A MODEST OFFER OF Some meet CONSIDERATIONS TENDERED TO THE LEARNED prolocutor, AND To the rest of the Assembly of DIVINES, Met at Westminster.  
BY A TRUE LOVER OF TRUTH AND PEACE.  
Imprinted, M.DC.XLIV.   

A Modest Offer of some meet Considerations, Tendered to the Learned Prolocutor, and to the rest of the Assembly of Divines met at Westminster.  
LEarned and Reverend Brethren; If you be now (as is supposed) upon the advice of a form of Church-Government; I beseech you, in the fear of God, setting aside all prejudice, to take into your sad thoughts these considerations following.  
It is (I perceive) an usual Prayer of many Preachers well affected to your Assembly, that God would now (after 1600 years universal practice of the whole Church of Christ, upon earth) show you the pattern in the mount; as if, after so long and perfect inquisitions, there could be any new discoveries of the form that was, or should be; wherein, I suppose their well-meaning is not a little injurious both to the known truth, and to you: for, what revelations can we expect thus late? or what monuments of either Scripture, or history can now be hoped to be brought to light, which your eyes have not seen, and former ages have not inquired into? Surely, ye well know, there can be but these three forms of Church-government, possibly devised; Either by Bishops, or by Presbyteries, or by the multitude of several and select congregations: Every of which, have both their abettors, and thei● adversaries; The first hath all times, and places, since the days of the blessed Apostles, till this age, to stand for it; The second hath the late persecuted, reformed Church of France, (which never desired, nor meant to make their necessitated form, a pattern for others) the Netherlands, and Scotland, for precedents of it; The third hath the Ministers of New-England, and their Associates, commonly styled by the name of INDEPENDENTS, vehemently contending for it: The adversaries of every of these are as well known, as their friends; and the pleas, which every of them makes for itself, are as well known as either.  
I suppose it is yet res integra; else, I should lay my finger upon my lips; Both the Houses of Parliament, your Assembly, and the whole kingdom, stand yet free, and unengaged to any part: For the National Covenant (as it is interpreted by some of yourselves, and those other Divines whose allowed Sermons have commented upon it) intends not to abjure, and disclaim episcopacy, as such; but only bends against the whole present fabric of Government, as it is built on these Arches, these pedestals; so as if it be taken asunder from those (some of them, not necessary) appendances, you are no way forstalled in your judgement against it; nor any other, that hath lift up his hand in this solemn Covenant.  
That I may not urge the Latin Translation of the same Covenant, printed and sent abroad to the Low-Countries and France, and other Churches, which ran only upon tyrannicum regimen Episcoporum; that only the tyrannical Government of the Prelates, not their fatherly and brotherly preeminence, is there abjured.  
Your wisdoms know well how to distinguish betwixt a Calling, and the abuses of the execution thereof; betwixt the main substance of a Calling, and the circumstantial and separable appurtenances thereunto; from which it may be devested, and yet stand entire.  
I should be a flatterer of the times past (which is not often seen) if I should take upon me to justify, or approve of all the carriages of some that have been entrusted with the keys of ecclesiastical Government; or to blanch over the Corruptions of consistorial Officers; in both these, there was fault enough, to ground both a complaint, and Reformation; and, may that man never prosper, that desires not an happy Reformation of what ever hath been, or is amiss in the Church of God; But this I offer to your serious consideration, whether episcopacy, stripped of all circumstances that may be justly excepted against, and reduced to the Primitive estate, may not be thought a form, both better in itself, and more fit for this kingdom and Church, then either of the other.  
How ancient it is, I need not appeal to any but yourselves, who do well know, that there was never yet any History of the Church, wherein there was not full mention made of Bishops, as the only governors thereof; neither can any learned adversary deny, that they have continued, with the general allowance of God's Church, from the very Apostolic times, until this present age. And whether it can be safe, and, lie not open to much scandal, to exchange so ancient an institution hitherto perpetuated to the Church, for a new, where no necessity enforces us, judge ye.  
How universal it is, being the only received government of all the Christian Churches over the face of the whole earth, (excepting only this small spot of our neighbourhood) ye know as well, as the undoubted relation of the christianography can tell you: and how unsafe it may be, to depart from the form of all the Churches, that profess the name of Christ, (who do all submit themselves to Bishops, or Superintendents, except the fore-excepted) I leave to your grave judgement.  
