A DISCOURSE Concerning the Queries proposed by the House of Commons to the Assembly of Divines; about the divine right of Church Government in answer to two main Questions.  
First, whether it be expedient to the State and Church, that the Assembly of Divines should answer those Questions yea or no?  
Secondly, in case it be expedient; How they should be answered satisfactorily both to the conscionable and unconscionable Disputer of the matter.  
SHOWING  
First, the necessity of giving an Answerr.  
Secondly, some necessary Requisites to make that Answer satisfactory to all, and without exception.  
Written for the private satisfaction of a friend, Anno Dom. 1646.  
And now published for more common use, by an unpartial Lover of TRUTH and PEACE.  
LONDON, Printed for Richard Wodenothe at the sign of the Star near Saint Peter's Church in Cornhill, 1648.   

The Publisher to the impartial READER.  
READER,  
THis Discourse, gentle and impartial Reader, was written long ago, that is, soon after the Queries were proposed to the Assembly of Divines by the House of Commons. And the reason why then it was not put forth by him to whom it was written, was perhaps the same which occasioned the stopping of the Answer which the Assembly of Divines was then preparing to the Queries; namely, an Order of the House sent to the Assembly, bidding them forthwith to proceed to the Confession of Faith and Catechism, till they should finish the same. It seemed by the Order that the Divines were taken off from answering those Queries, and it is likely that thereupon the Author's friend to whom this Discourse was sent thought it needless to publish it to the world.  
But I having lately seen it; and knowing the Order (that an Answer should be given to the Queries) to be renewed; because I thought the Discourse worthy of the consideration of all that lay the Queries to heart, have used means to advance it to the Press. My design is chief to provoke such as are in love with Truth, to follow the temper of this man's Spirit in the search thereof. And then also to call upon the Author himself, who hath offered these Advices unto others, that seeing he hath convincingly showed that a settled rule and method of interpretation is so necessary to find out the true sense of the Scriptures, that therefore he would (if he hath any Talon in this kind) discharge his conscience by holding forth unto the children of Truth, that which he perhaps doth further know or hath elaborated concerning that Rule and Method than any other, it being a thing so far beyond either the thought or hope of most men. And certainly nothing can be more useful to the composure of our Scriptural controversies than this Rule, if it can be gained. Therefore such as know the Author, and have any interest in him, should press him to enlarge himself upon this Subject; but especially in my humble opinion the hono rabble house itself should be moved in some particular manner by their call to set him apart, and to enjoin him thereunto, and give him all possible encouragement for the perfecting of it, as a thing of great concernment, wherein he is a debtor to the Church of God, and to Them, and to the public course of spiritual Learning.  
W. H.   

Imprimatur  
John Downame.   

Errata.  
Pag. 1. line 17. Universal r. Universal, p. 5. l. 2. of those truths, r. of those main truths, p. 6. l. 31. be bound r. bound, p. 7. ancientest r. ancient, l. 22. and answer, r. an answer, p. 8. l. 7. faith. r. belief, l. 11. which be proposed, r. which shall be proposed, p. 9 l. 24. entrance r. envy, p. 10. which they proceed to discover, r. they discover Truths, l. 29. held forth, r. hold forth. p. 11. l. 25. proceed universally sit, r. proceed would be universally fit. p. 12. l. 14. from these, r. them. l. 33. answerably, r. answerable, p. 13. l 4 so different r. so many different, l. 27. who were, r. that are, l. 28. doubts in, r. doubt an, l. 28, 29. by which men, r. by which all men l. 30. my decision, r. any decision. l. 33. particular. r. particulars. p. 14. l. 10. simple, r. single. l. 11. as that, r. as the, l. 20. of the one, r. in the one, l. 21. in their, r. by their.   

A DISCOURSE Concerning the QUERIES proposed by the House of COMMONS, to the Assembly of Divines.  
WOrthy Sir, This State would be happy, if all that manage public affairs did mind the true interest thereof with zeal and simplicity, as you do. The great cause of our misery is, that men of public employments have no public spirits, few there are that walk in the light openly, according to the Royal Law of Liberty; for almost all are snared in holes, and hid in prison houses. The holes are their private Interests, and Ends, without which, nothing, almost, is done for the Public by any body, and the prison houses are the Parties to which they are engaged, for most men act by the rule of prejudice, rather to cross an opposite party, then to advance the Universal good of all. Therefore matters which are named public, are carried rather by strife and debate then in a peaceable way, and destruction is found to be the path of many, rather than edification in love. But seeing you are enabled to raise your mind above the thoughts of such, as are led by the sense of their flesh to run into parties, and do not inquire so much after the miscarriages of others, to lay them open, and to clamour against them before the World; as after the ways of righteousness, whereby all may come unto the acknowledgement and apprehension of that truth which is after godliness, seeing, I say, this is your commendable endeavour and study, I think it my duty to contribute what I can to your furtherance therein; and for this cause, shall be at this time, willing to let you know my true sense of the doubts which you make; concerning the Questions which are offered by the Parliament unto the Assembly of Divines to be resolved.  
