LEt it not be offensive unto you; that one (who is not satisfied with what you have delivered in your late Sermon, upon Job 11. 20.) should, with submission to better judgements, offer unto you a few things fur­ther to be considered by you; the rather, because you have occasioned not onely some scruples to my self upon the reading thereof, but to others also; and yet I do assure you, I am neither of the number of them, who (as your Epistle saith) approved your pains above commendation, nor disliked them below detestation: What I conceive is therein warranted by Divine truth, I willingly ap­prove and assent thereunto: and where I stick (as questio­ning the truth) I now crave leave to offer my doubts to your second thoughts.

You are perswading to unity in the Church now miserably distracted, and you said that Government is eyed, as the onely help to the allaying of that trouble; and for the effectuall fur­thering of that work, you are pleased to lay down to the Ho­nourable House severall Rules, or Essayes; which I think be­ing weighed in the ballance of the Sanctuary, will be found too light, and cannot be made good by the word of God, the true touch-stone of all truth; but how ever my purpose (God willing) is to examine;

1. Your Rules, and bring them to the Test, that we may try whether they conduce to the end for which you pro­pound them?

2. We'll consider, whether you have not unjustly fastened upon some eminent Divines in the Assembly an uneven bya [...], which to you seemed to mislead them in the same.

3. Somewhat shall be added of your unbrotherlike sligh­ting of the Assembly.

In all which I shall endeavour with as much brevity as I can to offer unto you my thoughts, and crave your re­solution.

I confesse it may peradventure seem superfluous for me toMr. Gillespee. Utile est plures libros à pluribus fieri, diverso stylo, non diver­sâ fide, etiam de questionibus iis­dem, ut ad plurimos res ipsa peacutivat, ad alios sic, ad alios autem sic. Au­gust de Trin. lib. 1. cap. 3. examine what you have said, after a judicious tryall that is al­ready past upon your Rules by a Reverend and learned Di­vine: I am of his minde; who thought it was conducing to the benefit of the Church, that sundry books should be writ­ten by sundry men (differing in stile, but agreeing in the same truth) about the same questions, that the subject insisted on might be made known to many, to some in one way, to o­thers in another.

The Rules or Essayes for unity and agreement produced by you I have perused, and do not see what clear reason they carry to make them serviceable to that end for which you offer them; and therefore how they should be either helpfull to the worke, or usefull to the workmen, as yet I see not: For in your second Rule you seem to intimate, that there is no strength in your Arguments, of which according to our light one may conclude different wayes: Sure I am, he that should hold out the contrary to all your Rules, might upon as good ground call them Essayes for agreement and unity; as for instance, he that should say,

1. Establish as much Jure Divino as may be.

2. Do not straighten Institutions to expresse Scriptures.

3. Let the Ministers of Iesus Christ be invested with the actuall exercise of that power and Government, which Iesus Christ hath betrusted them withall.

4. Let the Civill and Ecclesiasticall power both of them act in their own sphere, and not the one encroach upon the other: let it be equall Sacriledge to rob the Kingdom of Christ [Page 5] of the power of the Civill Magistrate, and for the Civill Ma­gistrate to ingrosse all the governing power of the Church.

He that should draw forth rules of this nature, should as much further unity and agreement in the Church, and more, then he that shall adhere to your rules; therefore they seem to me, not to be conducing to the end, for which they are brought forth, but to the Rules themselves.

In your first Rule, you insist on two things: ‘First, you would have as few things established Jure Divino as may be, thereupon you call to hold out the practise, but not that ground of the practise, two reasons you give hereof: 1. Be­cause men differently principled may meet in one practise. 2. Because it may be, will be of a larger extent then it must be.’ In the second thing you touch upon in this call, you lay forth the reason, which seemed to you to be the only cause that hindred union in the Assembly.

The first thing in the Rule you drive at, is, That at few things be established Iure Divino as can well be: this Rule would have better become a Polititian then a Divine.

Sir, Remember your place: a Divine, his part is to plead for as much as God hath laid down to be his right, reason would require you should either plead for your Masters right, or quit your station to others, who speak in the defence of their masters just cause; are his ashamed to plead our cause, take heed that threatning befall not you, Mar. 8. 38. Or are you afraid to appear for it? where is the cause of your fear? Au­thority commands you to search for it, why should you then shrinke to hold it forth unto them, and by them to the Church? all that I conceive you can plead, is this, It is not clearly held forth to your light, though others see it: have not these things been debated before you, and was there no weight in all those debates: I presume, you being a Member of the Assembly, cannot be ignorant what was there discuss'd in your hearing: I cannot think that you did Obturatis auribus, hearken there­unto: either then give place to their Votes, or in a rationall way bring forth your exceptions against them: Paphnucius indeed dissented from the great Councell at Nice, but he brought for his Warrant of Divine Authority, and laid about him with the sword of the word; that satisfied the rest, and [Page 6] so they all gave place unto him whilest he pleaded Scripture for what he maintained; do you so, and then shall you wi [...] your erring Brethren: Hitherto you have▪ only on the bare authority of your word, denied that which is maintained by so many learned men amongst you here, and in famous Churches abroad, with strength of Argument, and authority of the word; herein you cannot but see you are wanting to the cause which you would defend.

Why should you be so shy of holding out of Divine right, a [...] we not to endeavour a Reformation of Religion in Discipline and Government, as well as in Doctrine and Worship according to the word of God? Why should we then be afraid of the Jus divinum in the one more then in the other? when I se­riously consider with my self, what may be the reason why you bogle at Ius Divinum in Government, and would not have it held out, I cannot but wonder; this was not the practise of Gods▪ Ministers in former Ages, when the holy Prophets came either to quicken the people in the wayes of God, or to reduce them from idolatry▪ the first thing they did, was to hold forth unto them the Divine Authority, with which they were strengthened to speak, therefore▪ usually they begun, Thus saith the Lord; and is not this the judg [...] ­ment of all Reformed Churches, that in all matters of con­troversie, the Church hath no determining power either without, besides, or against the Scripture; whereby its ap­parent they conceive as much must be held forth in all contro­versiesWillet. 3. con­trov. 4. quest. in the Church, to be by Divine right established as may be.

Secondly, in this Rule you require, That the practise, but not the ground of the practise, be held out: Why both these two should not be held out, when they may clearly be gathe­red up, I see not: for, will not the knowledge of the ground alwayes make way for the right setling and ordering of the practise? Some may look upon this position of yours, as upon a Proposition which comes neer to the verge of Popish Fide [...] implicita; because it seems to drive at this, that men should more depend upon the States or Churches authority then on Gods word which ought to be the ground of that Authority▪ for in your sense, if they have the practise imposed on them, they [Page 7] must rest therein, and never seek for any warrantable ground of the same, which will yield but small comfort to any in that practise.

Sir, you know that kinde of Demonstration hath ever been held in the Schooles to be most Scientificall, in which [...] men proceed from the Causes to the Effects; and from the essence of the thing to demonstrate the passions of the same: And why should not that rule hold here? For when men see the ground upon which the practise is imposed, and from which it doth arise; then will they ever more willingly yield unto the practise, and better be established in the same. So have the Church formerly thought, and therefore were ever careful to hold forth to the world the ground of their practise; when the Orthodox had to do with the Arians in Constantius his time, and could come to no accord with them, they sent from the Councell to the Emperour twenty of their Opinion, to represent what they held unto him; but withall, they charged them to confirm the Opinion of the Councell by the light ofSoz. 4. 17. Conc. Arimin. the Scripture. Here both the practise, and the grounds upon which they proceeded, were held forth together: And why we should not do the like in this Age, I know not.

The Reasons by which you seem to strengthen your self herein, are two: First, because Knowledge of that practise alone will gather more: Nay, Secondly, Men differently principled may meet in one practise: You know who said of old, if men live exactly accordingly to the principles of their own Religion, though they agree not in the same truth [...], they might be saved. Me thinks in this phrase of yours, you come neer him: I would not have that Haereticall spirit, long since layd in the dust, and exploded by the Church, raked up again by you.

Secondly, You say it may be, will be of larger extent then it must be: Suppose that upon prudentiall considerations, the Rule is carried no higher then i [...] may be, yet why should not the ground of this it may be, be held out as well as the pra­ctise? Can there be more Lordly and Domineering power exercised over the Consciences of men, then to prescribe unto them in maters of the greatest concernment, the practise of that of which there is no ground; o [...] the ground thereof is not fit [Page 8] to be held out unto the people. In your third Rule, you will call that a Domineering Power, which hath no boundary, do you not in this then make way for such an Arbitrary power? A practise without a ground, hath no bounds but in the wills of men.

