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 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 passâ—gâ— 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 Reâ—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. â—â— 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 contâ—ary to all these assertions is plainly assurâ—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 satisfactionâ— 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 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 shâ—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 hâ—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 saiâ—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 Vniformity 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 covenanâ— to endeavour the 〈◊〉 of Schism yet â—how you will acquit your self â—â—rom one of the greater Schismes and rents from â—all the of Christ I doe noâ— yet see when you would â—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 â—ver any Christian Magistrate assume unto himselfe In fine though you slight our Sister Churches I dare noâ— though you at your pleasure â—â—st off that government which Christs Church hath â—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 judgement Quid observabimâ—s quid cligâ—â—us non â—ossumus respuere consuctudinem quam damnare non possumus utpote non extraniam quia non extraneorum quibus scilicet communicamus jus pacis nomen fratâ—râ—itaâ—â—s Tert. de Velandis Virginil Calv. in Am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of two grave Authors The first is Tertullian what shall wâ—â— follow or what shall we câ—use we cannot reject that custoâ—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 Brethâ—â—â— he durst not condemne theâ—â— câ—stome to whom he gave the nâ—me of Brethren and the hand of fellowship yet you dare I and oppose them The Author is learned Calviâ— whose judgement in the Exposition of Scripturâ—â— hath ever by judicious men who sayes â—â—ey are inconsiderate men who give to the Civill Magistrate the power of â—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 Aresiuâ— the Nâ—vatian Provide you a laddâ—r by which you may god to heaven 〈◊〉 Seeing you have no minde to goe hand in hand with your sister Churcheâ— in government but put off all that work to the Civill Magistrate may you not be râ—nâ—ed in the â—oule of those â—nconsiderate men who distinguish â—oâ— between that Civill and Eccâ—esâ—asticall function yet know at length it is good sâ—pere ad sobriâ—taâ—â—m this I wish to youâ— and 〈◊〉 commit you to the Lord. FINIS
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 indâ—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 upon the by or the naming of a thing are too weake grounds to uphold such a building I say examples of the Churchâ— practise in the Apostles times and hints from their writingâ— 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 wisâ— 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 Magistraâ—â— 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 have Athaâ—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 opâ—n them nor did they ambiâ—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 Kingâ— 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 yeâ— 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 câ—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
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 to bring Questions about their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before Heathen Judges I wonder why any should think them onely fit to Iudge and determine 1 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 â— 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 in which they mention the Magistrates office they confesse Religionis curam inâ—primis pertinerâ— ad Magistratum saâ—â—â—â— They conceive the care of Religion in the first place belongâ— to 〈◊〉 Withall they adde how he may discharge that duty when in the i Serviunt Reges â—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 â—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 maâ— to keep that within due obedience to this end that all may live peaceably and quietly one with another But the Church of God is 1 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 Faâ—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 tâ— bring that to due obedience unto God Whilest Tertullian â—pounds that place Give unto Caesar the things which are Casariâ— 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 credimuâ— Deo es in regnum ejus vocamur non nor oporiet esse subditâ—t cuiquam hominum August Prop. 72. in Rom. Heb. 13. 17. He sayes Caesari quidem pecuniam tuam reddas Deo temâ—t ipsâ—â—â— alioquin quid erit Dei si omnia Caesaris He would have Mâ— 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 admiâ—â—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 berâ—usted with the Temporall Sword in this life to honour and reward such as do well or 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
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 aâ—â— 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 judgâ—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 controversies Willet 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 Fideâ— 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 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 of Soz. 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 truthâ— 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 iâ— 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 oâ— the ground thereof is not fit 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 Vnion 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 I le 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 'T is 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 yet because the Administration of all Baptismes recorded in the Scriptures was by water it is warrant enough for the Church
must take lesse hold 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 wil be 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 I le 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 ecclesiastiâ—am disciplinam ejicit eum de congregatione sâ—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 â—â— walked not according to the Rule of the Gospel by the Presbyters which was so formidable that it was accounted prâ—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 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All these were cleareâ— 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 theâ— 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 shal be 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 thâ—â— 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 Eldeâ— 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 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 puriâ—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 Zaâ—chiâ— 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 8. and afterwards by that pious Prince Edward 6. Wheâ— they drew up a draught of the reformation of Ecclesiasticaâ—â— lawes they denied not these Officers a place in the Goveâ—â—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 â—â—sult cum senioribus with his Elders about such whosâ— mâ—â—ners are reported to be evill and their life 's found flagitious First in a brotherly way of charity according to Christs câ—â—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 assisâ— 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 wil be 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 â—pon such as preached the word Did not the Apostle deliâ—er up to Satan Hymeneus and Alexander 1 Tim. 1. 20 〈◊〉 which phrase Excommunication iâ— constantly understood t is true Tradere Satanae aliquem est illum ex â—cclesia ejicere Tert. de pudicitiaâ— qui ab Ecclesia reâ—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 It s 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
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 divisiors Ep. 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 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 â—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 â—â—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 it Soz. 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 Aâ— Paul did exhort Timothy 1 Tim. 4. 13. As for that you require that we may have in our Classicall meetings 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 actâ—â— 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 which Isa 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
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 Magistrateâ— 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eusâ—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 vâ—t quidem intra templum ego autem extra templum a Die â—onstitutuâ— sum Episcopusâ— 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 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 with Imperatorum manu â—â— 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 heretickâ—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 Millainâ— Ambrose goeth forth to meet him and after Tâ—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 Râ—ssinus a principall Officer of his Court the equity of the sentence he could tell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him He knâ—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 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 Jâ—hosaphat Ezâ—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 findâ— 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 It s very probable to me that you do expound this Scripture just as a Divine well knowne to you once preaching at the taking of the Covenant did expound Cant. 6. 4. where he brings from a Rabbi a rotten exposition Which was so improbable thâ—â— 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
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 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 Againe in the same Letter the imployment of your Reverend Commissioners here hath been so managed by them as deserves many thankes and all Honourable acknowledgement not onely from us but from you also Againe in the same Letter the long experience we have had of the great sufficiency integrity and usefulnesse of them all in the great worke of Christ our common Lord and Master inforceth us to be earnest suitors for their continuance for the perfecting of that worke which yet remaines 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 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 â—â— 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 Reâ—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 â—ought no more to impose any thing upon us then we upon them All which and more râ—â—â—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 â—s well as â—â— according to the Word of God and according to the Covenant not to ingage uâ—â—o receive their Disciplinâ— beâ—â—use determined already by their Church but to endeavour the Reformation of Religion in the Church of England and Irâ—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 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