The Controversy Between EPISCOPACY And PRESBYTERY: Stated and discussed, By way of LETTERS, at the desire of a person of Quality and Learning. By J. Gailbard, A. M. & D.  Have we not all one Father, etc. Malachi 2.10. Ye are built upon the foundation of the Apostles and Prophet Christ himself being the chief Cornerstone, Eph. 2.20. 
Printed for the Author, 1660.   

To the READER.  
THis piece might so●ner have come forth, had not the indiscretion of some and the malice of others hindered it: for information being g ven by some busy bo●y that it was a dangerous book, the Copy was ●a●ly delivered into the ha●●s of th●●e 〈…〉 it: whereupon I went voluntarily to them who had power t● examine the business: but after three week's atten●an●, perceiving that the design was only to hinder the printing of it and detain the Copy, I betook myself to a review of my former draught of it, out of which I ●●am●● th● copy now committed to the Press, there being little or no alteration at all from that which was kept from me. Resides the former 〈◊〉 I ha●●: to wit, the discharge of my duty to God, the re●●rd I 〈◊〉 the Truth, my obedience to the desires of two N blemen and the i●●●mation of the people; several persons bearing of it did earnestly 〈◊〉 me to ●●p●se it to the publi●e 〈◊〉, whereby the expectation of th' se that heard of it should be satisfied: wherefore, calli g to mind that 〈◊〉 pro●●cution was made against me, and interpreting the silence of tho●e whom th● affair was referred to as an a● putting and clearing of the 〈◊〉 from a●● guilt (and 〈◊〉 to them) after I had said ma●● times that I w●●● t● 〈…〉 to 〈…〉 I deser●●d it, now 〈…〉 ●ide● 〈…〉 to the Pre●●●● I think it necessary in th●● 〈…〉 ●●st in time though first in order, to acquaint the world how th●●● I was very ●●●●lly used in words, yet as to the thing it was somewhat 〈…〉 of three weeks was a sufficient time for any one 〈…〉, and to make a report 〈◊〉 it (although I confess I did 〈…〉 to ha●e such Correctors of my work) but in the end of that time 〈◊〉 a promise from one, who knoweth whom I mean, to receive it at Whitehall th● next day between 10 and 11 ●f the clock: but he was not 〈…〉 to the pre●●● 〈…〉 m●●h, 〈…〉 to the 〈…〉 I 〈…〉 Rome: 〈…〉.   

The former Epistle to the READER.  
TH●● 〈…〉.   

Sir,  
I Received 〈…〉 deal 〈…〉 of you● wo●● at 〈◊〉, I w●● loath to 〈…〉 of 〈◊〉 but afterwards I have 〈…〉, that I ●a● 〈◊〉 any 〈◊〉 ●●cessary to a piece 〈◊〉 E●●● 〈…〉, when I ●aw y●● to ●●●n●h into the 〈◊〉 of th●●● D●●●●l●●●s, 〈…〉 a 〈…〉 ●nternation from you● in 〈…〉 I n●v●● 〈◊〉 any 〈…〉 cons●●● 〈◊〉 of you● 〈◊〉, yet at 〈…〉 you 〈…〉 wonder by detecting more than I expected, w●● 〈…〉 o● th●●bject, though I 〈…〉 behalf, y●t I a count it to be of a more p●●●●●● 〈…〉 to be 〈◊〉 to the view of a few particular m●n, an● 〈…〉 the 〈◊〉 est●em which I 〈…〉 I do not envy the advantage that many 〈…〉, it, but I ●●●●dence you to b● persuaded not to deprive the people o● the ●●●●●●action they shall 〈◊〉 by. And, it I 〈…〉 no doubt but th● 〈◊〉 of the Noble Lord will do 〈…〉 reflect upon present 〈◊〉, and how much people will by it be informed of the truth of the controverted Q●●●ions which we 〈…〉 b●fore to cl●●ly 〈◊〉, you● mode lie I hope will condescend to the publication of it, o●●●e I reserve my ●elf that 〈◊〉 in 〈◊〉 of extremity: grant me therefore that which you cannot deny, and so you● labour shall come to its perfection, and the cro●ned with the general applause of religious men: The obtaining of my ●e●●e, ●●ll lay an Obligation from me upon the public, but the public and I shall receive it as a si●n of your affection to both: And let others think for a requital, as for me, I will more than ever be found to be  
The 9th. of July 1●60. Yours, etc.  
NOtwithstanding the 〈…〉 ●etter, to 〈…〉 these, I earnestly entreated th●t Ho●●●●ble 〈…〉 me fr●m it, 〈◊〉 I never intended 〈…〉 only 〈…〉 〈…〉 consequence of i● I should 〈…〉 in the matter, in the expression, and in the 〈…〉 Arguments. I have further represented 〈…〉 in the 〈◊〉 Tongue for I am a stran●● 〈…〉 wherefore, 〈…〉 Latin Tongue, 〈…〉 answered me, he intend●● 〈…〉 people, and therefore though the ●●yle 〈…〉 an● inteli●●ble, such 〈…〉 expressions. With 〈…〉 ●e●●ed me to 〈…〉 wherefore, 〈…〉 be●●●●e I ●o prefer 〈…〉 Pub●●ck, before my own 〈…〉 confident 〈…〉 Nation who will not be ashamed to 〈…〉 will I ever decline 〈…〉 the ●●lp o● God's Grace) wheresoever 〈…〉 I am the more inclined to do at 〈…〉 a●●e●ted in p●●●.   

The 〈◊〉 Letter  
I 〈…〉 State 〈…〉 Nation: Now 〈…〉, all o●●●● 〈…〉: whence you 〈…〉 the 〈◊〉 o●●o 〈…〉: Nay, I ●o 〈…〉 con●●tion thin 〈…〉 th●ir ay● at Reformation in Doctrine and Worship cannot be blamed but by erroneous and licentious persons; howsoever it is not ●o much their cause as that of God: and therefore, I make no doubt but that h● will appear for ●t at the last. 〈◊〉, I am consistent that as there is a God, so his work will be done in his do ●●ne, and if men be blocked in his way he will remove them. In th●●●ontroversie secular persons al●o a e engaged: ●●ne, because Epis●●p●●● i● an 〈◊〉, and therefore good of b●d they must have it; saying further, it doth be●●●● fit the temper of the generality of people, which i● not absolutely true, the Presbyterian party being very considerable. And suppose i● were so, must we fi● the ways of God to man's humours: St. Paul is of another min●, E se●k saith he, 〈◊〉 please men, then am I not the servant of Christ. Others will have Epi●●pa●● (even Noblemen, not all, for many prefer conscience to interest) because their younger sons may thereby become spiritual Lords. Others as ignorant wid have it, for hereby they are kept and flattered in their ignorance. And others as licentious, because they are not restrained from evil Courses, but are suffered to go on in them.  
But perhaps I may satisfy you the more, if I do show when these Divisions did first spring up: In the days of that good King J●siah● like Edward the sixth, whose chief study was to work Reformation, as he did in a good measure, considering how God was pleased to call him out of this life in the sixteenth year of his age; Then there were th●se who knowing God to be a spirit, they knew also he would be worshipped in spirit and in truth, John 4. And also, that Religion doth not consist in outward apparel, for it is not to be defiled with the attire of the Harlot: But it doth consist in the inward man, and therefore their desire was to see Excrements of Popery removed of purged. But bloody Queen Marry his Successor, bringing in again Popery through persecution, all this good work was at a stand till God was pleased to call to the Throne that unparallelled Princess Queen Elizabeth, who did a great work in reforming Doctrine: but as to outward things, as Ceremonies, being thought but circumstantial, they were not all taken away, either because they were thought indifferent, or else because it was not thou●ht safe to alter all at once; o● else, that God would not have one person to work a tho●● Reformation, unless the glow y due to him alone were in any way trans●●●ed on h●● servants and labourers in his Vineyard. Yet those reli●●●● 〈…〉 ●●oken of in K●n● ●●●a●●s tim●, began to 〈◊〉 of a forth Reformation which they called Purity, whence came to them the name 〈…〉 but 〈◊〉 t●●●e th' ngs were in a balance till ●ing 〈…〉 them to a conformity, though with no success: 〈…〉 against them we●e in the ●●me of 〈◊〉 Archbishop of 〈…〉, who joined the 〈◊〉 to the 〈…〉 Ministers of State and Patriark, if not 〈…〉 and a p●●● Bishop he was, 〈…〉, he tumult in violence 〈…〉 by introducing an ●n●●●●ry 〈…〉 and 〈◊〉 in all probability, 〈…〉 to have followed: ●o●, i● 〈…〉 ●●an●e of Religion, he 〈◊〉 begin 〈…〉 they 〈◊〉 one further▪ for, 〈…〉, as it wil● appear afterwards: 〈…〉 as ●●●er Primate of Ire● 〈…〉 M●rion, 〈…〉, a any 〈…〉, wherein were many Po● 〈…〉, that the●e were ●●●nt to p●t 〈…〉, as D●● Man ●●gu● accused of 〈…〉 cen●●red by the ●in, yet he was 〈…〉, whi●e ●othe● was a Pap●●: 〈…〉, Parliament, 〈◊〉 the Kin●●avour 〈…〉, as to be ●●●●ent to the 〈◊〉 designs of others, 〈…〉 P●●●ts and J●●uit● being 〈◊〉 and active 〈…〉 to ●●in● 〈…〉 included) to preserve the 〈…〉 in Religion: but this 〈…〉 well known, I will come to present 〈…〉.  