In the closure of this Rule, you lay forth the Reason which to you seemed to be the cause that hindred Ʋnion in the As­sembly: This shall be, God willing, taken into consideration, (when I have viewed all your Rules) in the last place di­stinctly by it self: And so I come to your second Rule;

In which you mention many things, which because they have no necessary dependence one upon another, Ile take them up as they fell from your pen. In generall, I say of this Rule, that you do not hold out any thing distinct from the for­mer: I take it onely for an Explanation of what you meant by jus Divinum, viz. That which onely is contained in ex­presse and clear Scriptures. But more particularly to the Rule, in which the first thing you fall upon, is, That Institu­tions should have clear Scriptures: Wherein you drive at this, that no practise without an institution expressed in clear Scrip­tures, must be a Rule to guide the Church by. How this Rule can be usefull for Government in the Church, I see not: But if it should be granted to be good Divinity, it would not more strongly conclude against the Presbyteriall Govern­ment, then it doth for the Anti-Sabbatarians, Anabaptists, and other Sectaries, &c. who call for institutions expressed in clear Scriptures for many things, which cannot be brought forth: yet the practise of them is very lawful & agreeable to the Word, and necessary in the Church. But Sir, Are there not many things of Divine right, of whose formall institution we read not, where have you any formall institution or precept expressed in clear Scriptures, for Womens receiving the Sa­crament of the Lords Supper, of Administring the Sacra­ment of Baptisme in water: And yet if the institution of both these may be gathered out of practise recorded in Scripture, why may it not be admitted? though we read not of the institution totidem verbis: 'Tis true, we reade of an injunction given by Christ to his Church to Baptize, but whether in Water, or any other Liquor, it is not particularly let down: [Page 9] yet because the Administration of all Baptismes recorded in the Scriptures was by water, it is warrant enough for the Church now to use water in the Administration of it, and who can justly except against it? Where doth the Scrip­ture say expresly that there shall be particular Congregati­ons, to one of which every one that receiveth the Word should have reference: yet the distinguishing of Congrega­tions gathered from the practise of the Church in the Apo­stles times, and appropriating officers to them cannot be re­jected as unwarrantable, but is held necessary by all. Ac­cording to your Divinity herein I desire to know of you, why the government of the Church should belong to the civill Magistrate, (as you plead) seeing I finde no where any precept or institution laid forth in cleare Scriptures for it. That which is warranted in the Scripture, to have bin the common practise of the Church in the Apostles times, no doubt came from the Apostles. The Apostles ordained Dea­cons, Act. 6. so did they Elders in every Church, Act. 14. 23. in whose ordinations they used imposition of hands; but where doe we read of any expresse precept in clear Scriptures com­commanding any of these? yet who shall be so bold as to que­stion the Apostles practise in all these, or the Churches con­tinuing of them at this day, by vertue of the Apostolicall practise that went before, and gave light unto the Church therein: Did not the Apostles in all things deliver that to the Church, which they received from the Lord, 1 Cor. 11. 23. and did they not by Christs command teach men to keep what Christ commanded them, Mat. 28. 20. upon which ground Tertullian said well▪ The Apostles did not choose of their own Apostoli nihil ex suo arbitrio elegcrunt, quod ind [...]terent, sed acceptam à Christo disci­plinam fidelite nationibus as­signaverunt. Tert. de praescr. adv. harcses. free-will what they should bring in, but they faithfully ap­pointed to the Nations the Discipline which they received of Christ. And I see no reason why we should not beleeve that the holy Apostles were guided by the Divine instinct of the Spirit, as well in the practise imposed by them on the Churches, as in the delivering of the Gospell unto them; which gave occasion to the Apostle to say, If any man thinke himselfe to be a Prophet, or spirituall, let him acknow­ledge that the things that I write unto you are the Comman­dements of the Lord, 1 Cor. 14. 37.

You adde further that an occasionall practise, or a phrase [Page 10] upon the by, or the naming of a thing, are too weake grounds to uphold such a building; I say, examples of the Church [...] practise in the Apostles times, and hints from their writing [...] doth sufficiently warrant us for the institution of such things for the practise of the Apostolicall Church sets out plainly be­fore us, that there was an institution of such things as are read in their practise, albeit in terminis terminantibus we read not of it Ergo, We read of Elders at Ierusalem, Act. 11. which argues that they were ordained, though we read not how and where they were ordained: because the Apostles wri­ting after they had called them, speaks of them occasionally, they that stand precisely upon institutions must confesse what Socinus saith, the Apostles practise is not our rule; such must hold what they did was onely for those times, and they grant what they did then, is lawfull now to be done, but not necessary; conclusions of this nature must necessarily follow upon your premises, and what will follow upon them, I wis [...] you would in time consider.

Then you tell us, that you could never see two co-ordinate governments exempt from Superiority and Inferiority; this you looke upon as a Monster which cannot be in one State, nei­ther is it as you thinke exemplified in Scripture. Sir, for ought I know here you fight against your owne shadow, who saith that two governments which are exempt from su­periority and inferiority are in one State: Indeed two go­vernments are asserted, one for the Common-wealth, the o­ther for Church affaires, the Ecclesiasticall governours have ever judged themselves inferiour to the civill Magistra [...], (to whom they have yeelded all due subjection and obe­dience, in things proper to his authority to command) nay to contradict the civill Magistrates commands, they haveAtha [...]as. Ep. ad Imp. Con­stantium. judged it madnesse, yet in the sphere of their owne govern­ment they moved acoording to the patterne they received from the Lord, the civill Magistrate did not breake in op [...]n them, nor did they ambi [...]iously seeke to exceed the bounds appointed to them by the Lord.

Againe, you say, that in Scripture you finde no such thing, I beseech you what were the governments appointed in Israel, whereof some were appointed for ordering the King [...] [Page 11] affaires, or the chiefe affaires of the Common wealth, the other were appointed for matters of the Lord, were not there two distinct governments, each of them handling what was proper to them; and whether there were two distinct Courts of judicature, in which each of them took cognizance of the matters proper to them, but one, (as without any ground from that Text some conceive?) ye [...] sure it is, here were two severall officers delegated to take notice of the severall questions that should come before them: so they were distinct governments, whilst each of them judged or handled what was proper to his place, and might you not observe so much, and is it not to be found in that instance recorded, 2 Chron. 19. I say no more to you herein, onely I desire you you may remember what was the vote of the Assembly in this point; Was it not, That Iesus Christ hath insti­tuted a government and governors Ecclesiastical in the Church; This Vote past in the Assembly, Nemine contradicente, it seems then Mr. Coleman had not a tongue to speake against it.

You goe on, and fall upon two places on which Censures of the Church ever hath been grounded; as for one of them, it takes no hold on your conscience, and you wonder that the other should of any; I have heard (but how true I know not) that some Souldiers have their bodies shot-free, but that any should have his Conscience Scripture proofe, to me it seems very strange, especially knowing what is said, Heb. 4. 12. Why may it not then be mighty in operation to you as well as unto another? But Sir, though you c [...]st off both these places as not countenancing Excommunication in the least, yet you cannot be ignorant that the Assembly hath re­solved Excommunication, and upon a full debate from Mat. 11. they have proved it; as for the other place, they did take that for granted, that it mentioned Excommunication, some debate there was from that place how farre the peoples pre­sence was required in the execution of it; if you assented not to that debate, why did you not according to the Ordi­nance by which you sit in the Assembly, enter your dissent.

As for the places themselves (which you say take no hold of your conscience) I am sure that which you say against the common received construction of them, must take lesse hold [Page 12] on the conscience of the reader: for whatsoever you say against the received opinion (which is just nothing) eâdem facilitate refellitur, quâ asseritur: when you lay downe the judgement backt with some reasons (for I know no man that is bound to submit to your naked affirmation, un­lesse it were clothed with more truth) it wilbe time enough to answer them, hitherto you have added none: onely your margent in that place sends us to all books on this subject writ­ten heretofore, or lately; in obedience to your command I have perused some, and Ile tell you what they say.

The ancients tell us in their books of no suspected credit, 1. That Excommunication was in use in their time, Tertull. See Cyp. ep. 40. et 39. et 41. et 62, &c. Quod saepe in ecclesiis vide­mus, peccaverit quodlibet quis­piam, qui prae­sidet populo et regit ecclesiasti­ [...]am disciplinam ejicit eum de congregatione s [...]nctoram. Orig. Hom. 11. in Ier. Ep. ca. 39. the place is cleare and evident, setting down how far it extended, by whom it was exercised, it was an act of judicature which past on such Members of the Church, [...] walked not according to the Rule of the Gospel, by the Pres­byters: which was so formidable, that it was accounted pr [...] ­ludium futuri judicij, a giving notice before hand of the last judgement. In Cyprian there are many places in which he makes mention of this censure: Origen likewise mentions it in severall places, as Hom. 11. in Jere. he sayes, Which we see often to fall out in the Churches: if any man offend in any thing, he that Rules the people and governs Ecclesiasticall dis­cipline, casts him out from the Congregation of the Saints.

