  
Secondly, I conceive by that which is called Government in General, that is meant the right ordering and guiding of Subjects in the course of their life towards the proper end thereof; and consequently by Church-Government in particular, I must conceive the right ordering and guiding of men's souls by Christ's power in the course of their spiritual life, tending to settle them in a perpetual communion of happiness with God the Father and Himself.  
Thirdly, By the kingdom I understand the society of English men, as they are united in their outward life under the Government and Laws which are settled for their Peace and Safety therein.  
Now when the Question is of a Church-Government over this kingdom; the meaning is of a Government that should be settled in and throughout the kingdom, namely in all the Churches thereof; and not over and above the Authority and Power of the kingdom. For as the Soul is not properly over the Body, but in it, and this not under the Soul, but united to it, and both are in the same person: so we may conceive of the Church and kingdom; that as the kingdom is a worldly Society, the Church is not over it, nor it under the Church, but both are united together in one Christian State; as the life of the soul by the Spirit; and of the Body by the outward senses, are in one and the same Man. Thus than the words are to be understood in respect of the matter of the Question; in respect of the Scope or Thing questioned, we must also understand what is is meant by a Settlement, and by a hasty settlement, and by that which is called fitness.  
I conceive that by a Settlement is meant here, an Authoritative Determination of all things belonging to the Government of Souls, as they are to be practised throughout the Churches of this kingdom: so that in case of disobedience, such as are refractory against that determination, and disturb the public Peace by disorderly walking, shall be liable to suffer what the Power of the State shall inflict upon them.  
By the hastiness of this Settlement, I conceive is meant, not any rash or unadvised speed; but the suddenness of that determination without further delays, proceeding from debatements and deliberations concerning the same.  
And by the fitness of such a Settlement, I suppose is meant the conveniency, and usefulness of the thing, for the public good both of Church and State, and the private benefit of souls therein.  
As for the limitations added to these parts of the query, I wish they had been more plainly set down, for I doubt of his meaning therein; but that You and He may not doubt of Mine, I will declare it; that if I take not His aright, He may (if he think good) rectify my mistake.  
I conceive then by that which he doth call, Power commonly desired in the hands of the Ministers; th●t he doth mean the way of Judicature in Church-Matters, as the Assembly hath desired it to be settled in this kingdom; of which that he may have a right Character (for I doubt he is mistaken, and not rightly informed of the way.) I will tell you briefly, that it is a Power of Order and Discipline in the House of God; that this Power is not in the Persons, and hands of the Ministers alone; but in the Office of the Eldership, wherein the Minister is the leader of the rest: that this Eldership is made up of Men, gifted, and freely chosen to and for the Congregation by the Brethren, and appointed with the Minist●r over all matters of Church-concernment. That their Office and the Power belonging to it, is not otherwise desired in common, then as the word of God doth warrant it to be practised, and the example of the best Reformed Churches hath showed it to be practicable.  
By all which you see that I must understand his query, as concerning the matter thereof thus. Namely that the thing whereof he doth speak, is concerning the ordering and directing of spiritual matters belonging to the souls of men, which by Christ's power over his subjects, is to be executed in the Office of the Eldership, according to the Scriptures; to bring the Congregation of Saints to a perpetual communion with God, which is their happiness.  
Of this thing he doth make a doubt; Whether it be fit speedily to settle it in this kingdom or no? But the doubt is not absolutely of the thing in itself; (for who will call that in question?) but of the fitness in respect of the limitation annexed, which is to be determined according to the Principles of true Religion and State.  
It had been worth his labour to have made a description of those Principles, that we should not mistake him in the main matter whereby he would have us to regulate our thoughts in the decision of the doubt: for except He and I understand one another in the same Principles of Religion and State, we shall never be able to square out the conclusion of fitness or unfitness after the same proportion: for if he measure not his cloth by the same ell which I have; or I by that which he hath, He and I shall never agree in the length and breadth thereof. I'll then tell you my thoughts, which if he reject not, we may come to agree in.  
By Religion, I understand a tie whereby the Conscience is bound to subject the soul to God in his true worship.  
This tie of Conscience is made up of a threefold cord, which cannot be broken or untwisted without the overthrow of the substance of Religion.  
The first is the Doctrine of Truth; by this the Understanding is bound to know God, and believe him.  
The second is the practice of godliness; by this the Will and Affections are bound to love God, and yield themselves to him in obedience.  
The third is the Confession and Profession of both the former before Men. By this the whole Man in his bodily service is made a living and acceptable sacrifice unto God, Rom. 12.1.  
The two first cords are twisted together in one by the Apostle, when he styleth his Apostleship a service of God, according to the Faith of his Elect, and the acknowledging of the Truth after godliness, Tit. 1.1. Where we may observe how these things lie together. 1. The Apostle is God's servant for his Elects sake; namely to bring them by the Preaching of the gospel, to the obedience of Faith, as he expresseth it, Rom. 1. 5. & 16.26. 2ly. His preaching doth this by the proposal of the 〈◊〉 which i after godliness; and this Truth when it is acknowledged, begetteth Faith. 3ly. Observe the cennexion of this acknowledgement with godliness, to be this; that it is not only inseparable from it, but that the Truth begetting Faith, is measured by godliness, and commensurable to it. So that as nothing is to be counted godliness, which doth not proceed from the acknowledgement of God's Truth; so nothing is to be counted a Truth begetting Faith, without the practice of godliness. But when God's Spirit doth twist both these together upon the conscience of the Elect, than the obedience of Faith is begotten in them, which is the proper name of our Christian Religion, as it is inwardly before God in the heart: whereunto if the outward profession or confession of the mouth before Men, be joined, which is the third cord of this tie; then Religion is fully completed in the whole man. And this third cord is joined by the Apostle unto the two former, as a means no less necessary to salvation than they. This you have, Rom. 10. 9, 10, 11. where speaking of the sum and substance of our Christian Religion; he saith thus. If thou confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved: for with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation: for the scripture saith, whosoever believeth on him shall not be ashamed.  
He shall not be ashamed in two respects: First in respect of the event and effect of his Faith, that without fail salvation promised shall follow upon it, and he shall not be frustrate of his expectation. Secondly, In respect of the duty by which his Faith is to be operative towards salvation, namely by confessing the truth of his Faith and Obedience: for if he doth deny this Truth wherein Christ doth reveal himself unto him, and be ashamed of Christ; then Christ will deny him before his Father, and be ashamed of him also, Mar. 8 38. Luk. 9 26. Mat. 10.33.  
These three things than make up the Truth of Religion; and except all three be taken together, the tie of subjection unto God is not complete.  
Thus I have told you as briefly as I could, what I mean by true Religion; now we come to the Notion of Principles.  
By the Principles of Religion and State, I suppose he doth mean the fundamental maxims, Positions, and Rules of Doctrine and practice, upon which Christianity is grounded; and whereupon the peace and prosperity of the commonwealth is settled.  
Now what these Principles are, by which the whole point of doubt is to be determined, he says nothing expressly to any purpose, but only insinuates the matter suspiciously; and as it seems to me for little instruction or edification.  
I must then let you know, that the Principles of Christianity must needs be threefold, according to the three ties of Conscience hereafter mentioned; namely Principles of Truth in Doctrine: Principles of practice in godliness; and lastly, Principles of our public Profession of both these.  
The Principles that are fundamental in Doctrine, are all such Truths and Positions which bear a Character of Necessity, or are specially recommended to our Faith, as matters of great importance; as that of 1 Tim. 3.16. Without controversy great is the mystery of godliness: God was manifested in the flesh, justified in the Spirit &c. And that of 2 Tim. 2.8. Remember that Jesus Christ of the seed of David, was raised from the dead according to my gospel, and such like, which may have a twofold Character of Fundamentality, either by some express words declaring their absolute necessity; as when Christ saith, Joh. 3.5. Verily, verily, except a man be born of water and of the Spirit, he cannot enter into the kingdom of God; or by the importance of the matter in itself; though without any intimation thereof in the expression; as when it is said, The just shall live by Faith, 
Rom. 1.17.  it might be inferred from the innate property of justice, and of life depending upon Faith; that Faith is absolutely necessary for salvation, although the Apostle elsewhere had not said, without Faith it is impossible to please God. 
Heb. 11.5.   
These Characters of fundamental Truths, I thus briefly hint at only; to show what must distinguish a Principle from another Truth, in case we should have need to judge of some Positions: Whether they be Fundamental or not; and it is good to walk by known Rules, for otherwise we walk not in the light.  
And as in matters doctrinal, so in matters of practice there are fundamental Duties, such as is that of Luk. 13.3. Except ye repent, ye shall all perish: and that of Heb. 12.14. Follow peace with all men and holiness, without which no man shall see the Lord; and from that which the Apostle saith, 1 Tim. ●. 5. concerning Charity, That it is the end of the commandment might easily be concluded; that Charity is a fundamental Duty, although he had not said elsewhere, If I have not Charity, I am nothing, 1 Cor. 13.2.  
And as in the inward Truth of Faith and godliness; so in the outward Profession, there are Fundamental Rules to walk by, which in this case I suppose will be most considerable: because I think that in matters of Faith and practice, so far as these relate to the New Creature in the inward frame of the mind towards God, there will be no cause of dispu●e amongst us. But in the outward Confession, Profession and exercise of Religious Duties, as they are to be upheld by way of Government for God's glory amongst men; I suppose the chief doubt of this Question doth lie.  
Therefore to resolve the same, the Principles of this kind are more distinctly to be thought upon: and to this effect, I conceive that the outward Profession of Religion is the public Witness-bearing and opening of ourselves, to manifest the Truth of our Faith and Obedience due to God towards Men; which can be done only two ways, by Word and Deed.  
We bear witness to the Truth by word of mouth two ways: First, when we worship God publicly, calling upon his name in Christ the Lord, Phil. 2.11. and giving praise unto him through Christ, Rom. 15.9, 10. Heb. 13.15. and when we join with those that call upon him out of a pure heart in the profession of his truth, and say Amen to that which is professed by them, 1 Cor. 14 16.  
Secondly. When we give an account to every one that asketh a Reason of the Hope that is in us, 1 Pet. 3.15. We bear witne●s to the Truth in deed, in three sorts of Actions. First, In the Actions whereby we show that we are in Covenant with God through Christ. Secondly, In the Actions whereby we maintain Communion with the Saints, the Members of Christ. And thirdly, By the Actions whereby we maintain Communion with the Ministers of the Word, the servants of Christ in their ministerial Charge towards Us.  
In the first of these, our Actions are considered as single between God and Us. In the second, they are considered as coordinate to our Brethren: In the third, as subordinate unto the Ordinances of God in the gospel.  
In all these Respects, there be certain fundamental Duties and Principles of Walking, which if a Christian doth not know and conscionably intend, he doth sin against the Truth of his Profession.  
In respect of the first, we are commanded to walk worthy of God as dear Children, and followers of him, as being called to his kingdom and Glory, 1 Thes. 2.12. Ephe. 5 1. Mat. 5.44, 45, 46, 47, 48. to do all our matters without murmurings and disputings, being blameless and harmless in a crooked Generation; and holding forth the Word of life, Phil. 2.14, 15, 16. and to this effect, all that are in Covenant with God through Christ in their professed subjection to the gospel, must intend two main things.  
First, As his Disciples, to be baptised into his death, to serve him by bearing his Cross, and by being crucified thereby unto the World, Rom. 6.3. Gal. 6.14. Mat. 16.24.  
Secondly, Such as thus serve and follow Christ, must walk openly in the light before men, and not closely and in darkness, Joh. 3.20, 21, 22 & 1 Joh. 1.17. Mat. 5.16.  
In respect of the second, we are commanded to serve others through love, not using our freedom to give occasion to the flesh, Gal. 5.13.  
To walk in all lowliness and meekness, forbearing one another in cases of offence, and endeavouring to keep the unity of the Spirit in the bond of peace, Ephe. 4.2, 3. and to bear one another's burdens, gall, 6.2.  
And to this effect: To consider one another, to provoke each other to love and to good Works, Heb. 10.24.  
Not to forsake the Assemblies, as the custom of some was, Heb. 10.25. And still is to partake in the Assemblies the Ordinances in an orderly way, 1 Cor. 11. per. totum.  
To remember the Poor, by distributing to the necessities of the Saints, Gal. 2.10. Rom. 12.13.  
To avoid such as make schisms, Rom. 16.17. or bring another gospel, 2 Joh. 9.10. Gal. 1.8, 9  
To admonish and warn such as are under sin, and give offence, Levit. 19.17. Mat. 18.15. & 1 Thes. 5.14. & Ephe. 3.14.  
In respect of the third, we are commanded to submit to the Rulers that are over us in the Lord, and watch for our Souls, Heb. 13.17. to harken unto their preaching, and admonitions, with respect unto them for their Works sake, 1 Thes. 5.12, 13. & 2 Tim. 4.2. to join in Prayer with them in public, 1 Tim. 2.1, 2. Act. 6.4. To partake of the Sacraments, Mat. 28.19. & 1 Cor. 11. 24, 25, 26.  