The Queries whereunto you seek an impartial Answer, are two.  
First, Whether, yea or no, it be expedient for the Church and State, that the Divines of the Assembly should answer these Questions.  
Secondly, If it be expedient that an Answer should be given thereunto, than your further Question is, of the manner how that Answer should be made: Namely, what must be intended to make it such, as will give to those who doubt of the matter, conscionably just satisfaction; and will take away from others who desire no satisfaction, but rather pretences of cavilling, all just occasion of contradiction, and of multiplying new Questions in infinitum? For you do prudently and justly conceive that no answer will be better than one that is not satisfactory, because it may be the end of some Statists and Lawyers is, to make the Question endless: for seeing they have not been able to gain either the whole power over the Church, therein to rule all at their own will; or the privilege to be exempt from all rule of the Church, by an express Ordinance of Parliament; it is not unlikely that they will endeavour to gain it some other way, namely, by the unsettlement of all, and by Argument; in denying to the Church that which is due to it: and this perhaps they will attempt by some endless dispute about the points of right, to make the Civil and Ecclesiastical pretences of Right unto power, clash together irreconciliably. For so long as the matter is not decided, they will pretend to a liberty to do what they list; and without control will cast the cords of Christ from them, which is all the World aims at in this controversy, as is clear by Psal. 2.3.  
Now than although this inconvenience may seem unavoidable as matters now stand with us; and although the remedy which you inquire after is somewhat difficult to be found; yet I shall briefly open my thoughts thereof unto you, if perhaps something from hence may be hinted to yourself, or others for the facilitating of the work.  
Therefore to the first Question I say, that it will be very expedient for the Divines to Answer the Question proposed unto them for these three principal causes. 1 Because the matter is of such consequence in respect of Christ and his Kingdom, that in conscience they are bound to give a resolution thereof so far as they are able. 2 Because the constitution of this State and Church, is such at this time, that except this matter be satisfactorily decided, there is no settlement at all to be expected therein; and the whole guilt of our public confusions will be imputed unto the Divines. 3 Because their call and engagement to give an Answer, is so public and Obligatory, that if they decline to do their duty, they will not only lose their reputation in this Cause, and most of their Authority in the Ministry, and give their Adversaries matter of triumph over them; but they will prejudge extremely the Rights of all the best reformed Churches to their disadvantage.  
If these Reasons be well considered, it will appear not only expedient, but even necessary, that an Answer be given to the Questions which I shall briefly endeavour to let you see.  
First, The Importance of the matter is such that to the fundamental constitution and complete being of a true Church nothing is more necessary then to know by what Right the Officers thereof stand in their Charges; and how they are authorized to execute the government and judicatures belonging thereunto. And if the Royalty of Christ power in government and in Spiritual Judicatures, is so highly concerned in this matter; that except this plea be maintained, his prerogative over the souls of men will be disclaimed, and given up to the will of worldlings; then certainly no faithful Minister, who doth believe him to be the only King of souls, can with a good Conscience be silent when this his right is called into Question: for seeing their calling is to bear witness unto him; their silence in such a matter would be a great breach of trust. And if Christ in that good confession which he made before Pontius Pilate Joh. 18.35, 36, 37. Did profess that he was indeed a King, but that his Kingdom was not of this world: how can any of his Officers in that Kingdom be counted faithful unto him, if they suffer the world to encroach upon the Rights of his Jurisdiction? For if they are not of the world; they cannot be given up unto the world: for the Rule is; give unto Caesar what is Caesar's, and unto God what is Gods. Therefore if the Divines of the Assembly lay this matter to heart, as believing it to concern mainly Christ's Royal Prerogative; I cannot see how their Conscience will suffer them to be silent in the vindication of his Right: for Christ when he himself was questioned before a worldly judge concerning the point of Right to his Kingdom; attested the Truth thereof although it was laid to his charge as a matter of high treason. And having plainly declared that he was a King; he doth add immediately these words. To this end was I borne; and for this cause came I into the world, that I should bear witness unto the Truth: thereby intimating that this was one of those Truths which he was to manifest unto the world, although it might be with the peril of his life: and if this was of such importance for him to declare; sure it is of no less importance for us to know, and in Case of doubt to be resolved of. For as it doth concern on the one side: the Right which Christ hath to his Spiritual Crown that his Title may be cleared; and all worldly pretences of power over it taken away: so on the other side it doth concern our Consciences to be informed under whom they must stand in point of Judicature; and what Christ's will and appointment is (who is the undoubted King of souls) for the settlement of the same in doubtful matters.  