Again he shews the use of it, Hom. 10. in Ezek. So Hom. 7. in Iesaiam. et Trat. 6. in Math.

Secondly, as these assert the use of it, so do they also ground that Ecclesiasticall censure upon that place which you admire should take hold of any mans conscience, Mat. 18. Cy­prian forbids communion with hereticks either at talke or conference, and why? sunt illi de ecclesia profugi, quia scrip­tum est, si autem et ecclesiam contempserit, sit tibi tanquam Ethnicus et publicanus: That place tels us that he would have a seperation from hereticks who forsake the Church, and this he proves by Mat. 18. whereby it appears he grounded it on the Text. Ep. 55. and Ep. 76. speaking of the same sub­ject, he brings forth the same testimony: Origen enquiring after the meaning of the Text now before us: sit tibi tanquam ethnicus, &c. acknowledges it is a casting out of the Church. [Page 13] Tract. 6. in Math. and Hom. 7. in Iesaiam, tertio admonitum jubet ab ecclesiae corpore resecari per ecclesiae praesides: Where he speaks of a threefold admonition (before the party be cast off) so doth that Text, then he tels us what followed on it: viz. casting out of the Church; lastly he addes by whom it was done, the Governours of the Church were the men by whom it was exercised. For latter Divines, I appeal to any that hath perused them, whether may not he that shall see their constant expression of both these Texts, rather wonder at the singularity of your opinion in striving against the gene­rall stream of all Orthodox interpreters of these places, then you should wonder at any so expounding them, the books which I have seen gives me warrant to say so much: All which are so numerous and full for us, that it would require a volume to recite them all, therefore I passe them over, knowing you cannot deny the truth of this my objection.

Having pleaded against institutions, you add you see not any one act of Government in the whole Bible performed: I be­seech you what is the meaning of that place, Tit. 1. 5. I have ever understood ordination of Ministers as a main act of Go­vernment, this was delegated by the Apostle to the Evange­list Titus, which he faithfully performed, and was not that act of Government performed in every Church, Act. 14. 23.

Again you aske, how can it be evinced that a ruling Elder is an instituted officer? a man would have thought that you who plead that the whole work of Government of the Church, is cast upon the Civill Magistrate, should not have been so hard hearted towards ruling Officers, as to give them no place in Church Government: Remember you not what the Vote of the Assembly was in this, that It is agreeable to, and warranted by the word of God, that some others beside the Ministers of the word be Church Governours to joyne with the Minister in the Government of the Church, which Officers re­formed Churches commonly call Elders: To this Vote you have entred no discent, and yet can at your pleasure speak against it. I pray you againe consider how fairely herein you deale with the Assembly, in which the severall places of Paul were understood and construed upon long debate for the same Of­ficers, 1 Tim. 5. 17. [...], Rom. 12. [Page 14] [...], 1 Cor. 12. [...]: All these were cleare [...] up in the Assembly, to be amongst those, [...] why may not that Text be translated, whom he hath instituted in the Church? 1 Cor. 12. 28. one of these places Rom. 12. tels us of a Ruler distinct from a teacher, that of 1 Cor. 12. speaks of Governours in the Church, distinct also from other Officers there mentioned by him, and this was then, when no Civill Magistrate was Christian; the third 1. Tim. 5. 17. is a mandatory place, commanding the Church how to use them, and what to do to them; even to give the [...] double honour: is not this enough, that the Scriptures men­tions their Office in the phrases and titles, wherein they speak of them, and then tell us in what account they are to be had. When God hath by his Apostle said, that thus and thus they shalbe honoured, who shall question whether God would have such Officers in the Church, or no? and for mine owne part, that of 1 Cor. 12. [...], is to me warrant enough for institution.

These were Officers called to assist the Minister, in watch­ing over the lives of the Members of their severall flocks; for is it not as needfull, that there should be some whose charge is to see that men live according to the Rule, as th [...] there should be others to teach the Rule, and others to see that the necessities of such as were in want, should be supplied▪ Therefore Christ hath appointed the Pastor to teach, Elde [...] to assist in Government, and the Deacon to sce to the poor.

You quarrell the institution of this Officer; somewhat hath been already spoken of institutions, to which the Reader is to be referred: I onely here add this; We reade of many par­ticular Officers of the Church, recorded in the Scriptures, as Rom. 12. 1 Corin. 12. Ephesi. 4. but their institution is not formally mentioned in them, yet we question not the Officers. Where do we reade of a formall institution of an Evangelist, or a Prophet, of a Pastor or Teacher? We read of all these a­mong the gifts & administrations given by Iesus Christ for his Church; why should any startle at a ruling Elder, more then at these, or call for their institution, more then for the insti­tution of the other? The Apostle tels us that Christ hath ap­pointed Pastors and Teachers, who can bring forth their in­stitution; [Page 15] why should we seek for the institution of Elders more then of other Officers, especially when the Apostle speakes of the respect due unto them, but intends not to speak directly of the Officers themselves in that place 1 Tim. 5. 17. and elsewhere reckoning up the Officers of the Church, he names them; is not that sufficient to us?

Sir, were there no other argument to plead for these ruling Officers in the Church; yet this is of some weight with me, that as I find they are mentioned, to have been in the Aposto­licall Church: so have they continued when in succeeding ages the Church was in puri [...]ie: here could I bring forth unto you variety of testimonies; by which it may appeare,

1. That in the ancient Church there were such Officers.

2. That they were distinguished from them that taught in the Church.

3. That they were distinguished also from other of the people.

4. That they had a hand in that Government of the Church, all which reverend Antiquity makes good, but I for­bear to weary you with instances; these things being abun­dantly of late cleared up in opposition to the Prelates, who engrossed all Government into their owne hands, to which Treatises I referre the Reader: Onely before I passe from hence, I desire it may be taken into consideration, if we cast out this Officer from the Church, how we shall divide our selves from other well reformed Churches, to whom we have solemnly vowed to God to come as neer as we can. Now what Church is there among them, that holds not out these Officers as established by divine authority? If learned Cal­vin, acute Beza, solid Za [...]chi [...], famous Junius, &c. were all these or any of them to reade your Sermon; would they not wonder at your judgement, and plead against you for these Church Officers▪ I say nothing of the advantage that you give to Papists on the one side, to the Prelaticall party on the other, all which will not a little triumph in that singularity of your fancy in this.

And lastly let me (besides all the light both of the ancient and present Church, given to these Officers) put you in mind what past by the 32. learned men appointed first by Hen­ry [Page 16] 8. and afterwards by that pious Prince Edward 6. Whe [...] they drew up a draught of the reformation of Ecclesiastica [...] lawes, they denied not these Officers a place in the Gove [...] ­ment of the Church; but tell us, when the Sermon and eve­ning De divinis offi­ciis ca. 10. prayer is ended on the Lords-day, the Minister shall [...] ­sult cum senioribus, with his Elders about such, whos [...] m [...] ­ners are reported to be evill, and their lifes found flagitious: First, in a brotherly way of charity according to Christs c [...] ­mand in the Gospel they should deal with them, if they her­kened to their admonition, then thankes are to be given to God; if they persisted in their sinne, they were as the Gospel prescribes, to be punished: Here are they named by their names seniores, (who are distinguished by them from Ecclesiarum gardiani, or Church-wardens of whom they speak distinctly afterwards,) Secondly, they make mention of their office, which is to assis [...] the Minister in watching over the lives of the flock, and ta­king order with such as walk unruly, or not answerable to the Gospel: And what said the Assembly more of these Of­ficers (against whom you plead) then hath been held forth both by the Holy Scriptures, and Church of God in severall ages, all which are slighted by you; but whether it wilbe more safe to adhere to Gospel-light, when we are compassed with such a cloud of witnesses, or to go alone with you, let all the Church judge: To me it is enough, that the Scriptures mentions these Officers, the ancient Church acknowledged and received them, and the present best reformed Churches owne them, and may not all this evince to any of a moderate disposition, that an Elder is an Officer in Christs Church? In your third Rule, you desire no more burden of▪ Government, be laid upon the shoulders of Ministers, then Christ hath laid upon them, and the Holy Ghost hath clearly given them: In the first place I take notice here, that you moderate what you said in the closure of your former Rule: Where you affir­med, that you see not any one Act of Government in the whole Bible performed; Here your marginall note would incuse that, wherein you tell us, you take Government for the correcting part; but let us try, whether even that part hath not lien [...]p­on such as preached the word: Did not the Apostle deli [...]er up to Satan, Hymeneus, and Alexander, 1 Tim. 1. 20▪ [...] [Page 17] which phrase Excommunication i [...] constantly understood; tis true,Tradere Satanae aliquem est il­lum ex [...]cclesia ejicere. Tert. de pudicitia [...] qui ab Ecclesia re­ [...]puuntur, qua Christi est cor­pus, tanquam peregrini & alieni a Dei cor­pore dominatui Diaboli tra­duntur. Hilar. in Psal. 118. some (especially of the Greek Fathers) adde, that when any were given up to Satan then some extraordinary judgement followed upon the parties so delivered up; yet all agree in this, that none but Excommunicated persons were delivered up to Satan: here then was an act of Government performed by Paul; and who would not think that Paul was a Minister of the Gospel, yet ex­ercised a corrective part of Government, and who dare say, that Iesus Christ indued him not with power to inable him thereunto. Nay, not onely did he exercise that corrective part of Govern­ment himself, but he requires the Corinthians to do the like to the incestuous person, 1 Cor. 5. 5.