These are the fundamentals of our public Profession in the common practice of all men: some things there be which belong to the practice of Ministers in a peculiar manner, whereby they are bound to manifest the Truth of Christianity in their special Callings, which are chiefly these:  
1▪ They must be called as Aaron was, and not take the honour of the Ministry to themselves, Heb. 5.4.  
2. Being called, they must keep the Charge of the House of God, Zach. 3.7. & 1 Tim. 3.15. By Preaching, Praying, and Overseeing the Flock, and Judging the same, and doing all things that Christ hath commanded them, orderly, and to edification, without preferring one thing before another, 2 Tim. 4.2. Act. 6.4. & 1 Pet. 5.1, 2. & 1 Cor. 5.12.13. Mat. 28.18, 19 & 1 Cor. 14.26, 30. Mat. 28.19, 20. & 1 Tim. 5.21.  
According to these Principles and maxims, the public profession of Religion must be maintained in the World: As for the Principles of State, I will not reflect upon the Interests of worldly men in State-Matters, which are constant in nothing, but in the changeableness of Circumstances. But looking upon a State, as it is a Nation united together by laws for their own Peace and Safety, the main Interest thereof is this; That the mutual Duties of Magistrate and Subjects, be rightly performed.  
Now I take the Ground or Principle of the Magistrates Du●y and Authority to be this; that he is God's vicegerent over public Societies, to administer Justice, and see good Order settled and observed therein, that Peace may be maintained, and Confusion the cause of strife prevented.  
As for the Subjects Duty, it is to be in subjection to the Magistrates civil Ordinances; and to assist him with necessary means for the execution of the same, Rom. 13.  
And in respect of the Church, the Magistrate ought to be a Nursing Father and Protector thereof, Isai. 49.23.  
Thus I have briefly looked upon this query, so far as it seemeth requisite to discover the properties of the matter which it containeth, that from thence the decision of this doubt may result, by comparing and laying matters together to find their due proportion, towards that which is principally intended to be found out. The points then where the doubt lieth, are these Three, so far as I can understand the matter.  
1. Whether yea or no the Right Ordering and guiding of men's ways under Christ, according to the Scriptures, by the Eldership, to bring them to Communion with God; should be approved, and without further delay, Authoritatively set Up, and determined in this kingdom?  
2. Whether such a Determination doth stand with the fundamental maxims of saving Truth, of godliness, and of the public Profession of Christianity, as a thing convenient and useful for the Churches?  
3. Whether or no by the Fundamental Duties and grounds of Justice and good Order settled in this kingdom, such a Determination be not profitable for the maintaining of Peace and avoiding of Confusion in the State?  
Now all the stress doth lie upon the suddenness of the Determination; Whether namely, that be expedient in all these respects yea or no; where again we must call to mind, that by suddenness, is not meant a rash hastiness without deliberation; but only a suspension of further Deliberations, to fall orderly to the execution of that which is already determined, and needeth no further debate in the Parliament.  
Therefore to come to the Comparison of these Matters, with this point of doubt; we must see what the consistency or inconsistency will be in every one of the forenamed particulars with this kind of Settlement.  
First than we reflect upon the Right Ordering and guiding of men's ways under Christ, (which is the proper work of Church-Government.) And doth not this deserve to be set a foot as soon as may be? is there no danger in delaying without cause a thing of so great concernment? doth not this tend directly to the salvation of mankind, to God's glory, and to the good of his Church? why than if it may be settled in any degree, as in some degree it now may, should it be differred? is it no dishonour to Christ to neglect, or refuse to settle his Ordinances? If then the Right Ordering and guiding of men's ways under Christ, is rather inconsistent with a further delay, then with a sudden Settlement; I may refer it to himself to conclude what ought to be done.  
But you may perhaps say; No man ever doubted of this; that the Right Ordering and guiding of souls under Christ should not be delayed, but rather speedily settled when it may be had: but we are not sure, that the Government sued for, is the Right Ordering and guiding of Souls under Christ, therefore we may suspend the Settlement. I answer, if this be the exception; then he ought to have showed Us rather wherefore he makes this doubt: then wherefore all Government should wholly be made void and unsettled? For when a Question is made of Church Government in general, nobody will otherwise conceive of it then under this Notion; that it is to be taken for the Right Ordering and guiding of men's lives under Christ; and this being granted, who dare say that it is not fit, that such a Government should be settled without delay amongst those that sue for it? But let us admit of the exception, as it may come under the limitation which is made of Power commonly desired, &c. And upon this ground, let the Question be thus:  
If the Power commoly desired, be not in the hands of the Ministers alone (as formerly hath been declared) but in the Office of the Eldership, and that according to the Scriptures; then query, Whether this be inconsistent with a sudden Settlement, yea or no? Whether the Right of Guiding and overseeing men's Souls, be committed in the Scripture to any but unto the Eldership? Whether in Nature, it can belong to any more properly then unto them? Whether a free chosen Eldership, is not to be trusted with the Charge of Souls in ordinary, rather than any other sort of men whatsoever? and if all this be so, what inconsistency then is there between this Power, and a sudden Settlement? Where is the danger? nay, is it not rather dangerous and unjust, to refuse it by a needless delay? But now his expression running under the general Terms of Power commonly desired in the hands of the Ministers, doth infuse a prejudice, and misinform people of the Ministers desire: whereby he doth maintain a jealousy in the minds of the simple against his Brethren; and if by this means a disrespect is cast upon the ministry itself; and if he in so doing, doth strengthen the hands of a profane and dissolute Generation, which seeketh nothing more, then to reject wholly the Yoke of Christ, and live without control in all disorderly ways: If I say by this manner of dealing in this matter, he doth all this; I leave it to the serious disquiry of his own Conscience; whether or no he ought not to repent, and use means, to redress these evils whereunto he gives occasion.  
As for the fundamentals of Truth and godliness; is it any way inconsistent that there should be a present Settlement of Eldership, which cannot be imagined to be without power to deal by scriptural ways, and lawful means with such persons as overthrow the Faith, and are heretical, scandalous, and disorderly?  
Doth not the Apostle enjoin Timothy in the very first place, to take notice of those that Teach other Doctrine; to charge them not to do so; that is with Authority to repress them? 1 Tim. 1.3. Is there not a Woe denounced to those that give scandals? Mat. 18.7. And is there no cause to grieve for the Abominations committed without control within the Church, Ezek. 9.4. and if we should grieve for them; should not means also be used which God hath appointed, to take them out of the way? 1 Cor. 5.2. why then should we hinder a Settlement of those Means? Is there any danger in a speedy course to repress profaneness, to rectify disorderliness, and to cure ignorance? and what benefit can redound to Godliness, by deferring the Discipline and Order by which it should be upheld? Truly it is so far from thence, that even a great and doleful disadvantage doth come thereby to the gospel, to the weak in Faith and simple ones, and to all the upright in heart, who are made sad by these Distractions: and that any who beareth the name of a Minister of Christ, should help to increase their sorrows by obstructing the remedies, and dissolving all ways of Government; is a double grief to Godly souls.  
And if in the Nature of Truth and godliness, there is nothing to be found inconsistent with this Settlement, but all doth call for the hastening of it; what shall we conceive of the public Profession thereof? is it to be imagined, that the fundamental maxims of the Religious Profession of Christianity, should afford any thing whereby a Settlement of Government in the Church of God should be dissuaded? Is not God the God of Peace and Order, and not of Confusion? Nay, doth not every part of that Profession call aloud for a Settlement of Government with all possible speed?  
First, look upon Christ the Apostle and High Priest of our Profession, is He not upon his Throne, and in his kingdom, to Order it, 
Heb. 3.1.  and to establish it with Judgement and with Justice? Isai. 9.7. Hath he hitherto showed no judgement to the Gentiles? Mat. 12.18. And if we do acknowledge him the King of Souls, and our King to whom we have given up our Consciences in the Covenant of Grace, and with respect hereunto in a national Covenant one with another. And if we make this our greatest glory to be counted his Disciples, and to be under the Government of his Discipline: shall we deliberate yea or no, whether we should suffer his ways of judgement to take place amongst us? will he not be angry if we demur upon the Matter? and shall we escape perdition if we lie under wrath? Psal. 2.12. Truly there can be no cause so pregnant to kindle his anger against a Nation, as is this very neglect of giving him his due over men's souls.  
As for the Duties of this Profession, whether requisite in the Members or the Ministers of the Church; do not they all highly oblige us to further a speedy settlement of Government? are they not all either wholly interrupted in some places for want of it; or everywhere under contempt and in disorder, because no Government is nowhere settled?  
For if all are bound to follow Christ Professedly even under the Cross; are they not then also obliged in conscience, even though they should suffer persecution for it, to further the Settlement, of that power wherein Christ may Rule over them by his Ordinances? And if all are bound to walk openly and orderly in the public light; and if this cannot be done in a society of Saints, without an agreement and some settlement in the ways of Christ's public Ordinances (wherein every one that is called by his name, and doth glory in his service, may find directions how to approve himself, without blame in the midst of a crooked Nation; 
Phil. 2.15. ) then it is evident that every one is bound in conscience to desire this agreement of Saints in Government; and the settlement of their ways in the Ordinances of Christ without delay: but the first is true; therefore also the second.  
And if we are also commanded to endeavour to keep the Unity of the Spirit in the bond of Peace without delay; and this cannot be brought to pass effectually, without an agreement for settling of Church-Government; then certainly we are all bound in conscience to seek this Agreement without delay; but we are all commanded to endeavour the first, without delay; and it cannot be had without the second; therefore we are also bound in conscience to seek for the second without delay.  
Again, If Christians in their public Profession, are bound to consider one another as Members of the same body, to provoke daily each other to love and to good works; and this cannot be done without the settlement of their Comembership under Christ in his Government; then the Settlement of this Comembership under this Government, is to be intended without delay; but that ought to be done daily, and cannot be done without this; therefore this Government ought to be settled without delay.  
If Christians should come orderly to the Ordinances of the Covenant, and renew the memorial thereof in the House of God as often as may be; for the strengthening of their Faith, and mutual Edification in love; and this cannot be done comfortably, without the advancement of Church-Government to a Settlemen; then the Government should be settled without delay: but the former of these Duties is requisite, and cannot be done without the latter; therefore the latter is to be put in execution without delay.  
Furthermore all are bound to preserve themselves from the guilt of schism, and to avoid such as give occasion thereunto; but without the Settlement of some wa●es, and agreement in Government, it is not possible to do this effectually, or to avoid the scandals of Division; therefore the Settlement of the way of Government, is to be intended without delay.  
And concerning the Duty of mutual Admonition, to rectify the unruliness of Brethren, and to take away public Offences; is it possible to perform it to any purpose of Edification, without an agreement and settlement of the ways of Brotherly Relation, under the Government of Christ in his Ordinances, of Judgement? and if without this, that cannot be done: are not those guilty of all the Offences which now are Remediless in the Churth and State for want of Government; who dissuade the Settlement thereof?  
Thus we find nothing in the things which all aught to do in the public Profession of Christianity, which is any way inconsistent with the Settlement of Church-Government; but contrariwise every thing doth mainly require it: and if we look further upon the things which are Fundamentally to be done by the Ministers in their public Profession of the gospel, either in general for the keeping of the Charge of God's House, or in particular, for the Preaching of the Word; for the Ruling of the Flock, for the setting forth of the Worship, by labouring publicly in Prayers, and administering of the Sacraments without disorder and confusion: If I say we look upon these Duties of the ministerial Profession, to see what their consistency is with a Settlement of Government without delay: do not all these Duties utterly lose their edifying virtue, and become a kind of reproach and derision to the profane World, for want of this Settlement of Church-Government amongst Us? And doth not this neglect of God's House bring a guilt upon the State; because we will have our own worldly ends, before we give Christ his spiritual Righ●● over us? Therefore nothing doth more require this sudden Settlement of Government, than the ministerial Duties of the public Profession.  
As for the true Principles of State, which can be none other than these. 1. That Justice ought to be maintained by wholesome laws and Statutes. 2. That good Orders ought to be settled in all public Societies. 3. That Confusion and the causes of Strife and Divisions, aught to be prevented. 4. That the Means of Peace, of Love, and Safety, aught to be procured and settled by public Authority: I say, in respect of all these maxims, if a needless delay of settling Church-Government, be wholly contrary to their sense and purpose; then I suppose it will not be thought good policy to defer that Settlement any longer, than it is impossible to establish it: But there is no such impossibility now, for the State of this kingdom; to settle by their Authority the Ordinances of Christ's Power amongst their Subjects; therefore it is wholly inconsistent with the true Principles of State, as well as of Religion to defer any longer the Settlement of the so much longed for Church-Government.  
