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
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
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
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