And as the matter is thus important in respect of Christ, of his Kingdom, and of our Conscience in order to him; So it is of that Consequence to this Church and State; that it brings with it no less than the to tall dissolution, or happy establishment thereof. For if this matter be clearly determined according to the Word God; then the Churches of this Kingdom may be ordered and settled in Peace; and by this means the foundation of the State will be settled also, which now is shaken by reason of this un-settlement: for it is Christ, that doth bear up the pillars of the earth, Psal. 75.3. And to him is the gathering of the people, Gen. 49.10. (now they cannot be gathered to him without a government, nor can the pillars of the earth stand without order) and if the matter be not determined one way or other, nothing can possibly ensue but endless continuance of divisions and strife, which being remediless without the decision of these doubts; will at last produce inevitable ruin both to Church and State, and the reason of this is clear; because the relations which men have unto God in respect of Conscience; not being settled, all other relations will be dissolved, for if Christ's will be not known or regarded in his government of spirits, no man's spirit will regard the will of any other government and power, further than he is either by fear constrained, or for his own ends, he thinks good to comply with others to serve his own turn of them: for naturally thus fare, and no further one man doth yield unto another. So that for want of that Rule whereby men's Consciences may be wrought upon, and spirits directed in the concernment of Religion, to prevent or remedy Scandals: all other Rules will be broken and cast off; because every man being left to his own arbitrement to do without the controlment of true spiritual government whatsoever he pleaseth in matters of Conscience; will frame his Conscience to his own will, and intending only to please himself, will not regard any other, by any other Rule, then that of his own conveniency: and if in the greatest matters, the spirits of men will be let lose, thus to run riot; what shall restrain or direct them in matters of lesser concernment? Thus till the Higher Sphere of Government relating the Worship of God, be in a right frame, all the lower relating the Outward Man in Civil conversation will be out of order: and where no Order is settled in worldly matters; there naturally every one will order himself, according to his strength and other advantages to the prejuduce; and in the end, to the oppression of his neighbour. For naturally he that is strongest will make use of his strength to over rule the weaker and subject him in all things to his own will; except his Conscience be overawed by the Rules of Religion, and be bound up thereby, and made willing to deny himself. For where this is not inwardly, and no Government settled outwardly, there every one will be oppressed by his neighbour; 
Isa 3.5.  and the child will behave himself proudly against the ancientest, and the base against the Honourable. Therefore seeing the setlement of this higher Sphere of Government cannot be brought to pass, in this State, at this time without the determination of these Questions; the guilt of all the evils that will ensue upon our continued unsetlement; will lie at the Door of the Divines of the Assembly if they decline to give their Answer so fare as they are able thereunto.  
Thirdly, Their engagement is such, that except an Answer be given they will deservedly lose their credit in the loss of the Cause, and that to the prejudice of all the Reformed Churches of Europe.  
For seeing the Divines have declared by their Petition to the Houses that the Judicature of Scandals, is intrinlecall to the Church residing in the Officers thereof by Divine Right: and this Declaration not being believed, but a proof thereof demanded, and to make the proof more full and satisfactory, Questions being framed to state the point of doubt rightly, and they called upon and required by the Parliament to give and Answer thereunto from the Word of God: seeing I say upon their Petition the matter is come to this issue; their credit will be lost if they show not the grounds of their judgement: for they are accused to affect an Arbitrary Power of Judicature; and if they make it not apparent that the Judicature which they challenge is not Arbitrary but Subordinate and Legal in the Kingdom of Christ; they shall justly fall before their Accusers; and may be counted Presumptuous and Tyrannical in their places; and consequently, lose the Right whereunto they pretend.  
And although they had not by any Declaration thus engaged themselves in the Cause: yet the Supreme Magistrates call, by whose Authority they sit; and the end wherefore they are called together, doth fully oblige and necessitate them to give an Answer. For they are commanded by God to be ready to give an Answer to every one that doth ask a reason of them of their hope, 1 Pet. 3.15. And if of their Hope then also of their Faith and judgement, whereof they have declared this to be a part.  