But to the words of your Rule; you advise to lay no more bur­then of Government upon the shoulders of Ministers, then Christ hath laid upon them, and to let them have no more hand therein, then the holy Ghost clearly gives them; albeit, you would be thought to expresse your self warily in this advice, yet I guesse at your mean­ing by that which follows; you should have spoken out plainly thus, Let the Ministers have no hand at all in the burthen of the Government, for so you expresse your self afterwards, give us Doctrine, and take you government: Its true, Ministers have other work enough, this is not denied; and therefore Christ hath added others to them in the work of Government, by whose advice and furtherance they should be aided therein; shall I once more re­member you that the Assembly Voted, That the Pastor as a Pastor hath a ruling power over the flock: What? have you resolved to be Anti-Synodicall in all your Rules, and yet sit whilest these Votes passe, and not appear against them in entering your dissent, and now be [...]ch out what you please against these Votes? none of which past without long debates and serious consideration of the question in hand; assuredly a more favourable construction of the Assembly proceedings would better have become a Member of the Assembly.

To your Assertion; how plainly and clearly the burthen of Go­vernment is laid upon the Ministers, hath been before shewed to you: I shall only adde, that he that doth deny the ruling power of a Minister in his charge (so clearly held out in Scriptures) had need to bring more convincing grounds, then these fetched either from his own unfitnesse for the work, or other mens abuse of their power by ingrossing too much, when ever they had a hand [Page 18] in any, which yet are the onely grounds you▪ insist upon.

For the former; whilest you plead your own unfitnesse for the work, me thinks you expresse a great deal of pride, when yo [...] would make a shew of humility: consider your words again▪ Might I measure others by my self, and I know not why I may not; Is not this your meaning? you have reason to think as meanly of others, as you do of your self; but the Apostle, Phil. 2. 2, 3. exhor­ting to Unity, to be of one accord, and one judgement, gives this rule; in lowlinesse of minde let each esteem others better then him­self: in your Epistle you are more ingenious, there you speak con­fidently of some Reverend men who distaste these passages in your Sermon, that their wisdom and humility may be trusted with as large a share of Government as themselves desire.

I grant that the work is great, and the burthen heavy, and do [...], 2 Cor. 2. 16. not you call to minde who said it, Who is sufficient for these things? But I hope you will not thence infer, Therefore let no man meddle with them.

For the latter, viz. the abuse of that power▪ That power which you cannot weaken by strength of Argument, your indeavour to disparage, by odious comparisons of it with Prelacy and Papacy, as being that which plunged the Christian world into confusion and blood for many hundred yeers past; all this you seem to impute rather to the nature of the power, then to the abuse of the same. You call it a domineering power, a Prelaticall honour, therefore you would have it bounded, that it might be said, Hitherto shall you come, and here shalt thou stay thy proud wayes.

Sir, these Rhetoricall flowers (such as they are) might have pas­sed with some for an ornament to Martine his late Eccho; but how harshly they sound in a Sermon to the Honourable House of Com­mons at a Monethly Fast by Mr. Coleman, an applauded Preaches of the Gospel, let the Reader judge; how deeply all this reflects upon the Government held in all the Reformed Churches, I for­bear to mention. Your Argument is good against the Popes and Prelats sole power in jurisdiction, which they ingrossed to them­selves, Lording it not only over the people, but over their fellow­brethren, divesting them of that right and power committed equal­ly to all Ministers: this we complain of as much as your self: but whilest you would make an Argument of this, your inference is as weak, as your comparison is odious. It is as if you should say, be­cause [Page 19] Diotrephes loved the preheminence among his fellow-labou­rers, abusing the power betrusted to him, by ingrossing it to himself, therefore let not Ministers have a hand in ruling any more, least they die as Diotrephes did. The Apostle prescribes no such way of cure, all that he infers upon it, is only this, 3 Ioh. 11. Brethren follow not that which is evill, but that which is good.

But Sir, I desire in earnest to know of you: Whether it was Church Government, that brought forth those hideous inconveni­ences (you have mentioned) or was it the usurping power of Pre­lats and Popes sheltered under the name or vizard of Church-Go­vernment, that thus imbrued the world in that blood, and raised those combustions? Had you followed in this question that grave Counsell, given of old by Irenaeus, you might have learned better;In aliqua que­stione disceptae­tione susceptā, in antiquissi­mas Ecclesias recurrendum; a quibu [...] quid de praesenti que­stionc judican­dum sit, certum & reliquidum esset. Iren. adu. haer. lib. 3. 4. His Counsell was, When any disputation about any question did arise, that men should have recourse to ancient Churches, by whose practise they might be informed, what to think of the present question: Had you consulted with the best and purest Churches of old, you might easily have seen your error, in not distinguishing the power gran­ted by Christ unto the Church, and exercised by them in the purest times, from that boundlesse (the true Seminary of all the troubles mentioned by you) power usurped by Prelats and Popes after­wards: the not observing hereof led you into that error, which now you vent: their Government was a plant in the Church, which Iesus Christ will never acknowledge to be planted by his Heavenly Father. Had you consulted with Master Tho: Coleman on the Covenant, he would have told you, that the Prelaticall Government was most wicked and Anti-christian, that it is not pos­sible it should be convenient for a State or Kingdom; therefore it is no marvell if it caused stirres in the world: if you believe the exer­cise of Ecclesiasticall Censures in the Church to be such [...], speak it out plainly, and prove it if you be able. All the while the Church exercised no other power then what Christ granted, then was the Church free from the Domineering power you speak of: for when any question did arise fit to be judged or considered of, it vvas heard and debated [...] in the Presbytery; forOmni actu ad me perlato pla­cuit contrahi presbyterium, &c. Cypr. Ep. 46. then they thought with Cyprian, that Singulis pastoribus portio gregis est adscripta, quam unusquis (que) regat & gubernet, ratio nem sui actus Domino redditurus; Epist. 55. So went they on, each taking care of their own flock: If any question did arise which was too hard for them to determine; then they called in the help [Page 20] of their Sister Churches: The same Author gives the rea­son of it.

Therefore are there many Priests cemented with mutuall a­greement Idcirco copio­sum cst corpus Sacerdotum concordiae mu­tuae glutino, atque unitatis vinculo copulae­tum, ut se quis­quis ex Collegio nostro haeres in facerc, & gre­gem Christi sucerare tenta­verit, subve­niant taeteri, et quasi Pastores utiler & mise­ricordes, oves Dominicas in gregem colli­gent. Cypt. Ep. 67. and the bond of unity, that if any of our Colledge should strive to raise up an Heresie, or to rend the flock of Christ, the rest should help, and as profitable and mercifull Shepherds, should gather in the Lords sheep into his flock. The Church then went on in a friendly agreement and sweet amity, no wise ensnared with ambi­tion, or seeking to domineer one over another; for though the Churches (as Basill speaks of them that went before him) Were many, yet were they all guided by one Rule, then were the people united together, and their Pastors were endued with that mutual love one towards another, that one did use another as a Master or a guide. All this while their faithfull adhering to the exercise of the power granted to them by Christ, gave them no occasion of raising tumults, of plunging the Christian world in confusion and blood. But afterwards when by the bounty and liberality of Christian Princes and others, Church-men grew great in the world, laying aside their main work (the Preaching of the Gospel) to which they were called, and gave themselves to affect worldly greatnesse, and to wait upon secular affairs; this gave them occasion to strive to exalt themselves one above another: Thereupon followed divisiorsEp. ad. Na­cocaesar. in the Church, and all the stirres that troubled the world after­wards. Then came Prelats and Popes to act their part, each of them striving to ingrosse all power in his own hands; then did they strive to exalt their own Iurisdiction, deserting the Govern­ment established in the Church. These things cannot be unknown to a man of your parts, which makes me to wonder that you should fasten these foul consequences upon the true Government of the Church, by which they never were produced: any Sophister can tell you your fallacy herein, that you reason a Non causa pro causa, and therefore I cannot excuse you for your injust insinuations, whereby you seek to fasten no small hatred upon Church-Go­vernment, which, with your favour; is your grosse mistaking of the thing in question.