Besides, how episcopacy is, and hath long been settled in this kingdom, and (as it were) incorporated into it; and enwoven into the municipal Laws of this Land, so as that it cannot be utterly removed, without much alteration in the whole body of our laws; is a matter well worthy of not the least consideration.  
But, all these would yet seem light upon the Balance, if there were not an intrinsical worth in the institution itself, that might sway with you: The Covenant binds to the endeavour of such a Government, as is according to the Word of God, and the example of the best Reformed Churches. And now, let me appeal to your own hearts, and the hearts of all judicious and unprejudicate Readers, whether the rules of Church-Government, laid forth in the Epistles to Timothy and Titus, do not suppose, and import that very proper jurisdiction, which is claimed by episcopacy at this day: Which, if it were not intended to be left as a perfect pattern to succession; the whole Church of Christ should have been left in the dark, without any direction for the succeeding administration thereof: Those charges are plainly given, not to many, but to one; and do most manifestly imply not a parity, but preeminence and power.  
And if the example of the best Churches must carry it: What Church could be more pure, and more fit for our imitation, than the Primitive? and that part of it which immediately followed the Apostles of our blessed Saviour Jesus Christ? And do not you full well know, that our Histories, and unquestionable author's name the men, whom those Apostles, by imposition of hands, ordained to this function? Do not Ignatius, Irenaeus, Tertullian, Polycrates, Egesippus, Clemens, Eusebius, Jerome instance in those persons, who succeeded each other in those first Sees? If you tell me of the difference betwixt the episcopacy of those first Ages of the Church, and that of the present times; I do willingly yield it, but, withal, I must add, that it is not in any thing essential to the calling, but in matters outward, and merely adventitious; the abatement whereof (if it shall be found needful) diminisheth nothing from the substance of that holy institution; What can be more express, then, in the ancientest of them, the blessed Martyr, Ignatius, the mention of the three distinct degrees of Bishops, Presbyters, Deacons; encharged with their several duties which were yet never intermitted, and let fall to this present day; How frequently, and vehemently doth he in his genuine Epistles (twice in that to the Ephesians) call for due subjection to the Bishop and the presbytery? How distinctly doth he in his Epistle to the Magnesians, name their Bishop, Dama; and their Presbyters, Bassus, Apollonius, Stephanus? How doth he in his Epistle Ad Trallianos set forth the Bishop {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, and the presbytery, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, &c. And if any man shall be so unjustly scrupulous, as to call into question the credit of this gracious Author, (reserved, no doubt, by a special providence, for the conviction of the schisms of these last times) therein outdoing Vedelius himself, (who stoutly asserteth some of these Epistles, whiles he rejects others as suppositious) let him cast his eyes upon the no less famous, and holy Martyr, and Bishop, Polycarpus; who (as Irenaeus, 
Iren. advers. Haeres. l. 3. c. 3.  an unquestionable Author tells us, one, whose eyes beheld that Saint) did not only converse with those that had seen Christ, but also was by the Apostles constituted in Asia, Bishop of the Church of Smyrna. Let him, if he can, deny Cyprian the holy Martyr and Bishop of Carthage, writing familiarly to the Presbyters, and Deacons there; sometimes gravely reproving them; sometimes fatherly admonishing them of their duties; in divers of his Epistles. Let him deny, that his contemporanye Cornelius, Bishop of Rome, acknowledgeth 46. Presbyters committed by the Catholic Church, to his charge: Shortly, let him, if he stick at this truth, deny that there was any Christian Church of old, any history.  
All which duly considered, I would fain know what reason can be showed, why that ancient, yea first government by the Bishop and his presbytery, received, and with all good approbation and success, used in the Primitive Church, and derived (though not without some faulty omissions, and intertextures, which may easily be remedied) until this present day, should not rather take place; then a government lately, and occasionally raised up in the Church, for the necessity, or convenience of some special places, and persons; without any intention of an universal rule and prescription.  
If you shall say that this Government by Bishops hath been found, by sad experience, hitherto, a block in the way of perfect Reformation, destructive to the power of godliness, and pure Administration of the Ordinances of Christ; give me leave to answer; That, first, I fear, the Independent part, will be apt to say no less of the Presbyterian; boldly pressing their defects, both in constitution, and practice; and publicly averring, the exquisitely-reformed way to lie betwixt the episcopal, and Calvinian, which they have had the happiness to light upon; neither want there, those, who, upon challenge of further illumination, tax those Semi-separists, as coming far too short of that perfection of Reformation, which themselves have attained.  