I love not to play the statesman, and to reflect upon the Interests of Parties, to show the Advantages which each might reap (so far as their ends are laudable) from this Settlement of Christ's Power amongst us: nor will I enter upon the Consideration of all the dangerous Consequences which the long discontinuance and unsettlement of Church-Government doth threaten the State withal from within to weaken it, and from without to betray it to cunning Adversaries that lie in wait to take advantages: I say, I love not to dive much into these things, although the last might to good purpose be insisted upon here, (chiefly in respect of the designs of Papists and Prelates, who will never gain ground upon us again, but by our inward unsettlement.) But one thing I will say; that as it is a high dishonour unto God, and the greatest that a State can do unto Christ; not to allow him to Order and guide his own House, by his own laws within their Territories; and by his own Officers rule his own Subjects, which are the souls which he within their habitations hath bought, and doth call unto himself; so he will no doubt severely revenge such an injury with deserved judgements; and put down the Power and Authority of those in this World, that will not suffer his Power and Authority to take place in his Mount Zion. 
Psal. 2.  He will break them with a Rod of Iron, like a potter's Vessel all to pieces: Therefore be wise now O ye Kings, and be ye instructed ye Rulers of the Earth.  
And if the Tenor of the national Covenant hath been judged a true maxim of State, to unite and settle the Kingdoms both jointly and severally in Peace; and is to be observed Conscionablely by all, as a thing sworn unto by the Members of the Representative Body of the Kingdom, who in the presen●e of the Great God of Heaven and Earth (who will not suffer those to be unpunished that take his Name in vain) have bound themselves to perform it: Then I suppose that the needless (that is to say, the mere political, subtle and Cunning) delay of settling that Church-Government which is most Consonant to the word of God, and the example of the best Reformed Churches, will not be found expedient, but very hurtful to the whole State and the Members of the Houses: for if their Oath hath made this endeavour of settling this Church-Government when it can be done, a necessary duty unto them in respect of the State; then I hope that they will understand thus much, that he who knoweth the Secrets of all hearts, will be able to discern the purpose and aim, for which the performance of such a Duty when it may be performed, is deferred, no State end will give him satisfaction in this matter: and we all (I say, we chiefly that are Remembrancers on God's behalf to Men of their Duties) should let the Magistrate as well as others, know what God requires of them: we are bound to put them in mind of their duty in this case; namely that God expects a performance of vows made unto him without all delays; and that he doth not allow of any By-ends, in a business to which the Conscience hath bound itself towards the Lord: Therefore the counsel of God's Spirit in Ecclesiastes, is to be laid to heart, which saith thus, Chap. 5.4. When thou vowest a vow to God, defer not to pay it, for he hath no pleasure in Fools; pay that which thou hast vowed: In a word then to persuade the Magistrate to defer the payment of his Vow to God upon State Considerations, and Politic intents, is to persuade him to play the fool and to be guilty of the judgement denounced in that Woe, which is threatened them that are wise in their own eyes, and prudent in their own sight, Isai. 5.21. Let therefore no man deceive himself; if we are Christians not in Word, but in Deed, we must believe that all the wisdom and State polity of this World, is mere foolishness with God; because it is written, That he will take the wise in their own craftiness, 1 Cor. 3.18, 19  
I have done with the First Part of this Discourse, wherein I have endeavoured to show you an unpartial Way of resolving the Doubt which he hath preposed: Now I come to the Second Part, wherein I am to look upon his Manner of proceeding for the Determination thereof, to see how far it doth reach the aim of advancing Truth and Peace.   

The Second Part.  
The query.  
Whether it be fit according to the Principles of true Religion and State, to settle any Church-Government over the kingdom hastily or not; and with the Power commonly desired in the hands of the Ministers?  
I Have hitherto delivered my Sense of this query, and by way of Deliberation, showed what answer should be given to it. Now I purpose to reflect upon the Answer which he doth give to observe what Truth is in it; and how far the Way which he doth suggest is useful for Peace.  
To find out the Truth which is in his Discourse, I must examine his Reasonings; and to this effect I will set down in his own words so near as may be, the Arguments which he doth use, (and that in their full strength) to make good his Conclusion: and then I will compare the point of Doubt, with that wherein the force of the Reason doth lie.  
His Reasons lie in several aphorisms or Sections, without Method or Coherence. He is brief and dark, and doth presuppose some things which must be expressed in the examination of the Matter. Now I hate Confusion, and therefore (without doing him wrong) will reduce his Reasons to certain heads, under which all shall be brought in, which he doth allege in such order, as his Matter will admit of.  
He endeavours then to prove; that it is not fit that any Church-Government should be settled hastily in this Kingdom, from four heads of Arguments.  

1. From the unfitness of the People, and of parochial Congregations, to admit of Government, Sect. 1.2, 6.  
2. From the practice of Christ, and of his Apostles, and the fault of Reformers in latter days, Sect. 3.4, 5.  
3. From the unfitness of the New clergymen, to administer Church Government, Sect. 8.9.  
4. From the Interests of State, and of the Dissenting Brethren, Sect. 7.10.11.   

Concerning the first.  
In the first Head I find two Pre-supposalls which he takes as granted.  
The first is this. That which a People is not fit to receive, by reason of their ignorance, or want of suitableness; is not hastily to be imposed upon them.  
The Second is. That which a People ought to receive by reason of the Unlawfulness or Uselesseness of the thing, that ought not to be imposed upon them.  
The first Assertion, is the ground of his first and sixt; and the Second of his second Section.  
But the first is not to be granted without a limitation; for ignorance and want of suteableness in a People, (except it be found altogether invincible) doth not excuse them from Obedience: Nor should good laws and Government, whereby a People may be instructed, and made suitable to perform necessary Duties, be left off, because formerly they have not been well taught. Nay in human Government, the contrary may be asserted for a Truth; namely that where a People is ignorant of their duty, and doth want sutableness to perform it towards superiors, there Government ought to be constituted without delay; lest their Unruliness and Unteachableness become habitual: for the want of Government doth make a People wild. Thus than the Assertion is not Universally true.  
But perhaps he will say, That in matters of Religious subjection, it will hold true; because the word of God doth bind no man further to practical obedience and subjection to Government, than he doth understand the nature and grounds of that Government to be of God. For it is said, Rom. 14.5. Let every man be fully persuaded in his own mind, and vers. 23. Whatsoever is not of faith, is sin. From this place he infers, That if a People be not taught the nature and grounds of that Government, it should not be imposed upon them: How this Consequence doth follow, we shall see anon, when we examine the Reasoning of his first Section: But here I will intimate only, that the Apostles words are not given as a Rule of Subjection, relating to Government; but as a Rule of Freedom, relating to Discretion, whereby every one is to look to his own private ways: For in that 4th. Chapter of the Epistle to the Romans, the Apostle doth teach Christians Rules of mutual Forbearance and Moderation, in judging one another for matters of indifferency, such as are meats and days: in these things he forbid; the strong to despise the weak, & the weak to judge the strong, ver. 2.3, 4. And he willeth every one to be fully persuaded in his own mind concerning that which he doth, that he may not do it either with offence to others, or doubtingly within himself: if either of these befall him, the Apostle declares it to be a sin, from verse. 4. till the end of the Chapter, and chiefly concerning the Man that doubteth in the last Verse of the Chapter, he saith; That if he eateth not with Faith, he is damned, because whatsoever is not of Faith, is Sin. Thus we see that the Apostle speaks clearly of a Rule, by which every one is to govern himself in his own private actions: namely that he ought to abstain from that which he cannot do in Faith, and whereof he is not fully persuaded in his mind. Now how from a Precept of this kind, a Consequence will be rightly drawn to conclude: that it is not fit that any Church-Government should be hastily settled in this Kingdom, is not clear to me at the first sight; for, because a Christian may abstain from doing that whereof he is in doubt, and aught to be fully persuaded in his own mind, that what he doth is lawful; that therefore no Church-Government should be settled in this kingdom, seemeth to me no good inference. For if the Romans to whom these Rules were given, were under Church-Government (as is apparent they were by Ch. 12.4.5, 6, 7, 8.) and if this doubting in private Cases of practice was incident unto them, and did not exempt them from that Obligation, nor did make Church-Government a thing unfit for their edification in godliness; I know not why it should exempt this people from the same Obligation, or be unfit for their public Edification.  
But let us come to his proof of the Conclusion, drawn from these Rules.  
In the first Section, he saith thus; That no Church-Government ought to be settled upon this People: because, if any be settled, it will bring this People either to a necessity of sin against God; or of misery in the World: His general ground than is this; Whatsoever may occasion a People either to sin against God, or to become miserable in the World, is not fit to be brought upon them.  
This he takes as an universal Truth, and doth presuppose it as a thing undeniable: but to show that it is a false ground, and not to be admitted without limitation: I may conclude from it in his way of Reasoning, as well that the Gospel is not to be offered to a People, as that no Church-Government is to be settled amongst them. For if the gospel be preached, and Christ offered to a People in the Covenant of Grace, they are brought thereby under a necessity, either of sinning against God if they receive not Christ, or of being persecuted and miserable in the World if they receive him. For it is said, That all that will live Godly in Christ Jesus, shall suffer persecution, 2 Tim. 3.12. and the world is condemned of sin, if it believe not in him, Joh. 16.8, 9 So then seeing God hath appointed this necessity to follow the gospel preached, or the preaching of it; it is no Truth to say; That whatsoever bringeth a People on a necessity, either of sin or misery, is not fit to be brought upon them, for the preaching of the gospel doth this; and it is absurd to say, that the preaching of the gospel is not fit to be brought upon them.  
But he will say perhaps, that the Case is different; either that there is a greater necessity of Preaching, then of exercising Church-Government; or that the Cause of this necessity is not proper, and per se, by itself following the nature of the gospel, but only accidental in respect of the world.  
I answer, That he will never be able to show a greater necessity of the one then of the other; he may perhaps show that the one may go before the other; na●●ly that Teaching must be first; but that upon Teaching, the Observation of all Christ's commandments (under which the commandments of Church-Government are comprehended) must needs follow, is clear, from the fundamental Commission given to the Apostles, Mat. 28.20. and he that doth charge Timothy to preach in Season, and out of Season, 
2 Tim. 4.2.  doth also charge him in the same place to watch; and elsewhere with no less earnestness to observe all the Rules of Government, without preferring one before another, 1 Tim. 5 21. And we have seen heretofore, that the Principles of the Outward Profession of Religion, are no less essentially requisite in Christianity, than the Principles of Faith, although the Principles of Faith are first in Order. So than he cannot plead a greater necessity of the one, then of the other.  
But then when he says, that the gospel is not by itself a proper Cause of Persecution and Misery, but only accidentally, by reason of the evil world which hates the Godly without a cause. I say, that herein he gives himself an Answer, concerning the matter of Government: for the settling of the Government which Christ hath ordained, is no cause either of Sin or Misery by itself; but only accidentally by reason of the ignorance and wickedness of our corrupt nature: from whence you see that the general ground of his Reasoning in the first Section, is not true, as he doth presuppose it; namely that whatsoever doth necessitate a People either to sin, or to be miserable, is not to be imposed upon them: but to make it true a limitation is to be added thus; Whatsoever in its own nature and property, and not accidentally, doth necessitate a People either to sin or misery, that is not to be imposed upon a People: but then if you express according to this presupposal, the Assumption or second Proposition of his Argument, thus: Now the settling of Church-Government doth in its own nature and property, and not accidentally, necessitate a People either to sin, or to be miseable; this you see is evidently false, and therefore the Conclusion which he intends to infer, doth not hold true; namely that no Church-Government ought to be settled upon this People.  
Thus you see that the very ground of his Reasoning is a hidden fallacy, fit to deceive ignorant people, and plausible to a natural man's Capacity, but no ways agreeable with God's Truth and counsel in the dispensation of the gospel. For God hath determined that all men shall be brought to this necessity in some degree more or less, for the trial of their Faith and perseverance.  
But you perhaps will say, that he makes not this the chief ground of his Reasoning; but that he seems only to touch it as an inference following upon the precedents, to show the inconveniency thereof. I Answer; If it be no inconveniency in God's counsel, than his counsel to reject all Church-Government upon this ground, is contrary to God's counsel; and he speaks in this Matter as a natural Man to please Men, rather than God.  
Having thus discovered the deceit of his main ground of persuasion, you may easily perceive that the Superstructures will fall; but that we may further see the force of his Consequences, and the Coherence of Matters which he lays together, let us proceed to set all his Arguments in their Order distinctly.  
Thus than he doth Reason.  
That which bringeth upon a People a necessity of sin or Misery, is not to be imposed upon them. The settling of any Church-Government will do this, Ergo, no Church-Government is to be imposed upon them.  