Then you adde all that you have said of this exorbitant power of Prelats and Popes, was authority abused. No Sir, the question now, is not whether they abused their Authority or not? for no man doubts thereof, but the present question is, whether that Au­thority, which they pretended, was that Church Government we [Page 21] now speak of, and which you oppose? This I deny, and leave it to you to prove who hath mentioned it: Their Authority was usurped, and inconsistent with that which by Gospel Charter was granted to the Church, as before hath been explained. Again, all the a­buse of their Authority, you fancy to have been in the transcendent greatnesse, or unsufferable height of it; and therefore you put this Question, Who shall set bounds to it to prevent the like? I An­swer, Authority devised by man, can hardly be stinted by man, so ambitious is man in the pursuit thereof: It is said of Romulus, that he would appoint no bounds to the Fields of the People, that so they might go as far as ever they could, taking from others and adding to their own, that by this means they might believe, that whatsoe­ver they could possesse themselves of by their arms, it was their own: Thus men set no bounds to their ambitions designes, but close with all occasions that may enlarge their own [...]urisdiction.

You ask, Who shall bound this Authority to prevent the like? Who shall bound it, but he who is the Author of it? Was there ever any Court of Judicature appointed by men, which was not bounded by such as did authorize it at the first? And can we think that Jesus Christ, the wisdom of his Father, shall appoint a Government for his house, and not prescribe limits to it beyond which the Gover­nours of it must not go?

Let me follow you, and adde further, it was not Government that bred Enmity between the Clergy and Laity, (as you suppose) as appears by the Amity and Concord in the Church amongst all her Members, whilest the right Government took place: But when they left that, and followed their own devices, usurping power to themselves, which Christ never granted to them, then came they to be [...]bittered one against another.

Lastly, you come to crave of the Honorable House of Parliament, two things: 1. That you may have Learning. 2. Competency; and Government you leave to them. For advancing of Learning, you de­sire, That Schools of Divinity may be set up, &c. Is not right Go­vernment a means of furthering Learning? When Iulian would have suppressed, not only Church Government, but the Church itSoz. 5. 17. self; he indeed denied Christians means of Learning for their Children: But Church-Government did never abridge them there­of, but rather sought to establish it, and encourage them therein: A [...] Paul did exhort Timothy, 1 Tim. 4. 13.

As for that you require that we may have in our Classicall mee­tings: [Page 22] Had you taken notice what is done in these meetings in in o­ther Churches, (where they are through Gods blessing well settled) then you might have seen all you mention, there more fully act [...] then here you relate them, and so you might have forborn what here you seem to desire in this.

I say nothing to the competency which you crave for a comfort­able subsistence: Church Government will be no enemy to that, knowing that such as Preach the Gospel should live thereon: For who goeth a warfare at any time at his own cost, 1 Cor. 9. 7.

In your fourth Rule you tell us, A Christian Magistrate is a Governour in the Church; And why, Christ, you say, hath placed Governments in the Church, 1 Cor. 12. 28. Nay, You finds no insti­tution of other Governments besides Magistrates.

Concerning the Civill Magistrates power mentioned by you▪

First, your expression is ambiguous, when you say, The Christian Magistrate is a Governour in the Church: if you mean he hath a stroak in the Government of the Church▪ Its granted, be­cause, as Godwilling, we shall hear by and by, God hath raised up Christian Magistrates to be Nursing Fathers to his Church, whichIsa. 49. 23. they do when they see that Government exercised, which he hath appointed for the well ordering of his Church, though it be not managed by the Magistrates immediate hand; and in this respect they ought to manage their office under and for Christ, as you say▪ But if you mean that there are none, by whom the Discipline of the Church is to be exercised, but by the Magistrate, that (as I conceive) is your mistake. Truly, here I cannot but wonder that you (who stand to have the Scriptures speak expresly, and to have institutions appear institutions, that all may bow,) should herein aver what you say, and yet bring forth no expresse testimony of Scripture to con­firm your judgement: Nor yet mention any expresse institution to make good your opinion: The place which you have wrested to ground it on, shall afterwards be tryed.

Secondly, You say, A Christian Magistrate is a Governour in the Church: Yet you are not ignorant how many ages past, before the Church had any Christian Magistrates members of it; and can it be thought, that God would have his Church all that while with­out a Governour, because there was not a Christian Magistrate to supply that place?

Thirdly, in as much as the Apostle would not have the Church [Page 23] to bring Questions about their [...] before Heathen Judges; I wonder why any should think them onely fit to Iudge and deter­mine1 Cor. 6. [...]

But to come nearer to the Question in hand: For the clearing of the Truth therein, I desire you to consider:

1. What God hath expressed in Scripture, to be due to the cal­ling of the Civill Magistrate.

2. What the Church hath ever willingly afforded thereunto.

3. What the Christian Magistrates have done, in and about the Government of the Church?

The opening of truth in these severall branches, will make clear the Question in hand, that all may see, whether the Magistrate be the sole Governour in the Church?

For the first, God hath taught his Church, that all respect and obedience (which is consistent with obedience due to himself) is due to the Honorable calling of the Magistrate: Yea, so exact is the Lord herein, that he will have no soul (i. e. no person) exemp­ted from the same: Where Chrysostom sayes, That neither Prophet Rom. 13. 1, [...]. nor Evangelist is free from that subjection, neither is Religion pre­judiced thereby. 2. The Lord Commands, That Prayers and Sup­plications 1 Tim. 2. 1, 2. Rom. 13. 7. be offered up for Magistrates. 3. That Tribute, Custome, Honour and Fear be given to them: There was Bread: that is, maintenance given to the Rulers, Nehem. 5. 18. 4. As their ho­nour was to be upheld, so their persons and lives to be secured and defended, 2 Sam. 18. 3. &c. All these things and more, are by Di­vine Authority to be given to that Honorable calling of the Ma­gistrate.

Secondly, In the performance hereof, Gods Church, neither Ancient nor Modern, hath ever been wanting. As for the Aposto­licall Church, what they were to perform towards the Magistrate may be read in the severall instances pressed upon them by the A­postles,Colimue impe­ratorem sie, quo­niodo & nobis licet, & expe­dit, ut hominem á Deo secundum, & quicquid est á Deo conse­cutum, solo Deo minorum. Tert. lib. ad scapu­lam. already quoted in the former branch: For the succeeding Churches, (before that hideous Monster of Popish Supremacy star­ted up) let Tertullian speak for all: Did not the Church in his dayes freely testifie their opinion of that calling, though then exe­cuted by Heathens: Yet did they honour the Emperour so far as was lawfull for them, they acknowledged him, as being next under God the Supream Power on Earth.

Amongst Modern Divines, there is a full harmony in their opi­nion herein with the Ancient Church; witnesse their severall con­fessions, [Page 24] in which they mention the Magistrates office, they con­fesse Religionis curam in [...]primis pertiner [...] ad Magistratum sa [...]: They conceive the care of Religion in the first place belong [...] to [...]. Withall, they adde, how he may discharge that duty; when in thei Serviunt Reges [...]errae Christo eges ferendo pro Christo. August. ep. 48. fear of God he maintains the publick Peace, furthers the publishing of the Truth, prevents by his Authority the spreading of Error &c. They further tell us, That Magistrates ought to [...]ule their Subjects, that their Common-wealths may be as Sanctuaries, or safe har­bours for the Church.

They have gone farther, (as may be seen in the former Confes­sions) and set forth the difference between the Civill and Ecclesi­asticall Government, wherein they have adhered to the holy Scriptures. The Magistrate his power is over the outward ma [...], to keep that within due obedience; to this end, that all may live peaceably and quietly one with another: But the Church of God is1 Tim. 2. 1. 2. all her Government, seeks to maintain a communion amongst her members, in holinesse, that the Doctrine of our Saviour may be a­dorned, and they mutually build up themselves in their holy Fa [...]th.

Secondly, The Civill Government hath a principall respect to the outward estates of men; but the Government of the Church doth principally aim at the right ordering of the inward man, t [...] bring that to due obedience unto God. Whilest Tertullian [...] ­pounds that place, Give. unto Caesar, the things which are Casari [...] Matth. 22. 21. Ex ea parte quae ad hanc vitam pertinet, opertet not esse subditos potestatibus i. e. hominibus res human as cum aliquo honore administranti­bus: Ex illa verò parte, quá credimu [...] Deo es in regnum ejus vocamur, non nor oporiet esse subdit [...]t cui­quam hominum. August. Prop. 72. in Rom. Heb. 13. 17. He sayes, Caesari quidem pecuniam tuam reddas▪ Deo tem [...]t ips [...] alioquin quid erit Dei, si omnia Caesaris? He would have M [...] give their money to Caesar, and themselves to unto God; otherwise what shall the Lord have, if Caesar have all? Ecclesiasticall Govern­ment, doth especially respect the right ordering of the heart, that it may give that obedience unto God, which is due unto him. To this purpose speaketh Augustine: In the things which appertain to this life we must be subject to powers, that is, to men Honorably admi [...] ­string humane affaires: But in the things whereby we are taught to believe in God, and whereby we are called to his Kingdom, we must be in subjection to no man: Thus these holy men teach us, that the one Government watcheth over the body, and the bodily estate; but the other over the soul: And they that manage this Government, must (according to the Scriptures) so watch, as they that must give account thereof to God.

