Objections against our positive Law.

FIrst, being the 14th. in number, they object against our lawes and Magistrates, saying, that they are of no use for Christians, for we cannot lawfully crave [Page]their aid in any suite at law, because they are forbidden to revenge, or to have any controversie. I answer, Paul saith that he is the Minister of God for good, and he is so ordained of God, and for that very purpose, attending continually upon this very thing, Rom. 13.16. To defend us from the malice & injuries of mischievous men, therefore we ought to pray for those in authority, that we may live a quiet & a peaceable life, but unlesse it be lawfull to use such helpe and benefit, they were gi­ven to us in vaine from the Lord, and saith Demetrius, if any man have a matter against another, the law is open, and there are Deputies, let them implead one another; and if you enquire any thing concerning other matters, it shalbe de­termined in a lawfull assembly, Acts 19, 28, 39. And saith Christ: Agree with thine adversary quickly while thou art in the way with him, lest thine adversary deliver thee to the Iudge, and the Iudge deliver thee to the Sergeant, and thou be cast into prison; verily I say unto thee, thou shalt not come out till thou hast paid the uttermost farthing, Math. 5.25, 26. Upon these words saith Mr. Perkins, Christ here alloweth of the Magistrate and sear of judgement, 1. Of his proceeding a­gainst the guilty, in delivering him to the officer, 2. Of the office of the Sergeant, 3. Of casting guilty persons into prison, 4. Of suing at the Law, when right cannot be had by other lawfull meanes, but law must not be the first course that we take in seeking our right, we must rather suffer some wrong, and seek [...] to end the matter by friends, and use law, as Phisitians use poysons, when gentle physick will not serve the turne, then in case of extreamity, they do minister stronger physick, yea some poyson it selfe, so when we cannot otherwise precure our peace and right, then we may lawfully take the benefit of the law.

15. But they object, those which seek helpe at the Magistrates hands for them­selves and others, do prevent that help which they should have from God their hea­venly defender, I answer, not so, for the Magistrate is the minister of God ordained for this very end, to deliver his afflicted people from the cruell hands of wicked and malicious men; but they will reply in those words of Christ, saying, resist not e­vill, but whosoever shall smite thee on the right cheek, turne to him the other also, and if any man sue thee at the law, and take away thy coat, let him have thy cloak also. I answer, here Christ would have them suffer double injury, rather then go to law, especially when they seeke to revenge themselves by law; all this I grant, and more also, for their whole life should be a continuall bearing the crosse, when one is gone to fit themselves for another; They must doe good to them that doe them wrong, and wish well to those that curse them, and, which is the only victory, o­vercome evill with good, being thus minded, they wil not seeke eye for eye, and tooth for tooth, as the Pharisees taught their Disciples to desire revenge; yet all this hinders not, but that a Christian may use the lawfull help of the Magistrate to pre­serve their goods, or through their love and zeale to the Common-wealth, they may sue a malefactor at the Bar for his life.

16. They will object that contendings in law are altogether forbidden & con­demned by Paul, where he saith: Brother goeth to law with brother, and that be­fore [Page]unbeleevers; Now therefore there is utterly a fault among you, because ye goe to law one with another: Why do you not rather suffer wrong, why do you not ra­ther suffer your selves to be defrauded? 1 Cor. 6.6, 7. I answer, Paul himself went to law with his adversaries, for said Paul, I stand at Cesars judgment scate, where Tought to be judged, Acts 25.10. And he answered for himselfe, saying; Nei­ther against the law of the Iewes, nor against the Temple, nor against Cesar have I offended any thing at all; for if I be an offender, or have committed any thing worthy of death, I refuse not to dye, vers. 8.11. Then how can any wise man think that Paul went to condemn that which he himselfe did? if this were true, we might retort those words back upon himselfe, saying; Thou that judgest another, condem­n st thy selfe, for thou that judgest, dost the same things, Rom. 2.1. And as the Jewes said to Christ, Physitian, heale thy selfe, slandering his holy and blamelesse life that never did amisse, neither was guile found in his mouth; and so Paul living in all good conscience both towards God and towards man, Acts 24.16. Yet these men would here fasten a reproach upon him, to teach contrary to his practice; wel thē the true meaning of Paul was this, that because the Corinthiās were very much given to contentions and strivings at law, and that before heathen Judges, which became a great scandall to their profession, in not shewing Christian meekenesse one to another which they ought to do, yea they were so far from covering wrongs, that they greedily coveted one anothers goods, and so provoked one another to wrath: so that here Paul blames their abuse of this ordinance, when every trifling matter was enough to make them run to the Court of Law, and the least occasion that could be, was enough to kindle strife and contention, and to reveoge them­selves one of another; This Paul blames, but not the lawfull use of this ordinance appointed of God to preserve peace and unity, so that you see in all this that civill government is both lawfull and very necessary; then this may discover the wick­ednesse of that man of sin the Antichrist, who sits in the Temple of God, and exalts himselfe above all that is called God, and shewing himselfe that he is God, 2 Thes. 2.4. Thus against God himselfe, and against his Deputies who beare his name, he hath for many hundred yeares usurped a supremacy over civill government, being the highest rebellion that ever was in the world; for saith the Apostle: Every soule must be subject to the higher powers, Rom. 13.1. But let us heare what he hath to say for himselfe.

First, he objecteth against this place, saying, that it is to be understood of those that to be subject, but the Popes themselves are exempted; To this I answer, if the Pope have a soule, he must be subject to civill government; this is not to bring the soule it selfe into subjection to civill government, but this is spoken of all men living, who have souls, those men, their words and actions, body and goods, are to be subject to civill government; but in this reply of his exempting himselfe from all subjection to civill power, he plainly shews himselfe to be that Antichrist who exalts himselfe a­bove all that is called God, meaning all civill powers and Magistrates who are Gods Deputies, and who alone beare him name, Psalme 82.1.2. When they [Page]are upon the Throne of judgement, God judgeth among the Gods.

Secondly, but they object that Vzziah the King burnt Incense upon the altar of Incense: Then Azariah the Priest went in after him, and fourscore Priests of the Lord that were valiant men, and they withstood Uzziah the King, and Azariah the chiefe Priest, and all the Priests looked upon him, and behold he was leprous in his forehead and they thrust him out from thence, 2 Chron. 26.17, 18.20. Here say they, the Priest deposed the King, and thrust him out of the Temple: I answer, A­zariah resisted the King not by force or violence, but by word only and admoniti­on, whereby they caused him to depart out of the Temple; for it is said, that hee himselfe hasted to go out, vers. 20. Neither was he deposed from his government, but being by God stricken sodainly with a leprosie, he was by the law shut out from the company and society of men, and so disabled to govern, although the right of it still belonged unto him.

Thirdly, they object that example of Iehojada the high Priest who deposed Qu: Athaliah from her Kingdome, and set up young Ioash to be King, 2 Chron. 23. Hence they conclude that the Pope hath authority to depose Kings and Emperours: I answer, Iehojadah the high Priest was next to the King in blood, 2 Chron. 22.11. And was one of the States of the Land, who deposed her not alone by himselfe, but by the common consent of all the States and Peeres of the Land, see Chap. 23.1, 2. He indeed is chiefly named, because he was the chiefe of them in blood; neither did he set up Ioash, but helped to maintain his right which was usurped by Athaliah: in a word, he protected the right heire, but could not himselfe depose nor make o­ver the Kingdome unto him; hence I conclude, that to exempt the Clergie from un­der the authority of the Civill Magistrate is rebellion.

Fourthly, they object that Kings and Princes of their bounty have granted these priviledges unto them. I answer, the law of nature acknowledgeth a civill subjecti­on, and the law of God straightly commands it, saying: Let every soule be subject to the higher powers, Rom. 13. And put them in mind to be subject to principali­ties and powers, to obey Magistrates, and to be ready to every good worke, Titus 2.1. Then I conclude hence, that no law of any man may offer violence, or dero­gate from either of these.

Fiftly, they object from Ier. 1.10. where the Lord saith, I have set thee over Nations and Kingdomes, to plant and to pluck up: Hence they gather, that the Prophets and their Successors are not to be subject unto civill Government: I an­swer, the Prophet is set over Nations and Kingdomes, but not to governe by the Ci­vill sword, but by the sword of the spirit in his mouth, and he is to plant and pluck up Kingdomes no otherwise then by declaring that God would plant, or pluck them up.

Sixtly, they object from Isa. 60.10. That Kings shall come and serve the Church under the new Testament, and therefore the Church is not to be subject to Princes, but they unto the Church: I answer, in the Church are two things, first, the persons of men, secondly, the things of God: Now it is true that Kings are [Page]subject to the things of God in the Church, as the word and Sacraments, to these Ordinances of God no calling is exempted, saith Paul, our selves are servants for Iesus sake; But to the first of these, which is, the persons of believers, to these, Kings and Magistrates are not subject; but to this very question, when some servants were converted, when they lived under Infidell Masters, they thought themselves by this spiritual calling to be freed from serving their Masters any longer, but (saith Paul) Let every man abide in the same calling wherin he was called; art thou called to the state of grace being a servant? care not for it, yet if thou couldest be freed from ser­ving an Infidel, use it rather; but if thou canst not, here is thy comfort, he that is cal­led, being a servant, is the Lords free-man, therfore brethren let every man wher­in he is called, therein abide with God, 1 Cor. 7.20.21.22.24. So a subject be­ing called, is not freed of his obedience to Civill Government, although he were effectually called under Infidel Governours: it is in this case, as it is with outward riches, the people of God onely have a true right to them all by Christ, so that all the riches in the world is theirs, all is yours, and ye are Christs, 1 Cor. 3.21. And what others have, they are but usurpers, yet beleevers must not presently goe and take these outward things from any man, although he be never so wicked; So it is with places of Masters or Magistrates, although never so wicked, yet while they are in it, we ought to yeild obedience to them, for (saith Peter) Cervants be subject to your Masters with all feare, (now marke) not onely to the good and gentle, but also to the froward, 1 Pet. 2.18.

Seventhly, they object that Kings and Magistrates are as sheep, and Ministers are as Pastors and Shepherds, therefore say they, Kings are under Ministers, as the flock is under the Shepherd: I answer, in the Prophets or Pastors consider two things; first their persons, secondly their Ministery; now in regard of their persons all of them are subject to their Princes, and that for conscience sake, but in regard of their Ministry, Princes and Magistrates are to be subject, both when the Word is taught & the Sacraments be administred, all must submit themselves unto it; even as a mean man being a Serjeant, may arrest a Baron, Earle or Duke, neither may they resist him, because he commeth with the Princes authority to which he must yeild himselfe, though not unto the person of the Serjeant; So must Magistrates submit unto Ministers, comming not in their owne name, but in the name of God and Christ; now this must be marked, that Magistrates are not simply subject to the Ministry, but so far as they teach the word truly, and rightly administer the Sa­craments, the which if they doe not, they have power to reforme or depose such mi­nisters as shall faile in their administration, and in this regard Magistrates are cal­led Shepherds, The Lord saith, Cyrus is my shepherd, Isa. 44.28. Though other­wise he be a sheep, so far as he is truly taught by the Minister, For they may say to the King and to the Queeno, humble your selves, Jer. 14.18. And Herod feared John, and did many things, and heard him gladly, Mark 6.20. Thus we see that all men are to submit themselves to the Magistracy or Civil Government, and to the positive Lawes of the Land.