Secondly, I must, in the fear of God, beseech you here to make use of that necessary distinction, betwixt Callings, and Persons; for it oftentimes falls out, that the Calling unjustly suffers for that, whereof only the Person is guilty; Let the Calling be never so holy, & the rules of Administration never so wise, and perfect; yet if the person, in whose trust they are, be either negligent, or corrupt, or impotent in ordering his passions and carriage, it cannot be but all things must go amiss, and much disorder and confusion must needs follow to the Church of God; and if such hath been the case in some late times, why should the blame be laid upon the Calling, which both is innocent, and might have been better improved? Give me a Bishop (such there have been, and such there are, let D. Potter the late Bishop of Carlisle, for instance, be one) that is truly conscionable, pious, painful, zealous in promoting the glory of God, ready to encourage all faithful Preachers, and to censure and correct the lazy, and scandalous; careful of the due imposition of his hands; meek and unblameable in all his carriage; and now tell me how the government of such an one (regulated by the holy and wholesome laws of our Church) can be said to be obstructive to the success of the Gospel, or to destroy the power of godliness? certainly, if all be not such, the fault is in the Men; their Calling doth not only admit of, but incites them to all virtue and goodness; whereof if they be defective, let the Person take off the blame from the Function.  
Neither doubt I to affirm, that it may well be made good, that the perfectest Reformation, which the Church of God can be capable of, here upon earth, may consist with episcopacy, so regulated, as it may be, if it please the High Court of Parliament to pitch upon that course: And indeed how can it be conceived, that the careful inspection of one constant, prudent, and vigilant overseer, superadded to a grave and judicious presbytery, should be any hindrance to the progress of godliness? especially, when he is so limited by the bounds of good laws and constitutions, that he cannot run out, without the danger of a just censure; There are already many excellent rules of Government, if they were awaked, and actuated by full authority; and, where there is any deficiency, more might be easily added to make the body of Church-lawes complete.  
To give a taste of what may be effected, with very little or no alteration of one form of Government to another.  
I remember one of our Brethren of Scotland, in a Discourse tending to the advancing of the Presbyterian way, tells us, that Dr. Montague, the late worthy Bishop of Winchester, asked King James of blessed memory, (whose sweet affability the world well knew) How it came about, that there were so few heresies, and errors of doctrine, broached, and prosecuted, to the public disturbance of the Church of Scotland? Unto which, the wise and learned King is said to have returned this Answer; That every Parish hath their Pastor, ever present with them, and watching over them; That the Pastor hath his Elders and Deacons, sorted with him; That he with them, once a week, meets at a set time and place, for the censure of manners, or what ever disorder falls out in the Parish; so as he, by this means, perfectly knows his flock; and every aberration of them, either in matter of opinion, or practice: And, lest any Error, or heresy may seize upon the Pastor; they have their Presbyteries, consisting of several Shrivalties, which meet together in the chief town or City next to them, every week also once; and have there their exercise of prophesying; after which, the Moderator of the said Meeting asks and gathers the judgements of all the said Pastors, concerning the doctrine then delivered, or, of any other doubtful point, that is then and there propounded; And if the said Presbyters be divided in their opinions, than the Question is, under an enjoined silence, put over to the next synod, which is held twice a year; unto that all the Pastors of that Quarter, or Province duly resort; accompanied with their Elders; The Moderator of the former synod begins the Action; then a new Moderator is chosen for the present, or (as it seldom falls out) the last Moderator, by Voices, continued.  
Any Question of doubt being proposed, is either decided by that meeting, or (if it cannot be so done) is, with charge of silence, reserved till the national synod, or general Assembly; which they hold every year once; Whither come not the Pastors only, but the King himself, or his Commissioners; and some of all Orders and Degrees, sufficiently authorized for the determining of any controversy, that shall arise amongst them. Thus he. And certainly this bears the face of a very fair and laudable course, and such, as deserves the approbation of all the wellwillers to that discipline: But let me add, that we either have, or may have, (in this very same state of things, with some small variation) in effect, the same Government with us; only there wants some care and life in their execution, which might, without much difficulty, be redressed; Every parish hath, or by Law ought to have their Minister ever present with them; and carefully watching over them. In stead then of their Pastor, Elders, and Deacons; we have in every Parish, the Minister, whether a Rector, or Vicar; Churchwardens, Questmen, or Sidemen, and Overseers for the poor; and in places of any eminence, a Curate or assistant to the Rector, who is a Deacon at least; These may, and aught, and, in some places, do duly meet together, every week, on a set day, in their Vestry; and decide such differences as happen amongst them; and may well be enjoined, to take notice of such abuses and misdemeanours, as are incident into their parish, for their speedy reformation, within the Verge of their own power.  