Thirdly, They tell us the Magistrate is ber [...]usted with the Tempo­rall Sword, in this life to honour and reward such as do well: or [Page 25] to terrifie and punish such as do amisse, either against the first or second Table; but the Sword of Church Government is Spirituall, Eph. 6. 17. which she useth both in the defence of her Children, and just offence of her Enemies.

Lastly, They tell us, it is not the Civill Magistrates part to exercise the Government of the Church, but to see that it be fulfilled and exercised aright by those upon whom God hath layd it, as Constan­tino, Theodosius, Arcadius, Marcianus, &c. have done.

These Pious Emperours did not with Vzziah adventure upon that to which they were not called, 2 Chron. 26. 16. But they fol­lowed the practise of worthy Ezechiah, who first commanded the Levites and Priests to fulfill the duties of their places, 2 Chron. 29. 5. 27. Then he commanded the People to fulfill what God requi­red of them, 2 Chron. 30. 1. And in so doing, he is said to cleave to the Lord, and keep his Commandments, 2 King. 18. 6.

Sir, you see what Gods Church in all ages according to the Scriptures, hath held concerning the Civill Magistrate; yet none of them tell us what you hold out, that the Government of the Church is by God divelved on the Magistrate. If you can finde that either in the Scriptures▪ or warrantable records of the Church, I beseech you bring it forth, and let the world see you are not alone in venting of this new Divinity, to which the Christian world hath been a stranger for so many hundred yeeres.

Lastly, for the full clearing of this truth, to all who are willing to receive the truth: I desire it may be taken notice of, whether the Christian Magistrate [...] have challenged Church Government, as a worke proper unto their place? If Iesus Christ have divolved it upon that calling, why then should not Christian Magistrates have owned so much, and challenged their right therein? which we reade not that they did: We reade indeed of many pious Em­perours, to whom the welfare of the Church was dear, and whose care of the Government of the Church appeared many wayes; They [...] Eus [...]b dovit. Constant. 424. saw that the officers instituted by Christ in the Church, should at­tend their places in Governing of the same, yet they never took upon them the worke of Government it selfe; that famous speech which fell from Constantine the Great, in the presence of divers Bishops is well known, v [...]t quidem intra templum, ego autem extra templum a Die [...]onstitutu [...] sum Episcopus [...] His meaning was, that God had appointed him to see them fulfill the work to which God had called them unto in his Church, his Imperiall place bound him [Page 26] to see that done by them; but not to fulfill it himselfe▪ For he clearly distinguishes between the administration of the affaires ( [...]) within and without the Church. [...] was far from him: He kept himself where he was, [...], where God had set him.

Secondly, we reade that when the Church was troubled withImperatorum manu, [...] episco­porum confilio beretici repri­mebantur. Gr. Naz. any unruly Member, that would not submit himselfe to Her Go­vernment; such by the power and authority of the Magistrate were reduced to order: For by the Imperiall power, and Counsels of Bishops, heretick [...]s have been suppressed: As Arius was banished by Constant. M.

Thirdly, we find further that when a question hath had much debate in the Church, and yet was brought to no finall conclusion, the Emperour heard the cause debated, and so put an end unto the same, as appears in the case of Caecilian and his adversaries; which being twice heard in Episcopall Synods (the paries not resting in their resolutions) at length it was heard and determined before the Emperour; but what did he therein? onely hearing the cause fully discussed, he made such as were refractory, give way unto the truth, but he did not determine it himselfe.

Fourthly, Emperours were so far from challenging any Power in Ecclesiasticall Government, as proper to their places, that when it was exercised upon themselves by Church Officers, they willing­ly submitted to it: Let that memorable instance of Theodosius wit­nesse it. It is storied of him, that having caused in his fury 7000. Thessalonians to be slaughtered, afterwards comming to the Church of Millain [...], Ambrose goeth forth to meet him, and afterT [...]eod, 5. 17. a long speech denies to admit him; yea bound him with that hea­vy sentence of Excommunication, with which he stood bound for eight moneths. This godly Emperour: did not tell Ambrose he had no power to do it, He pleaded not that it did belong to his Impe­riall Crowne, to determine who should be shut out, or admitted into the Churche nay rather, he acknowledged to R [...]ssinus (a prin­cipall Officer of his Court) the equity of the sentence, he could tell [...] him: He kn [...]w well (that is, Ambrose of whom he is speaking) what was the Office of Priests, and what was proper unto Kings.

Doth it not appear by that memorable passage, that that Chri­stian Emperour was not of your mind, to think the Government of the Church was his let, as you suppose? No, he durst not assume that to himselfe, which you affectionately strive to lodge in them, [Page 27] who never sought it, but your bolt is soone shot; and forward you are to grant that to the Magistrate, which Christian Magistrates never owned, nor challenged as their due: I beseech you if they had a Divine right unto it, why did they not exercise it? We have heard that what they did (as the Religious Kings of old, David, J [...] ­hosaphat, Ez [...]kiah, &c.) they were carefull to see Church Govern­ment exercised by such as were appointed thereunto by the Lord; If any were disobedient, they drew forth their authority against them, to make them stoope unto it, which gave occasion to the Bishops (when they humbly sued to Arcadius to have Iohn bani­shed) to say, Ecclesiasticall and Civill affaires, or duties, differ. Niceph. 13. 20. The care of the one, they say, is commended to the Emperor, the ad­ministration of the other to Church Officers.

May not all this now observed from the Scripture, and read in the constant practise of Christian Magistrates, let you see, that Gods Church hath ever given the Magistrate that wherewith God hath honoured his place, which was his due; and that the Magistrate ceast to require more. Their care was to move in the sphere where­in God had placed them, neither would they go beyond it, in stretching their authority to do that, whereunto they were not cal­led of the Lord.

Now to your construction of Governments mentioned, 1 Cor. 12. 28. wee'll briefly examine what you say herein, and that is one­ly this, Christ hath placed Governments in his Church, and you find [...] no institution of other Governments besides Magistrates; of Magi­strates you doe, Rom. 13. 1. 2.

Sir, that Christ hath placed Governments in his Church, with the Scriptures affirming it, I fully agree: As also, that there are Civill Magistrates, to whom obedience is to be yielded by all, I likewise do agree; but that there are no other Governments in the Church, but the Civill Magistrate, I cannot assent to that assertion; Nay, I conceive your inference from that Text, 1 Cor. 12. 28. (which Magisterially you lay downe, without the least shew of proose) where Governments are mentioned, therefore the Civill Magi­strate must be understood; it is an inconsequence, and to me of no more validity then his was, who said, that Tenterton steeple was the cause of Goodwin Sands; because these Sands were first disco­vered, when the structure of the steeple was first begunne.

Its very probable to me, that you do expound this Scripture, just as a Divine (well knowne to you) once preaching at the ta­king [Page 28] of the Covenant, did expound Cant. 6. 4. where he brings from a Rabbi, a rotten exposition: Which was so improbable, th [...] himselfe sayes of it, he doth not deliver it as the true sence of the place; yet it did not dislike him, because it seemed pretty: Or you do herein as he did, who when he preached, that Hezechiah was the first man that ever was sicke in the world; and did recover; being as­ked if he beleeved that Iewish tradition, answered, he neither be­leeved, nor questioned it. I beleeve that you in your exposition of this Scripture do the like, you do no [...] deliver that which you think is the true sence of the place, onely it pleased you, and you inconsi­derately vented it. For who sees not that it is an inconsequence [...] Christ hath appointed Governments, therefore these Governments must be understood of the Civill Magistrate, that consequence can­not be inferred on these premises, the Text duly considered will free it selfe of that construction of Governments, which you bring.