Now the Romish Clergy are not enemies to Civil Government, as it is govern­ment, but as it is in the hand of Civil Magistrates, so that their drift is not to put it downe, but to remove it from the Magistrates to themselves, that they might make all Magistrates their vassals. Secondly, prophane people doe allow of civil govern­ment in their judgment, but they would have some liberty to intrench upon it in their practise. Thirdly, Anunomians and Ean [...]lifts are enemies to the eternall law of God, which is the ground and foundation of the civil law, which, while they take a way the foundation, of necessity the whole building must needs fall; So they, al­though they wil not openly say that they are enemies to civil government, yet by ac­cident, they are enemies to it, & in their way seek to overthrow it, 4, the indepen­dant people or the Brownists, who will have Kings and Rulers and Magistrates to have no hand in matters of religion, but all to be servants to the persons of belee­vers, and so they deny Cesar his due, which is to have power over the outward man both of words and actions, body and goods, although he hath no power over the things of God, which are, their soules and consciences, faith and all the graces of Gods spirit that are wrought in the heart, yet we must obey them for conscience sake, Rom. 13.5. Not as to bring these things of God under their command, but obeying because God commands it, even from the heart as to the Lord, Col. 3.23. Fiftly the Anabaptists, who are absolute enemies to civil government, to them [...] chiefly intend, yet all the the rest doe something dash against civil government, and the most of them do expect a time under the Gosoel, in which they hope to be freed from all civil power and government, witnesse that heretical booke intituled (The personal reigne of Christ upon earth) which affirmeth, that all civil power and go­vernment shall be cast downe before the end of the world a thousand yeares; this hath great approbation among them and they the meane time desiring and expe­cting when all Thrones and powers shall be cast downe, that they may live with­out rule or government: But see my answer to it in that booke, intituled (The Saints inheritance after the day of judgment) and for the present let it suffice that the Scripture mentioneth but three commings of Christ, one spirituaily, when hee changeth the heart, and st [...]mpeth his owne Image of grace upon it. Secondly, when he came visibly in the fl [...]sh. In the fulnesse of time God sent his Sonne, Gal. 4 4. This was done when the word was made flesh and dwelt among us. John 1.14. The third is yet expected, at which comming he shall judge both quick and dead, and the heavens must receive him un [...] the restitution of all things, Acts 3.21. The­fore no other comming to be expected before the end; but here we may see how they declare their affections to civil government, when as they expect that Christ shall come and free them from all obedience to it, and that a thousand yeares before the end of the world.

But here some may reply and say to me thus you affect neither Antinemians nor Familists, Anabaptists nor Papists, Brownists nor prophane Protestants, then what is it you would have? I answer, I desire to be found faithful to Luther's Protestation, and to Calvin's Institution; the first of these was the originall cause [Page]from whence the name of Protestants did first arise, for when Luther did first re­nounce that strumpet of Rome, he caused them all that were with him to enter into a Protestation against all Popery and popish Innovations, and those that took that protestation were ever afterwards called Protestants, & we in this Kingdome have of late taken the very same Protestation against all Popery and popish Innovations, therefore I doubt not but we have many amongst us, who will hazard lives and States and all they have to maintain that protestation, and so by the good blessing of the Lord will prove themselves good and faithfull Protestants: But for the se­cond, although I call it Calvin's Institutions, yet not as if he had made it of his owne head, but as a faithfull servant of Jesus Christ, he hath faithfully declared all the Counsell of God, as Paul did, Acts 20.27. to all his fellow-brethren, that all may see what a Church Christ hath instituted in his word.

Also this doth well agree with our late solemne Nationall Covenant, in which we have bound our selves, with our hands lifted up to the most high God, swearing thus; That we shall sincerely, really and constantly through the grace of God, en­deavour in our severall places and callings, the preservation of the reformed Church of Scotland, in Doctrine, Worship, Discipline and Government against our com­mon enemies. Now I hope all those that have thus engaged themselves, are convin­ced, that their doctrine, worship, discipline and government are agreeable to Gods Word, else why have we bound our selves to preserve it there, and to acknowledge the enemies of it to be our common enemies, yet I deny not, but as it is there, it may have some failings which may admit of reformation: The Lord open our reformers eyes that they may connive at nothing that may prejudice the honour of Christ, or the good of his Church, but whatsoever is commanded by the God of heaven, let it be diligently done, Ezra 7.23.

Againe, wee have sworne to endeavour the reformation of religion in England, Scotland, and Ireland, in doctrine, worship, discipline and government according to Gods Word, and the best reformed Churches, and for this I hope we are con­vinced, that the Presbyteriall is the best reformation, else why do we bind our selves to preserve it in Scotland? we are or should be resolved be resolved before we vow, and not after vowes to make enquiry, Prov. 20.25.

Againe, we swear, that we will endeavour to bring the Churches of God in the three Kingdomes to the nearest conjunction and uniformity in religion, confession of faith, sorme of Church-government, directory for worship, and Chattechising, but if Scotlands government and discipline must not be altered, the case is cleare, that we have bound our selves to uniformity with them in the fore-mentioned things: Let therefore as many as be perfect be thus minded, and if in any thing ye be other­wise minded, God shall reveale even this unto you, Phil. 3.15. Thus you see the harmony between our protestation and Luthers protestation, as also betweene our Covenant and Calvins Institution, thus far blessed be the Lord for our blessed uni­on; therefore my motion I hope will not seem strange, when I shall desire faithful­nesse to our late Protestation, and to our solemne Covenant, not as though I did [Page]question the faithfulnesse of our reformers, for blessed be God they have already done more, then some yeares agone we thought we should ever have lived to see, or as though I questioned the faithfulnes of any that have taken that protestation or covenant only I wish & pray for their perseverance; That as their hands have laid the head stone thereof, their hands also may finish it, and when they bring forth the foundation of this house with shouting we shall cry, grace grace unto it. Zech. 4.7.9.

But I must expect some foul-mouth'd Prelate to stand up as in Doctor Bast­wick's case saying, that base fellow Calvin, for so that old Francis White the Pre­late of Ely called that ever to he honoured Divine, saying that he arose in an ob­scure come of the world, and violated and overthrew all order and authority in the Church, and would also have demolished the authority of the Magistrates; and then the pr [...]late of Canterbury avouched his Episcopal authority, and preeminence over his brethren to be only from God, very much blaming Calvin for his factious spirit, & said that they held the crownes of Kings upon their heads, for no Bishop, no King; and those that would have no Bishops, sought to overthrow all governe­ment, and so he concluded with honourable expressions to that strumpet Synagogue of Rome, saying she was a true Church, and that she did not sin in any fundamen­tal points, and so the rest blaspheming the holy Scriptures, calling them the refuge of heretiques and schismaticks, and that they could not be knowne to be the word of God but by the Fathers. These are they that blame Calvin for his factious spi­rit, and call him base fellow, and that he should seeke to overthrow all order and authority n the Church, and to demolish the authority of the Magistrate.

Again, the Prelate Whitgift and Saravia dash one against another about ruling Elders and P [...]esbiteries, Whitgift doth acknowledge they ought to be under a Ty­rant, but not under a Christian Magistracy, the other will allow them to be under a Christian Magistrate, but not under an Infidell. First, whereas Whitgift saith ther were in the Primitive Church Seniors, but it was before there was any Christi­an Prince or Magistrate. Secondly, and that God hath given the chiefe authority of government in the Church to to the Christian Magistrate. Thirdly, that if there were a Seniory established, there could remaine no authority Ecclesiasticall to the Civil Magistrate: I answer, if the office of Seniors under a Tyrant had medled with any part of the office of the Magistrate, then so much as they exercised of the office of the Magistrate, so much should have ceased; but the Elde [...]s are to assist the Pastor in matters Ecclesiasticall onely, and not in Civil, therfore it ought to be in times of peace, aswel as in times of persecution, and if a Tyrant-Magistrate could suffer them, it is evident that they did not offend against his office.

Secondly, there were Seniors among the Jewes under godly Kings and in times of peace, then why may it not be so among Christians?

Thirdly, the Ecclesiastical power is distinct from the Civil both in the subject, ob­ject and end, so that the one doth not h [...]nder the other; the Magistrates power is to punish the outward man with outward punishment, which the Presb [...]tery cannot hinder, and he may civilly bind whom the Presbitery spiritually looseth, and he may [Page]civilly loose, whom the Presbitery spiritually bindeth; Lastly, the Magistrate seeks not the repentance and salvation of the delinquent by his punishment, as the Pres­bitery doth, be only seeks to maintain the authority of his Lawes, and the qui [...]nes and preservation of the Common-wealth, so that a delinquent by repentance can­not escape the Civil Magistrate.

Fourthly, the Magistrate cannot determine questions of faith, nor know what order and decency in circumstances is fittest for each Congregation, neither can he excommunicate offenders, for when the Prelates exercised Ecclesiasticall Jurisdicti­on, and civil also, they did wrong both to the Prince; and also to the Presbitery.

Fiftly, when Presbiters are established in their full power, there remaines much power to the Prince even in things Ecclesiasticall, as to take diligent heed to the whole State of the Church within his Dominions, to indict Synods, and civilly to proceed in the same, to ratifie the constitutions thereof, to adde unto them the strength of a civil power, to punish heretiques, and all that disobey the assemblies of the Church, to see that no matter Ecclesiasticall be carried factiously or rashly, but that such things be determined in free assemblies, to provide for Schollars, Colled­ges and Churches, that all corrupt wayes of entring into the ministery, by Simony, bribing or otherwise, be represted; and lastly, to compel all men to doe their duty according to the word of God, and the lawes of the Church. So then the civil Ma­gistrate is to leave untouched that power which belongs to the Ecclesiasticall rulers, as the ministers of the Gospel, ruling Elders and Deacons for Ecclesiastical, doe not hinder the Civil in their administration.

Sixtly, is it so, that Prelates exclaime against Presbiteriall government? let us re­tort their exclamation back upon their own-heads, as Elishah did in another case, saying, it is thou and thy Fathers house that troubled Israel; So I say, it is the Pre­lacy, not the Presbitery that is prejudiciall to the power of Princes, and hath often encroached upon the same, as for example, the Bishops assembled in the 8. councell of Constantinople, ordained that Bishops should not light from their horses when they chanced to meet Princes, nor basely bow before them; and if any Prince should cause a Bishop to disparage himselfe by doing otherwise, he should be excommu­nicated for two years, Canon 14. And in the same councel, Canon 17. they also discharged Princes from being present in any Synod, except the Occumenick: so much for answer to Whitgift.

Now for Saraviah who alloweth such Elders as the Jewish Church had to be joyned now with Pastors under a Christian Magistrate, but not under an Infidell Magistrate, but this man takes the Jewish Elders to be their Magistrates, and so he affirmes that none but Christian Magistr [...]tes ought to sit with the Ministers of the Word in Ecclesiasticall Courts, as Princes and Nobles in generall or Nationall Councels, and that Magistrates of Cities should sit in particular Consistories, but this is as foule an errour as that of Wh [...]gift, for you see a plaine distinction between the power Ecclesiasticall and the Civill, both in the subject, object, and end, as I shewed before, and that the one is not to touch or to meddle with the office of the o­ther; [Page]Now if the Christian Magistrate by vertue of his civill power should sit in Spirituall Courts, this would make a mixture and confusion of civill and Ecclesia­sticall Functions; and again, he contradicteth himselfe, saying, that he admitteth grave and godly men in the Judicatories of the Church, although they be not Ma­gistrates, but private men. Again, there have been Christian Churches under Infi­dell Princes; but here I leave these two men as Ephraim against Manasseh, & Ma­nasseh against Ephraim, and both against Iudah; so Whitgift against Saravia, and Saravia against Whitgift, and both against the truth.

Now suppose the Cavaliers at Oxford should step forth and say that the Presbi­teriall government is worse then the high Commission or the Spanish Inquisition; see Diurnal, Feb. 22. 1643. I answer, it is but the testimony of prophane Papists, and blaspheming perjured Traytors both to Church and State, and therefore I leave them as not worthy to be answered.

But suppose they should seek to comply with our independant people, and tell them that the King will grant them a free toleration if they wiladhere to him to oppose Presbiteriall government. I answer, it hath cast an ill savour upon indepen­dant government, and makes it to relish basely with Gods people.

But what if the independant people themselves shall take upon them to examine the Presbiteriall government, and present their examination to the King and both Houses of Parliament, and tell them boldly, that all learned men have granted that the Churches constituted by the Apostles were all independant bodies but the man cannot produce any of these learned men, and therefore the case is doubtfull, & be­sides it were a hard case if neither Scotland, France, Holland; and many other pla­ces where the Presbiteriall government is, or hath been, could not yeeld a learned man, this man I suppose to be either a Cobler or a Button-maker, or some such prime Scholler, and yet be takes upon him to examine the learning of all the refor­med Churches; but wil you be pleased to see his learned exposition of some texes of Scripture, such as these? The Kingdome of God is at hand, that is saith he, a parti­cular Congregation is at hand, Math. 3.2. And to be fellow Citizens with the Saints and of the houshold of God, this saith he, is meant of a paiticular Congregati­on, Ephes. 2.19. And for the Queen to stand on the right hand of Christ in gold of Ophir, this saith he also is a particular congregation, Psalm. 45.9. Thus you see how this mans learning exceeds all thereformed Churches, who expound these pla­ces to be meant of the universall or invisible Church.