〈…〉 the whole King●o● of S●●●land, are 〈…〉 part of 〈◊〉 prote● 〈…〉 to ●y, almost hi●● 〈◊〉 the Nation, 〈…〉 ●●●ng th●e Truth, which is pro● 〈…〉 even by many P●● es of the 〈…〉 many new Lord● have been created: 〈…〉 and really Divine 〈…〉 Defenders of that 〈…〉 in the maintaining of it, specially under 〈…〉 to ●●we them their dye, they are ge● 〈…〉 of the glory of God: 〈…〉 cannot be given 〈◊〉 their Adverted, 〈◊〉 pride 〈…〉 and Honours, ma● 〈…〉 to that superfluity to be seen in Prince's Courts? Where, I beseech you, doth the pride be either in those that are for Equality, or in them who contend for Superiority; And for my part, I think that there are these three kinds of persons stiff for Episcopacy: First, the Learned, who being eminent above the common, are in hopes of this great preferment, secondly, ignorant, and thirdly, profane, whose evil works a●e tolerated: Many of your Episcopal men as I know by conversation with them, a●e of a most revengeful nature, and I believe, if their power were extended as far as their desires, their cruelty would be in the height; they talk of nothing but how such hath deserved to die, another aught to be turned out of his Living: how unbecoming is it in the month of those professing to be Ministers of Christ, if they speak of Presbyterian Ministers: to give them the names of Fellow, Dog, Knave, Rascal, Rogue and such others, which ought to be the language of the Devil more than of men? yet, this I have heard with mine own ears: where is Charity in this! is not there a spirit of wrath, hatred, pride? In a word, the spirit of the Devil: but their iniquity shall reprove them, Jerem. 2.  
Being then of this temper, it may clearly be perceived what they aim at, and indeed their actions do declare it; for afore they act in the height if they be permitted, they will weaken their Adversares party; To this end they turn out, of banish the most Eminent of the Independents, whose miscarriages I profess I do condemn, and much more if they have any thing of Error; but the truth is, they are able and stiff opposers of Episcopacy, although we confess the goodness of the Presbyterians cause wants no such Defenders, and if it did, they may find them amongst themselves: (when it will be the Presbyterians turn God knoweth.) The other side it is sure, the Episcopal part have thought it policy to procure the prosering of Bishoprics to two of the most Eminent of their Adversaries, thinking to bribe them thereby to the betraying of their trust and Cause, who, I hope will prefer the keeping of a good conscience to all those worldly preferments: Now, if they did not mistrust the Goodness and justice of their Cause, would they make use of such proceed, and perhaps of worse, which in time may be discovered.  
However, we know what they aim at, to bring all to the old way, and that which from it is to be expected you will hear, they will leave things necessary, as if they were indifferent: such is the observation of the Lords Day, the profanation thereof in Banquet, Revellings, dan●ngs, etc. was ●n●t●●ed specially about Maypole, which are occasion of many Oaths sworn, of drunkenness, 〈…〉 committed there 〈◊〉 besides the propinnation of the Day, to that it was wittily 〈◊〉 thy ●●e son of a Nobleman, there were 〈…〉 C●●●an 〈…〉 the P●pists had taken off the second, and Canterbury the 〈…〉 Now 〈…〉 ●●ing should be suffere●, and a Pa●●●● 〈…〉 by a bishop 〈…〉 whereby they will r st●a●n the Gospel within the ●leeve● of a B●●●●, who upon some Pointe●●er●, if a 〈◊〉 be n●t asked for p●●●●ing in his Diocese, 〈◊〉 will call in question a M●nut●● in Ch●●●t 〈…〉 to preach. This, and many other than 〈◊〉 the 〈◊〉 natu e which I am ashamed to spe●●● 〈◊〉 they have the ●a●e to do them; This I say it the 〈…〉.  
〈◊〉 not satisfied with this, they went another extremity to pruning that are indifferent as necessary including them as a b●●the● to me●● consciences: these are superstitious outward Rites and Ce●●●●●●e●, 〈◊〉 Minister's to preach once a fo●●night, and this with 〈…〉 to baptise with the si●n of the Cross, to bow at the Name of Je●●, to stoop before the Altar when there is no need of Altar, to an ●n Procession hal● a 〈◊〉 and more out of a Town, to 〈◊〉 a Cross, that is nothing but that which a Papist can and well 〈◊〉 Shall a Prayer-book ●●afed with 〈◊〉 of Saints be forced to be read, when there cann●● but be superstition and Idolatry, de●o●●ting to Christ's Intercession, as if I expected to be heard the better because of such a Saint▪ Must I have a Gospel, a Collect, an Epistle and a prayer, for all this, it is Idolatry to pray to Saints, and to pray by we 〈◊〉 of Saints, and of this shall I read the 〈◊〉 the people th● 2d. I the 3d. the people, the 4th, etc. What, confession in the House of the 〈…〉 Shall upon the 1, 2, 3, 4. etc. Sundays in Lent read such and su●h things? 〈◊〉 I upon Goodfriday be ●ed to a Litany and th' ngs of such na●●e, (even it being uncertain whither ●uch a Day b● the day of the Passion) which I find to be translated 〈◊〉 o● the mi●●al? Shall I neglect the 〈◊〉 of prayer that is 〈◊〉, and to grieve the Holy Ghost, and shall we a ways 〈…〉 and helps, and ever be children in Prayer? Shall ●●mitate the Spirit so as to be bound by things of a 〈◊〉 institution, i● not invention? O, shall I be sufficiently qualified to be a Min ste● b●cause I can find and read my Lessons in such a common Prayer-book, which is occasion of vileness? Or shall my conscience be obliged to that book, of the which one of them, the Primate of Ireland, hath said, There are things that ought to be taken off, others added, and others to be altered.  
No●, I hold that Ceremonies ought wholly to be taken away: se● Mar●, I●●. C●●●●ap 4 〈◊〉 51. sect. 21. First, because contrary 〈◊〉 the purity of Go●s Worship, who will be worshipped in spirit and truth, 〈◊〉 is the Gospel a ceremonial Law.) But here he is worshipped in outward Apparel instead of an inward frame of spirit; and can that worship be said to be in truth when there is not the least shadow of it in Scriptures. But they will tell me, if things are to be abolished because abused, than meat and drink shall be taken away because there are Gluttons and Drunkards, but this is not to the purpose: I confess in things substantial, essential and necessary, the ●●e is not to be taken away though it be profaned by Papists. Thus of bread and drink because necessary for a man's life: but for those things that are circumstantial and indifferent, if abused, they ought to be taken off, Such are the things now in question: that they are not necessary, they must confess it, there being not the least shadow or sign for it in Sc ipture as of Surplice sign of the Cross, etc. If therefore it be indifferent, why pressed upon a tender conscience, if thought necessary, then herein lies the superstition. Now any one of these being come to be superstitious, it is no more indifferent, but to be taken off altogether: as Ezec●iah, to his great commendation broke the B●azen Serpent, for the which there was more to plead, then for these sottish Garments, for it was Erected by God's command, but the other thin●● not so.  
I wish every one that is so forward for Ceremonies, to peruse a Preface in the Comm Prayer-Book, wherein it is said, That because Ceremonies were grown numerous, super fluous, superstitious, and a yoke unto ●●uls, therefore some were taken away: By virtue of the same reasons, we may desire the abolishing of all others.  
As for the kneeling at the Lords Supper, it being indifferent, must not be pressed as necessary, so as that one shall not receive the Sacrament exc pt he kneels: yet methinks because of the gross error of Papists about it, it will be well to abstain from that posture, to avoid appearance and suspicion of Idolatry: As it is the Apostles advice, and it may lawfully be taken in another posture: for at such 〈◊〉 a man ought not to be in a praying posture: yet if a person 〈◊〉 satisfy me, that he hath no superstitious reason to take it this: I think a man ou●ht to administer it to him. But being gone already beyond the ●●tent of a Letter, and ●ea●ing to 〈◊〉 you● patience in the perusal o● this, I ●●ave le●ve to b●t●●e myself to my ●●●er 〈◊〉 till the ●en● opp●tunity I shall have, to testify ●ith my father: obedience to your commands how sincerely I am,  
Honourable S●●, Yours, etc. G. June the ●● 166●   

The third Letter.  