That we may cleerly see it, set us consider the scope of the p [...]ce, 1 [...] Cor. 12. 28. amongst other disorders which had crept [...] the Church of Corinth, (all which the Apostle labours to reforme) this was one in their publick meetings, the abuse of their gifts, (with which the Church did much abound, 1 Cor. 1. 5.) this [...]e labours to remove, by setting before them the author of these gifts, even the holy Spirit of God, by whom they were disposed to the severall Members of the Church, to edifie the Church withall And lastly, he sets forth of all these gifts which is the most excel­lent and usefull to the Church; all this he ^l doth, because as some excelled in these gifts, so others were grieved that came short of their fellow Members in the same; upon this occasion he informe [...] them about these gifts, which he cals spirituall, 1 Cor. 12. 1. Be­cause they were wrought by the spirit: and first, he mentions the severall [...] gifts where with the holy Spirit had blessed that Church; then he mentions the Officers upon whom these gifts are bestowed, ver. 28. for the edification of the Church: Severall sorts of these Officers are reckoned up, and here amongst them, Govern­ments are mentioned, which cannot be understood of Civill Ma­gistrates, because the Apostle is speaking there of such Officers is were indued with spirituall gifts for the edification of the Church in their publick Assemblies, the abuse of which gifts he is labouring to reforme; and can you upon any warrantable ground affirme, that the Civill Magistrate was to exercise his Office in their [Page 29] publike Assemblies? its true, the Church exercised the correctiveTert. ap. cap. 39 part of their Government in their publick meetings; but what is that to the Civill Magistrate.

Amongst the severall Officers of the Church, in three severall places (as we have touched before) mention is made of some that were interessed in Government, and are distinguished from Teachers, Rom. 12. 8. 1. Cor. 1 [...]. 28. 1 Tim. 5. 17. in the first, [...], A Ruler, in the next [...] Governments; in the last [...] that rule well, who are distinguished from such as labour in the word and Doctrine.

Shall I tell you what have been thought of these: One saith,Gubernationes sunt carnis ca­stigationes Greg. Naz. Orat. 7. they are the chastisemerts of the fl [...]sh▪ And what is that I beseech you, but the wholesome Government we speak of, and for which we plead? whilest that prudent men observing the lives of the se­verall Members of the Church, and finding any to give way to the unruly desires of their flesh, by admonition did chastise them, or bring them under further Ecclesiasticall censure, that they may [...]ame the flesh: This construction is answerable to that of Origen, Lib. 3 contra. Celsum. who tells us, there were some [...], appointed to enquire after the lives of such as came under their Government, to keep off such as did not, that which did beseem them that professed Religion, especially such as walked in uncleannesse: Did not such labour to chastise the flesh, whilest they endeavoured the just restraint of the unfruitfull work thereof. Theodoret, he calls these Governments, Rulers of the Church, which he distinguisheth from Teachers; these Greek Fa­thers never dreamed of the Civill Magistrate in that place: Am­brose on the place saith, Governments are such as teach men by spi­rituall Gubernationes sunt qui spiri­talibus retina­culis hominibus documento sunt. restraints: All which lets see that in their construction, Go­vernments were such, as by the rod of Discipline chastised such as waxed wanton, or were unruly in their lives: which gave occasion to [...]rimasius to say, Gubernationes, qui sciuni singulas gube [...]are; these were prudent and grave men, chosen to assist the Pastor inPrimas. in loc. watching over the lives of the flock; so was that place construed of old to which late in [...]preters also agree; therefore I say no more but this: I finde that the word [...] is used by the Gre­cians for one that is wise in Councell, so it is four times used by the Septuagint in the Proverbs, as Prov. 1. 5. [...], a man of understanding shall attain wisdom, Prov. 11. 14.Prov. 1. 5. & 11. 14. & 20. 18. & 24. 6. Where no Counsell is, the people fall, where many Counsells are, there is health: that which is called [...] in the former part of the [Page 30] proverb in the latter end is called [...], many counsells, [...] Prov. 20. 18. & 24. 6. In all which places the word signifies a pru­dent or wise way of Governing: Now then comparing the use of the word in the Language of the Grecians with that of the Apostle, may we not from thence conclude, that there was in Gods Church a wise or prudent way of Governing, distinct from the Civill Go­vernment, of which Officers somewhat heretofore hath been spo­ken in your second Rule.

As for the Magistracy mentioned, Rom. 13. 1. we agree with you therein; what you would infer from the three last verses of Eph. [...]. (which you desire all to consider) that may make for your purpose I know not; and therefore will stay no longer upon it: and so much for your Rules or Essayes for agreement.

Now I come to speak of that which seemed to you to be the one­ly hinderance of union in the Assembly, which you mentioned in the latter part of your first Rule; where you speak of two parties who came byased into the Assembly, the one with a Congregational [...] ­gagement, the other with a Nationall determination.

Here you only take notice of two parties in the Assembly, and were all the rest Cyphars? In what rank or number do you place your self? Well, as for the one party upon whom you hang the byas of a Congregationall Ingagement: you speak much to theirPag. 27. commendation; yet it seems to me that you have dasht, in this [...] ­sure, all that praise you gave unto them: Can men worthy of [...]o [...]e for their graces, of honour for their abilities, be men, whom their bare singular opinion will byas from the truth? Surely if you be­lieve that they would be so easily carried aside, notwithstanding their ingagement by Solemn Protestation, you cannot believe (what ever you seem to say) that they are indeed men worthy such praises: but because they are of age and able to speak for themselves, I leave it to their wisdom to Apologize for themselves, and return you an Answer to your unjust challenge of them.

And as for the other party wronged by your Byas, because they are strangers, and came voluntary to assist the furtherance of the great work now in hand (whose modesty will not give them leave to speak in their own just defence) I shall on their behalfe adde a word.

Sir, You charge the Honourable & Reverend Commissioners of the Church of Scotland, for comming byased into the Assembly, with a Nationall determination, being for the jus Divinum of the Presby­teriall [Page 31] Governement: This you say was a hinderance also to union in the Assembly.

That they who have deserved so well, should heare ill, from such as are not acquainted with their learning or moderation, is neither new nor strange: but with what face could you a Member of the Assembly, charge this upon them? Who could not but know how they have alwayes demeaned themselves in the Assembly, and what Honorable mention the Assembly had upon all occasions made them, and what Testimony they gave unto them for their usefulnes in the Assembly, and their moderation in all their debates.

Have you forgotten these expressions in a Letter sent from the Assembly, to the Generall Assembly of the Church of Scotland, dated Ianuary 6. 1644. ‘For our better progresse herein, (viz. in finding out a forme of Church Government,) we have with all respect considered the severall Papers of your Honourable and Reverend Commissioners touching this head, and doe▪ with all thankfulnesse acknowledge the great zeale, judgement, and wisedome expressed therein, as also the excellent assistance, and great furtherance of your Reverend Commissioners in this great worke.’

And those expressions in another Letter to the said Generall Assembly, dated May 6. 1645. speaking of the said Commissi­oners, ‘To whose indefatigable labours, and judicious assistance, not only the Assembly and the whole Church and Kingdome of England, but yours also, and the rest of the Churches of God, do owe very much.’

Againe in the same Letter, taking notice of a passage in a Letter from the Generall Assembly. ‘The Assembly sayes they expresse so much wisedome, moderation, and tendernesse of affection, in so holding forth their owne judgement, as not to condemn ours, nor to impose upon us in the least degree, no more then we upon [Page 32] them, these words are added, Herein you have [...] refreshed us, and honoured your selves, thereby putting to silence the ignorance of foolish men▪ and shaming the common Ene­mies of our Reformation and Peace, who unjustly traduce you, [...] too tenacious of whatsoever you hold or practise, and will part with nothing, but rather expect from others a perfect comming up to you in every particular; which albeit we never found nor belie­ved, yet we have now by this declaration a further ground where­on to erect a more publike and full vindication of your Christian candor, & moderation before the whole world, upon all occasions.’

These things I have exprest in the Assemblies words, that the world may see how you deal both with them and the Assembly▪ And from all these passiages, what is to be inferred let the Re [...]der judge: The Assembly acknowledge their Zeal, Iudgement, wisdom and moderation expressed in their carriage, the great assistance they had from them, in their indesatigable labours, for which the whole Church both in England and Scotland owes much unto them: Nay more, saith not the Assembly, that they did not so hold out their own judgements, as to condemne ours, and they [...]ought no more to impose any thing upon us, then we upon them▪ All which and more r [...]ndis verbis, is affirmed in the Letters▪ Now let the impartiall and judicious Reader speak, if a Nationall deter­mination did by as them in their concurrence with the Assembly: You say it did, and the Assembly denyes it.

Though this might be sufficient to wipe off that unjust aspersion so unworthily cast upon them by your self, a Member of the said Assembly, present at all these debates, and assenting to them, or at least not dissenting from them: Yet to make it further appear▪ that this your bold and uncharitable censure, delivered▪ with so much confidence, is notoriously false, let their constant cariage in the As­sembly speak, and I am content your self in your second and more advised thoughts shall be the judge.

I appeal unto you, whether they have not often professed their readinesse to Reform themselves [...]s well as [...], according to the Word of God, and according to the Covenant, not to ingage u [...] [...]o receive their Disciplin [...], be [...]use determined already by their Church; but to endeavour the Reformation of Religion in the Church of England and Ir [...]land, in Doctrine, Worship, Discipline and Go­vernment, according to the Word of God, and the Example of the best Reformed Churches, and to bring (not us to them) but all the [Page 33] Churches in the three Kingdoms to the neerest Conjunction and Uniformity.