But further he saith in that examination, that the Pope is Antichrist because hee will have men to appeale from other Churches to him, and to stand to his sentence and decree; but saith he, doe not Presbiter: all Assemblies and Synods take upon them the same authority?

I answer, no, they differ thus: First, the Pope is one and receiveth appellations Monarchically, but Synods consist of many, and receive appellations aristecrati­caly. 2. The Pope receiveth appellations from other Nations beyond Sea, but Presbiteries and Synods do not so. 3. The Pope will have his sentence received as [Page]infallible, but Presbiteties and Synods acknowledge themselves subject to errour. 4. The Pope acknowledgeth neither Elders nor elderships of Congregations, but Presbiteries and Synods doe 5. The Pope acknowledgeth no power Ecclesiasti­call on earth, but what is subject to him, and derived from him, but Presbiteries & Synods doe. 6. The Pope receiveth appellations in other causes besides Ecclesia­sticall, but Presbiteries and Synods do not so. 7 The Pope hath neither commission himselfe from Churches, nor will admit the Commissioners of Churches to sit in judgement with him, but Synods are made up of Commissioners of Churches. 8. The Pope maketh his power boundlesse, & exalteth himselfe above the very Scrip­ture, but Synods when they receive appellations, are tyed to certaine rules of pro­ceeding and judging, especially by the Scriptures; thus wise men may see the diste­rence between them to be as great as between light and darknesse.

But now give me leave, being thus set upon by the independant men, to lay open some of their errours, to see how they will stand in a well ordered Church.

First, independant Churches hold themselves to be all Rulers, and none to be ru­led: which is against all sence, reason, and Scripture also, Heb. 13.7.27.1 Tim. 5.17. But they are something ashamed that they have none to rule, therefore they would make their ruling Elders themselves be their servants; and yet to hold still the name of rulers, which is as bad an errour as the former, for although ruling Elders must not be as Lords to the Church, neither must the Church be as Lords over them, and while they claime this authority for their Church, they do but seeke to remove the Prelates Lordship to their independant Church.

2. They do not give those to the Lord from their child-hood that are to be their Ministers, that they may be trained up in the schooles of the Prophets, which is the ordinary way for to attain to the knowledge of the tongues; Now that extraordi­nary is ceased which the Apostles had. Lu. 24.49. Acts 2.4. But they not taking this course, are constrained either to take some broken Tradesman for their Pastor to be employed in Gods work, whom the world hath cast off, or else they must take one that is employed in a calling already; But for the first, will God accept of the worlds leavings? and for the second, what warrant have they to take a man to this great calling, who is already entangled with the affairs of this life? see 2 Tim. 2.4. The Ministry alone is a burden more befitting an Angell then a fraile man, saith Paul, who is sufficient for these things? 2 Cor. 2.16. The Apostles gave themselves wholly and continually to prayer and to the Ministery of the Word, Acts 6.4 And yet they complain of their weaknesse, as unable to undertake such a heavy burden, who were so exceedingly furnished with gists, and gave themselves wholly to it, how then shall our independent Pastors discharge it faithfully, who are employed otherwise: If the world encrease, the work of God must needs decrease.

Thirdly, when their Pastors gifts are to be proved, as Paul saith, 1 Tim. 3.10. They will appoint none but mechanick men to do it, unlesse some Ministers come in by chance unexpected, not as any duty they are boun [...] to do, for they are all inde­pendant, & who hath to do with them? but how shall Mechanicks judge of que­stions [Page]and controversies of faith or how shall they determine the same? they cannot find out and discover sub i [...]e Hereticks, then how shall they excommunicate them?

But I suppose in this they goe contrary to their own judgment in other things, when they will have all other things tryed and proved by men of that calling which have the most knowledge and skill in such a thing, that they may not be deceived, and will they have lesse care of their soules then they have of worldly things, it is but a bad signe of grace in such a heart.

Fourthly, mechanick fellowes must intrench upon the ministery after they have proved them to ordain them, but although the Cities of Creet might elect them El­ders, yet saith Paul, I left thee in Creet to ordaine Elders in every Citie as I had appointed thee. Titus 1.5. And Paul and Barnabas retu [...]ned againe to Listra and to Iconium and to Antioch and they ordain [...]d them Elders in every Church, and prayed with fasting and commended them to the Lord Acts 14.21.23. And the Prophets and Teachers of Antioch ministred unto the Lord, and fasted, and the ho­ly Ghost said, sepa a [...]e me Barnabas and Saul for the worke whereunto I have cal­led them, and when they had fasted and prayed and laid their hands on them, they sent them away, Acts 13.1.2.3. The Apostles said unto the multitude, chuse you out men of honest report, and full of the holy Ghost and wisedome, (but mark the next words) whom we may appoint over this businesse, & so they nominated 7 & set them before the Apostles, and when they had prayed, they layed their hands on them, Acts 6.7, 8. Neglect not the gift that was given thee by prophesie (now marke) with the laying on of the hands of the Presbitery, 1 Tim. 4.14. But I find no mechanicks about the point of ordination.

Fifthly, these mechanick fellows which are unskilfull in the Pastors office, yet they must teach them their duty that never were Pastors themselves, & these mem­bers may very well be ignorant of many poynts of faith, being sometimes long without a Pastor, then much more they may be ignorant of his office, yet they must pray for they know not what, and the greater must be blessed of the lester, neither must these sick people have any helpe from others, till they can helpe themselves; but I thinke they would not do so by their bodies which would soon perish if none must help them in time of sicknesse: but God hath better provided for his Church then so.

Sixthly, they hold that not only the power of the keyes, but the execution of this power also belongs, and must be done by all the congregation, but the punishment of excommunication, saith the Apostle, was inflicted of many, 2 Cor. 2.6. But this were improper to say it was inflicted by many, if it was by all, yet I grant it must be done by the consent of all, or of the greatest part, and it may be said to be done by all, as the representative body of all, as what the Parliament doth, it may be said the whole Kindom doth: but as the Kingdome refers their businesse to the Pa [...]liament, so doe the particular Churches to the Presbitery: but they say every case ought to be heard and determined where the fault was committed: By this argument we must remove our Parliament and all other Courts to the place where any offence is [Page]committed to try them there. But this their folly needs no confutation, and saith Paul concerning Church censures, I heare that there is fornication committed a­mong you, (now marke) For I verily as absent in body, but present in spirit, have judged and determined already concerning him that hath so done, and that was to deliver such a one to Sathan for the destruction of the flesh, that the spirit may be sa­ved in the day of the Lord Iesus: Yet it was not fully done without the consent of the whole Congregation, although judged and determined in their absence; Yet it was executed when they were gathered together, 1 Cor. 5.3, 4, 5. So the Presbi­tery ought to judge and determine of things, but they are not to be accomplished privately, but openly with the consent of the whole congregation.

But they say, if thy Brother trespasse against thee, tell him his fault betweene him and thee alone, and if he will not heare thee, take with thee one or two more; but if he neglect to heare them, tell the Church, Mat. 18.15.16.17. This Church (say they) is a particular Congregation. but I deny it, and will prove it to be a collective part representing the Church, to whom binding and loosing was referred, for (saith the Lord) if two of you shall agree on earth touching any thing as binding and loosing it shal be done for them of my Father in heaven, vers. 18.19. The reason is, because where 2. or three a [...]e gathered together out of a Congrega­tion in the name of Christ, about such a bus [...]nesse (saith Christ) I am in the midst of them, ver. 20. Now in a small congregation having but two ruling Elders, and one Pastor, these comming to gethe [...] in the name of Christ, if but two of them agree, it shall be done, ver. 19. But it were a si [...]ly conclusion to gather from hence, that if any two of the whole parish, or of the whole cong [...]egation of Bro [...]nists agree together about binding or loosing, it shal be done in heaven, So t [...]en I conclude, that where there are but two Elders and a Pastor, if these come together, and but two of them agree, saith the Lord, it shall be done: Now if they should say, it is a particular congregation, and yet but three persons in it, this I also deny, for a par­ticular congregation must have both Officers and people, or else it is not a congre­gation; but suppose they say there was a Church in the houses of Aquila and Nimphas Rom. 16.5. Col 4.15. I answer, they had teaching and discipline which did resemble a Church, but they neither taught nor governed as Church-officers, but as parents and Masters: for they had no election nor ordination, and therfore no calling; neither had they the sacraments, nor the power of the keyes for Excommunication. So then if they were Churches, it was because Christians re­ [...]orted thither, and had the use of the Word and Sacraments, see Acts 2.6.12.12.19.9.20.8.28.23. and because there were no Churches built.

7. The independent government cuts off all remedy for injured persons, for those perties must be their Judges while they deny Presbi [...]eties and Synods to appeal to, which is against the very light of nature that parties should be their Judges, who if [...]ney get the greater number, the innocent party must needs suffer although his cause be never so just, but this is flat against the Scripture: There was variance in the Church at Antioch, and they appealed to the Apostles and Elders then assembled at [Page]Jerusalem, Acts 15.2. It is in this case as it is in civil injuries, see Acts 24.11. where Paul saith, no man may deliver me to them because they were parties, but I appeale to Cesar: these men blame the Prelates for being parties in their owne Courts, & yet here they will tye their members to be tryed by none but themselves, denying Presbyteries and Synods, which is the onely refuge of innocent persons, and the meanes of justice to the guilty.

Eightly, Independent people exclude women and children from having any voice in their Churches, yet they deny a representative church gathered out of many par­ticular Churches: In this I demand what is their owne, when men of yeares must represent their whole Church, and where doe they find such a Church in the Scripture as this is; in this we may see plainly that their practise contradicts their te­nets, while they deny representative Churches, their own is such a one, but they be­ing silent to our demand, we shal give them better satisfaction concerning Presby­teriall government; for when that controversie was at Antioch, they determined that Paul and Barnabas and certaine others of them should goe up to Ierusalem, unto the Apostles and Elders about this question: now these certaine that came with Paul and Barnabas are called the Church, being brought on their way by the Church, Acts 15.3. But they did not every man of the Church of Antioch come, for then how could they be sent? yet these few that were sent are called the Church, and when they came to Jerusalem, they were received of the Church, ver. 4. But did every christian in Ierusalem come forth to meet them, or whether did some part of the church there kindly entertaine them in the name of the rest, and so are called the church, and so that place before mentioned, Mat. 18. tell the Church, is no more, but tell the officers of the church, and great feare came upon all the Church, Acts 5.11. Here is meant none but the Apostles, who in the next verse went all into Solomons Porch, which could not hold al at Ierusalem, and the rest are menti­oned distinctly, ver. 13. yet you see here these officers are called the church: and when Moses was charged to speake unto all the congregation, be called for all the Elders of Israel, and said unto them, Exo. 12.3.21. As a Parliament is a congre­gation of the mighty, Psal 82.1. So is a National Synod, but they are much trou­bled at this word National church, but why should not we be as much offended at the word independent church, seeing that there is none such in the Scripture? Again I answer, when there was but one Nation that received the ordinances of God. there was but one National church, but now the Gospel [...]s preached to all Nation [...], then so many of them as receive and make profession of it, so many national church­es there is: again, as many flocks make one flock. Gen. 30.36.40. Luke 2.8. & many congregations called are one church, see Act. 8.1.13.1.20.17.28.36.37. Revel. 2.1. compared with the 7th: Again, as one congregation may be called a particular church; So when a Kingdome or Nation receives the Faith, and makes profession of it, we suppose it may be called a national church; but yet, if they can give any other name better befitting a Kingdome or Nation that have received the Faith, we shall not differ much about words or names; only this, as many mem­bers [Page]make one body; so, many particular churches make one, call it what you will; and, as many ships make one Navy, and many regiments make one army, & many companies make one Citie: yet although ever, sh [...] [...]ath his Officers compleatly, yet they must not say they are independent, but m [...]st s [...]cke the good of the whole Navy; So although every Regiment hath gov [...]ours of their owne, yet they must j [...]yn together for the good of the whole Army: and so every Company in the City hath Officers of their owne, yet they must [...]l [...] be helpfull for the good of the whole, and so every congregation, although they have all o [...]ees needfull for themselves, yet they must all joyne for the good of the whole, and [...]o say they are independant and that they are indifferent what becomes of others, so they may have their inde­pendant government, is much like to the answer o [...] [...]a [...], when he said to the Lord, am I my brothers ke [...]per? see Protestation protested.