〈…〉,  
IT i● an 〈◊〉 ●●●●nary satisfaction to me, and a sign of your wont 〈◊〉, that you do accept of my weak endeavours which I have 〈…〉 the satisfying of your desires, and since you are 〈…〉, that I have had the happiness to answer your expectation into 〈◊〉 a measure, and to give such a deal of contentment to that Noble person. I take it not as a reward deserved by my passed l●b●●●, but 〈◊〉 ●n encouragement to that which i● to come: having therefore in the end of my last, spoken of the judgement 〈…〉 men and P●●●by●er●a●s, d●ffe● in: abo●● circumstantial things as ●●●ard Rites and Ceremonies: Now I must show they differ in 〈◊〉 of a hi●●er nature, such as Ordination. The P●●l●●●; any d●●ay that Ordination 〈◊〉 to be lawful which is not made by a B●●hop, this is a most uncharitable thought of the●: as if the O●●●nation of hillabush Ministers to France and Holland were no lawful ordination though without B●sh●●●: Yet, some of the●● 〈◊〉 men t●k● them to be, as they are, lawful Ministers, and one of them: 〈◊〉 I wish all ●e●e like to him 〈◊〉, that a Bishop ordaineth no●●t a Bi●●●●, but as a P●●s●●●er, and in 〈◊〉 Scripture doth show that it is done by P●e●●●●●, 〈◊〉 4.14. Neither 〈◊〉 I ●ee any reason why they sh●●●● make any distinction between the ●●●nation of Bis●o●● in their s●n●e and Ministers, and to call the one consecration as if by o●●●nation they were not consecrated, when it is ●ell known that con●●●●●●tion of Bishops (to make use of their word) 〈◊〉 called by S. Paul, The ●●●ing on of hands by the Presbyters: it 〈◊〉 thy we●● a Bishop, ●s they assert it. 1 Tim. 4 14. You see then, tha● though 〈◊〉 should 〈◊〉 Bishops to be different in ●egree ●●om Ministers whi●h we deny) yet they ought to submit to the ●aying on of h●nds by the Presbyteral, which imposition of hands, it is after the ●iving of the 〈◊〉 of Fellowship, as St. Paul speak●, Gal. 2.9. As to the consecration of Churches, it hath no Precedent in the New Testament; and I know of no other Consecration but the separating of them from a common use, and appointing them to an holy end; As for the na●●ng, or as they call it Christening and baptising of Churches and Bells, their authority is from Popery and not Scripture; howsoever I may observe it as a profanation of that holy Sacrament, and an adulterating of its Object.  
B●t alas, if there were nothing but this, although it be much, yet it would be tolerable, but there is that which is a great deal worse, they do d star in more than Church-Government: it is even in fundamental points of Doctrine: I fear the ●●d consequences of Prelacy, if it be set up, for the face of the Church shall be overflown with a stream of Errors and Heresies: I tremble to think, and I am frighted to say there will be Antichristian Bishops: for if that way be set up, than those that are most eminent amongst them will be set up in that Office; and it is known that two sorts of persons are Antichristians, some being against Christ's Person, and others against his Grace: and amongst them I know some (whose names charitably I spare, although there be no need of such tenderness, since some have published in print their Errors,) Some I know to be Socintans' denying Christ's Deity; Others, Pelagians disowning original sin. Others have, and still do profess themselves Lutherans in the point of Consubstantiation, which destroyeth the nature of Christ's Body, and the Articles of his Ascersion, and sitting at the right hand of God: As for Arminianism destructive of Grace, it is boldly and publicly professed by most of them, if not all: For, I confess of those many whom I know to be of that party; there is none who destroyeth not Grace, to set up the strength of man's will which is meet Sci●●pelagianism, owned by them to the hei●ht: Nay, there be some so impudent as to publish in p●●nt that which is called Arminianism to be the Doctrine of the Church of England, wilfully, not taking notice of the 9 Artic. that after the Synod of Dor● were inserted into the Confession of Faith of the Church of England by King james his command, who, as it is known was no friend to Puritans, yea, a great enemy to Armin●ant, because of their affinity, nay, identity of Doctrine with ●erttius in point of prescience, whose great Antagonist King James, was, as his writings declare him to be.  
I know well, that to make the Presbyterian Church-Government ●●●ous, they much disclaim against the rigidness of it: saying, the ●●st ●●●er of it to be heavier than the ●●ins of Episcopacy: but we must cons●●● in ●hat the● are ne●d and 〈◊〉 it 〈◊〉 in necessary things: 〈◊〉 they are to be commen●●● and not blamed for th●● order 〈…〉, the necessary 〈…〉 it is to restrain ●●●●uousnesse and 〈…〉 to 〈…〉 Ch●rch-Cen●●res 〈…〉 there must be no ●●●ang be 〈◊〉, and 〈◊〉 to be 〈…〉 can 〈◊〉, we ●re● 〈…〉 Ceremonies, 〈…〉 which are necessity, ●s the san●●ifi●tion of the Sabbath, and ●●an like.  
I 〈◊〉 they will press that oft e ●●ne 〈◊〉 Maxi●●, No Bi●●●●, 〈…〉 therefore, to●● P●●r●archie, you destroy Monarchy; 〈…〉 appeare● by the ●●●amp●e o● t●e Protestants in 〈◊〉, who 〈◊〉 they have no Bishops, yet they are ●reat lo●●●● and loyal to their Kin●, even amidst the greatest people uri●●● they have p●●●●●d th●i● fideli●●● to their Soverall. So ●n 〈◊〉 of Gov●rn●en●● a● the Pa●a●●●●●, ●●and●●●●●, etc. And to ●o●re ne●●●● home into Scotland, ●n the late troubles they had no Bi●●●p● (in the late sense) yet their loyalty to their Sovereign, testified by their several attempts for him, at Worcester, etc. do clea●ly evince the● 〈◊〉 have been as loyal to his Majesty as any part of ●●g●and wherefore, I cannot b●t abhor the damnable sl●nde● of 〈◊〉 ●●ainst Pa●itan●, as if they were persons of principles 〈…〉 to the Authority of their Princes: and their reason it, beca●●●, say they, Cal●●● allows it, but al●●, have the Paritans sw●● up●n the 〈…〉 Ca●●●● 〈◊〉 they consider him in ●●ed as a 〈◊〉, who in his time w● 〈◊〉 be wonderfully for Reformation; 〈…〉 of a man so extraordinary ●●●ed, they will 〈…〉 than be 〈◊〉 consonant to Scriptures, which he 〈…〉 in the mean while he gives them the lie for 〈…〉, in his W●●● De Mag●stra●●● the lost of his institution. And 〈…〉 Presbyterians by their pra●● 〈…〉 ●pon t●● l●●● Deliverance, and consider them 〈…〉 Royalty do, they 〈…〉 where 〈…〉 that, they were as low as 〈…〉, let them ●ant now as high as they will. How great 〈…〉 M●●● receiv● from the ●e●● who 〈◊〉 his Army? D d not the Lo●● 〈…〉 appear to b●●● h●●●as not the C●●y, 〈◊〉 mo●● P●●t●●r●●s then ●●●ceptal, ●ow 〈…〉 and 〈◊〉 not the secluded members 〈◊〉 th●●● 〈…〉, that is was fo● want 〈…〉 no● yet by the● 〈◊〉 to 〈◊〉 in, by causing the Covenant to be set up in the House, and in all public places; In a word, the Presbyterians cannot be deprived of the honour of having brought in the King. And if M. had not herein departed of his honesty, that Parliament might have made this a happy and settled Nation in state as it began, but in Church, better then, I fear it will be.  
Yet the Presbyterians trusted upon the King's taking the Covenant, the performance of which they may plead; for, it was not found in Scotland alone, but also extended to England and Ireland: it was indeed with horror I heard one of the prelatical party to say, that the King was not obliged to keep the Covenant, but only to repent o● it? Is not this, I beseech you, to break all divine and humane R ghts and Society, and to let the door open to all perjury: The Anabaptists say no more, they do not think themselves bound to observe any Oath; but we hope the King hath a better conscience than such unconscionable persons, or else I tremble to think what judgements are like to befall his person or Family, or the Land; a Covenant taken in so solemn a manner, God being called upon as a witness and Avenger in case of perjury; he will not be mocked, not suffer to be called a witness to a lie, for he saith, he will not hold him guiltless that taketh his Name in vain; No, it is well known how his Majesty took it, and that therein be s●●●● to extirpate Prelacy, and that he is bound to the observation of it no godly person can deny: indeed there are four kinds of Oaths, which being evil in the substance, it is evil to take them, and double evil to execute them, as in Herod's oath to Herodian's daughter: but as to oaths taken about indifferent things, which we may take or not take, we are bound afterwards to observe them, when they are taken, though, as David saith, Psalm 15. they were to our own hurt. The King was not forced to take it, for if he would not, why did he take it: I heard a Lawyer say, That a man may bind himself to a post, and if that post can call him to the performance of his bond, he is bound to perform it: so his Majesty having taken the Covenant, it in conscience bound (I speak as a Ca●●ist) to see it performed, since he freely consented to take it when he was yet at Breda afore he came to Scotland, but chief because, the end of the Covenant, to wit, Reformation, was good, yea necessary, as it may clearly be demonstrated from the danger wherein Religion was when it was taken; I will give him the Example of Joshua and the Gibeonites, who, although they had belied him, and although God had afore forbidden to ma●e any covenant with them, yet because they had 〈◊〉 by the L●●d, 〈…〉, I●b. 9 and we know how 〈…〉 by Saul upon the Kingdom in Davids ●●yes 〈…〉 and then upon Sau● children: I desire that C●●enant and 〈…〉 p●●alle●ed in all 〈◊〉 ●●m●●an●es. As for me, I eve● 〈◊〉 upon 〈…〉, as one of the ●●ying sins that brought such ●●dgem●nt 〈◊〉 these Nations. We be ●e therefore that the King will answer the opinion that every one ●oth 〈◊〉 being a con●●●n●●● Prince: and I find it was a 〈◊〉 observation made by Mt. D●●●la● at the C●●nation Sermon a S●●●●a●d, 〈◊〉 the not per●●man●e of Ki●● James his ●●th, had been one of the chief causes that brought ●●ch heavy judgements 〈…〉. B● as to this point of oaths, Hon urable Sir, I refer you to my 〈◊〉 upon the third Commandment, a Co●●● he●● of I now ●nd you enclosed, which with th●●, will, I fear, 〈…〉 have 〈…〉 from,  
Honourable Sir, Your, etc. G. Ju●● ●4. 1●●0.   