The first Proposition of this Argument hath been now examined, and found false; his Discourse runs upon the proof of the Second; namely that the settling of any Church-Government, will bring this People to the necessity of sin. Thus.  
That which will put this People upon the practice of that wherein it is impossible they can be fully persuaded in their minds, will put them upon the necessity of sin, Rom. 14.5. But the settling of any Church-Government, will put them upon the practice of that wherein it is impossible they can be fully persuaded in their minds: Ergo, It will put them upon the necessity of sin.  
Here again the Major or first Proposition, is not to be admitted without a Restriction, thus  
That which in its own nature, and by itself, will put this People upon the practice of that wherein it is impossible they can be fully persuaded in their mind, will put them upon the necessity of sin, if they do it; now with this Restriction the second Proposition is false: for it is not true, that the settling of any Church-Government whatsoever, will in its own nature, and by itself, put them upon the practice of that wherein they cannot be fully persuaded in their minds. Therefore this Conclusion is false, namely that the Settling of any Church-Government whatsoever, will put them upon the necessity of sin.  
Here again you see plainly the fallacy; but he not observing this, hath gone on in his Reasoning to prove the other Proposition; namely that the settling of any Church-Government whatsoever, will bring the People upon the practice of that wherein it is impossible they can be fully persuaded in their minds; and to make this good, he Argues thus.  
A People that is generally untaught in the nature and grounds of all Church-Government, will be brought upon the practice of that wherein it is impossible they can be fully persuaded in their minds, if the settling of any Church-Government be brought upon them. But this People is generally untaught in the nature and grounds of all Church-Government; Ergo, they will be brought upon the practice of that wherein it is impossible they can be fully persuaded in their minds, if the settling of any Church-Government be brought upon them. Although all this were granted, yet the former grounds not being sound, the Consequence by which his main Conclusion is to be inferred, will not hold: But let us now examine the Truth of these Propositions also in themselves.  
First then, I do not see that the first Proposition of this syllogism is true, and that this is a good Consequence; namely because a People is unraight, and not able to judge of the nature and grounds of Church-Government, that therefore they will be put upon the practice of that wherein it is impossible they can be fully persuaded, in case they be brought under Government. I say, that there is no necessary Coherence of the first part of this Proposition with the latter. 1. Because the settling of the Government may be such as shall bring its own light with it, and convince those that receive it of the nature and the grounds thereof. 2. Because the settling of it may be such, as will not put them upon any practice whereat they shall scruple: For both the Government and the way of settling it, may be so Moderate and suitable to tender Consciences; that they shall not be constrained to any thing whereof they cannot be fully persuaded. 3. Because it cannot be made out, that every one who is to be under Government in the Church, must needs understand the whole nature and grounds of the Government; or else be obliged to refuse all obedience thereunto, for fear of being put upon the practice of something whereof they cannot be fully persuaded: Is it not enough to be assured that the Government shall not urge any such practice upon them? And if they know that they shall not be led with Rigour, but with Judgement; that the Lost will be sought, the Broken bound up, the Sick strengthened, 
Ezek. 34.16.  and that which was driven away, brought back; will not this be satisfactory? I do not intend to dissuade any from endeavouring to satisfy themselves, to the utmost of their abilities in any thing whereof they doubt, but rather wish that all may be as the B●reans were, Noble in searching out all Truths. Nevertheless I do not see it either needful or useful, that men should walk so scrupulously and partially as this Position seemeth to allow: For the wisdom which is from above, is without partiality. 4. Nor do I see that the place of Scripture, wherein the Apostle doth exhort every one to be careful of his own private ways, to do all in Faith, and with a full persuasion of mind, doth oblige him that hath this care of himself, to judge also the actions of church-governors in the ways of Government, so narrowly that he must needs know all what they do, or else be subject in nothing. It is another thing to be fully persuaded in mine own mind of that which I must do; and another to be fully persuaded of the nature and grounds of Duties belonging to the Government, which is entrusted unto others: I may do the former, and satisfy myself in what concerns myself, and yet may be safely ignorant of the latter. So than I do not find this to be a Truth, that the settling of a Church-Government upon me who am not fully informed of the nature of it, will put me upon the practice of that whereof I am not fully persuaded, except I be obliged to administer the Government which I understand not, (for then I confess I am put upon the practice of that whereof I am not persuaded.) But if I be not obliged to do this, and am left free to do what is good for me to do: How is it true, that by the settling of Government, I am put upon the practice of that whereof I am not fully persuaded? If you say, although you be not obliged to Practise the Government, as one to whom the Duties of Government are entrusted; yet you will be obliged by way of obedience, to Practise that which the Government shall enjoin you to do, and that may be for aught you know, something whereof you are not fully persuaded. To this I Answer; that it is no Charity in me, to suspect that the Government will put me upon any such practice▪ but if it doth, than it will be time to show my grievance; in the mean time I think it not just, because I may think that some such thing may fall out; that therefore I should dissuade all from admitting of any Government whatsoever, till all my Apprehensions be cleared. Do not I in this case not only want Charity, but also take too much upon me, to have all unsettled till I be satisfied? why shall others that desire to be under Government, and are satisfied in the nature and grounds of it, be deprived of the benefit thereof for my sake? or why should I put fears and jealousies in their minds, to alienate them from the love of Government? is not this to seek myself more than the public?  
But his Assumption or second Proposition, saith, That this People is generally untaught in the nature and grounds of Government; and therefore it may be said, that he seeks not himself in this so much as the public.  
To this I Answer, That I desire not to judge him in his particular aim, God alone doth know the Secrets of Hearts; but two things I must add: First, That the Nature and Property of his way of Reasoning may have such an aim; and therefore that he gives cause to suspect that he may perhaps be guilty thereof. Secondly, I say, That I see no Cause to believe that the thing which he saith of this People, is true in the sense which his words tend or seem to insinuate. For I am persuaded that this People doth generally know, that there is a necessity of some Government, and that the best Government is that which is settled according to God's will, and consequently that it ought to be so settled; and that it belongeth to the ministry to have the Administration of it; and that they ought to obey and submit to those that are set over them in the Lord: and that as the Minister is not to Rule over them according to his own will, but according to God's will revealed in the Word; so that they ought to yield to every thing whereof they shall be convicted from the Word, that it is to God's will. I say, I see no Cause to believe but that this People is generally thus much taugh, or at least so much advanced towards the apprehension of these Truths, that if they but hear them delivered; they will sincerely assent thereunto: and this I conceive is enough to make them capable of Government. Therefore although I will not deny, but that many are untaught in the particular way and grounds of that Government which God hath appointed in his House: yet I cannot be so uncharitable, to think, that whensoever it shall be made known unto them, they will be incapable to understand it. For besides the grounds which they have already received in the common way of protestancy, which certainly have brought them thus far; we have large promises in the Scripture, and particularly in the 35. of Isai. to assure us, that when the kingdom of Christ shall be settled in the Earth, the Blind, the deaf, the Dum, the Lame, and such like, shall be enabled to see, to hear, to speak and to leap; and that the way shall be made so plain in holiness, that the Wayfaring men though fools, shall not err therein, vers. 8. Therefore although it may be true, that the greater part of the People is untaught of the nature of the Government; yet I am persuaded, that so many as have any knowledge of catechetical Principles, though but general, will be capable instantly of all that which is needful to be known to admit of the Government: therefore it is no Consequence, because the multitude is not yet fully taught and made to understand the Reasons of Government, that therefore no Government should be settled upon them: for the very settling of that Government which Christ hath appointeth, will carry light with it, and make them all to understand the nature of the thing, better than all the Discourses which either He or I can make of it. For these Causes his whole Discourse in this Matter, is wholly impertinent; nor doth it follow at all, that although this People were wholly untaught in the nature of the Government, that therefore it ought n●t to be settled upon them.  
Thus I have done with his first Section; to let you see the unreasonableness of his Reasonings therein.  
In the following Sections, I shall not need to be so exact and large, because I will not meet with any thing that doth reflect so much upon Conscience as this doth: or is so plausibe and likely to entangle the thoughts of the Simple.  
The sixt Section is to be considered in the next place, because it hath greatest affinity with the first. For the first taketh the Argument from the people's ignorance; and Sixt, from their want of suitableness to yield Obedience. But his Words and Sense are so obscure, as if he were afraid to be Understood, and did speak to some body in the Clouds of the air▪ for he saith thus.  
It is against the nature of Christ's description of himself, and against the suitableness which he doth press for, amongst all such as should submit to his commandments. And to make this appear, he doth allege places, where it is said, that Christ doth not cry nor s●rive, Mat. 12.19. and that his yoke is easy, Mat. 11.29. and that his commandments are not grievous, 1 Joh. 5.3. and that he putteth no new Wine in old Bottles, Mat. 9.17. than he ends with these words, All which cannot be fulfilled in the parochial Congregations.  
What is his meaning? is it this; that to settle a Church-Government in the Churches of Christ, is against the nature of Christ's Description of himself; and against the suitableness that de doth press for in his Subjects? can any thing be said more false than this? For is it not the very end of Church-Government, to make men's lives conformable unto Christ, and to make them suitable to submit to his commandments? But if he means not to speak of Church-Government, as a thing inconsistent with the life of Christ, and the submission to his commandments, he says nothing to the purpose of his query. And if the settling of Church-Government according to the Scriptures, is one of the most effectual Means to take Men off from striving and crying in the streets, to make them find Christ's Yoke easy, and his commandments not grievous, and to put them in a new frame of life to become new Bottles, wherein the Wine of spiritual wisdom and comfort may be kept without spilling; then the settling of Church-Government is no ways against the nature of Christ life, and the properties of subjection due to him: but the settlement of Church-Government according to the Scriptures, is one of the most effectual Means to do all this; therefore the settling of Church-Government, is no way against the nature of Christ's life, or Description of himself, and against the properties of subjection due to him, or the suitableness which he doth seek in those that are to submit to his commandments.  
But his meaning is perhaps, that the Constitution of Government over parochial Congregations is against all this: or as he says, that all this cannot be fulfilled in any parochial Congregations. If this be his meaning, he might have spoken plainer, and aught to have given some proof thereof. For he could not be ignorant of this, that many Godly and zealous Ministers will say, that they have experience of the contrary; namely, that in some Parochial Congregations all this is done; when with the faithful Dispensation of the Word, the Discipline and Charge of God's House is carefully kept by the Minister: and it is apparent, that one of the chief causes of Striving and Crying, is the want of true Government, which makes Christ's Yoke uneasy to men's souls: and if he appeal to experience, it will not be found that in the parochial Congregations hitherto settled in the Reformed way, so much Division, such crying out and striving, and such Disturbance of good Order hath been, as in the Churches which are called Separatists, or Independents. And the reason is clear, why it falls out to be so; because their Principles of Government lead them rather to walk by themselves, and at a distance from all others, then to keep the Unity of the Spirit with their Brethren without partiality. The name of a Parochial Congregation, because it is of old in Use, perhaps is taken for an old Bottle, by way of allusion to Christ's speech; but an old Parish in Name, will be a new Congregation in Substance, when it is cast into another frame of Government then formerly it was in: and it will be found that nothing is done in any congregational Church, for Orderly Government of men's ways under Christ, which in the Reformed Parish-Congregation, can not be done with less stir, and as effectually, if the Government were once settled.  
So then in this Section I find no Argument at all, but a bare Assertion, wherein is so much obscurity, that it seems to me, he did either not intend to be understood, if he speaks to his Question: or if he speaks not to it, but would take the liberty to speak somewhat to no purpose, or to some other purpose then his Question, he might have been more intelligible if it had pleased him, and not left us to guess at his meaning▪ Men that would convince and persuade, should not walk in darkness.  
The Second Section is also reduced to the first general Head, because it is taken from the unlawfulness or uselesseness of bringing the desired Government upon the People.  
The Argument runs thus:  
That which is dangerous to bring a People under a Popish implicit Obedience, by forcing on them a practice of that which they scarce know, or know but in part, and conseqently is contrary to the national Covenant, ought not to be settled upon them; but the settling of any Church-Government hastily, as it is commonly desired, doth this, and is contrary to the national Covenant: Ergo, it ought not to be settled upon them.  
The Answer is; That the Church-Government desired, such as we have formerly described, doth none of all this, and therefore may be set up without danger: and the Godly Ministers of this Kingdom will call this a false accusation against them, and injurious to the Government desired: nor doth he give any proof of what he says, but as if it were enough to have said so; he doth allege only the people's inclination to that which the State sets up; saying, that experience showeth, that the people's Consciences doth resolve itself in this query; Whether the Religion be established by Law or no? If hi● Argument is this; that because the People doth scarce know, or knows but in part that Government which is to be settled, that therefore the Government will bring them under a Popish implicit Obedience; I deny the Consequence: for although the People be ignorant, or inclined to do things by an implicit Faith, yet it is no fault in the Government that they are so, nor will the settling of the Government make them to be so; but the contrary will rather follow. 