9. While they deny Pres [...]teries and Synods, they doe not seek for that which makes for peace, as they are commanded, Rom. 14.19. Paul and Barnabas might have decided the controver [...]e at Antioch but they being parties would not, because it would not make for peace, saith Paul; L [...]ok not every man on his owne things, but every man also on the things of others; Let this mind be in you, which was also in Christ Iesus, Ph [...]l. 2.4.5. But they will say that they will not joyne in Church-government and discipline till they have some expresse word for it. But if they will not joyne with us till then they had as good say they will never joyne with us, for in many things the word speaks only in generall terms, as concerning the onely Form of excommunication, or the only form of ordination, o [...] the outward gesture of externall reverence to be used, and no other in severall ordinances then this doing they may trouble themselves, and never find the true discipline therein: in all these things they ought to condescend to the peace and edification of the whole Church & not to make rents and divisions about these things: for what a confusion in Families would it be, to set up severall independant Churches, when the father shalbe of one Church and the sonne of another, the husband of one and the wife of another; the Master of one and the servant of another, how would this hinder all family duties, and it would not only be as a canker to the duties of the generall, but to the duties of their particular calling.

10. These independant people demand that which they themselves would not grant, if the power were in their hands: for in new England they will not suffer men of other opinions in doctrine or government to live within the bounds of their patent, but they banish them out of it; although they be godly Christians, they shal not reside there, unlesse they will enter Covenant, professe their faith, and submit to their Church orders; these men do not follow that golden rule of the law & the Propheths, to do [...]o others, as they themselves would be done by Math. 7.12. And these partiall men will beare great de [...]ects and wants in their owne Churches, as want of officers, Sacraments, and prophesying; some of these many yeares toge­ther, and nor to groane under the burden of it, when as a ceremony or something of as little moment shall make them separate from us, making [...]ents and divisions a­mongst [Page]us; but let the world see the unjustnesse of their separaration, especially from the Presbiteriall government.

11. The independant people hold that one Church, if required, ought to give an account to other Churches, and that differences of importance in one Church should be heard in others, and that one Church may be advised and counselled by another, and their doctrines tryed and judged by Synods; and in case they deserve it, to be admonished and reproved by Synods, and complained of to the civil Magi­strate; These things they will take upon generall rules, for I am sure there is no spe­ciall rules for them in the word: but further they will not goe, neither shall we de­sire more helpe from one particular congregation to another, then they do, for wee hold them all equall in authority as they do, but yet we expect more from Synods being made up of many congregations, [...]eeking the good of the whole; these we hold to have some power over particular Congregations, being chosen out of them by their consent for the same purpose, they may write, conclude and impose, and lay it upon them, and deliver them the decrees for to be kept, see Acts 15.28.16.4.21.25. And saith Paul; Now I prayse you brethren, that you remember me in all things, and kept the ordinances as I delivered them unto you, 1 Cor. 11.2. But for new Englands Synods which come together upon courtesie, as many as will, & who will, if none will come from Stamford, they may chuse: and they have one meane Minister weake in parts and gifts, if not worse qualified, they do not care if he goe, they can spare him best, and they being independant, must looke onely at their own particular, and not seek the good of the whole, and it is not much mate­riall who goes, for they have no power to reforme any thing, save only to counsell, admonish, and complaine to the civil Magistrate, who they say themselves, hath no more power to reform, or to do any thing, in, or about the Church then hea­then Princes; this is independant government, & the reformation they would have, which is nothing else but a flood-gate set open for all sects in the world, to the ruine of the true Church of Christ, as Anabaptists, Familists, Jewes & Papists, or any o­ther, for all would separate themselves into Churches in their own judgement to do whatsoever Sathan or their owne corrupt hearts would lead them unto; well may those cursed blaspheming traytors and Papists at Oxford hearken to this way, and grant them their full desire; for it is the road way to all confusion, yea, their owne Churches divide commonly upon the death of their Pastor with contempt and ha­tred to each other; But God hath called us to peace, 1 Cor. 7.15. Let all things be done decently and in order, for God is not the author of confusion but of peace, as in all the Churches of the saints, 1 Cor. 14.33, 40.

Now forasmuch as the Magistrate is the Father of the countrey, and the Pastor of the people, the keeper of peace, the protector of righteousnesse, and the avenger of innocency, then he is unworthy to live in a Common-wealth that is an enemy to such government; But here some will object, that Princes in all ages, some have been carelesse of their charge committed to them, to foresee dangers to prevent them, giving themselves to earthly delights, and slothfully minding nothing else, [Page]and others addict themselves to their game, and so set to sale all lawes and priviled­ges, judgments and grants, other some spoyle the poore communalty of money to spend it wastefully and prodigally, other some exercise more robberies, pillaging of houses, deflouring of Virgins, murdering of Innocents, so that no image of God is seen upon them, that ought to shine in Magistrates, nor no token of the Minister of God is seene in him which was given for prayse to the good, and for vengeance to the evill.

Now men naturally abhor tyrants, and love their lawful Kings, then what shal poore subjects do in such a case? I answer, Inferiours are to submit to the governe­ment of such Princes, although Pinces do not that which pertaineth to them: but they goe beyond those bounds which the Lord hath set them: yet it will not follow, that we may sin against them, because that they sin against God, saith Peter: Fear God and honour the King. And ye servants be subject to your Masters with all fear, not only to the good and gentle, but also to the froward: For this is thanke-worthy, if a man for conscience towards God endure griefe, suffering wrongfully, 1 Pet. 2.17, 18.19. Wee ought to observe the providence of God, who disposeth of all Kingdomes and setteth up Kings as it pleaseth him, see Dan. 2.21. Although Ne­buchadnezar was a wicked man, yet saith Daniel, the God of heaven hath given thee a Kingdom, vers. 37. And saith the Lord, I will give Nebuchadnezar the land of Aegypt for his good service, and the spoile thereof shalbe the wages of his Army, Ezek. 29.19, 20. And King Saul was a cruell tyrant, see 1 Sam. 8.12. Yet the people are not freed of their obedience to him, and saith the Lord, I have given the earth to whom it seemed meet unto me, and the Lord hath power to do what plea­seth him, Psal. 115.3. And he made the earth, and man and beasts upon it; then it followes, I have given all these lands into the hand of Nebuchadnezar King of Babylon, and all Nations shall serve him, Jer. 27.5, 6, 7. Thus you see God will have this tyrant to be honoured. And David said to Abishai concerning the King, destroy him not, for who can stretch forth his hand against the Lords Anoynted and be guiltlesse? and another time saith he: God forbid that I should do this thing unto my Master the Lords Anoynted; so David stayed his servants with these words, & suffered them not to rise against Saul, 1 Sam. 24.6, 7.26.9. And we ought to have a reverent esteeme of them as wives to their husbands, and as children to their pa­rents: for the King is worth ten thousand of us, 2 Sam. 18.3. The breath of our [...]o­strils is the Lords Anoynted, Lam. 4.20. Then they that curse the King bu [...] in their thought, a bird of the ayre shall carry the voyce, and that which hath wings shall tell the matter, Eccl. 10.20.

Then are we unmercifully tormented by a cruell Prince? or are our goods spoy­led by a covetous and a ryotous Prince? and are we neglected by a slothful Prince? and are we vexed for a godly life by a wicked Prince? then our duty must be to call to remembrance our sins which are scourged by that scourge of the Lord, and by humility bridle our impatience, and let us call to mind that it belongs not to us to remedy such evills, it is only our duty to crave help of the Lord, in whose hands [Page]are the hearts of Kings, and the bowing of Kingdomes to his will: He is a God who standeth in the assembly of Gods, and judgeth among the Gods, Psalm. 82.1. And all Kings shall fall before him, and all the Iudges of the earth shalbe dashed in peaces like a potters vessell, that will not submit to the Lord, and kisse his Anoyn­ted, Psal. 2.9.12. Yea, woe be to them that decree unrighteous decrees, and that turne aside the needy from judgment, Isa 10.1.2. God reproved Kings for his peo­ples sake, and suffered none to doe them wrong, Psal. 105.14. Yea he hath broken the bloody Scepters of proud Kings, and overturned their intolerable government: yet I say, although God may justly correct their unbridled government by his owne revenging hand, yet let us not think that we may do so, which have no com­mandement given us, but to obey and suffer: this I speake concerning private persons.

Now it may be demanded of some, that in case the chiefe Magistrate shall thus tyrannize over his people, whether other Magistrates may not defend them, and withstand this tyrant in the Cause of God? I answer with Master Calvin, Instit. 4.20.31. If there be at this time any Magistrates for the behoofe of the people, such as in old time were the Ephori that were set against the Kings in Lacedemonia, or the Tribunes of the people against the Roman Consuls, or the Demarchi against the Senate of Athens: or as it is with us, the three Estates in Parliament, holding the principall Assemblies, saith he, I am so far from forbidding these to withstand the outrageing licentiousnesse of Kings, that I affirme, that if they winke at Kings wil­fully rageing over, and treading down the poore Communalty, that their dissem­bling is not without wicked breach of faith, because they deceitfully betray the li­berty of the people, whereof they know themselves to be appointed protectors by the ordinance of God. And saith he in the 8. Section, no kinde of governement is more blessed then this, where liberty is framed with such a moderation, as it ought to be, and is orderly established for continuance, and so I count them most blessed, that may enjoy this estate, and if they stoutly and constantly trav [...]ll in preserving and retaining it, do nothing against their duty: yea the Magistrates ought with most great d [...]ligence to bend themselves hereunto, that they suffer not the liberty of the people, of which they are appointed governours, to be in any part diminished, much lesse to be dissolved, but if they be negligent and carelesse therein, they are faith-breakers, and false in their office, and betrayers of their Countrey, and the ve­ry thinking to bring in any other change of government, is not only foolish and su­perstitious, but also very hurtfull.

Then would any bring in Monarchical government? let me tell them that it is sel­dome seene that Kings so temper themselves, that they will never swerve from that which is just and right. Again, they are not alwaies furnished with so great a sharpnesse of judgment and wisedome, that every one seeth so much as is sufficient for every thing; therefore the wants that are in single persons, are cause sufficient to prove it to be more safe and tolerable, that many should have the government, that they may mutually help one another, and one teach and admonish another, & [Page]if any advance himselfe higher then it is meet, there may be others to restraine his wilfulnesse; so then in case a King be a child, and not able to order the affaires of his Kingdome, or in case he want naturall abilities, or in case he be led away by e­vill Counsellors, then the Magistrates ought to make supply, that neither the King nor his Subjects may suffer wrong: This way of government gives more honour to Kings then any other, because this procures the love and happinesse of the Subjects, when as Monarchicall brings feare, misery, and slavery upon them; so then this kind of government is the best, wherein King and people do rejoyce in each others hap­pinesse.

Again, it may be demanded, if the chiefe Magistrate and the rest be at variance, & the contention encrease so through ill-affected persons, that it produce civill wars amonst us, now what are the inferiour people to do in this case, and who are they to side withall? I answer, first they must not stand as ne [...]ers or spectators to behold and see the ruine of the Kingdome, but they must enquire on whose side God is, as wise Gamaliel said; If this work be of men, it will come to nought, but if it be of God, ye cannot overthrow it, lest happily ye be found to fight against God, Acts 5.38.39. Shouldst thou helpe the ungodly, and love them that hate the Lord? therefore is wrath come upon thee from the Lord, 2 Chron. 19.2. Neither must we stand as spectators: Vriah said unto David: The Arke and Israel and Judah abide in tents, and my Lord Joab and the servants of my Lord are encamped in the open field, shall I then goe into my house to eate and to drinke and to lye with my wise: as thou l [...] ­vest, and as thy soule liveth, I will not do this thing, 2 Sam. 11.11. Curse ye Me­roz and the Inhabitants thereof; yea curse them bitterly, because they came not to the help of the Lord against the mighty, Judg. 5.23. Then who is on the Lords side, who that will march furiously like Jehu against all the cursed enemies of God, those Antichristian Idolaters, and have no peace with them so long as the whoredomes of Jesabel, and her witcherafts are so many, and if the Princes of [...]ud [...] be li [...]e them that remove the bounds, God will po [...]re out wrath upon them [...]k [...] water, Hos. 5.10. Then if such a boundlesse Prince shall command obedience to his boundlesse hu­mour, must he be obeyed? It may be that Ephraim being oppressed and broken in judgment, will shew it in this, because he willingly walked after the commande­ment, vers. 11. But now the question is, what did that boundlesse Prince get by his commanding, and crackt-brain'd Ephraim for his blind obedience? (mark saith the Lord) I wilbe unto Ephraim as a moth, and to the house of Judah like rotten­nesse: Yea I will be to Ephraim as a lyon, and as a young lyon to the house of Judah; I, even I, will teare and goe away, I will take away, and none shall rescue him, vers. 12.14. Therefore we must not so obey the King, as to make us disobey the King of Kings, unto whose Scepter all Kings must yield obedience: therefore when Daniel disobeyed the Kings proclamation, he answered with a cleare conscience saying, against thee ô King I have done no [...]urt, Dan. 6.22.