The fourth Letter.  
Honourable Sir,  
I Con●●●● 〈…〉 to you, not ●●t of conceit in 〈◊〉 of any 〈◊〉 appointment an● you● Commands, or to require the ho● i● y●● la● upon ●e in things abo●● which you might have a 〈…〉 from many ●ore ●apable to give it then 〈…〉 effect o● that absol●●● obedience I have sw●● to your commands, and that con●●●mmit I have promised to y●● plea●●e, 〈◊〉 where●●, I will endeavour at this time to lay open the 〈◊〉 controversy between P●●●●●●ans, as they a●e 〈…〉 and 〈…〉 salen. The sonne● do with and maintain the Church ●●ght to be ruled by Elders, whence they have the name of Presbyte●●●●: for, you kn w that P●●●●● ●n Greek signifieth an ●lder, and first, there ought to be Cong●●●●●● Elders in every Parish, for it b●●ng granted, that the●e ought to be an order in the Church, it must be that which is grounded upon Scriptures: if now these Elders ought to be secular men, as it will be proved hereafter. They are sometimes called Lay-Elders (which expression we will make use of because it is the common expression) for they are chosen from the Laiety of the people, for in pretence to the Ecclesiastical Office they are not lay men. Truly, besides divine institutions, there is a great advantage cometh this way: in union these persons that are Elders having influence upon others of the Parish, may by their example and persuasion bring people into submission of order and holiness of life; for Elder: must be persons of an excellent knowledge, and of unblameable life. And secondly, hence discipline will be observed; for these persons here, being from amongst the people, and changed from time to time, their censure and judgement shall the more willingly be submitted unto; the sentence of many is more considerable than that of few, and thereby the hatred cast upon a Minister in the execution of discipline, and the suspicion of his being partial may be washed away: besides, that it is easier to bribe one then many: before these within their Parish, the breach of God's Law in Religion, as profaneness and neglect of Ordinances: so the breach of Charity, in quarrels, divisions, scandals, aught to be judged as our blessed Saviour saith, Matth. 18. If thy brother hath offended thee and will not be reconciled in the prisoner of few, till if the Church: that is, the Rulers of the Church; to wit, the Elders: For first, this cannot be understood of the Minister alone of the Church, who indeed may be called the Angel of the Church. Secondly, This is not understood of every individual person of the Church, this would introduce a strange confusion if all were to be judges, which cannot be, because of the incapacity and other unqualifications of persons, as of women, children, and some men: therefore it must be done by the Ministers and Representatives of the Church, to wit, Elders, as you will see hereafter.  
But as sometime such is the quality of the persons and nature of businesses as they cannot be decided in the Parish, there may be an appeal to the Classis of those parts, that is, a certain number of Presbyters select for that division, over which there ought to be a Moderator cho●en by Plurality of Voices and this only pre tempore. Now this Classis is subordinate to the Synod of that County or Province, which is the convention of all the classes of that County, over the which shall also be a Moderator, and this only pro tempore, as Saint James was in Jerusalem, Acts 15. by Plurality of Voices: and this provincial Synod shall be subordinate to the National, wh●●e th●● of high: 〈◊〉 decided, to the which, two or more M●●●e is and Pr●●●●●● o● every shire a●● to be ●ent. This may be call●d on●e a year, the Provincial once every ha●● year; the Cla●●●● 〈…〉 every month is ther● 〈◊〉 ca●e, and the cons●●ty o● congregation 〈◊〉 between every Lo●de ●ry, every forth night. The P●●nate of L●●nd, ●ave his ●●gement 〈…〉 as Doctor Bernard doth testify; and certainly, 〈◊〉 of Go●●●n none hath proved so happy as 〈◊〉 in F●ance, Scotland, parts of Germany and other places whe●e it is strictly observed, t●●te hath been no schismat, 〈◊〉 of wickednesses committed, howsoever not un●●nished) ●o● hereby they may presently be refrained, if incu●●●, sp●●d out of the Church. I might show the happiness of the Reformed Churches in France, under it considering their condition, for they are Subjects to a Popish King, but I have matter enough b●●●des this.  
A●●●e I prove th●● to be of a divine Institution, I will endeavour to pro●●●g●te E●●j●●p●●r, which being done, it will be n● ha●d matter to actors Priestery. But first, Presbyters ●●an● do allow of Bishops, provided they be reduced to their former purity: that is, to be a Minister, and not above a Minister of an ●we●eet, or superintendent, 〈◊〉 this is the 〈◊〉 s●●nication of the ●o●●●● its o●●●●nal. Now, to be to Overices' o●●● h●● flock, is pertaining to every Minister, Acts 20, 28. to you see every Minister is a Bishop, 1 ●●w. 3. But Bishops by way of it 〈◊〉 authority, prima●y, or dependency of one Minister from a●●bet, is in no 〈◊〉 grounded ●●on S●●●tures, but it is Tyrannical, by ●●rpation, and of humane invention: as to the case of A●●● Bishop, they must confess it as they do to be instituted of men.  
Supremacy therefore in Church is very dangerous, it is a temptation to p●●de and occasion of ambition which men are naturally prone unto, 〈◊〉 Saint John had lived in these our days, 〈◊〉 many D●●rephe●● w●●● he have discovered, whom he condemneth in his three Epistles, 〈◊〉 he loveth to have the pre-eminence; and sure I am we 〈◊〉 have a better Pattern for the Role of the Ch●●ch then the school of Christ, where he was so far from allowing of it, that he reproved them when they had disputed who should be the 〈◊〉, he, such C●●i●● that will be the greatest shall be the le●●t, where be makes an opposition between the Government of Church and State; The King of the Nations exercise lordship ●ver them, and those that are 〈◊〉 use authority ●ver them, but amongst you it shall not be so, he that will be the greatest let him be your servant, Matth. 20.25. Why shall we so much condemn in the Pope that which they approve in others? Shall one and the same thing evil of itself, pride and usurpation be a crime in the Bishops of Rome, and a virtue in the Bishops of England; an Arch Bishop here that hath the precedency of some of the King's sons: is he not an Image of that of Italy; true it is, it is not in such a Degree, howsoever it is in the nature of it, they ever aspiring from one place to a higher preferment: let one of these Bishops come to Church in a Coach and six Horses, with a gallant attendance, and be called my Lord here, my Lord there, Will Christ own him for his servant? Is this his Lesson, Be humble and lowly, as he was even in washing his Disciples feet? Will not the Lord Christ say, Hast thou left all to follow me? Canst thou serve the world and me too? This is indeed the posture of a man drunken with the pleasures of this world, more than of those meek and humble Apostles of Christ? What difference, to see a Minister of Christ in a very low condition, and a Bishop professing himself to be a minister in the plenty of all worldly enjoyments: but they will say, this is the liberality of Princes; yet, let them know, that they cannot serve the world and Christ, and therefore they should not ask it as some do, but rather refuse these great earthly things, account them but loss and dung, and say to them who proffer these temporal favours, I must not be so cumbered with the things of this world like Martha, but with Mary I must take the good part: for all these riches, honours and pleasures are but snares to entrap them.  
For, as you will hear in the case of Popes, so it may be in this; Popes at first were no more than other Bishops: but because Rome was the seat of the Empire, therefore Christians ever placed in it persons eminent for Piety and Learning: who, because of their great parts and abilities received a more than ordinary respect; This being a great bait to ambitious persons, such as their successors, they began to look upon it as a thing due to their Office, no consideration had to the person or parts, and thereupon they began to usurp: so, the Pope having gotten to be the head, those that adhered to him in foreign parts, assumed much to themselves because of the adoration which in times of darkness was granted to the Beast: No Protestant can deny but that this in Popery deserved Reformation, as many Popish great and learned men did acknowledge? Why then, God sending purity of Doctrine by the conversion of this Nation to the truth of the Gospel, was not there a Reformation of this exceeding power derived as streams from that ambitious Antichrist: but no eve● have seen Reformation wrought by degrees; therefore a great 〈◊〉 and opportunity is afforded to his Majesty, in removing that whereby the servants of Christ are in these days so different from those in times pa●t● as if there were a new Gospel brought from Heaven.  