And if to every one then far more to their Magistrate, who hath set them apart, and authorised them to declare their judgement in matters which be proposed unto them. It is then a clear and undoubted duty, whereunto they are bound in Conscience to apply themselves: and if they should decline it, it would not only open the mouths of all their Adversaries, who already begin to give out that they cannot Answer the Questions, and therefore have quitted the plea of a Jus Divinum: but pre-judge all the Protestant Churches Rights, which else where they enjoy under their Civil Magistrates without control, which by this occasion would become doubtful and questionable. And finally this silence, as it would betray the cause of the Church to the world, and involve all into confusion; so it would no doubt bring some exemplary judgement both upon these that decline so necessary a duty in such a time of Reformation; and upon the whole Ministry of this land, which justly would become for this cause more contemptible, than any in all the world besides.  
For these Reasons I conceive it not only expedient, but even necessary that the Divines of the Assembly should set themselves as one man to Answer the Questions satisfactorily, so fare as God shall enable them.  
But now to speak to the second Question, how this may be done both satisfactorily to the conscionable, and also fully to the unconscionable, so as to prevent cavilling and multiplying of new Questions, is a matter of no small difficulty to determine: yet let us try what may be said unto it.  
I suppose then to resolve any doubt satisfactorily, two things are requisite. First, the mind must be free from all prejudicated opinions. Secondly, some evident and undeniable rules must be known and followed, by which the matter in doubt may be determined. For if the mind be not free from prejudice, it is not capable of any rule, and although it be free from prejudice, if it want a sure rule to walk by in the search of truths, it will never be satisfactorily resolved of doubts: but if both it be free from all forestallment and partiality: and hath also a sure directory to lead it unto the discovery of hidden matters than it may be able both to find out and hold forth the resolution of doubts demonstratively: for to prevent Cavilling it is necessary, both that the way of finding out and of holding forth Truth be Demonstrative.  
If therefore the Divines being free from all partiality, and minding nothing but the simple manifestation of the truth in their heart (as I am persuaded they will do according to the Protestation which they made at their entrance into the Assembly) can show an undeniable Rule by which the truth of doubtful matters in Divinity may certainly be found out, and can make it apparent; that in the search of a Resolution to these Questions they have followed that rule without wavering from it: then I suppose, that the thing which you require to be done, may be effected; namely, that the conscionable will be satisfied, the unconscionable cut off from cavilling pretences, because all matters of doubt (if they hold fast received Principles, and will not fall to Scepticism) will be reduced to these two neads: namely, to the sufficiency of the rules by which they proceed to discover Truths; or to the right application of those rules, unto the Questions to be resolved, for if no exception can be made, neither against the Rules of the discovery of Truth in themselves, nor at the use which is made of them, for the determination of matters in hand; then I suppose all Objections will be prevented.  
Therefore if I might have my wish, I could desire that all Divines or conscionable men, before they set upon any Questions, to resolve them in particular: would set down the Rules by which they do order themselves in their meditations, for the impartial decision of scriptural doubts. This I would have them to do, that they may be able to make it appear upon due search, that their way in answering doubts is clear before them; that they are not swayed by any interest of their own, or by any forestallment of received opinions from other men of their own side, or by any other thing in the course of Humane Learning, which might have any influence upon them to bias their thoughts, and take them off from the simplicity of the Gospel; but that their light doth come clearly from the Word itself alone, by a Scientifical way of truth, demonstrable unto all men of capacity to be such, and rising from such undeniable principles of interpretation, which all understanding Christians do acknowledge and receive as undoubted, for when men can give an account unto themselves, by a search of their own intellectual proceed; that the light which they held forth from the Word unto others is thus begotten in them; they need not fear to be much contradicted, if they can but make themselves to be understood in what they hold forth; or seriously minded and considered in the way by which they hold it forth in doubtful cases. And truly, because the way of scriptural interpretation is not agreed upon amongst Divines, therefore most men are led rather by opinion to deliver the meaning of the Text conjecturally, then by Scientifical grounds demonstratively: But if the Christian World could once be made so happy, as to be taught a clear and plain rule of scriptural interpretation, and a method to apply plain scriptural truths unto doubtful cases of conscience, for the resolution of the same, and if these two things should be published to the Christian World, and made upon sufficient trial demonstrable to all men of capacity; then a ground would be laid for a greater matter than the resolution of these Parliamentary Questions, namely, for the ending of all vain janglings and confused disputes about matters Doctrinal and Practical in Divinity.  