So then we must put difference between our obedience to God, and our obedi­ence to man; when God commands, we are not to reason with flesh and blood, nor [Page]call into question the lawfulnesse of it; God is greater then man, and he gives no account of any of his matters, Job 33.12, 13. It is our duty to put in practise with all speed what God commands us: but when man commands, we must bring it to the tryall, and see how it agrees with that perfect rule of Gods command, and if it agree not with Gods command, we must not obey it, as for example: God com­mands that we shall not murder? now if the King do command us to murder, this contradicts Gods command, and therefore must not be obeyed. King Saul said to the footmen that stood about him, turne ye and slay the Priests of the Lord; but the servants of the King would not put forth their hands to fall on the Priests of the Lord, 1 Sam. 12.17. And King Pharoah sent unto the Mid-wives say [...]ng, when ye do the office of a Mid-wife, to the Hebrew women, if it be a sonne, ye shall kill him, but if a daughter, she shall live: But the Mid-wives feared God, & did not as the King of Aegypt commanded them, therefore the Lord dealt well with the Mid-wives, Exod. 1.16, 17.20.

Againe, the Lord saith, thou shalt not make to thy selfe any graven Image, or likenesse of any thing, nor bow down to them nor worship them. Now if the King of Babylon set up a golden Image, and command all to fall downe and worship it; then which must be obeyed? the three Children answered the King saying, we are not carefull to answer thee in this matter, (nay further they say unto him in plaine tearmes) be it known unto thee O King that we will not serve thy Gods, nor worship the golden Image which thou hast set up, Dan. 3. Again the Lord saith, I will that men pray every where, lifting up holy hands without wrath and doubting, 1 Tim. 2.8. And men ought alwaies to pray, and not to faint, Luke 18.1. Now if King Da­rius shall make a decree that whosoever shall aske a petition of any God or man [...]o [...] the space of thirty dayes, shalbe cast into the Den of lyons, now which must be o­beyed? give eare to Daniel, and he will tell thee: who regardeth not the decree of the King, but maketh his petition three times a day, Dan. 6.13. Againe, Christ saith to his Apostles; Goe ye and teach all Nations, baptizing and teaching them to observe all things whatsoever I have commanded, Math. 28.19.20. But when Peter and Iohn were obeying this command of Christ, they were brought before the Councel [...] and they charged them not to speake and teach any more in the name of the Lord Jesus, now what must they do? Peter and Iohn answered and said un­to them: Whether it be right in the sight of God, to hearken to you more then God, judg ye, for we cannot but speake the things we have heard and seene, Acts 4.18, 19, 20. After this they were taken and brought before the Councell againe, who said unto them, did not we straightly charge you not to teach in this name? and be­hold you have filled Jerusalem with your Doctrine, and intend to bring this mans blood upon us, and they answered: We ought to obey God rather then men, Acts 5.17, 18, 19. The feare of men brings a snare, Prov. 29.25. Thus wee may see, that although Magistrates must be obeyed, yet it must be onely when they keepe within their bounds, and not else.

But some of our Court Priests will object and say, not through any love to Ma­gistrates, [Page]but only to make divisions amongst us, that every soule must be subject to the higher powers, for there is no power but of God, the powers that be, are ordained of God, whosoever therefore resisteth the powers, resisteth the ordinance of God, & they that resist shall receive to themselves damnation, Rom. 13.1, 2. But here by the way we may see how they post this Text off from themselves, and then they thunder it against others; but when it is retorted back to themselves, then they make exceptions, saying, all must obey but them, but to leave them in their Anti­christian pride; I answer, and grant, that the place of Magistracy is the ordinance of God, and those Kings that keep within their bounds, are cloathed with Gods au­thority: for saith he, by me Kings reigne and Princes decree justice: by me Prin­ces rule, and Nobles, yea all the Iudges of the earth, Prov. 8.15, 16. The God of Israel said unto me: The rocke of Israel spake unto mee, he that ruleth over men must be just, ruling in the feare of God, 2 Sam. 23.3. But are Princes alwayes such: The heads of Jacob and Princes of Israel hate the good and love the evill, they eate the flesh of Gods people, and flay their skin from off them, and breake their bones, and chop them in peices as for the pot, and as flesh within the Caldron, Micah 3.1.2, 3. The Lord will enter into judgment with the ancients of his people, and the Princes thereof, because they beate in peices his people, and grinde the faces of the poore, Isa 3.14, 15. Yea God renounceth such Princes, saying, ye have set up Kings, but not by me; they have made them Princes, and I knew it not, Hosea. 8.4. Not as though God were ignorant of what he did, but the meaning is, God did not approve of them, although their office be his ordinance.

But they wil object, that where the word of a K. is, there is power, & who may say to him, what dost thou? Who so keepeth the Kings commandement, shall feel no evill thing, Eccl. 8.4, 5. I answer, the Kings power is over the outward man, his words and actions, body and goods; but it reacheh not to the soule and conscience, nor the grace of Gods spirit in us, and though it be said, be subject for conscience sake, Rom. 13.5. It is answered directly in that place alleadged against mee, Eccl. 8.2. I counsell thee to keep the Kings command, and that in regard of the oath of God, not that they have dominion over our faith, 2 Cor. 1.24. Or that our inward gra­ces were under the Kings command, but we being sensible of Gods command, we obey them, because he commands it, saying, let every soule be subject to the higher powers: Put them in mind to be subject to Principalities and Powers, to obey Ma­gistrates, Titus 3.1.

Our inward graces are more worthy then any humane dignity, therefore not to be brought in subjection to any, we must do good to others with our inward gra­ces by vertue of Gods command, but they must not be brought under the power of any, 1 Cor. 6.12. But from the other words, who may say to him, what dost thou? from these words, some Sycophants would perswade Kings that their power is un­limited so that they may do what they list with any mans person and goods, with­out respect to the publike good of the whole Kingdome, if they doe but contradict their personall will, although they contradict Gods revealed will, these men cause [Page]them to punish the innocent, and passe by the guilty, and yet no man may say to them why dost thou so? to this I said before, that when a King keepes within the bounds that God hath set him, he is cloathed with Gods power and authority, be­ing his Deputy, and about his businesse: in this case, who may say unto him, what dost thou? Neither is it fitting to say to a King thou art wicked, nor to Princes, ye are ungodly, Iob 34.18. But when a King goes beyond his bounds, he strips him­selfe of that honour that God had put upon him. Then John Baptist may say to He­rod, why dost thou so? and further he may tell him that it is unlawfull to have his brothers wife, Math. 14.4. And Nathan may say to David, thou art the man; yet by a parable first convince him of it, and they must entreate him as a Father, 1 Tim. 5.1. 2 Kings 5.13. This being done, righteous lips should be the delight of Kings, and they should love him that speaketh right. Then should the wrath of the King be to the wicked as messengers of death: Then the Kings wrath should be as the roaring of a lyon but his favour would be as the dew upon the grasse, Prove. 19.12. Then through the mercy of the most high he should not be moved, but his hand should find out all his enemies and bring down them that hate him, Psal. 21.7, 8. And the Lord would give deliverance to his King, and shew mercy to his Anoyn­ted to David and to his seed for evermore, Psal. 18.50. Yet I say they must not goe beyond their bounds; God intended to use the King of Assytia as a rod to correct I [...]rael, but it is in his heart to destroy and to cut off Nations, not a [...] but for going beyond his bounds, when the worke is done upon Mount Sion [...] [...] on Jerusalem [...] The Lord wil [...] puni [...]h the stout heart of the King of Assy [...]ia, and bring downe the glory of his high lookes, Isa. 10.5.7.12. And when Judah was in cap­tivity in Babylon, God was but a little displeased, and they helped forward the af­fliction, but for going thus beyond their bounds, God sent foure Carpenters to cut off those foure horns that scattered Judah, Zech. 1.15.20.21. Therefore Zedekiah remembring his bounds, saith, the King is not he that can doe any thing against you, Ier. 28.5. And King Darius could not do any thing against a Statute, although he laboured to do it till the going downe of the Sun, Dan. 6.10.14. Neither could Ahab the King get Naboth's Vineyard although he was sicke for it, 1 Kings 21. Then hath the King bound himselfe by oath and covenant to his people, that he wil signe and seale such lawes as the common people shall chuse, and remedy all grie­vances that shall arise, by signing and sealing good and wholsome lawes amongst us; Saith the Lord thou shal [...] not forswear thy selfe, but thou shalt performe to the Lord thine oaths Math. 5.33. For breach of oath is a featfull sinne, and seldome goes unpunished, see King Zedechiah his sin, Ezek. 17.13. And his punishment. Ier. 52.10, 12. And King Hoshea suffered a lake for the same sin, 2 Kings 17. Lying lips do not become a Prince, Prov. 17.7. Neither should a Ruler hearken to lyes, Prov. 29.12. Then cursed be those Counsellours that make the King glad w [...] their wickednesse, and Princes with their lyes, Hosea 7.3. King Ahaziah walked in the wayes of Ahah, for his mother was his counsellor to do wickedly, for they were his Counsellors to his destruction, for the house of Ahaz [...]ah had no [Page]more power to keep still the Kingdome, 2 Chro. 22.3.4.9. And King Rehobo­am refused his Fathers grave Counsellours, and hearkened to a company of young upstarts, which not onely divided, but almost ruined his Kingdome, 2 Chro. 10.13. But (saith King David) mine eyes shall be upon the faithfull of the Land, they shall dwel with me; he that walketh in a perfect way, he shall serve me, but he that worketh deceit shall not dwell in my house, hee that telleth lies shall not tarry in my sight, Psal. 103.6.7. And the King said unto them, what seemeth you best I will doe, 2 Sam. 18.4. It is not for Kings O Lemuel, it is not for Kings to drinke wine, nor for Princes strong drinke, lest they drinke and forget the Law, and pervert the judgement of any of the afflicted, Pro. 31.4.5. For as a roaring lyon and a ranging beare, so is a wicked Ruler over the poare peo­ple: The Prinee that wanteth understanding is also a great oppressor, Pro. 28.15.16. Then saith the Lord to Job out of the whirlewind, who is this that darkeneth Counsel by words without knowledge? Job 38.2. The Counsel of the Lord that shall stand, Pro. 19.21. (Saith King David) thy Testimonies are my Counsel­lours, Psal. 119.24. They should hearken to them that declare unto them the whole Counsel of God, Acts 20.27. But it may be some Court-Priest like Amaziah, that will informe the King saying, The Prophet hath conspired against thee, and the Land is not able to beare his words, and so bid him be gone and prophesie no more at Bethel, for it is the Kings Chappel and it is the Kings Court, Amos 7.10.12.13. But for this (saith the Prophet) Thy wife shal be an harlot, thy sons & thy daugh­ters shal fall by the sword, and the land shalbe divided by line, and thou shalt dye in a polluted land, and Israel shall goe into Captivity, vers. 16.17. The Pharisees rejected the Counsel of God against themselves, Luke 7.30. Shame shal be to him that refuseth instruction but he that heareth reproofe shal be honoured, Pro. 13.18. He that reproveth shal afterwards find more favour, then he that flattereth with his lips, Pro. 28.23. Nathan that was so plaine with the King, and said, thou art the man, when any trouble arose in the Kingdome, still Nathan that down-right ho­nest man was sent for: then Kings must not free themselves from all admonition; for, better is apoore and wise child, then an old and foolish King that wil be no more ad­monished, Eccle. 4.13. The Lord commandeth to say to the King and to the Queene, humble your selves, Jer. 13.18. Then Daniel said to the King. breake off thy sins by repentance, and thine intquity by shewing mercy. Dan. 4.27. Now this admonition must be by them that have a calling to it, neither must it be with­out reverence, It is not fit to say to a King, thou art wicked, nor to Princes, yee are ungodly. Job 34.18. But as Nathan wisely gained upon the Kings affections by a parable, and also the woman of Tekoa another time, neither be hasty to take up an accusation against an Elder, and itreat him as a father, 1 Tim. 5.1.19. see Ier. 40 15 16. When the Preacher saw under the sun in the place of judgment that wickednesse was there, and in the place of righteousnesse, that iniquity was there, he refers it to God saying, God shal judge the righteous and the wicked, Eccle. 3.16. the uses follow.