Th●t desire of Supremacy doth argue a spirit much different from that of Saint Paul, 〈◊〉 saying to the Corinthians, 2 Epist. 1. To state you 〈◊〉 are not yet ●●me to you, as if this had been too high for a servant of Christ: he presently addeth, not for that we have dominion over your faith, yet it is that which some undertake, by la●●● as necessary upon 〈◊〉 those things that are indifferent; so that I must account these Ceremonies to be good, becoming and edifying, not because I believe it, but because they tell it to be so, in pressing it upon me, even when my conscience persuadeth me it is not so. And further, if we look on that place, the scope will show us, that the Apostle doth not mean by having dominion over their saith, to have power over things to be believed for it would have been in vain to have expressed such a thing, since the same Apostle tel● in another place, there is one Faith and one Lord, as I may say by joining them together: one Lord of that saith; besides those whom he 〈◊〉 write to know this fundamental point, that no man hath po●● over our faith, and that Saint Paul was too humble to have had any such meaning; when he saith for to snare them he came not, but this I take to have been spoken upon the account of the incestuous, of the toleration of whom be d●●h complain, 1 Cor. 5. Wherefore, becau ● they had been neglect●●● in the administration of censure a●●in such a man, he would not ●●me, le●●● he had been forced to reprove them for their neglect. Not, saith he, that I h●●●●dren 〈…〉 you, but like a brother I ●●ght to rebuke you, even as he 〈…〉 Peter upon a different ●●●●tion, Gal. 2. So the sen●e of this 〈◊〉 Faith will be this, as to force you t● a thing against you● e●●ent, o● which you believe ought not to be done, that is, to censure or excommunicate the incestuous, 〈…〉 approve of h●● by not calling of him to an account, whence these two ●reat truths are afforded us: First, Saint Paul confesseth to have no power over their Faith, that is, their profession (for to it is often taken in Scriptures) in the discharge of Ecclesiastica Discipline, the execution of which he cannot force upon them.  
But the second truth is this, That the Discipline of the Church is and aught to be administered by the Church, and therefore the Bishop or Minister cannot do it but by the Church, this case here is clear of of the incestuous, for the Discipline was not committed to any single person but to the Corinthians, to the Church, as he calls them, that is, at Corinth, 1 Cor. 1. it is not to the Minister alone, but to the Church, whence it is visible that the Church was to take course where they thought fit about such a man; wherefore, the Church hath power to choose so ne Representatives (for every one cannot be a judge in it) in whose hands is the administration of Church-discipline, as here we see it used in Parliaments, every freeborn English man hath right to complain of grievances, and to indite any one that hath injured him, yet it is not fit that every particular man should go up to be a Parliament man and a Judge of affairs, but they have Representatives to do it; In the Church these Representatives can be no others but Elders: That this is in the power of the Church, it is clear out of Acts 14.23. Paul and Barnabas ordaining Elders, not whom they pleased, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the votes and suffrages of the people, whose maxim it was according to the custom of the Greeks, to give their votes by lifting up of hand●; and in the c●se of choosing Deacons, the twelve left it to the power of the Church, Acts 6. Titus being left in C●●es to ordain Elders, preaching or Ruling: it is to be understood this ordination was to be made by the consent of the Church, for it is not probable that Saint Paul would ●ive that liberty to Titus which he assumed not to himself, to elect Elders without the consent of the Church▪ and in all this there was no Primacy, for there was not a Bishop of a Bishop, or a Presbyter of a Presbyter (to make use of their distinct words:) so that it is clear, the Keys of Discipline did not belong to one simple person, as the Minister alone, it would be, saith C●lvin, lib. 4. iu●tit. cap. 11. ●ect. 6. as if the Consul had expelled the Senat●, which name Martyr giveth to the Elders the Senate of the Church, in his Com 〈◊〉 lass 4. loco 1. sect. 1●. To conclude, Honourable Sir, it doth appear by things aforesaid, that a Bishop hath no prerogative of superiority by virtue of his Office or place over any other preaching Presbyter, but that every Minister is a Bishop: for, amongst themselves they have giv●n the hand of fellowship; And further, you see that this Bishop that is this Pastor can do nothing as to point of Church-discipline, without the consent of the Church rerpresented by the Elders; why should then Bishops be set up again, there being no ground for their Prelacy in Scriptu●e, and whose extirpation hath ●in so solemn a manner been sworn by 〈◊〉 most of the people, and two Houses of Parliament▪ but I t●●n● it is high time to withdraw from Bishop to g●t P esbyter●, 〈◊〉 inquire of what they can say for themselves, and by w●at a 〈◊〉 they stand, all which shall faithfully be communicated 〈…〉 Worship by  
Honourable Sir, Yours, etc. G. Ju●e ●7. 1660.   

The fifth Letter.  
Honourable 〈◊〉,  
HAving had opportunity to accomplish the design expressed in my l●st, I am now in a capacity of performing my promise, and to show you that the Government which Presbyterians do wish in the Church is not prounded upon humane invention, but it is of a divine institution: all their Adversaries, those only excepted in whom ●e●●on is subservient to passion, do acknowledge it to be out of prudence, for some things were left to the Church, say they, to insu●●●● as the Church should see occasion; and therefore in some places it sitting well the temper of persons, it is lawfully tolerated as a thing not contrary t● Scriptures; but let a man question a Bishop, whether he will t●●erate lay Elde●●s within 〈◊〉 D●ocer●s: then 〈◊〉 this is to restrain their jurisdiction, they will g ve a denial, not out of any reasons no they have against it, but only out of 〈◊〉 that it may be of a bad consequence as a precedent to others to withdraw from the 〈◊〉 of the Bishop, w●i●h, say th●y, ●ill introduce con●●●● in the Church, when it is well known, that the di●cipl●n● which Punctated 〈◊〉 observe, doth create an order inferior to none; but Bishops will perhaps out 〈◊〉 c nsi●e●ation suffer some extremity of their Wines, ●s some Ceremonies to be clipped, but if you clip 〈◊〉 to the flesh, that is their Supremacy, they cannot endure it, yet I hope they will give us leave (which we shall take, let them give it 〈◊〉 not) to bring the t●uth-stone of the Word for information and edification of us and others in this point: but lest we dispute of a thing unknown, we will tell what these Elders are. They be 〈◊〉 o●ght t● be 〈◊〉, knowing and grave men, given to be helpers to Ministers in things concerning Discipline, to take notice of scandalous, debauched and Ordinance-neglecting persons: so in the visitation o● the sick, for sometimes such will be the number of the sick in great places as that the Pastor and Deacons cannot afford to be with all, and sometimes occasion shall require it, when the Minister i● busied about the Word, either in preaching, or else preparing himself to it, and in this the Lord Jesus his Wisdom is to be admired; ●or in certain great places there can hardly be main●nance for one M●n stir, ●o that the whole burden might happen to be too heavy for him, fo● there being no means there shall be no other Mini●●●●, who must have the fruits of their labours, 1 Cor. 7.11. Gal. 6.6, etc. and the workman is worthy of his hi●e; and since the things done by ●●●e●s as aforesaid ought necessarily to be practised, therefore God hath appointed persons, who, without any such Reward will supply in this kind, that which the Minister cannot attain unto.  
And verily, it is either a gross ignorance of a great malice in the Aversa●●●s to say, that this was set up within these few years: for those that are acquainted with the practice of the primitive Church, will find thus in great Cities, the preaching Presbyters, did from amongst themselves Elect by the major vote one whom they called Ba●o●, not that he should have any preeminence over others, but that 〈◊〉 might be Moderator in their Assemblies, to ask the opinions and see the Resolves put in execution, which was prudentially excogitated according to the emergency of affairs and necessity of times, yet there remained an equality between this and other Presbyters: wherefore, saith Jerome upon the Epistle of Titus, the Presbyter is the same as a Bishop; whence it doth appeear, first, that as men did set them up, so they might take them down: secon●ly, since it was upon a necessity of affairs, so this necessity ceasing 〈◊〉 must cea●e from that function: but this being not properly of the point in hand, though it conduceth much to the whole of the Controversy, we will come to the new observation. In the same Antiquity, 〈◊〉 learn that the people had a share in choosing of Presbyters and Bishops, as it was confirmed it should be: so in the Council of Antioch, whence came this maxim; Let him be Elected whom the major part of the people hath desired; for he that is to be over all the people must be chosen of all the people: so, that when Ne●tarius was to be ordained in the general Council of Constantinople, the Fathers would not do it without the consent of all the Minister's and of the people: whence we see, that the Fathers of the 〈◊〉 did not lord it over o●he● Presbyters, and then the rig●t o● the Church is ●sse●ted, as y●u may ●ee more at la●●●, Cat. li●. 4 〈◊〉 4 〈◊〉 1●, 11, 12, etc. And therefore the Church hath a th●re in the Government, consequently it may, as it doth 〈◊〉 it to 〈◊〉 amongst themselves: and they did so in the primitive Ch●●ch, for th●y were consulted about Church-affairs: take for this the testimony o● 〈…〉 of M●lla●, complaining of the 〈…〉 and slighting of the practi●e upon 1 ●●m. 5.17. The ancient Syn● 〈◊〉, ●●●th he, and the Church after had Elders, without who●● 〈◊〉 no●●ing was done, by what neglect this is discontinued I know not, except through the slothfulness, o● rather pride of Doctor●, whilst themselves al●ne would seem to be something. This then shows that aso●● h●●●●e, there were such Elders, and because of the neglect of pride of Bishop's o● Pastors, it came to be ab●o●●ted and wholly ●oote● out in Popery Wherefore, to res●o●e the● to that right, is to ●enew the practice of the former primitive Church. And with this take the Authority of C●p●●a● Bishop of Ca●●hage, Epist. 10. l●● ● ●r● 〈◊〉 b beginning of my being Bishop, I ●●●●ved to do nothing 〈◊〉 the consent of the people: so that the people were not included f●o● the knowledge of things: I might further bring some thin●● o●● o● 〈◊〉 to this purpose, but I will come to that which is Antiquity itself: yea, of a great●●● authority than Antiqu●ity, this is Scripture.  