Isai. 2●. 18.  For where Christ's Kingdom is erected, there the deaf are made to hear the words of the book, and eyes of the Blind are made to see out of obscurity, 
Vers. 24.  and out of darkness. There they that erred in Spirit shall come to understanding, and they that murmured shall learn Doctrine: For the promise is clear; that when the King of righteousness shall reign, 
Isai. 32.1.2.  and his Government shall be as a hiding place from the wind, and a Covert from the storm, and as Rivers of waters in a dry place, and as the shadow of a great Rock in a weary Land. 
Vers. 4.  That then also, the heart of the Rash shall understand knowledge. From whence it is clear, that Christ's Government doth take away this implicit ignorant Obedience; and therefore it is a gross inconsequence to say, because the People know but in part; that therefore the Government will confirm them in ignorance. But he says, the Government will force a practice upon them without knowledge: I say, that he doth in this Calumniate his Brethren, and traduces the Government desired without cause, to strengthen the prejudices and unruly affections of some that hate all Settlement of Order. Nay, but the People resolves their Conscience in this query▪ Whether the Religion be settled by Law or no? even now the fault was in the Government, that it would force them to practise what they knew not; now the fault is in them that will not practise till they know that which is warrantable by Law; whence I can gather none other Argument but this: If the People doth too much respect the Authority of the State for the settling of Church-Government over them; then no Government should be settled by the State; but the People doth so: Ergo, Who will admit the Consequence of the first Proposition? and yet except this be presupposed, nothing can be made of his Discourse. But he will perhaps say, they do not only respect their Authority, but they are superstitiously devoted to it. I Answer, Dum vitant stulti vitia in contraria currunt, Fools are always in extremes; because some extremely affect human laws and Authority; will you therefore have no divine Ordinances settled? and doth this follow; that the State ought not to settle any Government, because the People is too much devoted to their Authority? aught they not rather to be so much the more careful of their duties? aught they not rather to make use of their interest in the people's affections, to settle that Government which Christ doth require in his house? As for the People their error to respect man too much in divine Matters, must in due time be rectified; and this can be done more advantageously when the Government which Christ hath appointed is settled, than when nothing is settled, but all is in Confusion.  
Thus you see, that having found so much fallacy in all these Arguments, and so little Coherence in them with the main query; I have no Cause to give any assent unto the Negative which he doth assert; namely that it is not fit that any Church-Government should be settled hastily, and with the Power commonly desired in the hands of the Ministers.  
But before I leave this Head, I must observe that the whole strain of these Arguments doth run beyond the query, and intendeth to make good rather this Assertion, that no Government at all should be settled, then that which the query doth mention. For if the people's ignorance of the nature of Government, and their want of suitableness to be conform to Christ's Description of himself, be sufficient causes why Government should be suspended; than not only the Government commonly desired, but all other Government whatsoever may be suspended upon the same grounds; and perhaps the aim is rather to hinder all, then that which is desired: For the way of Reasoning doth not so much aim at the resolution of the doubt proposed, touching the fitness or unfitness of the Government commonly desired, as to take off men's thoughts from the Necessity of any Government at all. Nor will it serve his turn to say, that the General is made good only, to the end that the Particular may be inferred the more strongly. For I say, except it be his opinion that No Government at all should be settled in the Church, neither in respect of God nor Man▪ neither in Spiritual nor in natural Actions, which relate into the inward or outward state of Souls: I say, except he be of this meaning, he ought not to have shot beyond his mark; and if he be of it, than he ought to have put his query in other terms. But if he means not to strike at all Government, than he should have been so ingenuous as to remove this stumbling block, which every one that reads with attention, his Discourse will instantly meet withal.  
Thus I have done with the first Head; now I come to the Examination of the Second.   

Concerning the Second.  
In the Second Head, Arguments are taken from the practice of Christ, of his Apostles, and of the Authors of the last Reformation.  
The general Argument is this.  
That which Christ and his Apostles practised in their way of settling Church-Government, we ought to follow; and that which the first Reformers of Religion failed in, we ought to avoid. But Christ and his Apostles practised a slow, and not a hasty way of settling Church-Government: and the first Reformers failed in making too much haste, therefore we ought to follow a slow, and not a hasty way of settling Church Government.  
The Answer to this Argument is, that all may be granted which it concludes in some sense, if namely slowness and hast be taken in a right sense; that is, if by slowness, be meant not a lingering, but a considerate delay; and by haste, not an inconsiderate, but a prudent speed; then the Conclusion is true. And I suppose that hitherto this counsel hath been followed, and will be followed by those that are in place of Authority. But yet because the premises according to his sense are doubtful, and may be misunderstood; yea and cannot be rightly understood as they relate his scope; to make it good, therefore we must take them into Consideration.  
I say then, that the first Preposition is to be granted with this limitation; namely, that we ought to follow the practice of Christ, and of his Apostles, in that wherein the Cases are alike, and their Actions not extraordinary, but of an ordinary nature and imitable. Now than if he can make it appear, that in the settling of Church-Government, our Cases and theirs are alike, and that their Actions were hot of an extraordinary nature, but imitable by Us in all things; then he will say something to the purpose, and may infer that their slowness and ours ought to be of the same extent. But then if we reflect upon the second Proposition, as it relates to his purpose in hand, and as he intends to apply it. I suppose that his sense of slowness and hastiness, will not be appliable either to Christ and his Apostles, or to the first Reformers of Religion in our times. For the slowness which he seeks, is a Dilatory and lingering off putting of matters ready to be done: and the hastiness whereof he accuses the first Reformers of our Religion, is an inconsiderate Precipitation whereof I doubt they were not guilty. I suppose than he will be found in an error, either in respect of the Cases, or in respect of the Application of them to us.  
Three Sections belong to this Argument; the Third speaks of Christ: the Fourth, of the Apostles; and the Fifth; of our last Reformers.  
In the proceedings of Christ and the Apostles, he supposes there was a Dilatory slowness in se●tling Church-Government, which I suppose was not at all therein: and he condemns the first Reformers for too much hastiness, which I conceive he hath no reason to do: Let us then consider the Particulars.  
Concerning Christ, he would insinuate that he did proceed in a Dilatory slow way, by this Argument, applied from his practice to us.  
If Christ did not settle his Government by Miracle hastily, and over a People not enlightened; then there is no moral Necessity of settling it so soon as may be; according to the desire of some. But Christ settled not his Government by Miracle, nor over a People not enlightened therein: therefore there is no moral Necessity of settling it so soon as may be, according to the desire of some.  
The Answer is, that the Major Proposition, is a Non-sequitur: For it is no consequence. If Christ settled not his Government by Miracle: Ergo, the settling thereof by Ordinary Means as soon as may be, is not necessary: for it was not expedient to be settled by Miracle, but by the Ordinary Ministry of the Apostles; and yet it appeareth to have been done as soon as could be without all Dilatory slowness. For the Prophets tell us, that the Settlement of the glory of the Church under the gospel, which could not be brought to pass without the Settlement of Government therein, should be hastened in its own time, Isai. 60.22. and that the promise of the way wherein the Just should live by Faith, should not ●arry, Hab. 2.3, 4. Now that which is said to be hastined, and not delayed, cannot truly be said to be slow: for nothing is properly slow which comes at his time appointed. And to make this yet more apparent, viz. that Christ would settle as soon as could possible be, the Government of his Church: let us consider that which in Isai. 42.4. is said of him, viz. That he shall not fail, nor be discouraged, till he set judgement in the earth. This promise doth assure us of two Things: First, That Christ would not differ by faint-heartedness, or want of strength, the execution of his Work; and consequently, that he would not be slow in it. Secondly, That the issue of his Work should be to settle judgement in the Earth, which is the effect of Church-Government: whence we may directly conclude, that the Settlement of Government in the Church, is a matter of Primary and moral Necessity; because without it, Christ could not settle judgement in the Earth, which was one of the ends of his Ministry amongst Men.  
Divers other things might be Answered concerning this example of Christ, and the way of his Ministry amongst the Jews (as that it was not his proper work in the flesh, to settle another Church-Government amongst the Jews, then that which his Father had settled; but that he was to be to them a Minister of the Circumcision, to confirm the promises to the fathers, Rom. 15.8. And that the Change of Government was the proper work of the Spirit, by which Jews and Gentiles should have one access to the Father, Ephe. 2.18. And therefore could not be done till after his Resurrection, when the Spirit was to be sent forth) but this will suffice to show that it was primarily necessary in him to establish his Church-Government as soon as could be in the ordinary way of his Ministry; and if Christ was not slow, but made all the speed he could in his way; then every one that is to have a hand under him in the work, is to do the like; and therefore in this persuasion of his, I do not conceive that Mr. Saltmarsh is a workman approved unto God, that needeth not to be ashamed, or that this persuasion doth come from him who hath called him to the Ministry. And besides this persuasion, whereof I think he ought to be ashamed, he doth allege Mr. Coleman's Opinion to confirm it in such a way, as is very unbeseeming to him to do; who being of a different opinion from Mr. Coleman, not only in that wherein he doth allege him, to make it probable that Christ was slow, but also in the main and fundamental Tenet of Erastus (whom Mr. Coleman follows) concerning the Power of the civil Magistrate in Church-Matters, which I suppose Mr Saltmarsh holds to be None at all and Mr. Coleman to be All in all. Who (I say) being thus different in opinion from him, yet seems to snatch greedily at the Shadow of a passage in his Sermon, which is to strengthen an imaginary probability, not so much of a Dilatory slowness in Christ's settling of Church-Government, as of the Unsettling of all spiritual Government, which Mr. Coleman aims at, to make the civil Magistrate an absolute Church-Officer. And by this also it is clear; that his aim is rather to raise then resolve doubts.  
The fourth Section hath this Argument: If the Apostles in the New Testament, settled no gospel-government upon any, but upon such as first were brought under gospel Obedience by the power of the Word and and Spirit, than no Government should hastily be settled in this kingdom. But the Antecedent is true: Ergo, the Consequent also.  
Now to make good the Consequence of the Antecedent: he says, if thousands of Co●gregations in this kingdom, are not yet brought under gospel Obedience by the power of the Word and Spirit; then the gospel-government ought not to be settled hastily in this kingdom, but thousands of Congregations are not brought under gospel-obedience: Ergo, &c.  
Here observe again, that his Argument runs directly against gospel-government itself, and not against the supposed Government desired, to be in the hands of the Ministers.  
But the Answer to the Argument is this: Although never so many Thousands of Congregations are not yet brought under gospel-obedience; yet it doth not follow, that such as are brought under that Obedience, should not be allowed by the Magistrate to have that Government settled amongst them, so far as his Authority can advance it: and if he doth but give way to the Ministers to set up Christ's Government in his House, and for the outward manner of proceeding therein, doth behave himself as a Patron of the Work; then he doth all that is required of him: But it seems Mr. Saltmarsh would dissuade him from doing this: and why? Because saith he, the Apostles settled not gospel-government, till gospel-obedience was wrought: Indeed this Argument may be applied to Ministers in their Charges, when they have to deal with a People which doth not yet profess the Christian Religion. But it is not appliable to a Magistrate, who is set over a People professing Christianity. For the Magistrate being required, is bound in Conscience to give way to the kingdom of Christ, and without delay to further the Government thereof so far as he can, as soon as he is convicted of the righteousness thereof. Do not you think that Nabuchadnezzar and Darius did well in publishing their acknowledgement of the true God, and in commanding all their Subjects to fear and reverence him, Dan. 3.29. & 6.25. although their Subjects were not instructed to know him? And did not Artaxerxes well, in authorising Ezra to settle Government in the Church, Ezra 7. He should then have considered, that the duty of the civil Maigistrate in settling Church-Government, is quite another thing, then that of the Minister, and he contrary to his ministerial Duty, intending to dissuade the Magistrate from his Duty; doth allege that which is proper only to the Minister, and involves it with that which is proper to the Magistrate: thus a Spirit of Confusion doth as with a whirlwind, drive all his thoughts to mix di●orderly and deceitfully things of a different nature together, to lead himself and others by some appearance of light, into the ways of error.  