[Page] 1. Our duty to Magistrates is to think honorably of them; first in regard of their office, which we must acknowledg to be a jurisdictiō committed to them from God, and therefore to esteeme and reverence them as the Ministers & Deputies of God, and let us learne of them that doe so as an encouragement of our better obedience to them. Secondly, we must honour them from the command of God, which saith, honour the King, 1 Pet. 2.17. And the Lord said to Moses, rake Joshua, a man in whom is the spirit, and set him before the High Priest, and before all the Con­gregation, and give him charge in their sight, that is, tell him the nature and man­ner of his office, and charge him to be faithfull in it; and then it followes, put some of thine honour upon him, that all the Congregation of the childen of Israel may bee obedient. Numb. 27.18.19.20. And Solomon joyntly together commands us to feare God and the King, Pro. 24.21. So then Peter would have us to have a high estimation of them, and Solomon joyning them together with God himselfe, sheweth that holy reverence and dignity that is put upon them; Then cursed bee those filthy dreamers that despise dommion, and speake evill of dignities, Jude 8. And saith Paul ye must needs be subject for conscience sake, Rom. 13.5. That is, he would have us free in our obedience to them, without slavish feare of their pow­er, because what is done to them is done to God, yet this honourable calling can­not excuse the sins that cleave unto them that are in such places; but the calling it selfe is worthy of honour and reverence; then whosoever be rulers must be estee­med with us, and have reverence in respect of their being rulers.

Secondly, we must not only honour them in our minds, but this must be testified by our practise, in obeying their lawfull proclamations, and in paying tribute, and in taking publique office and charges upon us, that may serve for common defence, or any other lawfull commands; For he that resisteth, resistoth the ordinance of God, therefore be subject: Rom. 13.1. Again, saith Paul, warne them that they be subject to Principalites and powers, to obey Magistrates, and ready to every good worke, Tytus 3.1. And saith Peter, submit your selfe to every ordinance of man for the Lords sake. 1. Pet. 3.13. To the King as Supreame, and to other Rulers that are sent by him, for the punistament of evill doers, and for the praise of them that doe well and that they may be sincere in their obedience to them, Paul exhorts, that there may be prayers & supplications, intercessions and thankesgivings for al men for Kings and all in authority, that we may live a peaceable and quiet life, in all, godlinesse and honesty, 1 Tim. 2.1. Now if God doe thus require obedience to Magistrates, and he that resisteth the office of Magistracy, resisteth Gods ordinance, then let them know that God will avenge all disobedience to them.

After these things, when I thought I had finished my worke, I looking about me, saw a man approaching towards me, as I thought, to try his power in a single Duel with me, I shall desetibe him as neare as I can. His proper name is Thomas, his Sirname is Nut; his general calling an Anabaptist, his particular I am uncer­taine of, yet I suppose, a wood-cleaver; his descent I know not well, but I suppose him to be one of the children of the old mouse-catcher, who some years agone cryed [Page]mousetraps but when mice grew scarce, & his trading failed him, he proffer'd 10. l. to be hang-man; So now wood is something deare, & this man having but litle trading for his axe, would imploy it to cut off men which are of two forts, either the principall members of the body politick, or else the living members of the mystical body of Christ as he calls them, visible saints of the spiritual Kingdom: the ground on which he would build these principles, is Mat. 18.8.9. If thy hand or thy soot offend thee, cut them off: These members (saith he) are either the members of the bo­dy politick, or the members of the body of Christ; the first of these (saith he) are some principal members of the body politick, as the L. Keeper, which if he offend, being a hand of the body politick, the rest of the members must cut him off: but he dares not to stay to tell us what it is that will offend him, lest hee bee taken and hanged himselfe, for we know very well what it is that offends Anabaptists: First, his very being a Magistrate offends them, and for this offence, Nut would cut him off if he durst, although such a member were saithfull both to the King and King­dome: Again, many other things offend them, as the manntaining wars in our own defence is cause enough for them to cut off Magistrates, as also for imposing a Co­venant for reformation, or an oath of Allegiance to Princes: these, and such like are great offences that Magistrates give to Anabaptists, for which, this Nut thinkes he may cut them off, were it not that he feares the Nut-cracker at Padington; well, Nut is gone in all haste from the members of the politicall body to the mem­bers of the mysticall body of Christ, and if they offend, the rest must cut them off; neither in this doth he shew what it is that will offend him, but it seemes for any offence they must be cut off, for he hath no healing medicines, but like a butcher he akes his cleaver and chops them off; but I shal take the hammer of Gods word & split the shel of this Nut, and give you a further taste of the divellish kernel that is in it: he saith that our Saviour speaketh of a spirituall Kingdome, or body, or Church of visible Saints, but must we beleeve this Nut when he saith that a spiritu­all member of Christs body must be cut off in this manner that here Christ speaketh of he would have it to be meant by excommunication, but Christ saith, if they be not cut off, the whole body shall be cast into everlasting fire: and again, if they be not cut off, thou canst not enter into life: then suppose a member of Christ should of­fend thee, canst not thou be saved unlesse he be damned? again, to take thine owne exposition, suppose this offending member should not be cut off by excommunica­tion, must all the rest of the body of Christ be cast into everlasting fire? Againe, suppose some of the members be offended, and other some be not offended, must that member be cut off that offends thee alone, and doth not offend the rest, must that I say be cut off, or else thou and all the rest must of necessitie to hell fire? but in this case what wilt thou doe? such a member offends thee and no body else, and uniesse thou cut him off, all must to the Divel, neither canst thou cut him off, be­cause all the rest are against thee: but is thy salvation so pin'd upon other mens backs, that if but one faile and be not speedily cut off, all the Anabaptists must bee cast into hell fire? this kernel may please the Divels palat when he goes a Nut­ting, [Page]but I think no rationall man can like the taste of it: Againe, thou dost not declare what it is that will offend thee, so that I suppose, if Christ himselfe were here on earth, thou wouldst be offended at him as some others were, for many were offen­ded at him, they esteemed him as a rock of offence, Rom. 9.32.33. Againe, thou dost confesse that the body is Christ, and ye are the body of Christ, 1 Cor. 10.16.12.12.27. Ephe. 1.23.4.12. And ye are called members of Christ, see 1 Cor. 6.15.12.14. and members of his body, Ephe. 5.30.

Then doth Christ say, If my hand offend me, or if my foot offend me, I must cut them off, and cast them from me; or else doth Christ say, both I all and my mem­bers must be cast into everlasting fire; and doth Christ say, if I doe not cut them off, I cannot enter into life? and doth Christ say, it is better for me that one of my members should perish, then that I with all my mysticall body should be cast into hell? neither doth he say, if my eye offend me, I must pluck it out, nor say, it is bet­ter for me with one eye to enter into life, then to have two to be cast into hell fire; Let thy conscience speak, thou blasphemer, and tell me whether it be so in thy book: neither is it said, if a hand or foot in Christs body offend him, they must be cut off; neither is it said, that if the eye of Christ offend him, it must be plucked out, or else the whole body of Christ shalbe cast into hel: Then hear the words of Christ; If thy right eye offend thee, pluck it out and cast it from thee: for it is profitable for thee, that one of thy members should perish, and not that thy whole body should be cast in­to hell. And so, If thy hand offend thee, cut it off, and cast it from thee, for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell, Math. 5.29, 30. So then the meaning of these words is this: The members of our body naturall before conversion, do nothing but act sin; Now of necessity that corruption must be cut off from those members: and rather then the corruption should not be cut off, let that member perish, rather then it should abide on thy body to act sinne; What, are thy eyes so full of adultery that they cannot cease from sinne? 2 Pet. 2.14. Canst thou not looke on a woman, but thou must lust after her? thou committest adultery in thy heart, (then saith Christ expressely) plucke it cut, it is profitable for thee, Math. 5.28, 29. It were better those eyes were out, then so to sin against God: yet this must not be done till wee have tryed all other meanes, and nothing will reforme this lusting member, as we would do in the like case with a tooth, that with paine much offends us: first, we try if we can take away the paine and save the tooth, but when all means have bin used, and we cannot take a way the paine, we had better lose the tooth, then to be so offended with the paine of it. Now the evill of sinne that is in the eye, should of­fend us as much as the evill of punishment in the tooth, and we should use all means to remove it, as Iob did, to make a Covenant with his eyes not to looke upon a maid, Job 31.1. That is, we should bind our eyes with the cords of a Covenant from lu­sting, and we should bind our feet from carrying us into temptations, see vers. 5.7. And we should keep our mouth as it were with a bridle, Psalm 39.1. And be­cause our sins are too strong for us, we should therefore pray the Lord to turne our [Page]eyes from beholding vanity Psalm. 119.37. Thus when all meanes are used to re­clame our members from sin and nothing will do it, thou hadst better plucke out thy eye, and cut off both hands and feet, then to employ them in the service of the Divell to thy eternall ruine of body and soule.

Againe, if wee should lose a member here, we should have it restored againe at the Resurrection day, therefore that Bishop who had subscribed with his hand a­gainst God, when the Lord opened his eyes to see what he had done, he suffered for the truth, and caused that hand to be burnt off, which had so offended both against God, and against himselfe, yet I say againe, if it be possible, we must save the mem­ber; as Paul saith, no man ever yet hated his owne flesh, Ephes. 5.29. For we see if a man have got a hurt in his hand or foot, he will use all means that may be to heal it, to save his hand or foote; but when nothing will do it, he will rather cut it off, then endure the paine, and endanger his whole body: For if one part of the body be in paine, there is no part of the body free, saith Christ, if thy eye be evill, thy whole body is full of darknesse, Math. 6.23. That is, if the eye of the body be not good to see, the whole body is in danger in all places to be hurt: and so the eye of the soule which is the understanding, if that be not cleare, the soule is in danger to be split on many rocks; but let us come to Nuts exposition, which is this, if thine eye be evill, thy whole body is full of darknesse: This eye saith he, is the Minister or the Watch­man, the which if he be blind, all the Anabaptists are blind also: and if he be evill, then the rest cannot be good; he said before, that if one member did offend, he must be cut off, or else all the Anabaptists must perish in hell fire; and here he saith, if one be evill, all are so, if one be blinde, all are blinde: then I reply upon him thus, that if they be all alike, that if there be one bad, there is none good; then why should another be cast into hell to save Nut, when he is as bad himselfe; wel, Christ saith, if thy eye, thy hand and thy foot offend thee, do so and so; but saith Nut to Christ againe, if thy eye, or thy hand, or thy foot offend thee, do so and so: which shewes plainely to all men, that his eye is as blinde as a beetle, to discerne spirituall things.

Again, how will Nut construe this word, two eyes, two hands, and two feete in the my sticall body of Christ, so that if one be cut off, there is but one remaining: and againe, which is the right eye and which is the left in the my sticall body of Christ; I thinke all the braines that is in this Nut, knowes not how to give an an­swer to these things: but suppose they have two teachers, whom they call their eyes, suppose one of these offend and be excommunicated, and the other dye in the mean time, and so leave them all starke blind: And so the blind lead the blind till they all fall into the ditch: I hope they will not provide more eyes, then they have holes to put them in, so that when one is gone, to clap another into the hole; Thus we may see the folly of Nuts exposition, who would see by another mans eyes, but we must all appear before the judgement feate of Christ, and receive according to what is done in our owne body, & not according to what was done in another mans body.

Well thus you see that Christ here speaketh of our naturall members, that in case [Page]nothing will take off those sinfull corruptions that naturally cleave to them, those naturall members had better be cut off in this life, then that the whole man should perish eternally, so that neither politicall, nor mysticall members, but naturall mem­bers are meant in this place.

But will Nut say it is a great absurdity, when the body is maimed, that the soule should enter into life? In this he declares himselfe to be as blinde as a beetle, for all the members at the resurrection shalbe restored againe perfectly; but this man sees with another mans eyes, and not with his owne: I may suppose this is the cause why they will not allow of wars under the Gospell, lest they should lose a mem­ber, and so go lame to heaven.