For if these two Rules can be found out and made use of in these Queries, not only all obloquy would be prevented in this matter; but a Way found to direct all men that are impartially rational, to enlarge the knowledge of scriptural truths from the Scripture itself, and scriptural grounds; so as to avoid the entanglements of mere humane and Philosophical notions; and the deceits of a Science salfly so called, because the Rules, by which they in this matter should proceed, universally sit to determine other doubts of the same kind, so far as by the opening of the sense of holy Scriptures, and by the application thereof unto humane cases, they are determinable. And that some such Rules may be found; and must be fought after, if ever we should receive satisfaction in scriptural doubts, may thus be made apparent. First, we all confess that nothing is to be received as a Divine Truth, but that which is attested by the Word, or consonant unto the Testimonies thereof. Now it is clear that the Word cannot be said properly to attest any thing to us, except we understand the meaning thereof. Nor can we be said to understand the meaning thereof, except we know a reason why we conceive it to be so as we apprehend it to be, and not otherwise; nor can such a reason be known without some Rules of Interpretation and Meditation, which are demonstrable to lead the minds of those that use the same, into Truth. Nor can these Rules be demonstrable, except they arise from such Common and undeniable Principles which all Rational men in matters of that kind do take as granted, seeing I say these things are so; it followeth that if there be such Principles, then from these Rules may be taken to lead the doubting mind unto the apprehension of Truth: and if such Rules may be had they should be held forth: for if they can not be held forth, no reason can be given of any scriptural interpretation; and all interpretations are alike to be received; but this being absurd and destructive to all common Principles and to the Analogy of Faith, it followeth evidently that Rules may be had, and must be sought after and known and received before any scriptural doubts and disputable matters can be resolved satisfactorily.  
Therefore the only true Means to prevent contradictions and endless debates, will be to show the method of intellectual proceed, unpartially regulated towards the decision of doubts, and sufficiently fitted without all exception, to discover and find out truths, as well in these as in all other doubts of the same kind, for except the Rules and method be universal to hold in all, it cannot be trusted in any particulars, for we know that it is the ordinary course of most men in controversal points: first, to conceive a position answerably to their capacity and interest; and then to seek out places of Scripture by which it may be made good. This is to build the wall first, and then to fit the Rule unto it; whence it is that the Scripture is made to speak so different senses, as men for the maintaining of their several Opinions can probably wrest it unto. But if we would know the truth indeed; we should look upon our own opinions as doubtful matters; and having no aim but to examine them by the Word; we should come to the meditation of the word by a clear Rule; and having found the truth attested by the Word it should be made a line and plumber, by which all particular opinions in debate should be squared; for in so doing the wall would be fitted to the Rule. And except men be willing to lay down the love of their own tenants, and to suspect themselves that they may be led out of the way by their own forestallments; or fail to enter rightly upon the way, or stray from it after they are entered, for want of constant and sufficient light; except I say they will suspect that they may err some of these or all these ways; they will never be careful to prevent the deceits of their own thoughts unto which men are liable; and if they be not careful of this they will never be sure that they have found the Truth.  
Therefore in this doubtful matter which is of such main concernment, as that unto this particular Church and State I know nothing of greater or equal importance at this time; I could wish that amongst those who were in doubts, in agreement were made of the Rule; by which men should proceed to Answer doubtful Questions satisfactorily, and before my decision should be given to any Queries or cases of Conscience, I would have them always to declare their whole Method of proceeding by way of Prolegomenon or Preface. And if in these particular my advice could be taken; the Method should be this; first to collect out of the whole Scripture, but chief out of the New Testament, all the places of Scripture which speak clearly of the Church of Christ and of the Government thereof. These places they should Analyse each by themselves to find the true sense thereof, and demonstrate the the same by a Rule of Interpretation, which should be undeniable.  
Having found the sense of every place, they should cast the matter of Truth gathered from them into so many simple or compound Propositions as that matter will conveniently afford, distinguishing them into several heads. These Propositions should be set a part as Rules fit to be made use of for the determination of the doubts proposed. Having found all the Rules, which the Scripture doth yield; they should Analyse the Questions also and show the point of doubt distinctly which should be determined; then they should proceed to compare the matter questionable with that which the Scripture hath already determined, and from the proportion which shall be found of the one to the other, in their Agreement or Disagreement, a conclusion will result to determine the whole matter: and to show that the inference of the conclusion is according to truth, the Reason of the Method of the Application might be declared; That when it shall appear that nothing is done Magisterially; but by a Rule, directing the mind unto the the discovery of Truth; all exceptions may be cut off: for in case no fault can be found, neither in the Rules of proceeding: nor in the proceed according to Rules, cavilling will be prevented, and the danger of endless debates incident to these and all other matters, will be taken away, which I beseech the Lord at last to bring to pass for his own name sake. Amen.  
FINIS.