And as for the Second Proposition, that there are Thousands of Congregations, which are not yet brought under gospel-obedience by the Word and Spirit, how far this is true I know not; but I suspect that he may be mistaken in some sort herein also; not that I intend to lessen the opinion of great want of knowledge in many Congregations; but I suppose he means by gospel-obedience, something which truly I do not condemn him for seekimg after; but yet cannot think it so absolutely necessary, that before all manner of Government be settled any way, it must be had in such a way as he doth imagine; and till that be so had, all that otherwise know Christ, should be counted as Heathens and Unbelivers. That which I would say, is this: It is true that the Doctrine and the Conviction of the Spirit, must go before the settling of Government in a ministerial way, that every one who is to be governed by the gospel, may out of Conscience free willingly submit himself, as it is promised it shall be in the day of Christ's power, Psal. 110.3. But yet it is as true, that the many thousands of Congregations in this kingdom cannot be counted so ignorant, and so wholly destitute of the Spirit, that they should be utterly incapable of all gospel-government. It is well known, that they all know Christ by name, and that there is no Saviour besides him, and that upon this ground they offer themselves to be his Subjects, and desire at least in the outward profession, to be under his Ordinances and Government. Now if this much gospel-obedience be not some common fruit of the word & of the Spirit, I would fain know of him, whence it doth proceed? Can any man say with any measure of conviction and knowledge, that Jesus is the Lord, but by the Holy Ghost? 1 Cor. 12.3. And how is the Spirit effectual in us? is it not by the hearing of Faith, Gal. 3.2. and if the word of Faith, and the work of the Spirit, be but in the meanest degree effectual to work this knowledge and Conviction: if it be but as a grain of mustardseed, to bring a poor soul to offer itself unto Christ, to call him Lord; dare he reject it from the Ordinances of Christ's Government belonging to his Ministry? And if he should be called to a whole Flock of such souls, that desire to be under Christ's Government, although they know not distinctly what the nature and grounds of it are; should he dare to cast them off? Truly I should not dare to do so, lest I should offend not only one of the little ones, but whole flocks thereof. What do I say then? is the Government of the gospel to be set up without preparation? should all in the Congregation be promiscuously admitted to all Ordinances? I say not so, but such as have a fundamental knowledge of the Truth which is according to godliness; and being Unblameable in their lives, oblige themselves professedly to walk in all God's ways that shall be made known unto them: such, I say, offering themselves to be instructed and governed, may not be despised or cast off, though very mean in judgement and other gifts, chiefly when they profess a desire to belong to the visible Society of Saints: and you have nothing after trial to except against them: For I suppose that God doth allot to every degree of gospel-obedience, a proportionable degree of gospel-government.  
As for the comparison of a material building, I admit of it, and say, that if they be so qualified, as I have said they should be; good Government and pains to Teach and Catechise them, will without noise of the Axe or Hammer, whereof he speaks, fit them in due time to their own places in the building. Now I am sure all is in a confused heap, and it is not well possible, that matters can be worse than they are, except all hopes and endeavours of advancing a Reformation be taken away: nor is it the ignorant multitude that causeth the noise of the Axe or Hammer, but it is the wilful Disputant that declines all Government, and would have nothing settled, that he may not be under any Relation, but such as he himself shall set up, or cast down as he pleaseth.  
The Fifth Section takes an Argument from Experience, as is supposed, thus;  
That which in former times made the Reformation take little root, save in the outward and formal Obedience, is not now to be practised: but the speedy Settlement of Government upon the Nation by the Power of the State, without the power of the Word, did this: Ergo, this is not to be Practised.  
I Answer, that such speed is not made in the Settlement of Government, that it should proceed from the power of the State, rather than from the Word; because a course is taken that all matters shall be fully debated, and determined according to the Rule of the Word, before the power of the State doth meddle therewith; and then when the State doth order any thing to he Practised, it is settled not as a Law of Man, but according to the Doctrine, and by the Direction of the Word.  
In former time, when this Nation came first out of Popery, the Word was not plentifully known, the Vision was precious in those days; and there was none that had power but the State to settle any Government; and if the State had not done it, it is not likely that we should have had at this time any Church at all.  
Thus you see that our present Case, and that of former times, are different; and that the Matter which he lays to the Charge of our first Reformers, is mistaken.  
Hitherto he hath played the Divine, drawing Arguments from matters of Religion, and how rationally he hath done this to my apprehension, I have declared: in his following Sections, he plays the politician, drawing Arguments from matters of State, and how wisely he doth this to my apprehension, in like manner I will let you know. Nor will I here insist to examine all after a syllogistical way, to see how exactly he proves his Conclusion: For in matters of State it is the medium of Prudency (which here he pretends unto) which must give the Concusion; therefore we will not expect Demonstrations, but just and well grounded Allegations and Probabilities.  
First then, His 8th. and 9th. Sections (which I have made the third general Head of his Discourse) speaks of our New clergy (as he is pleased to call them) and endeavours to make the State jealous of them.  
In the 8th. Section, he says, he has not yet any experiment of the New Clergy; he fears that they may incline too much to the episcopal way: because many are branches of the old Stock; Ergo, it is not safe to trust Power into their hands too far.  
I Answer, that nothing is so difficult to Conquer, as State-Jealousies, when Men make it a Principle of State prudency to be fearful: what then is imagined whether true or false, that is to corrupt worldly wisdom, a sufficient ground of Resolution to take a course to prevent it by any thing that will do the turn, whether just or no. Now in true Christian prudency this is not lawful; for Charity doth not suspect evil, 1 Cor. 13.5. and evil furnishings are fruits of the flesh, and follow upon such Controversies as these times produce, 1 Tim. 6.4. whereunto I would be sorry that anybody should too deeply engage himself; therefore when he shall have considered the way wherein he sets himself, better than hitherto he hath done; I hope he will see that it doth not become a Minister of the gospel, to fortify this corrupt Principle of State in the hearts of statesmen; chiefly against the Ministry, to hinder them in the exercise of their ministerial Charge. If the aim of hindering a Settlement of Church-Government, be not (as I conceive it is not) lawful, than I must take leave to tell him; that it is not safe for him who is a Minister of the gospel, to strengthen the hands of worldly Men, to cross the ways of true Government in Christianity, by giving to them sinister impressions of his Brethren. I find that the Christian wisdom of the State, hath Prudently without any such uncharitable grounds of evil surmising policy, secured itself from the danger which he doth represent unto them. For the Covenant doth oblige all Ministers to whom any power of Government is committed, to abjure that inclination to Episcopacy, which he suspects in his Brethren: except than he will be so Uncharitable, as to suspect them of perjury as well as of Ambition; he has no just cause to be so worldly wise, as to persuade statesmen to violate the Tenor of their Covenant in one thing, to prevent the breach of it in another.  
The ninth Section draws deeper, and speaks plainer: He tells us, that Experience shows the remainders of Prelacy in many; that some strive for pre-eminency, as the two Brethren did; that the hottest controversy is for Power, that this discerns dispositions. Hence he draws two Politic Conclusions. 1 That it is not good to part with the Stakes, till the quarrel be ended. 2. Nor to give one of the Parties cause to think itself injuried, if all Power should be given to the other.  
I Answer, if he will stay to settle all Government till there be no ambitious and aspiring thoughts in some of the ministry, he shall never settle any in our Age, nor perhaps in the following; and what although there are some who strive as the two Brethren did for Pre eminency; is it therefore expedient, that the State should not suffer any Minister to have the just power of Government belonging to his Charge? This policy is too profound.  
Indeed if he had alleged some Experiments of the Government which he dissuades, to show that where it hath been set up, since the beginning of the Reformation in Europe, it hath encroached upon the just Power of any State: or if he had showed that the Fundam●ntall Constitutions and Properties thereof, are destructive to civil Jurisdiction, as may be made good of other ways of Church-Government; (I say) if he had been able to allege and show any of these things, than indeed he had said something for Caution worth the hearing: but if the contrary of this may be made apparent; namely that the desired Government (if rightly settled) is so far from aspiring to that Power which belongeth to the State; that to keep all aspiring Spirits in awe, by the Curb of an Authoritative equality, and to keep all anarchical Spirits in Order without prejudice to Christian Liberty; there is nothing in this World so fit, as that very way of Government, which is sued for: then surely he is very injuriously Politic in his persuasions, and cautions; but I suppose this may be made apparent very easily, therefore I excuse him not from injury.  
But I beseech you, what is the Power sued for by the Ministers here? Whether is it a State Power, or a Spiritual and congregational Power? if it be none other then that which all the congregational church-governors challenge to themselves by Divine Right; why is it made a matter of greater jealousy in these Ministers th●n in Others? is not the same Power as dangerous in the one party as in the other? what assurance can He or the congregational church-governors give, that they shall not abuse their Power so much as the others will do, seeing they will stand in all Church-Matters by themselves alone, and not acknowledge any ecclesiastical Judicature over them in doubtful Cases; and I doubt they will not make the civil Magistrate an absolute Judge in Church-Matters? what assurance then can they give, that they shall not abuse their Authority? how shall the Subject be relieved from his grievances, if he be wronged by his congregational Brethren in his right to the Ordinances of Christ, or under a Religious pretence in some matter relating to his comfort, or his good name? He hath no competent Judge, but those that have wronged him: Now the Presbyterian Government doth yet admit of Appeals to another Judicature: viz. a Classis, or a Synod. And whatsoever Mr. Saltmarsh may apprehend in the depth of his political jealousy, I weigh it not; but I am very confident, that the New Reformers never thought of that which he lays to their Charge here; namely, that they desire a share of State-Power to be committed to their hands, and that they have a quarrel about this matter with the State, is a heinous Accusation. But whiles he endeavours to cast this aspersion upon others, he doth manifestly accuse himself, and involves those for whom he pleads to be really guilty, even of that whereof he injustly accuses the Reforming Ministers: else how can he pretend on their behalf, that they have a right to this Power as well as others? and that they will think themselves injured if not given? if others have no right to this Power, why should they for whom he pleads pretend to it? and if they may think it an injury to be deprived of it, than they clearly suppose, and he grants it that it is their due; and if so, why may not others as well as they pretend unto it? Here then in this Case, you may perceive that he mak●s himself and those that he pleads for, pretenders to that which he allows not in others; and by his own confession herein, they and he have more of the Prelatical Ambition than can be showed in any Minister that he knows. He says well, that it is to be feared there is too much of Man in these Contestations; for this Spirit which is now in him, doth covet to envy; For he would have Power denied to the Party he affects not, not so much because it is not due to them; but because he would not have them to have it, when it is not likely that he himself can obtain it; therefore he pleads, that no Power at all may be permitted to any, to settle any Church-Government at all. For which I suppose, none of the Churches of God, whether of the one or other way, have cause to give him thanks: The Papists who watch for our Dissolution, and Libertines whose part he Acts, will thank him.  
I have done with his first point of Policy, which is to stir up jealousies against the New clergy. The Second Point is Interest, which is twofold to Power and in Persons: the Interest to Power, hath two Considerations in his Discourse; the one is in 7th. the other in the 10th Section.  
His seventh Section tells the State, that there is danger in erring, if it suddenly involve itself into the designs of ecclesiastical Power; he says, there is no danger in the not sudden incorporating the two Powers; because Moses is not alive to bring the Pattern from the Mount, and a new Star may arise which yet appears not.  
I Answer; his Policy leads him here to be a sceptic in Religion: For he Reasons thus; something may hereafter be discovered, which shall be better than what is now offered: therefore what we now allow, is not to be made use of. May not I say as well some New Truth may be discovered; Ergo, I will not profess what I now know? some Star may arise, is less than what the Jews Tradition says Elias will come. His ground is not so sure as theirs, he tells us only doubtfully that he may come; and then would make this a warrantable ground to suspend the Settlement of an allowed Government. And is there any Reason in this? But what if no new Star arise? what if these Confusions grow greater, and become habitual? will not then this Policy prove folly? the silly Proverb might instruct him, that it is better to have half a Cake, than no Bread. But than he says, there is no great danger in the not sudden incorporating of two Powers: he takes it as granted, that the two Powers should be incorporated, but that is but his fancy, and neither true Divinity nor good State Prudency: the thing he aims at, is a Delay; but I may tell him, that wiser statesmen then either He or I, will say, Nocuit differre paratis, those that are ready loose by delays: and seeing in all this, he speaks a language which I never heard before in any Reformed Ministers mouth, speaking of the Reformed Ministry; therefore I must again observe that his meaning is to grant, that both Powers may be in one hand; and that the ecclesiastical may have designs, and be abused to break the civil Power. I confess, that if the Powers be as he calls them incorporated, they may be abused, whether they be in the hand of the civil or ecclesiastical Minister: but if they be kept distinct in Administration, as they are in nature, and coordinate in Authority as they are in virtue, and mutually subordinate to each other in fundamental Constitutions, as they are in their Ends; then all this fear will vanish: For this being granted, and Matters thus settled, the Eccle●●asticall can have no design upon the civil; but as long as he grants the incorporating of both into one and the same hand, he will never avoid this. True it is, the papal and prelatical State doth incorporate both; but if he can show wherein the Reforme●● do it, he should have done well to have laid it open, and suggested a better Remedy than the Dissolution of all Government, which is so far from a Remedy, that it is worst of all Diseases; and truly it is clear in this his Discourse, and perhaps in his whole way that he practises for his own part, the mixture of political and ecclesiastial designs, to make his Pen serve men's turns, which how he will answer to God one day, I would wish him to consider sadly if I knew him.  