And to begin with ●u● ble●●e● Saviour's Authority, Mat●h. 18. v. 15, 16, 1●. I● the brother 〈◊〉 tre pa●s●●g 〈◊〉 thee doth neglect to 〈…〉 thr●● 〈…〉; This showeth that in the Church the●e was one Discipline to do him right: for ●e●e indeed, no 〈…〉 is given to the Church, for he ●●de stands the Jewish Ch●●ch spea●ing to Je●●s, so that in the Church there is a N●●bedren, a Councils of Senate, where all do not 〈…〉 to ne 〈◊〉 poe ●ons called E de●● of the people, Matth. 1●. ●1. and 〈◊〉 10.1. and in 〈◊〉 5 12 they are called 〈…〉 calle● on● of the Rulers: whence I observe, that in th●●yn● 〈◊〉 there is the Church, there we e some R●le●, 〈◊〉 diss●tent from Levites and Priest's in office; and what is 〈◊〉 R●lin Elders. Secon●ly, That as in the Synagogue there we●e Ruler's, so ●ome to be ●●led, and therefore this R●●ng po●●● was not ●n every member of it Now that these Rulers were ●●ny, it appears, J●●● ●2. 42. A●o●g●t the chief Rulers many believed on him; ●o that by other places you will know that there were Rulers in the Synagogue, who h●d the government of 〈◊〉 ●o that they ●●●●cised an Ecclesiastical Discipline by excluding, 〈…〉 for a time, or altogether, as Iohn ●● 2●. They 〈◊〉 a●●eed it any one confesseth ●●m to be the Christ, he should be put out of the Synagogue. S. J●●n, 16.12. They shall p●● 〈…〉 of the synagogues: For fear of this, Nicodemus a Ruler of it, 〈◊〉 to 〈◊〉 b● night. No● that their Synagogue wa● th' ● 〈◊〉 Chu●●●, 〈◊〉 cannot b● doubted, for it was upon the Sabbath day● th●t Ch●●●t enter●● into their Synagogues, where they were assembled for religious Duties: And that he speaks ne'er of the Jewish Church, it i● clear by the Jewish ●ule, Let him be a● an Heathen and a Pa●●●ca●. The substance of the Lord Jesus his saying is this, it thou hast been offended, so that thou hast aught against thy brother, because he hath offended thee, tell it to the Church, the Senate of the Church, t●●t he ●pe●●● here of the Church in prestigiation to the Jurisdiction of the Civil Magistrate; which b●th Jurisdictions a●e d●●in●t in Scriptures, it is clear by what he saith in the 17 ver. ●f losing and binding, whereby the keys of the Church are signified. It is known that the Church took notice of such private offences, and made reconciliation between distenting pa●ties, for the doing of which there was no need of the whole Synagogue but only of the Elders: who as Writers testify were used to do it, in all which ou● Saviour doth express the custom of his Nation in his time, so el●e who could have understood what he said: The sum of al● is thi●; In the Church of the Jews, there were Rulers of the whole Church distinct from Priests and Levites, to reconcile differences, and to inflict punishments, as censures and excommunication expressed by putting out: and there was no Tyranny in it▪ as some at this day report it to Presbyterians:) For Christ would not have spoken in this manner of that custom if he had accounted it unlawful; who then is so blind as not to see here that there were lay-Elders so called, Ruling the Jews Church; and therefore, let none contest with us fo● antiquity about Ruling lay-Elders: since therefore we see nothing since forbidding the continuation of it in the Christian Church, how lawful is it for us to imitate a Church so well ruled, which being approved of by Christ in thi● place, makes it in some respect to be of a divine institution, specially, if we look upon Scriptures indicted since the Lord his Ascension.  
One is Acts 15. 2●. Three sorts of persons are assisted in it. Apostles, Elders and Brethren, who the Apostles were, there is no question: who the Elders the preaching Elders. By the Brethren, are understood the Ruling Elders so called for distinction from other Elders, herein the Apostles and the Elders are clearly distinguished from the rest of the Assembly, and the Letter sent by the common consent and advice of the Brethren, as of the Apostles and I Elders: hence I say against the Independents: the whole Church as to every particular member of it, is not to be understood, for then Proselytes, ignorant women and children as members should have been admitted in, and what great confusion would follow from thence: as for women they are excluded from speaking in the Church, 1 Cor. 24. which I understand of Teaching or Ruling: As for ignorants and children, how should they be admitted to the considerations of so great and serious affairs: besides, that it is more than probable that in Jerusalem there were more than one Church: I not there were so many Nations as we read of, Act. 2.9, 10, 11. besides the Jews, and so every member of the Church would not go, but they sent some from amongst them, their Elders, and though there had been but one Church, it must be granted to have been very numerous, and so the same inconvenience remaineth, to wit, confusion, and therefore they had their Deputies, viz. their Elders. But, whether here by the word Brethren, the Adversaries may conceive it to be meant of Evangelists or Deacons, I know not, howsoever, there is no ground for it in the place, for it would have been expressed by that name, as the Apostles by the name of Apostles, Elders by the name of Elders: so it would have been said, the Evangelists and Deacons as a more special and honourable Title than the name of Brethren so common and applicable to all: besides, those called Brethren did sit in the Council, by virtue and commission from Churches, and the Evangelists would have had place, not upon this account, through I confess it was not the office of Deacons to be judges of things that were to be spoken of them, for their chief occupation was in things of Charity, to which end they were chosen, Acts 6. Nor the Evangelists whose chief office it was to write the Evangelical History, Wherefore, I say, there were in the Council some Evangelists and Deacons, or not, whether there were any, it cannot be affirmed, because they were but few at that time, for aught we 〈…〉 five Deacons of the seven, Steven having been stoned, and Nicholas becoming an Apostate. As for Evangelists at the time of this Council, there were but four that we know of, and two of them Apostles, and, therefore they might have been elsewhere for the Council was held occasionally; and suppose they had been there as perhaps they were, than they were included under the name of preaching Elders: for Evangelists did preach sometimes, inasmuch as one and the same person can be an Evangelist and a Pastor as Timothy was afterwards: so did the Deacons teach, not by virtue of their office, but accidentally if occasion were offered, to Steven disputed and taught, Acts 6 and 7. Further observe, they could not be Deacons and Evangelists, I mean, they could not be called Brethren because they were Evangelist Deacons, but because they were Deputies o● the Church: for it is known, these Brethren took place in the Council, not as Evangelist Deacons, but as Representatives, that is, as Elders of the Church, for in the 22. ver. it pleased the Apostles, the Elders & the whole Church; and in the next ver. the Apostles, the Elders and the Brethren instead of the Church: so that the business is clear against the Episcopal party, though with the Independent there seems to remain a scruple; it being said, the whole Church, which seems to imply every particular member of it; but not so, the Brethren in the name of the whole Church, like Parliaments here when they do things, they may, and sometimes do, say the whole Nation, because it is by them represented. But to conclude, I say, those Brethren were preaching men, or not, if preaching men, than included under the name of Elders, whereby here are understood Ministers, and so no need of the word Brethren, which yet is necessary, because inserted amongst those from whom the Letter came: if they were no preaching men, than no Evangelists no● Deacons, who preached occasionally in the absence of Pastors, so it must needs be lay-Elders: Wherefore, though here be not the name of Ruling-Elder, yet we find the nature and office of such as were chosen from amongst the people to assist the Apostles and Ministers with their counsels and approbation in things to be debated in that Synod, but specially in things not concerning the Doctrine of Faith, but the welfare and edification of the Church, and order in it, as in the case of eating blood or strangled things, which is the occasion of the Letter.  