In stead of their Presbyteries, consisting of several pastors, we have our number, and combination of ministers, in the divisions of our several deaneries; under which, are ranged all the Ministers within that circuit; Over whom the rural Deane (as he is called) is every year chosen, by the said Ministers of that division, as their moderator, for the year ensuing; whose office (if it were carefully looked unto, and reduced to the original institution) might be of singular use to God's Church; This deanery, or Presbytery, consisting of several pastors, may be enjoined to meet together every month, or oftener (if it seem fit) in some city or town next unto them; and may there have their exercise of prophesying, as I have known it practised in some parts of this kingdom; and as it is earnestly wished and recommended, by that excellently-Learned Lord, Verulame, late Lord chancellor of England, in his prudent Considerations: and then, and there, may endeavour to decide any doubt, that may arise in their several parishes; either concerning the doctrine of their Minister, or scruple in cases of conscience, and may transact any public business that may concern their whole division; But if any such matter or question should arise, as their divided opinions cannot fully determine; it may (under charge of silence) be put over to a more public meeting; which is the synodal assembly of the Clergy held twice a year, under the moderation (hitherto) of the Archdeacon; And if there the question fail, of a full determination, it is, or may be referred, (with like silence and peace) to a Diocesan synod, which may be held every year once; under the presidency of the Bishop; And if yet the decision come not home, it may be referred to the determining of a provincial Synod, or yet higher, to a national: So as in these cases of doubts, or errors, if men would not be wanting to themselves, nothing needs to be wanting in the state we now stand in, to the safety, and happiness of our Church.  
For matter of Ordination of Ministers; the former Constitutions of our Church, have deeply enjoined the presence, and assistance of those, who by their original institution, are the presbytery of the Bishop, at, and, in, the examination, and allowance of the persons to be ordained; requiring also, the joint-imposition of those hands, which attested the sufficiency of the said Examinates; not without a severe sanction of two years' suspension, of the act of Ordaining, to pass upon any Bishop, or suffragan, that shall be found failing in any of the particulars; The qualification of those that are to be ordained, is in our Canons already set forth, with much caution; for their age, their degrees, their abilities, the testimony of their holy conversation; neither need I doubt to affirm, that he, who (besides all other circumstances of education) is able to give a good account of his faith in Latin, according to the received Articles of the Church of England, and to confirm the same by sufficient testimonies, out of the holy Scripture, may be thought competently fit, (for matter of knowledge) to enter upon the first step of Deaconship; which the wisdom of the Church hath (according to the Apostles rule) appointed (not without a sufficient distance of time) in way of probation, to the higher order of ministry; forbidding to give both orders at once; and requiring, that he, who is ordained Deacon, shall continue a whole year, at least, in that station, except, upon some weighty reasons, it shall seem fit to the Bishop, to contract the time limited: And, lest there should be any subreption in this sacred business, it is Ordered, that these Ordinations should be no other than solemn, both in respect of time and place; neither ought they to be, nor in some places are, without a public preconization of lawful warning affixed upon the cathedral Church door, where the said Ordination shall be celebrated; and over and besides the charge, that none shall be admitted to be a Candidate of holy Orders, but he who brings sufficient testimonials of his good life and conversation, under the seal of some college in Cambridge or Oxford, or of three, or four grave Ministers, together with the subscription and testimony of other credible persons, who have known his life and behaviour, by the space of three years' next before; it is well known to you, that before the Act of Ordination there is public Proclamation made to the whole Assembly, that if any man knows any crime or impediment in any of the persons presented, for which he ought not to be ordained, that he should come forth and declare it before any hand be laid upon his head, for his full admission.  
Notwithstanding all which care of our dear Mother the Church of England; if it shall be thought meet, that any further act of trial, shall pass upon those, which are suitors for Ordination, how easily may it be ordered, that at the monthly (or, if need be, more frequent) meeting of the Ministers, within the same presbytery, or Deanrie; they may be appointed to make trial of their gifts, and undergo such further examination of their abilities, as shall be thought requisite, ere they shall be presented, and admitted by the Bishop, and his presbytery to that holy function.  