He makes another absurdity, saying, if those corruptions that cleave to our mem­bers offend us, then we must cut them off, but if they do not offend us, we must not cut them off, and we may enter into life with our corruptions, if so be they doe not offend us. I answer, men are of two sorts; either in the state of grace, or in the state of nature; Now for those in the state of grace, who have a new life wrought in them, and they have given their members as servants to Christ, Rom. 6. It must needs grieve them when those members shall act any sin, saith Paul, I keepe my bo­dy under, and bring it in subjection, 1 Cor. 9.27. Yet saith he, this law of sinne that is in my members, warreth against the law of my mind, and against his will, leads him into the law of sin, Rom. 7.23. Yet when he cannot subdue those cor­ruptions in his members, it appeares plainely that they did offend him, else what makes him cry out, O wretched man that I am, who shall deliver me? vers. 24. And although it be said, if they do offend, yet t [...]s is not alwayes a word of diffi­dence, as appeares by such places as these. If God be God, follow him, 1 Kings 18.21. If I be a Father, where is mine honour? If I be a Master, where is my feare? Mal. 1.6. If God spared not the old world, 2 Pet. 2.4. So here, if thy eye, hand or foote offend thee these are not words of of diffidence, but of certainty only; the doubt may arise from this, whether thou art converted or not, the which if thou be not, thou art dead in sins and trespasses, and past feeling, and not capable to be offen­ded at the sin of thy members: Now these are not here in dispute: being unbelee­vers they are damier already. John 3.18. Is Nut so blind, as to think these shall enter [...], because sin do [...] not offend them? I leave these as not to be disputed a­bout, whether they have all their limbs, or whether they want any, in that conditi­on they cannot be saved. Then the question is onely of the regenerate, whether their [...] off [...]nd or not? now for them, some are exceeding watchfull, having mor­tisted their earthly members, Col. 3.5. They that are Christs, have crucified the flesh with the affect to as and lusts, Gal. 5.24. Now such as these, these members do not o [...] fend them, out are very usefull and delightfull to them, acting lively in the wayes of God: but then others are something remisse, and so their members not be­ing e [...]oyed in the service of Christ, the Divell sometimes prevailes with them so, as to [...]ke them worke in his service; by his wiles and subtilties, he deceives the hearts of the simple, but such as Paul, who is not ignorant of his devices, 2 Cor. 2.11. [Page] Such a one is able to stand against all the wiles of the Divell, Ephes. 6. But yet the corruptions in all offend them, for none is freed from it in this life, yet some keep downe their corruptions more then others, and thereupon have lesse of­fence from them then others have; but these offences it seemes, Nut is not acquain­ted with, else he would not make it a question, whether corruptions doe offend or nor, and supposing corruptions may be in Gods people, and yet not offend them.

Another absurdity, he saith, is this, the Saints are commanded to cleanse them­selves from corruptions, to make them sound; but saith he, if corruptions of the members should be here meant, then we may enter into life with one lust, if we doe but cut off another: and although we be halt and maimed? I answer, although the body be maimed, yet the soule is not maimed, neither shall that maimed body arise maimed, but perfect. Againe, the cutting off corruption from the eyes, hands and feete, and from the rest of the members, neither maimes body nor soule, but makes them both more perfect, and if Nut were but a rationall man, hee would rather have said that corruptions are as wounds and bruises, see Isa 1.6. Ps. 38.5. Mat. 8.17. As the pool of Bethesda healed the impotent folke, blind halt, and wither'd, Joh. 5.3. So the taking away of corruption heals the spirituall Impo­tency of halt and blind, saith Christ, bring in hither them that are poore, maimed, halt and blind, Lu. 14.21. Now Christ sent for them to cure them, and that was done by taking away their sinnes and corruptions. Thy sinnes are forgiven thee, arese and walke, Math. 9.5,

Thus saith Christ, but what saith Nut? he flatly contradicts Christ, saying, the taking away of corruptions wounds the man, this is Nut's exposition: Again, the text saith not that halt & maimed shal enter into life Nut is much mistaken to think any such shall be in heaven, there is nothing lacking that makes for the happinesse of the creature, there is fulnesse of joy, Psal. 16. which could not be if halt or blind were there: well then the words of Christ are as an answer to a question that might be asked, whether is it better to enter into life wanting a member, or to be cast in­to everlasting fire having all the members? Christ answereth, it is better to enter into life although we want a member: but will it follow hence that if a child of God should lose a member here, that he must needs enter so into heaven at the re­surrection. Other absurdities he would raise from that other translation, If thy eye hand or foot cause thee to offend, pluck it out and cut them off, and cast them from thee; and if one lust cause thee to offend, cut that off, but keep still that which doth not cause thee to offend; but these are meere cavils and answered sufficiently alrea­dy. He would gather hence that some corruptions will offend, and some will not offend: to this I answered before, that all men have some corruptions, yet some men are dead in sin and past feeling, not capable to be offended, others have the life of grace in them, and if their members which are given to Christ should be acting sin, it must needs offend them; then are thy naturall members imployed in sinne against God, whether it be the eye to receive sin to the heart from objects without, or whe­ther it be any other member to act it or to increase and improve it; then either that [Page]sinfull lust must off, or else that member that acts it must off, rather then to be im­ployed in the Divels service to sin against God; and if Nut trample this under his feet as unsavoury salt, it declares plainely that he hath no relish as yet of hea­venly things.

After this Nut moves a question, saying, if this be the truth, that hands, feet and eyes be members most eminent in Churches. how comes it to passe that this truth hath been kept secret so long? but here by Nut's good leave I question whe­ther it be a truth, and it seemes he concludes it to be a truth before he hath the ad­vice of his neighbours, who would have counselled him better if he had told them that he had some carnest businesse with some of the eminent members of the body politick, they would have said to him, doe not goe to the foot, & why not to the foot? because it is not one of the eminent members of the body politick, it is very likely some child might have convinced his folly; but then it may be he will reply and say, the foot is eminent in the mysticall body, but now turne to the place and see how God hath set the members in the body, 1 Cor. 12 18. and there you shall see how he comforts weake christians, saying to them, if the foot shall say, because I am not the hand I am not of the body, is it therefore not of the body? vers. 15. Again, he speakes to those that are eminent, that they should not despise the weake ones, say­ing, the eye cannot say to the hand, I have no need of thee, nor the head to the feet, I have no need of you, vers. 21. Thus you see the feet are not the eminent members of the Church, but rather in the meanest place of all: now if this be so, how will Nut prove his truth (he saith) hath beene hid so long? here I will not proceed to his rotten answer, because that will fall together with his rotten foun­dation.

Againe, he saith by the way, that Christ will allow of no members of his body, Kingdome or Church, but visible Disciples: I answer with a demand of him, why they are called hidden ones, Psal. 83.3. If they be hidden, they are not visible, and what is that white stone, and that new name written, which no man knoweth save he that hath it? Revel. 2.17. If no man see the writing of Gods spirit but themselves, then sure they are not all visible Saints; and why did not the Prophet know that seven thousand that had not bowed the knee to Baal? and why did not the Apostles know the traytor that was amongst them? Is Nut so eminent to see further into spiritual things then Prophets and Apostles? and yet I proved him but even now to be as blind as a beetle in spirituall things, but to these things I shall speake more fully when I come to speake concerning baptizing Infants.

After this, he falls foule upon our Ministers, saying, that none of our Univerisity Ministers are faithfull, and that God will reveale his mind to mechanick fooles and babes, rather then to learned Ministers, and what he did to learned Paul, was but one example to shew his power; but he hath not promised to reveale his will to a­ny more wise and learned. To these things I answer, first, they that teach others must needs be first taught themselves (faith Paul to that young Minister Timothy) [Page] abide thou in the things which thou hast learned, and host beene assured of knowing of whom thou hast learned them, 2 Tim. 3.14. Christ taught that which he recei­ved of the Father, John 7.16. And the Apostles delivered that which they recei­ved of Christ, 1 Cor. 15.3. Acts 20.27. And ordinary Ministers must build their Doctrine upon the Prophets and Apostles doctri [...]e; this is the right tradition, and if it be truly observed without addition or detraction, the Gospel will remaine in its integrity; the meanes whereby Christ teachetn those that are to teach others, are two; one is by immediate revelation, the other is ordinary instruction in Schooles by the meanes and ministery of man: now (saith Amos) I was no Pro­phes nor Prophets Sonne, therefore not called the ordinary way, but he had his gifts and calling by revelation, tho Lord sent me to prophesie to Israel. Amos 7.4. But when revelation is wanting, being an extraordinary calling, then the Schooles of the Prophets remaine still, being the ordinary meanes appointed by God to teach all those that are to teach others; this manner of teaching hath beene from the be­ginning. The Patriarchs till Moses were Prophets in their Families, not onely in a generall way, but in an esprciall manner, they taught their first borne that they might succeed as Prophets after them. Againe, ther were 48. Cities, where not only the people were taught, but also Schooles were crected, that they might be taught which were to be Priests and Levites, and among the rest, one was called Kiriath Sepher, Iosh. 15.15. That is, saith Perkins, the Citie of bookes, or as we call it, the University. And Samuel a young man was sent to the Tabernacle in Shilo to be taught and trained up of [...] the Priest; and when Samuel was Judge of Israel, he crected Colledges of Frophets, and ruled them himselfe, 1 Sam. 10. And in the decayed estate of the [...] Tri [...]. Elias and Elisha set up Schools of the Pro­phets in flethel and Carmel: And the young Students were called the sons of the Prophets, 2 Kings 2.3. And Christ himselfe, besides the Sermons which hee made to the people, tramed up and taught his twesve Apostles, When they were alone, he expounded all thing a unto them, Mark 4.34. And also the seaventy when he sont them our. Luke 10. And saith Paul to Timothy; The things thou hast heard of me among many witnesses, the same commit thou so Jaithfull men, who shall be able also to teach others, 2 Tim. 2.2. Againe, this teaching is useful to maintaine the true interpretation of Seripture, for the right dividing of the word is a matter of great difficulty, and what ever men thinke of it, it requires the greatest learning in the world. Therefore it is necessary that teachere should first be taught, and learne the Gospell of Christ, before they teach others. Again, when men began to lay a­side the writings of the Prophets and Aposties, and gave themselves to study the writings of men, the [...]sgnorance, superstition, and idolatry came headlong into the world. Again saith Perkins on his Commentary, on Galat. page 385. There be sudry kinds of contention lawful, such as these, 1. Contention with an enemy in a just wae, 2. Contention at the Bar with an adversary in a just cause, 3. Con­tention in dispuration with an Heretick, 4. Contention in Schooles, disputation for exercise, and for try all sake.

The seeing teaching of them that are to be teachers is of such antiquity, and to so good use in the Ministery, all men should be exhorted to put to their helping hands that this thing may goe forward. Princes are to maintaine it by their bounti­fulues & authority, as they have done & do stil they must do it more, & parents must dedicate the fittest of their children to the service of God in the Ministery, and Stu­dents raust love and affect this calling above all other; of all gifts desire rather that ye may prophesie, 1 Cor. 14.1. And lastly, all men must pray that God would prosper and blesse all Schooles of learning where this kind of teaching is in use, that the ministery may be furnished at the least with the original tongues in which the Scripture was first published; for although Christ chese men into the ministery without learning, yet he furnished them in an extraordinary manner with the know­ledg of al tongues & languages, and although they were furnished with abundance of grace in their hearts before, yet he charged them to tarry at Jerusalem untill they had this gift also, Luke 24.49. And on the day of Pentecost the holy Ghost came upon them, and they began to speake with other tongues, Acts 2.1.4. But now no Minister can look to be surnished in this manner: they must goe the ordinary way now in the Schools of the Prophets to attain to so much learning as they are capa­ble to receive; this may suffice to satisfie any rationall man that our Universities are lawfull and warrantable, and that the Ministers of the Gospell ought to have the knowledge of the original tongues wherein the Scripture was first written.

Again, the calling of the Ministers ought to be manifest, both to their owne con­sciences and also to their hearers, and that for divers reasons; First they are Em­bassadors, and, as it were, the mouth of God to the people; for this cause they are to speake in the name of God, and this they cannot doe unlesse they know them­selves, Secondly, the calling of the Ministery tends much to edification, it is requi­fite that he should have the assistance of Gods spirit in a large measure, and the pro­tection of God on him and his Ministery, and also his hearers stand in need of the operation of Gods spirit in their hearts; but he that wants the assurance of his cal­ling cannot pray to God in faith for these things, neither can he apply the promises of God to himselfe. Thirdly, the knowledge of their callings breeds conscience of their duties, diligence and the feare of God. Lastly, the knowledge of their callings in the consciences of their hearers breeds a reverence in their hearts, and obedience to the ministery of the word.