The tenth Section, shows that there ought to be some Proportion in the two Powers, and some Compliance; so that the establishing of the one, doth draw with it some motions in the other. He tells us, that it is hazardous to disinterest any in the civil part, he doth allege France for an example, &c.  
All this is rather against his main Conclusion, then for it▪ For if there should be a Proportion and Compliance in both Powers; then he must allow the Church-Government at least so much Settlement, as he doth the civil, except he will postpose the kingdom of Heaven to the State of the World; and if he thinks it fit, that the ecclesiastical State should be Unsettled, it may upon his grounds be rationally inferred, that in some proportion he thinks it fit, that the civil also should be wholly Unsettled; and how justly this may be intended by any that have sworn to God to endeavour the Union and Settlement of the Kingdoms in Peace, I will not now debate. But all this tends in his aim, to make way for the following and last Section; wherein he recommends the Interest of the dissenting Brethren to the State, and gives advice to suspend the settlement of Government so, as not to determine too suddenly into heretics and schismatics, in hope that their affections and judgements may be drawn to Unity; whereof in the Close he would give us some Conjecture of possibility.  
This I do not at all dislike, but rather approve, that if any thing should move and persuade to any delay of Settlement in Government, it should be the Hope of Union betwixt the Reformers and their dissenting Brethren; and because this is now under trial, how far the Unity of dissenting Parties in the Assembly may be gained; therefore I think it very rational and Answerable to the counsels of Peace, that nothing be settled in that matter wherein the difference is, till a full trial be made of the Means of Composing the same: yet to delay the Settlement of other Matters wherein there is no difference at all, is no point of wisdom, except it be thought wisdom to gratify the designs of Papists, and hopes of Libertines: Nor is it Justice to refuse the Settlement of a Government allowed, and Voted by the State to those that desire to be under it, because there are some of a different way that decline it: Shall all be kept in suspense and in disorder, because either there is no agreement in some few things, or because some few decline all manner of Government? the Apostles counsel is, That so far as we are come, we should be like minded, 
Phil. 3.16.  and walk by the same Rule. The Interest against a Common enemy, is not a tye strong enough to Unite some Spirits in matters concerning God: chiefly when such stinging Pamphlets blow the Coals of dissension, and, without control, asperse injuriously their Brethren with false Accusations, to entangle the simple consciences with scruples to foment jealousies, to flatter Worldlings into deceitful Policies, and to strengthen the Unruly affections of the unruly Multitude, against the respect which is to be had unto Order and Government, even with a colourable pretence of Religion. And although I will judge Charitably of the man's intentions in this Matter; yet truly his writing cannot be excused from guilt in this kind: I hear he is not a very stayed man, and I conceive he is led in his heat, faster than he is able to discern his way, or to judge the Spirit by which he is led, which in this business is very necessary to be done with great advisedness; and those that in humility mind not themselves in meddling with these Matters, are far from that temper which will advance Truth and Peace; whereunto I beseech the Lord to direct us in all meekness. For from these we are all strangers by nature, therefore we grope like blind Men for the wall, we stumble at noonday as in the night, and while we look for Judgement there is none, and for salvation it is far from us. The Lord be merciful to Us, and teach us to strengthen the things which Remain, which are ready to die, for our Works are not found perfect with our God. The Lord deliver us from the Line of Confusion, which seemeth to be stretched out upon us, and heal our Breaches for Christ his sake. Amen.    

Of the Third.  
I Have done with the Two former Heads of this Discourse, which in the Introduction I did propose unto myself to handle: the Third remains, wherein I shall endeavour to be exceeding brief: for you have seen the Positive Decision of the Question in the First Part; wherein the Necessity of settling some Church-Government amongst Christians in a gospel-way, is made no less to me then Demonstrative: and you have seen the Answer to the Negative Decision of the Question, in the Second Part, wherein the Sophistry of the contrary Arguments, and the deceitfulness of that persuasion hath been laid open with all meekness and without partiality. Now if in the Third place I should follow my design, to suggest upon the whole matter, a word of Advice to prevent the increase of evils, which are like to come upon us, if Mr. Saltmarsh his suggestions take place: I must first give you a prognostic of the Evils which I apprehend may ensue thereupon; and than tell you what may be adviseable to prevent the increase, or the issue of the same.  
The prognostic is this; That if the Magistrate of this place, who doth profess the name of Christ, and by that profession is obliged in his place to own Christ in his Ordinances, will not appear for the Settlement and Countenancing of the same effectually; that he shall be unsettled and cast out of his Power and Place with utter disgrace: and if the Ministers, who pretend to administer and uphold the Ordinances of Christ's House amongst the Professors of his name, will not keep the Charge of his House according to his Word, without partiality for self-ends, and without the affectation of worldly power to constrain Men that are not in their way, to submit unto their wills; they also shall be unsettled, and all manner of contempt and disgrace shall be poured out upon them. And by the means of these two Unsettlements of the Magistracy, and of the Ministry, all the foundations of all other Order and Government will be removed from the Nation, and the Changes and the Distresses thereof will be remediless and endless, till the Candlestick thereof be removed, except God in mercy for the Elects sake, prevent the same by some way which as yet cannot be foreseen.  
By this prognostic, I pretend not to have any Spirit of prophecy, which is more than ordinary; for this thing is Demonstrable from the way of God's Judgement, in punishing the sins of Magistrates and Ministers of this kind, and from the state of a people in such a Condition.  
The way of God's Judgement is evident, in that which was done to the House of Eli, 1 Sam. 2. vers. 27. till the end where the Reason of cutting off with utter disgrace the House of Eli, from the place which it had in the Government of God's People, is alleged to be this; that they minded their own Interest to make themselves fat with the good things of God's People, rather than to discharge the duty which was committed by God unto their trust; for which cause it is threatened that they should be deprived of their Charge, and become contemptible, because the Justice of God did determine, that such as Honoured him, God would Honour, and such as despised him, should be lightly esteemed, ibid. vers. 30. from whence we may infallibly conclude, that if the Magistrates and Ministers of this Nation mind themselves, and their own worldly Interests, more than the trust committed unto them by God in their places, that they shall certainly be punished as Eli, and his House was: and i beseech the Lord, that as in the execution of this Judgement upon the House of Eli, he suffered his Ark (the glory of Israel) to be in the hands of the Philistines; so the spiritual Philistines of this Church and State, may not have the same advantage against us to triumph over our Glory, which is the Visible upholding of his Gospell-Ordinances in the purity thereof. This prognostic than is very certain, and easy to be made by any that lays God's ways to heart.  
As for the other ground of the latter Part of the prognostic, relating to the Misery of a People under such governors; it is clear in the view of all rational Men, that can look upon a People without a Magistracy and a Ministry, what their State can be: for it is certain that all the foundations of civil and Church-Government being removed, they will either remain without all Government in an anarchical state, wherein every one will be given up into the hand of his Neighbour, to be oppressed and devoured as the Fishes of the Sea devour one another; or else (which will be a kind of Mercy) they will be brought under the Arbitrary power of some Party that will be most Potent and able to overrule all the rest, by whose means God (if he hath any favour in store towards the Nation) happily may produce some Settlement which will free us from the confusion of an Anarchy, till his Judgements in some other way be executed upon us.  
Thus you have my prognostic, and the grounds thereof, in case Mr. Saltmarsh's Suggestions take place, which is not unlikely they may, in respect of the wild frame whereinto God suffers men's Spirits to run now adays, and in respect that the Reins of Government begin to be loosened everywhere, and because I believe that Mr. Satlmarsh hath not shot these Arrows against all Settlement of Government, so much out of his own private Quiver, as out of the Sense and counsels of a Party, which doth strongly Act by those Principles (wherewith they have prompted him, and to vent which they make use only of his Pen) towards our utter Unsettlement, by a Method of deceitfulness, which upon the whimsical humours of this Age, may become prevalent to disturb all other resolutions and attempts of all Orderly Courses and Establishments.  
Now to suggest a matter of Advice, either to prevent the increase, or to divert the small issue of these evils; I shall do it as briefly as I can, because I dare not take upon me to go beyond my line.  
To prevent the increase of present Unsettlements in Church-Government, the way is not for the Ministry to get power from the civil Magistrate, to press all the Sanctions of the Assembly of Divines, without any abatement upon all the Congregations of the Nation, so that none shall be suffered to have any Religious liberty of professing the gospel in public, that come not under this Rule by way of Conformity, which seems to be the clear Design of our Brethren of Scotland, and of that Party which in the House, and in the Assembly of Divines, doth go along with them: I say, that this is not, and will not be the way of Settlement; because it is not the gospel-way which Christ hath instituted, to which only he hath promised a blessing: and because the forwardness of this Party to settle things in this way, comes not from a pure zeal to Religion, but involves a State-Interest, which those of the House intend to carry along with it, which an opposite Party hath discovered, and will oppose to the uttermost, though all should be Unsettled and go to rack by this means; and who knows whether Mr. Saltmarsh's Query, is not the effect of that Resolution, which is taken amongst them to cross the Designs of that other Party; therefore the prosecution of a Settlement in that way, will produce rather strife and opposition, than any other effect.  
Nor will the way of Settlement in Church-Government be, that which some others seem to press with no less earnestness; namely to give all the Power of Church affairs up into the hands of the civil Magistrate, qua Magistrate; that he may Order the spiritual Concernments of God's House Authoritatively, as he shall think good; and that no ways of Church-Discipline should be administered by any, nor means of Edification set a work but in his name: I say, this will no more than the other produce a Settlement in Church-Government; because all Parties that are most intelligent in the way of godliness, and zealous for the liberty of the gospel, will jointly oppose such an absolute power in the civil magistrate over the Churches which are to be ruled by none in matters of Conscience, but by the Laws and Orders of Christ, and upon a free willing account, that the Members of the Churches should without constraint give themselves up thereunto, according to that of Psal. 110.3. In the day of thy power they shall be willing in the beauties of Holiness: What way then soever is taken, which doth not work the Professors to a willingness to come under the power of Christ in the beauties of holiness, is not that which will be effectual to bring about a Settlement. So that it is neither by the power in the hands of the Ministers, nor in the hands of the Magistrates that will do the Work; but it must be by a clear and gentle leading of men's Spirits, to come willingly under the Yoke of Christ; and except the Godly Ministers can agree amongst themselves, to hold forth the Duties of the Profession, and the Rules of Discipline, as they are in the Word evidently set forth, and leave of Contesting about the Outward Circumstantials and prudential way of acting, to permit a latitude to each other, and consent to a mutual forbearance therein; and so upon the account of Charity make up the differences, and mind the same thing one towards another, and jointly desire the Countenance of the Magistrate, by way of his approbation only, and not by way of Delegate Power to constrain others unto their way; except I say, the Godly Ministers amongst themselves can thus accommodate their Matters, the Unsettlement of the Government will never be prevented; and if there can be no agreement of this nature procured amongst the Ministers themselves, without the Politic actings of statesmen, who have always some worldly Designs to Byas their Resolutions; the issue of the Unsettlement, will either be a total Dissolution of all the bonds and ties of Church-fellowship amongst the Professors, or the opening of a door to all Adversaries to break in upon their Societies, and to all licentiousness, to break forth amongst themselves without control, the issue whereof will be the utter contempt of all Ministry and Ordinances; and therewith the breaking in of all damnable Heresies, which will make way for the increase of profaneness of Idolatry, of Popery, of atheism, and of all Blasphemous abominations.  
Now if no agreement can be found amongst the Ministers themselves, to prevent the Unsettlement from whence these evils will certainly spring up, (which is the only Advice that I can give in this present Case) then to divert the issue which these evils will produce unto the Nation, I know none other remedy, but that the civil Magistrate should by way of foresight, establish moral Laws to repress gross dissoluteness of life by corporal punishments, to restrain open profaneness in violating the Lord's Day, to inhib●t superstitious and Popish Rites in the public Worship, to punish the Authors and Publishers of Blasphemous and atheistical Tenets, which fret as a Gangrene, and lead the Unsettled minds of ignorant people to all uncleanness and Impiety, to all Brutish Sensuality and desperate Courses in wickedness, which in the end will bring the Nation to utter ruin, if God doth not in mercy prevent the current of these evils, by wakening the Spirits of Magistrates unto righteousness, and a Resolution to be faithful unto their Trust, that what can not be prevented by the Unity of the Spirit in the preaching of the gospel, may be diverted by the Power and Authority of human laws, and Bodily punishments over those that are disobedient, not so much to the persuasions of Religion (which cannot be propagated by human Power) but to the Dictates of Reason: for although no outward constraint can make Men virtuous, yet an outward restraint may keep them from being so vicious, as to destroy the safety and well-being of human Societies, which civil Magistrates are bound to procure.  
This is the Advice which at present I am able to give upon the whole Matter; I shall leave it with you, and with such as you shall think fit to impart it unto to peruse, or to make what other use thereof as you shall see cause; for in these and all other things of this nature, you know that you have power to dispose, for the Edification of the Saints, and the public good of mankind, of all the endeavours of  
Your faithful and affectionate Friend in Christ, John Dury.  