Another proof of Scriptures is from Acts 20.17. He sent for the Elders of the Church of Ephesus: to know who these Elders were, it is necessary to search into the whole matter, contained from the 17 to the 28 ver. yea, in the 31. there is something to be taken 〈…〉 wherefore I 〈◊〉 that, I 〈◊〉 Es●●● are here to be understood, whomsome things ●●●en ●●re so belong unless; but the things herein spoken do not belong to preaching Elders but to Rasing Elders; therefore, the Elders, ●●●en 〈◊〉 here are Ruling l●y Elders: the m●●o 〈…〉, ●ut the Apostle could not so much mistake as to spe●● to one this which belongeth not to the same, but to another, the Minister will appear o● the examen of several particulars: First, they are th● 〈…〉 t●e Church of Eph●●●, the word Ch●● in the ●●●nal bein● in the singular number may 〈◊〉 that there 〈◊〉 but one Church, I mean, not Temples, 〈◊〉 perhaps they had more than one, but one assembly and convention●d of Christians in that place, set there is not the same reason for Eph●s●us as the Je●usa●●m, because first in Jerusalem, the number of conrr●ted me●●as much greater than at Ephesus; since there was a suffi ient c●●u●a●● n three Ap stles, Peter, Jame● and Je●a, Gal. 2. Secondly, In Jerusalem there were Converts of several Nations, A l● 2. ●, etc. which cannot be positively ffis rmed of Ephe●us, a● therefore there was but one Church (though perhaps confining 〈◊〉 Jews and Gentiles, that is Ephe ●ans) the●e could not be to many preaching Elders of that Church, as that it should be ●er e●t●●y for Saint Paul to say to them, ver. 25. T●● a● amongst whom I have been preaching ●all see my ●ace no more: when it is very probabl● that in those days, wherein C●ri●tians were not countenanced has persecuted, the labourers should be so many, as to have two, three, and perhaps four at the most to preach; Now, why S. Paul sh●●ld s●ea● so generally to three or four, ●●● all: I see no reason n● necessity. I● tho●● things Ministers we●● not so neglectful as they we●e lately on ●er Epis●●pa●●, to that we think we had lately reason to complain in Gregory's wor● s more than h●. The 〈◊〉, sa●● he, C●●●t P●●t●r●, yet se●● labourers in the Harvest, ●●●a●●● we 〈…〉 that ●●●ce, and we as 〈◊〉 the work of the 〈◊〉, etc. therefore, since ten Ministers, 〈◊〉 vigilant, could carry on the work of the Church of Ephe u●, as to preaching, which was thei●●nter work, and that 〈◊〉 were the Elders 〈◊〉 the Church of Ephesian only, which Paul ●entin●, speaking to them as ●o many, it doth necessarily follow there w●●e other kind of Elders more in number then the former 〈◊〉, perhaps ten of fifteen to a preaching Elde●, for affair● being un●er ●e ● an● disturbed in those days, many were required, where 〈…〉 to look to the order and Dis●●●ne of the Church, whilst Minister's minded the preaching of the Word. The word Elders was common to both, because both sorts were Elders in quality. But another thing spoken here to these Elders which could not belong to Ministers, is this, verse 20. I have showed you and taught you publicly, an● from house to house. Saint Paul being an Apostle was able indeed to teach Preachers, but to be taught publicly it is proper to people and not to Pastors, for in public Assemblies it is the people and not Ministers that meet to be taught: therefore, the word You may very well be spoken to the persons of the Elders whom he preached to, and whose duty it is to be Hearers and not P●eache●s: for Ruling Elders, the Discipline of the Church set apart, are not different from the rest of the people, they are appointed not to preach but to hear, specially in public. Secondly, The word 〈◊〉, may be spoken of the people, to you, that is, to the people represented by you to be taught, cannot well and properly be said of Ministers who are in office: but perhaps they may have discoursed with, instructed and taught in private, but to be taught publicly is applicable to the people: And not only so, also from house to house, to teach and instruct Ministers it doth imply this absurdity, They that were judged capable to teach and preach in public, have need themselves to be instructed in private. That Saint Paul should be put to go from house to house to teach Ministers, this would argue a great oversight in them (may be Paul) who had ordained them to the Ministry: and a great blemish of insufficiency in them that are Teachers to be taught in public and private: but, perhaps some will say, by Teaching are to be understood Conferences, and conversation about points of a difficult nature and hard to be understood even by the Learned, as in the Mystery of the Trinity and Incarnation, etc. This was not it, for, ver. 21. we will find it to be ordinary subject's principles of Christian Religion known by any Proselyte, as Repentance and Faith in Christ; and this not for few days, weeks or mouths, but three years together, I ceased n●●— and what? not, to teach as afore, but to warn and admonish, and this, not some hours of the day, but day and night, and not as if it had been indifferent to me that you had repent and believed, but with desires, entreat, beseechings, yea even with tears: every word you see doth carry a strong reason. And, what kind of Minister would this have been? What could Saint Paul do more to unconverted, ignorant and every disobedient hearer? And thus he had dealt with all, as after he prayed with all, ver. 36. And, that these Ministers (if such) should have no more power over their grief, be 〈…〉 grave, and have no more of Ch ●●tian generosity, and res●●●●tion, a●d if they had been ●u●pri●●d at th●●, 〈◊〉 they shoul● weep 〈◊〉, ●all on Pa●● nec● and 〈…〉. This indeed doth at●● the tempe● of th●●e who were more ●it to receive instruction then to give 〈◊〉 And since the Epistle afterwards written to the E●h●●●●, is e●ected not to the Ministers but to the Church and Saints, in it I may then conclude, that these words were not spoken to preaching but Ruling Elders. Yet for all this we do not e●clude preaching Elders called overseers, whom he giveth the charge to, 〈◊〉 28. as in the 29. He doth charge the others to watch; for the Ministers went to Pa●l, accompanied by the Adjutors, Ruling Elders, not only as having a share in the Church Government, and so to see him and receive some good instructions from him, but also as Deputies from, and Representati●es of the Church o● Eph●s●●. Hence you may ●ee, Honourable Sir, this truth to be prounded up●n the foundation of Scriptures: we might say more to it, but 〈◊〉 we ●ear to attempt so much upon y●●r patience, when you c●me to the per●●al of this, we reserve the conclusion to the next, and crave liberty to be,  
Honourable Sir, Yours, G. J●●● 30. 1660.   

The 6th Letter.  
Honourable 〈◊〉,  
NOt 〈◊〉 to 〈◊〉 myself of in●i●●●e●●ne●s, for then, because 〈…〉 ●●●itation, it would be to make you accessary to 〈…〉 my se●f hereby in that success I have to satisfy (as you 〈◊〉) the judgement o● so a●ute and one per●ons as you and the No●e●●an a●e: Indeed Sir, I confidently pour my heart into you● very b●●●om. I have no hundreds of pounds in Livin●s to lose, and tho●●h I had, I ●ould prefer the keeping of a good conscience to the pain 〈◊〉 all the world: Neither do I of the other side, ●●pect in th●● wo●ld any advantage by professing this truth, which I am com●●●ced to be according to the Wo●d of God, therefore, you may look upon me (as you assured me you do) as an uninteressed person: And I hope through grace, chief in things of this nature to keep from me the blemish of dissimulation, since my warrant for it is out of Scripture. Without Compliments therefore, which you cannot expect from him who is capable of none, specially in things of this serious concernment: I proceed to another place of Scripture.  
It is, R●m. 12.8. He that ruleth let him do it with diligence. In this place the Apostle doth enumerate the spiritual Gifts and Offices in the Church: it is clear from ver. 4.5. which he divideth into two kinds, ver. 6, 7. The first is Preaching, called Prophesying. The second Ruling, called Ministering: which division is observed, 1 Pet. 4.11. If any man speaks, here speaking is for preaching: If any man Minister, there is Discipline, as in the other is Doctrine, preaching in this, Rom. 12. is lively described: in the two parts of it, the first is Teaching, the second Exhorting; so that one is the informing of the judgement, and the other is the moving of the affections, or, if you will have it, clear Teaching containeth explication, and Exhorting comprehendeth application: As to the offices of Ministration three are expressed, ver. 8. One is the Deacon's, he that giveth, for he is the Distributer of alms, which he must do in simplicity without any fraud: The third is the function of those that were appointed for the care of the poor, by attending on them; these were Widows spoken of, 1 Tim. 5.9. Let not the Widow be taken into the number under threescore years old: this is intimated, Acts 6.1. but the second office expressed in this ver. is his who is a Ruler in the Church, he that Ruleth, which he ought to do with Diligence and care: Hence doth appear first, that there is in the Church a particular office for the ruling thereof. He that ruleth, he implieth that there are some who do Rule, or else the Apostle doth suppose a false thing. Secondly, hence it is clear, that this function of Ruling is distinct from other offices of administration in or about the Church, as from the the Deacon and from the Widow attending the poor, and as the office of the Deacon which is to distribute alms to the poor, is really distinct from the function of the Widow, which is to look to, and be careful of them, either by looking to their persons when sick, or else by providing for them things necessary out of the alms given by the Deacon, so the office of the Ruler is different from both the other two, or else it would be in vain for the Apostle to express it if it were but one and the same with the others: and we know, that as the Deacon 〈◊〉 not the Widow, not the Widow the Deacon: so the Ruler t● neither the Deacon not the Widow: it so, than much 〈◊〉 shall 〈…〉 of Prophesying 〈…〉 an● this in 〈…〉 ●●th which spe●ie● are comprehended un●er this Gents. 〈…〉 so it is Rule● and Preache● are t●●●ifferent offices, the Ruler is n●t the Preacher, although the Preacher be a Ruler, but th●s will 〈…〉 presse● on when we shall explain that, 〈…〉 N●w, that there are different ●ffi●es it i● clea●, for the Apostle in t●e 〈…〉 them 〈◊〉 different, and these several and ●●fferent 〈◊〉 are upon several and different persons, which is well represented by the com●●●ion of many members in one body, and all me be●● have a different 〈…〉. 4. so that t●e office of the 〈…〉 of the oth●●: the ●unction of the eye is different ●rom 〈…〉 of the ear, the one 〈◊〉 ●ee, the o●he to hear, 〈◊〉 the oth●● of the hand is not the office 〈◊〉 the ●oo●, whereby it 〈◊〉 clear that t●●y are several different members and they have several different offices▪ in the l●●e manner, that one b●dy the Ch●●ch 〈◊〉 several different members, as Preachers, Deacons, Rulers as in a natural b●●y, we know the han● is a member diff●●ent 〈…〉 so in the mystical b●dy the Ruler is not the P●eache●●: and a● the ●unction of the hand 〈◊〉 real●y distinct and different 〈…〉 the 〈◊〉, to the office of the Ruler is really distinct and diffe●●n● from that of the Preacher. But n●●ther it will appear, that a● t●e Ruler is different from the Minister as to the office, so he is 〈…〉 kind and order of persons: for, we see it is 〈◊〉 amongst the Laymen the word Lay is in opposition to Pastor's) Deacons and Widows 〈…〉 of the T●●e of Le●●, but selected from the people as you 〈◊〉 Act. 6.3. From this it is as clear as t●● day that there are R●linglay-Elders in the Church; the strength of this the adversaries know very well, wherefore they are forced to make a 〈◊〉 of 〈◊〉 ●ay, for they would have this to be as a Precept unto all men that are in power, as civil Magistrates, as well as in Church to rule with diligence, but how poo● a shut this is, it appears from the words of the Apostle, for ver. 5. he speaks of the Church, by him called the bo●y of Chri●t, and Scriptures make always a distinction and difference between the civil and Ecclesiastical powers and offices, making no con●●●●n between them: besides, that in the time that this Epistle was w●●tten by Saint Paul to the Romans, there being amongst them no Christian Magistrate, he could not speak this to a civil Magistrate but to them that were joined to the Pastor as assisting in the Government of the Church.  