And whereas it is much stood upon, that it is meet the people, (whose souls must have right in him, to whose trust they are committed) should have some hand in their consent to that Pastor, by whom they must be fed; it must be said, that besides their devolution of their right to the patron, who, as their trustee, presents a Minister for them, it may be no prejudice at all to the power which by Law and inheritance is settled upon the patron, that the person whom his choice pitches upon, be appointed before hand to preach, (for a trial) to that congregation to which he is so designed, and if either for his voice, or other just exceptions he be found unmeet for them, that another, more fit may be recommended by the said Patron to the place; but if through faction, or self-will, or partiality, the multitude shall prove pe●vish, and fastidious, they may, in such a case, be overruled by just authority.  
As for matter of censures, it may not be denied, that there hath been great abuse in the managing of them, both upon ecclesiastical persons, and others: suspension of Ministers upon slight, and insufficient causes; both ab officio, and beneficio, hath been too rife in some places of later times; and the dreadful sentence of Excommunication hath too frequently, and familiarly passed upon light and trivial matters: How happy were it, if a speedy course may be taken, for the prevention of this evil; In the conference at Hampton-Court, a motion was strongly made to this purpose, but without effect; if the wisdom of the present Parliament shall settle some other way for the curbing of contumacious offences against Church-authority, it will be an act worthy of their care and justice. In the mean time, as for this, and all other ecclesiastical proceedings, it may with much facility, and willing consent of all parts, be ordered, that the Bishop shall not take upon him, to inflict either this, or any other important censure, without the concurrence of his presbytery; which shall be a means (in all likelihood) to prevent any inconvenience that may arise from the wonted way of Judicature.  
As for the coassession of a lay-presbytery, in swaying these affairs of Church-government; Ye well know how new it is; some of you might have been acquainted with the man that brought it first into any part of this Island; and what ground there is for it, either in Scripture, or antiquity, I appeal to your judgement: Surely, the late learned Author of the counsel for the reforming the Church of England, (although otherwise a vehement assertor of the French Discipline) ingenuously confesseth, that however those Protestants which live under Popish governors, have done wisely, in deputing some choice men, selected out of their congregations, whom they call Elders, to share with their pastors, in the care and management of ecclesiastical affairs; Yet, those Protestant Churches which live under the government of Protestant Princes, may with the safety of those respects, which mutually intercede betwixt Pastors and people, forbear any such deputation: for as much, as the supreme Magistrate, transfers (for the most part) to himself, that, which is the wonted charge of those deputed Elders; concluding, that those men, do merely lose their labour, who so busily endeavour on the one side, to disprove the antiquity of the Lay-Eldership; and, on the other, by weak proofs to maintain, (Clean contrary to the mind of the Apostle) that the text of Saint Paul (1 Tim. 5.17.) is to be understood of Pastors, and Lay-Elders; Thus he; with what fair probability, I leave to your judgement.  
Neither is it any intention of mine to meddle with any piece of that government, which obtaineth in other the Churches of God; but only, to contribute my poor opinion, concerning the now-to-be-settled affairs of our own.  
What shall I need to suggest unto you the dangerous under-workings of other Sects? secretly endeavouring to spring their hidden mines to the overthrow both of the one government, and the other; whereof, without speedy remedy, perhaps it will be too late to complain; no doubt, the wisdom, and authority of that great Senate (whom ye also serve to advise) will forthwith interpose itself to the prevention of those mischiefs, which the variety of these heresies, and sects (though some of them cloaked with the fairest pretences) threaten to this poor Church: It is no boot for me to tell you, that the less disunion there is, the more ground of safety; and that where the holy purposes of Reformation may be effected, with the least change, there must needs be the most hope of accordance.  
The rest to the wise application of the powerful and judicious; It is enough for me to have thus boldly shot my bolt amongst you; and to have thus freely discovered my honest, and well meant thoughts to so able judgements; What I want in my poor endeavours shall be supplied with my prayers, that God would be pleased to compose all our miserable distractions, and to put an happy issue, to the long and perilous agitations of this woefully tottering and bleeding Church and kingdom; Which the good God of heaven vouchsafe to grant for his great mercy's sake, and for the sake of the dear son of his love Jesus Christ, the Just. Amen.  
Septemb. 12. 1644. Philalethirenaeus.  
FINIS.