Now here it may be demanded how they may know that they are called of God to the ministery of the word: I answer, they may know it if they find three things in themselves; the first is the Testimony of their consciences, that they entred not for praise, honour or lucre, but in the feare of God, with a desire to glorifie him, and to edisie the Church. Secondly, a faculty to doe that which they have a desire to doe; in this saculty are two things; 1. A knowledg of God and of his ways, 2. Aptnesse to deliver that which they know. The third thing whereby they may know their calling, is the ordination of the Church, which appeares and gives testi­mony of their will and abilitie; he that hath these things is certainly called of God: [Page]Now put the case a man wants the first of these three, and entred with an evill con­science, being carried with ambitious and covetous desires: I answer, yet his cal­ling still in respect of the Church is good and lawfull, and when he repents of his bad conscience, it is also accepted of God.

So then Ministers must have a calling or else they cannot preach, for (saith Paul) how shall they preach except they be sent. Rom. 10.14.15. No man ought to take that honour upon himselfe, but he that is called of God as Aaron was, Heb. 5.4. Vzzah was smitten with death for but touching the Arke, although his intent was but to stay it from from falling. 2 Sam. 6.7. And the men of Bethshemesh were slaine for but looking into the Arke without a calling, fifty thousand, 1 Sam. 6.19. therefore the Apostles in the front of their Epistles declare their calling. This might convince our phantastical Anabaptists, who think that any man may preach that will, without any speciall calling, and they alledge for their purpose, that the house of Stephanus addicted themselves to the ministery of the Saints, 1 Cor. 16.15. I answer, the meaning of the place is not that they called themselves but that they set themselves apart to the ministery of the Saints, in the purpose and resoluti­on of their hearts, of all gifts they desired to prophesie: yet these desires did not make them Ministers except God were pleased to furnish them with gifts, and they ordained by the Church; but till then they must give me leave to put it out of my beliefe that they were Ministers. Again, they alledge that all Christians are Kings and Priests, and the office of the Priest is to teach: I answer, we are spiritual Kings over our owne corruptions in this world; For grace reignes through righteousnesse, unto eternall life through Iesus Christ. Rom. 5.21. And in this world wee are a holy Priesthood to offer up spiritual sacrifices acceptable to God by Iesus Christ, 1 Pet. 2.5. But when iniquity shall have amend, and the Saints are freed from sin, Rom. 6.7. they shall inherite all things, Revel. 21.7. In stead of reigning over their corruptions, they shall reigne over all the creatures when they are again resto­red to their first perfection, as Adam did in his innocency, Gen. 1.26. The second Adam will restore them to us perfect againe at the day of judgement, being puri­fied by fire at that day. For he hath made us Kings and Priests, and we shall reigne on the earth, Revel. 5.10. And being Priests, when the sacrifice of player shall cease, being in full fruition, yet we shall offer the sacrifice of praise to God continu­ally, Heb. 13.15. I heard a great voice of much peoole in Heaven, saying, Halle­lujah, salvation and glory and honour and power unto the Lord our God, Revel 19.1. But this shall be when all teaching ceaseth, when all the [...]ares that did offend are cast into the furnace of fire, and there are none but Saints. Then they shall not need to teach every one his neighbour saying, know the Lord for they shall all know me saith the Lord, Jer. 31.34. Whether there be prophesies they shall faile, 1 Cor. 13.8. Now teaching more properly belongs to the Propheticall office then to the Priesthood; Every man ought to covet the best gifts, and desire to prophesie, 1 Cor. 12.31. & 14.1.5. [...]9. And thus Moses wished that all the Lords people were Prophets, Numb. 11.29. but neither Moses nor Paul desired that all were [Page]Priests to offer sacrifice; Vzziah went into the Temple to burne incense upon the Altar of incense, but the Priests said to the King, it pertaineth not to thee to burne Incense, and the Lord smote him with Leprosie, 2. Chro. 27.16.18.19. But all might prophesie or teach, so that they keep within their bounds and limits appointed them, that is, their owne Families. Fathers may teach their children, and Masters their servants, they may command to keep the Sabbath all within their gates; but we being spiritual Priests maketh nothing to prove that all may teach publiquely. Thirdly, they alledge that the power of the keyes is given to the Church: I answer, that it is so, yet the use and administration thereof belongs to the Ministers onely in their dispensation of the word; So then none are to meddle in the Ministery but they that have a lawfull calling thereunto: Now it belongs to God alone to call men to the ministery, Paul an Apostle, not of men, nor by men, but by Iesus Christ, Gal 1.1. The Father thrusts forth labourers into the harvest. Mat. 9.38. And the Son gives pastors and teachers, Ephes. 4.11. And the holy Ghost makes over­seers, Acts 20.28. And the Churches power and authority to call and ordaine Ministers is no more but a duty or service whereby they testifie and declare and approve of them whom God hath called. Now they are called three waies; first by men and not by God, thus all false teachers are called. Secondly, when God cal­leth men by the ministery of men, thus are all ordinary Ministers of the word called. Thirdly, when men are called not by men but by Christ immediately, and so Paul and all the Apostles were called. Now this last manner of calling being extraordi­nary ceased with the Apostles; they were not only called immediately, but they were inspired immediately, and ayded with an infallible assistance of Gods spirit, of all this they had promises, Mat. 10.19.20. Luke 10.16. But now the ordina­ry way to furnish them with gifts is the Schooles of the Prophets, and if it please the Lord to sanctifie those gifts, and to give them a willing heart to doe service in the Church to the glory of God, and they have a lawfull ordination by the Church, this is the doore of the sheep-fold, and he that thus enters into the fold of Christ is a true shepherd of the sheep, neither may any preach publiquely but he that is thus called and fitted to take such a charge upon him, Acts 20.28. So then it is not for men of other callings; He that warreth in this warfare must not intangle himselfe with the affaires of this life, 2 Tim. 2.4. And (saith the Apostle) It is not rea­son that we should leave the word of God, and serve tables; but we will give our selves continually to prayer and to the ministery of the word, Acts 6.2.4. And who is sufficient for these things? 2 Cor. 2.16.

But it may be they will object these words of Paul; For ye may all prophesie one by one, that all may learn, and all may be comforted, 1 Cor. 14.31. I answer, this is Schooles disputation. If any thinke himselfe to be a Prophet, or spirituall, that is furnished with spirituall gifts, and have a willing inclination to be a Prophet, to the prayse of God, and the good of the Church, let him acknowledge that the things that I write unto you are the commandements of the Lord, vers. 37. Let the Pro­phets speake, two or three, and let the other judge: the spirits of the Prophets are [Page]subject to the Prophets, vers. 29.32. But here is no encouragement for Trades­men to meddle with the Ministery: but they will object, that men of Cyprus and Cyrene, when they were come to Antioch, spake unto the Grecians, preaching the Lord Jesus; And the hand of the Lord was with them, and a great number belee­ved and turned to the Lord, Acts 11.20.21. I answer, these were extraordinarily called and furnished immediatly from Christ, as the Apostles and those 70. Disci­ples were: but this manner of calling is now ceased, as I said before? but they will object that the Rulers of the Synagogue sent unto them, saying, Ye men and bre­thren, if ye have any word of exhortation for the people, say on, Acts 13.15. Hence they would gather, that any of the brethren may preach. I answer, those brethren there spoken of were certaine Prophet [...] and Teachers of Barnabas, and Simon that was called Niger, and Lucius of Cyrene, and Manaen which had been brought up with Herod the Tetrarch and Saul, or at the least some of these, as Barnabas, Saul, and Iohn that were their Ministers, ver. 1.2.5. For when that motion was made, then Paul stood up, and beckned with his hand, & said, men of Israel, ye that fear God give audience, vers. 16. So that it was not spoken to all the people, but for some of them to preach, that were sent amongst them by the Church: saith Paul, have not we power to forbeare working, (for so hath the Lord ordained) that they which preach the Gospell, should live of the Gospel, 1 Cor. 9.6.14. If the Gentiles have been made partakers of their spirituall things, their duty is also to minister un­to them in carnall things, Rom. 15.27. So much for the ministery alone.

Next, he blames both the Magistrates and Divines that are assembled, for two things. First, for going about to reduce all our distractions and Schismes into one way of worshipping God I answer, there is but one way to heaven, saith the Lord, I will gvie them one heart and one way, that they may feare me for ever, Jer. 32.39. Again, there is but one body, and one spirit, one hope, one God, one Medi­ator, one faith, one baptisme, Ephes. 4.4. Then why should not all our distractions and schismes be reduced to this one way of worshipping God, seeing all other ways misse of heaven? Again, the very end why God sent Christ, was to gather together in one all things in Christ, Ephes. 1.10. And the example of the Primitive Christi­ans, they had all one heart and soule, Acts 4.32. And Paul exhorts to be of one mind, to live in peace, and the God of Peace and love be with you, 2 Cor. 13.11. Nay further saith he, I beseech you brethren by the name of the Lord Iesus Christ, that ye speake the same thing, and that there be no divisions among you, but that ye be perfectly joyned together in the same minde and in the same judgement, 1 Cor. 1.10. But will not they have our distractions and schismes reduced to one way of worshipping God, then saith Paul, marke them which cause divisions and offences contrary to the doctrine that ye have learned, and avoid them; for they that are such feare not the Lord Iesus Christ, Rom. 16.18. They would lead us from the ancient Prophets to walke in paths, in a way not cast up, Jer. 18.15. Let us enquire for the old way which is the good way, and we shall find rest for our soules, Jer. 6.16. A­gaine, we have all one Father, one God created us, Mal. 2.10. And Christ would [Page]have us united in one, as he and his father is one, Joh. 17.22.23.

The second thing for which he blames the collective body of our Kingdome, for supposing that the land is scourged for this cause, that so many Religions are suffe­red, affirming the contrary, that the cause of judgments, wrath and stripes is this, that all Religions are not suffered: his reason is, first saith he, the consciences of con­scious men are as deare to them as their lives, 2. Hatred will pursue them that a­gainst Gods rule will judge men for their consciences; this last reason is grounded upon a false foundation, for they do not take upon them to judge the conscience; we grant with him, that God alone is the judge of conscience: and I have shewed at large, that Magistrates do but command the outward man, as his words and a­ctions; and if they offend herein, they may punish them in their bodies and goods, so then they may command outward conformity in the worship of God, and if they be Hypocrites, it is from themselves who are not obedient to Gods command, which alone reacheth the heart: It is true, we must obey them for conscience sake, yet not from their command, but from Gods command, Titus 3.1. Rom. 13.1. Now for his reason that is built upon this, he saith, what hatred must needs pursue them that bring all religions into one, although it may be proved the true Religion; but saith Christ: If the world hate you, ye know that it hated me before it hated you: If ye were of the world the world would love his owne: but because I have taken you out of the world, therefore the world hateth you, John 15.18, 19. Blessed are ye when men revile you, and say al manner of evil against you falsely for my names sake, Math. 5.11. But saith he, our consciences are as deare to us as our lives. I answ. if their conseience be dearer then Gods word, they may quickly be deluded with a blinde conscience, and may kill Gods people, and think they do God service, John 16.2. And that Strumpet in the Prov. 30.20. can wipe her mouth, and say she hath done no wickednesse; and we seldome heare a Malefactor plead guilty; then is conscience such a perfect rule, or must it rule the Word of God, or Gods word rule the conscience? But he replyes that every mans judgement is truth to himselfe, as theirs is to them. I grant it, but the word of God must rule over all. Neither doe they take upon them to frame a government for the Church, but they search the word, and endeavour to find out that forme that God himselfe hath set down in his word; and I doubt not, but ere long, if they humbly submit themselves to the Lord, and be ashamed of their owne wayes, that they have a long time walked in, that the Lord will shew them the forme of the house, and the fashion thereof, and the goings out thereof, and all the formes thereof, and all the ordinances thereof, and all the lawes thereof, and write it in their sight, that they may keepe the whole forme thereof, and all the ordinances thereof, and do them, Ezek 43.11. To the great praise of his name, and to the comfort of all his people.