Besides their frequent expressions this way, let their Paper pre­sented to the Assembly, Novemb. 10. 1643. speak for them in these words; ‘We be so far from presuming to propose the Re­formation of Religion in the Kirck of Scotland, for a Rule or pa­tern of Reformation in Religion in the Kirck of England, that we are most willing to hear and learn from the Word of God (which is the infallible, and must be the common Rule to both) what needeth to be further Reformed there; and are very confident that the same with all thankfulnesse and obedience would be re­ceived and imbraced by the generall Assembly of that Kirck.’

Secondly, you cannot but know, that as the Assembly alwayes waved the Dispute of the jus Divinum, in those points that are controverted, in most of their Votes rather determining what may be, then what must be: So none were more forward in this then the said Commissioners.

Thirdly, I appeal unto you, whether upon all occasions they did not declare themselves (none more) zealous in the pro­moting of any thing that might tend to Peace and accomodation: For the promoting whereof, their grave and prudent advise, counsell, and their Christian and Brotherly condescention (as oc­casion was offered) hath made them very usefull in the Assembly, and deservedly honored by them.

Fourthly, You cannot deny, but that the Assembly was ingaged both according to the Covenant, and to severall Orders of the Ho­norable Houses, to have the Reformed Churches (and surely, the Church of Scotland will be by all, not byased with a prejudicate opinion against them, acknowledged to be one) in their eye; And yet, I again appeal to you, whether the Commissioners in all their debates, did not rather endeavour by their Arguments from Scrip­ture and Reason, which did take hold on their Consciences to confirm the Propositions in debate, then to impose any thing upon the Assembly, from the bare Authority of their Church? Nay, did you ever hear them so much as offer to hold forth the Authority or Practise of their Church, as an Argument whereby to perswade to any thing?

These things I thought good to offer to your second thoughts to chew upon: And if all this be granted (which I am confident you cannot deny) you have good reason to be sorry (to use your [Page 34] own words in your Epistle) that you should give offence: Yet I can▪ not but tell you, it is but a poore amends to complement with them in your Epistle, and so deeply to charge them in your book▪ in han­ging your by as on them, who runne so faire to the marke▪

How you have dealt with the Assembly▪ comes now in the last place to be inquired into.

I confesse I have heard you say, that you have not in any pass [...]g [...] of your Sermon, crossed any of the Votes of the Assembly formeth past, and sent up unto the Parliament; but when I did peruse the Votes, and compare them with divers passages in your Sermon, I could not but wonder at your confidence in this, and know not what to infer from thence, but only this: Surely then either▪ you did not well understand what your self had written, or else were strangely mistaken in the sence of the Assembly: but let the Re [...] ­der judge.

If I understand you aright, you deny Church Government per­formed by Church Officers, affirming that you see not an institu­tion, nor any one act of Government in the whole Bible perfor­med, (viz. by any Church Officer) setting up the Christian Magi­strate as the onely Church Governour, and that jure Divine: And therefore expounding the Governments which Christ hath placed in his Church, 1 Cor. 12. 28. By that of Magistrates, Rom. 13. [...] Then you do not onely deny the Ruling Elder to be an instituted▪ Officer, but also take away the power of Ruling from the Minister.

I pray you therefore for my satisfaction, and the satisfaction of many others, who are much unsatisfied in this particular, Reconcils these your opinions and the severall Votes of the Assembly▪ wherein the cont [...]ary to all these assertions is plainly assur [...]ed; as may be ob­served in the severall Votes mentioned before.

You do indeed crave in your Epistle, A latitude for your judge­ment: It is not denyed unto you; but are you bound in Conscience to hold out your difference of judgement unto the Parliament? If so, you cannot be ignorant what course was prescribed to the members of the Assembly, in case of dissent in any point, you should have entred your dissent and brought in your Reasons: And then I doubt not but you should have received abundant satisfaction [...] What should put you upon this course I see not, except your un­dervaluing of the Advice and judgement of the Assembly▪ or the o­ver-weening conceit of your own sufficiency, that in a work which your self acknowledge, doth require the deepest head, and the greatest [Page 35] abilities: you should think your self more fit to interpose your advice then the whole▪ Assembly.

If your advice had been only additionall of some thing omitted by the Assembly, or in some things of lesser moment, differing from the advice of the Assembly, it might have been the better born: But when you shall as much as in you lyes, endeavour to under­mine the very foundations, and destroy the whole▪ Fabrick of all Ecclesiasticall Government, by subverting the Pillars of it▪ this cannot but by sober men be judged a boldnesse, that none but your self would have been guilty of.

Or if your advice had been backed with Reasons that might have been convincing, we should have thanked you for your light: But when you take liberty to dissent, not only from the Assembly here, but from all well Reformed Churches, without producing the least sh [...]dow of proof; And so oppose your own private judgement to the Resolutions and Determinations of the Assembly, and all other Churches both Ancient and Modern: thinking it Confutation e­nough of their Scripture proofs to tell the world, that they take not h [...]ld on your Conscience: Who can but blame you for your pride herein, as if [...], or ipse dixit, were sufficient to bear out whatsoever so great a Rabbi sai [...]h?

Sir, Though the advice of the Assembly did not take hold upon your Conscience; yet your Covenant should: Which you did not onely take your self, but incouraged others thereunto in your Sermon, Preached and published by Command of the Honorable House of Commons: You did lift up your hand unto the most high God and Swear, To endeavour the Reformation of Religion in the Kingdoms of England and Ireland, in Doctrine, Worship, Discipline, and Government, according to the Word of God, and example of the best Reformed Churches, and to bring the Churches of God in the three Kingdoms to the nearest Conjunction and Ʋniformity in Reli­gion, Confession of Faith, Form of Church Gouernment, Directory for Worship and Catechizing, that we and our Posterity after us, may as Brethren live in Faith and Love, and the Lord may delight to dwell in the midst of us, &c. But in this New-Modell of Government of yours, you have rather endeavoured to hinder this blessed work, and to stir up Authority to suppresse it: For according to your ad­vice, Church Government by Ecclesiasticall Officers (as it is gene­rally followed in the best Reformed Churches) should not be Re­formed but abolished.

Did you not covenan [...] to endeavour the [...] of Schism yet [...]how you will acquit your self [...] [...]rom one of the greater Schismes and rents from [...]all the of Christ I doe no [...] yet see, when you would [...]estroy that Church government, which they doe▪ all acknowledge and submit unto and would introduce in the roome of it another in the civill Magistrate▪ which Christs Church did ever yet acknowledge, nor did [...]ver any Christian Magistrate assume unto himselfe.

In fine, though you slight our Sister Churches, I dare no [...] though you at your pleasure [...]st off that government which Christs Church hath [...]ever embraced, and fasten all the government there­of▪ upon the Magistrate: Give me leave with admiration of [...] boldnesse, and selfe confidence, to conclude with the judgementQuid observa­bim [...]s, quid cli­g [...]us? non [...]os­sumus respuere consuctudinem quam damnare non possumus, utpote non ex­traniam, quia non extraneo­rum, quibus, scilicet, com­municamus jus pacis & nomen frat [...]r [...]ita [...]s. Tert. de Ve­landis Virgi­nil. Calv. in Am▪ [...]; of two grave Authors: The first is, Tertullian; what shall▪ w [...] follow, or what shall we c [...]use? we cannot reject that custo [...]e we cannot condemne▪ it is not strange, seeing it comes not from stran­gers, but from them with whom we are sinked in piece, and to [...] we give the name of Breth [...]: he durst not condemne the [...] c [...] ­stome, to whom he gave the n [...]me of Brethren, and the hand of fellowship, yet you dare, I and oppose them: The Author is learned Calvi [...], (whose judgement in the Exposition of Scriptur [...] hath ever by judicious men) who sayes [...]ey are inconsiderate men who give to the Civill Magistrate the power of [...]ll things.

Now in what ranke are you to be placed in, who cut your your selfe▪ off from all the Churches with whom you professe an a­greement? Shall I say to you as Constantine said to Aresiu [...] the N [...] ­vatian, Provide you a ladd [...]r by which you may god to heaven [...]: Seeing you have no minde to goe hand in hand with your sister Churche [...] in government, but put off all that work to the Civill Magistrate, may you not be r [...]n [...]ed in the [...]oule of those [...]nconsi­derate men, who distinguish [...]o [...] between that Civill and Ecc [...]es [...] ­asticall function? yet know at length, it is good s [...]pere ad sobri [...]ta­ [...]m; this I wish to you [...] and [...] commit you▪ to the Lord.