A Letter once written by Mr. Dury to Captain Coysh, wherein he opens himself concerning the Magistrates Duty, as a Christian in advancing Church-Government as it is national.  
SIR,  
I rejoice greatly to see the frame of your Spirit so Answerable to the Rules of our Holy Profession: Mr. Hartlib hath acquainted me with the real effects of your Godly zeal towards the public Good, and every good Work, for which you are much to be commended, and on your behalf, such as know You (considering how few there are of such a temper now adays) ought to give thanks unto God for your forwardness, to further the Means which may be useful to advance his Glory. Amongst other good Effects of your pious inclination, the thoughts which you entertain, to further the ways of Peace, amongst the distracted Churches of this Land, are not the least commendable; would to God we could find many of your temper, who have some interest and influence upon the Churches: but the Truth is, that none are now regarded, but such as follow particular Interest, and make it their work to bring fuel to the Fire which doth consume us, by matters of complaint or reproach cast upon their Neighbours; all sides in every thing striving for victory, none for gaining others in the manifestation of Truth, through love and forbearance.  
The aim which you have in the Discourse, which Mr. Hartlib hath sent me, is exceeding good; although I had some difficulty to read your Hand, yet I made a shift to understand your meaning; and I shall willingly give my approbation to your Proposals, if we can find out the way to obtain the effect thereof, which I conceive to be an Unblamable Freedom in some matters of Difference, which are Extrafundamentall, grounded upon a real acknowledgement of an Agreement in all matters which are fundamental. You have set down the Heads of things, which you judge Fundamental and necessary for salvation to be believed, and Overtures concerning Duties of Forbearance in some doubtful practices which occasion much debate amongst those that love to abound in their own sense; and concerning the observance of some inquestionable berty for any side, to practise what is good in their own eyes; but that hath not made any side truly peaceable, but rather increased the Divisions, by the abuse of their Liberty, in crossing, opposing, and offending others in their different ways; whence Scandals are multiplied, bitter Disputes, Complaints, Irritations, and heartburnings increased. Now how to prevent in time to come this Abuse of Liberty, which according to your Proposals should be granted, will be the main and most difficult work of all; and I find nothing suggested in your Paper concerning this, and without some remedy to this distemper of our Spirits, I cannot perceive that our Maladies can be cured.  
Hitherto I have made doubts, and showed you what I apprehend as an Impediment to the effect of your desires. Now I shall also suggest something, which may tend to the removal of these Doubts, and Impediments of this Work, which we desire to advance.  
I must lay this as a Ground, that in matters of Outward and public Concernment to the Society of mankind; the Magistrate is Principally to be respected, and to be sued unto for his assistance: but in matters which concern the Conscience immediately, the Word of God is alone to be made use of. If therefore Men in their Outward Actions misbehave themselves, and do things prejudicially unto the Peace of their Neighbours; they fall under the Cognizance of the Civil Power, who may make laws to restrain them from giving offence unto their Neighbours: but if they walk orderly, and offend nobody; and yet foment pernicious Errors, and spread them secretly or openly, to the disturbance of men's conscience, and the seduction of the weak, they cannot be otherwise dealt withal, but by the Word of God; and the Magistrate ought to see this done effectually, till they be Converted or Convicted to be incorrigible; and then he is to do further, as his Conscience shall direct him. The Magistrate hath a Right to oversee all men's outward Actions, and may call them to an account of their proceedings in what they do, as Men; and may restrain them from doing that which he doth think prejudicial to the Peace of other Subjects: but the Magistrate hath no Power to impose upon any man's Consc●●●●e any thing by Law; only he may and aught to use Means to Convict Men by the Word of God; and he should Countenance and oversee the Regular ways of settling those means a work. For God hath made him a Nursing Father to his Children; therefore as such he ought to have an insight of all their ways, to protect them from harm, and to advance unto them the comforts of their life. Now the life of God's Children, as such is the freedom of their Spirit, to serve him conscionably according to his will. Whatsoever then doth deprive them of this Freedom, he may not impose upon them, for this were to bring their Spirits in bongage under his will: now he is not the Father of their Spirits; (that is God's alone Prerogative) therefore he may not do any thing to hinder, but aught to do all things to further their free acccess towards him. All his care must be then, as he is a Nursing Father of God's Children, to provide for these things. 1. First, To know who are the Children of God, whom he should Nurse, that he may distinguish them from strangers. 2. What the proper work of his Nursing duty is towards them; that is to say, What his aim as a Christian Magistrate should be, above which he should not presume to take upon him. 3. How he should endeavour to perform the Duties subordinate unto his aim. To speak in a word my sense (that if you please you may confer with me about them.) I shall say of the first, that he must know and discern the Children of God from strangers, by this infallible Token; Whosoever doth acknowledge Jesus Christ to be come in the flesh, and doth hear the Words of his Apostles, and doth submit himself to be guided in his profession of Christianity by their Directions, and doth wear in all his walking Christ's Livery, which is Love, holiness, and meekness, he is to be counted a true Child of God, as to the Outward Profession of Religion; and whosoever doth not this, he is to be counted a stranger to it. And this badge of Religious Profession, may make a national Church as to the Magistrate: for I do not see, that a Church can be counted otherwise national, but in reference to him; nor ought he to discern Professors by any other token, but by this: this than is the Character of a national Church to me; namely if a whole Nation doth make this Profession; and if he that is the Magistrate of that Nation, doth make the same profession; he cannot but look upon himself in his Charge, as a Nursing Father to them all alike: for whatsoever their particular differences otherwise may be amongst themselves, which destroy not this foundation, they are to him no more but as the several Statures or Features, or Lineaments of those children's bodies and faces, which in his Nursing Care must make no material difference.  
As concerning the Second, which is his aim above which he may not presume to take upon him in the discharge of his Nursing Duty; I conceive it should be to oversee their ways in the Visible Profession, that the freedom due to all may be maintained in every one; and that the Unity of the Spirit of Christ, and the love which ought to be amongst Brethren, Children of the same Father, may be upheld without disturbance in all. Above this, I suppose he may not presume, nor take upon him to prescribe any thing of Faith, or of Worship Authoritatively; or to restrain Authoritatively the Exercises which may be serviceable thereunto. For he is not the Judge of the children's Faith, and of their respect unto their Father, that is between God and them; for the Powers of the spiritual life, by which men's souls act towards God, are not committed to his Nursing Care; Christ is their Tutor in this thing, but the oversight of the Outward Profession in the Body, is committed and recommended to him.  
As for the Question, What he should do with those that are strangers, and what his relation is unto them? how far he is to look unto their Profession, and to what end? I will not mention it now, for it doth not concern our present purpose.  
The Third thing belonging to his Nursing Care; is, to know how the Duties should be performed, which are subordinate unto this aim. The Duties are mainly Two: First, To take away the Lets and Disturbances of the public Freedom, in the profession of the Name of Christ, and of the Obedience due to his Ordinances. Secondly, To supply all Comforts, all Helps and Encouragements which may further the growth of the Professors in Knowledge, Unity, and Love one towards another; and the way to endeavour these Duties, is to be Nurse-like, with much tenderness of affection, without harshness or imperiousness to over-awe their Spirits; and without Worldly and politic Aims, to put a snare upon them, or make use of them, and of their Profession, for human Advantages and worldly Designs.  
I have enlarged myself upon this Discourse, to lay it as a Ground of what I am to advise for the Cure of our Distractions, and the prosecution of your aim in the Discourse which is sent me.  
I conceive then, that the Magistrate should be Petitioned by all that profess the Name of Christ; for that Liberty which is necessary for their Edification in the use of Christ's Ordinances, and not offensive unto any. Unto this Petition, the Magistrate should give his Approbation, and promise his protection to all such as shall show him, that they endeavour to walk without blame in the ways of Christ by the Word. And upon this Declaration, he should invite all those that make the Word their Rule, to offer unto him from the Word, the substance of their Faith, and of their practice Positively: 
1 Pet. 3.15  by this invitation every one will be bound to lay himself open; for all Christians are obliged to walk in the light, and to be ready to give an Answer to every one that asketh of them, a reason of the Hope that is in them.  
Here observe, that I would not have the Magistrate to impose upon any, that which he doth think fundamental in Faith or practice (for that belongs unto him no more, then to a Nurse to shape the face of a Child committed to her Care, otherwise their God hath made it;) but he is only to take notice of that which others think to themselves in their way, according to the Scriptures to be fundamental. Here then your Discourse might be presented to him, for yourself and others, that should resolve to make it the platform of their Profession; but for him to propose it unto all, or to discountenance all that should not resolve to follow it, that would be somewhat beyond his Commission as I conceive.  
Now when all the Parties shall have given up the positive Declarations of their Faith and practice, which they conceive agreeable to the Word; and when he hath satisfied his own Judgement therein, that there is nothing in them destructive unto Godliness and the public Peace; he ought to give them a strict charge, not to be injurious and offensive one unto another, but to seek Peace and follow after it, threatening such as shall be disturbers of the Peace of others with just Correction, after the first and second Admonition. By this means he will discharge the First part of his Duty, which is to secure the Liberty of God's Children in the service due unto him, by protecting them from injuries in their several ways: but if he doth think himself bound in conscience to endeavour also the Second part of his Duty, which is to supply unto the Churches of God, the Helps and Comforts which may fu●ther their growth in Knowledge, Unity, and Love, (which I conceive, the Parliament of England more solemnly obliged to endeavour, than ever any Christian Magistrate in this world hath been;) if I say, our Magistrate doth think himself bound to this, not only by the property of his Calling, but by special Covenant towards God, and with their Neighbours; then I would advise him to take this Course. 1. First to allow of Regular Meetings, between Parties for public or Private Conferences, wherein all offensiveness of speech or behaviour, should be strictly prohibited under severe Penalties. (as for the ways how to Order these Meetings for Edification, that may be spoken of at another time▪ 2ly. To employ some fit persons from among themselves, to persuade the rest, or to stir them up to consider of ways how their differences may be Composed, and the Unity of the Spirit more clearly manifested, and the bonds of Peace and Love more firmly established amongst them, then by the mere Authority of a Civil Sanction. For it is a shame to Christians, who are called to be Members of one another, that nothing should be able to untie them, but the restraint of Power keeping them from mutual injuries.  
3. Thirdly, I would advise him to require of every Party, that they should declare that wherein they agree with others in Doctrine, and in practice: and to make known the Rules by which they desire to walk towards those with whom they agree in fundamentals, for their mutual Edification, that the Communion and Uniformity which ought to be amongst God's Children, in the service of one Master, may not be neglected so far as it can be entertained.  
4. Fourthly, when these Declarations are given in to him, he should set some of the choicest Men of each Party, one or two a work, to gather out of all these Declarations, the Tenor of the common consent and Agreement of all Parties, so near as can be in their own words, or fully in their own words by way of Harmony: and to consult about the things wherein there is a Difference remaining how it may be taken away; or to give Reasons from the Word of God, why that it ought not to make a breach of Unity in the affections of Professors, and when this Harmony; these Consultations and Reasons should be perfited, they might be discreetly imparted unto the several Churches, to be considered for the End whereunto they were made.  
Here again you see, that I would have the Magistrate to be very active and zealous, but yet still within his own Sphere and line, as a Nurse, and not as a Commander and Master of any man's Faith and Religion: as one that leads them, and encourageth them all alike unto the observation of clear Duties, which they themselves shall acknowledge to be observable; and not as one that imposeth his own Will and Statutes upon them as a Yoke. And by this means, the engagement which is upon him in the national Covenant, to procure one Confession of Faith, liturgy, catechism, Form of Worship, Government and Discipline may be without difficulty discharged, and the things already done by the Assembly of Divines, may stand in their own place, and be of force for the use of such as will own them; and others shall be free from Constraint, and at a due Liberty to walk in their own light, only with this Proviso, that they shall not molest any, no more than they desire to be molested; and that they shall declare their fundamental Agreement with their Brethren, and their Resolution to walk in the Unity of the Spirit with them therein, which will be a means to discharge the Conscience of the Parliament, also in 〈…〉 the Second Article of the national Covenant.  
By this Method and way of proceeding, I suppose all the Difficulties which in the beginning of this Discourse I did mention, may be avoided: only this will for the present remain to be thought upon. How to waken the Conscience of the Magistrate to Resent these Duties; and how to insinuate these Suggestions so unto him, as that they may come without prejudice to be Considered and examined; and by faithful Agents brought to some effectual Result. Now the God of all Peace and Comfort, lead the Children of Peace in his Truth, to be unblamable until the Day of his appearing, and make us serviceable unto the Kingdom of his son, with all our Talents in our Generation. I Rest in Him.  
Your Servant, John Dury.  
FINIS.