This same matter is handled more at large, 1 Cor. 1●. By the same Apostle who hath spoken to this Subject more than any of all other holy Writers, so that minding the Discipline as the Doctrine of the Church, he is in several places very clear upon this point, so in this Chap. vers. 28. he speaks of Governments: what we must understand hereby, it will be sai● a little below; for introduction into it, it is to be observed, that the Apostle in this Chap. doth speak of spiritual gifts, vers. 2. whi●h gifts are in the Church, vers. 28. and thereupon they are to be looked upon as excellencies wherewith God hath graciously adorned his Church: all which are reduced under these three kinds: First Gifts, vers. 4. expressed, vers. 8. Secondly, Operations affirmed, vers. 6. described, vers. 9, 10. Thirdly, Administrations, vers. 5. enumerated, vers. 28. Between all which, he maketh a difference, and showeth a diversity between them; the two first being not to our present purpose, we omit to come to the third, that is, Administration, wherein several are expressed, and all easy to be understood; only this I may observe, that though in some English Translation: I find helps of Governments, or in Governments by others, as if one and the same office was designed, Government being the subject, and helps the adjunct: in which translation, though I find nothing contrary to both, yet because in the Original I find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I take it to be two distinct and several functions; and by Helps, Interpreters understand the Deacons, and widows spoken, Rom. 12. And by Governments, we understand Presbyters that rule and govern the Church: But afore we lay down the grounds of this which is the Judgement of Martyr Calvin, Be●●, and other Reverend Divines upon the place, we must answer an objection that may be made; Whether any of these Offices have ceased, and whether this of Government is amongst them? To which I say, At first some Offices were necessary for the planting and propagating of the Church, and confirmation of the Doctrine: Such were miracles, healings, so the Apostles immediately called of Christ, and extraordinarily endue? with the Spirit: So the Prophet not so much to 〈◊〉 ●uture events, 〈◊〉 to show the fulfilling of the prophecies con●●●ning the M●●●h in the Lord Jesus Christ; to these we may add the 〈…〉 Writes of the Go●pel, and therein of Christ h●s ●●●h, 〈◊〉, ●●ath and the c nseq● nces of it; these I say were 〈…〉, because of the then present condition of the Ch●●●● 〈◊〉 there 〈◊〉 no need 〈◊〉 them, because of the growth 〈◊〉 the Church, th● confirmation of the Doctrine, and that we exp●●● 〈…〉. But as to Teachers or Preachers spoken in 〈…〉 ●s necessary to have them always; in Mat. 28. Christ sent 〈◊〉 D●●●ples not to pr●phe●●e, t●●●al, or to work Miracles, but teach the Nations, v rs. 1● which function 〈◊〉 rehearsed, vers. ●0 teaching them: To his Disciples, as Ministers or Teachers, not as Apostles 〈◊〉 Prophet's h● promised his presence until the end of the world, so 〈◊〉 till then the 〈◊〉 shall be Teach s in the Church; and as the Doctrine is to be continued to the Church, to is Discipline, for 〈…〉 ess●●● to the being, so is the other to the well-being of 〈…〉 as long as the Church shall be Church, as lon● there shall be a Government: for the hou●e of God is the h●●se of Order● t●●●e t●●n●s prea●●e●, we could not omit, because they are a g odd ●●●●lation for what we intent to say, which is t●●s.  
There is an office in the Church of God here called Government, 〈◊〉 the objected that office is government. This you see assert●● 〈…〉 G●● hath to 〈◊〉 in the Church Governments, that is, 〈…〉 ●●●●es, that the aforegoing offices are named in the ●●nc●●te and persons, as Apostles, Prophets, etc. and this 〈…〉 un●erst●●d, I ●●nd th●s Hebratines' often used in Scriptures, w●en ●●e 〈◊〉 of su●●tiantiv● 〈◊〉 p●● 〈◊〉 the ●●n●●●te o● 〈…〉 is made W●●d●m, Righteousness, that 〈…〉 To deny that there are such in the Church is 〈…〉 the Lord Chr●●t, from whence are administrat on 〈◊〉 5 ●n● in this 2 〈◊〉, he hath set this order. Secondly, It 〈◊〉 to g●ve t●● lie to the Apostle, and thi●dly, ●t is to ●●n into the absurdity 〈…〉 the natural body, ve●. 15, 16. If the so●t shall say, because I am 〈◊〉 the hand, I am not of the body; is it not of the body▪ so, 〈◊〉 Rule●● of Governors in the Church shall say, because I am not a Teacher, therefore I am not of the Church? is be not therefore of the Church, for if all were Preachers, where were the Hearers, the Rulers, etc. And to know who, and how these Governors are, I wish it were taken notice of, that the Apostle maketh a comparison between Christ's mystical body the Church, and a man's natural body, for, as there are several members that have several functions: so in the body mystical of Christ, there are several members that have several offices, and as these offices are different one from another, as ver. 5. so the persons by whom they are administered are different, and therefore, as the persons, so the offices are not to be confuted: the one cannot administer the function of another without intrusion and usurpation: the Ruler must not preach, and if the Preacher doth govern, it is not as he is a Pastor, but as he is a Ruler; let therefore, (as the Apostle saith elsewhere) ev●ry one abide in that whereunto he is called: hence I gather, that these Governors here do differ in person, and charge from the Teachers expressed in this place: so, that some may be and are Rulers in the Church which are no Preachers nor Teachers in it: if so then, they are no Ministers but they are laymen: so there are laymen Elders and Rulers in the Church, and, though here the Church be taken for the universal Church of which particular Churches are members and parts, yet these particular Churches of Congregations must have in themselves that which is essential to a Church, as it is a Church and integral to this or that Church as it is such, for else it will not have the being of a Church, nor the well-being of the same, but we know it cannot have the being of a Church without doctrine, not the well-being without discipline: and as doctrine is necessary and administered by Preachers, so discipline is necessary and administered by Rulers: and as the object of the Preacher, to wit, Preaching, doth differ from the object of the Ruler, which is Ruling, so that Ruling is not Preaching, neither is Preaching Ruling, therefore, the person that Preacheth and the person that Ruleth must be two distinct and different persons: but if they say, these functions may be administered by one and the same person, I will Reply then, the functions of all the members of one body may be in one member of the same: so hearing, seeing, smelling, feeling, etc. may be in the hand or in some other member; the reason is clear from the comparison of the Apostle, the life and strength whereof doth consist in the diversity and difference of members: and of their functions; and since this comparison is so much pressed by Saint Paul, we think it ought not to be neglected by us: but to conclude this, although we confess that in the Church a Minister may be, and is a Ruler, yet thereby we do not both eye the Ruling office in the Ch●rch which may be and sometimes is in it though there were no Preachers, as it happeneth in some places, where though they have no Minister's, yet they love Elders to Rule, and some, either De●●on of other, in such a case to read the Word before the Congregation: of which places I have the charity to believe they a●e a 〈◊〉, 〈◊〉 though they have not the Word preached, yet they have 〈◊〉 read till Go● be pleased to afford the●. Ministers.  
B●t to draw ni●● to the end of this whole matter, we will ●ome to that place which is so s●●l and so clear for this truth, as that whatsoever they an●e● to it is but three or four wo●ds, for the which they can g●ve no reason nor precedent in Scripture, so that I account it 〈◊〉 answerable, the place is well known, 1 Tim. 5. 1●. the words are there, L●● the Elders that rule well be counted w●●thy of ●●n●le ●●s●●●●, especially they who labour in the W●rd and Doctrine. Hence doth appear that there are twinings of Elders, some who do preach, and some who do not, as lay-Elders: for an introduction unto the proof 〈◊〉 this, we must take notice that Saint Paul doth write to Timothy instructions for the discharge of his office only, of which this Te●●●s; It is known that Timothy was a Minister in the Church of Ephe●●●, and an Oversee●, not 〈◊〉 other Ministers, as having any 〈◊〉 over them, but of ●is flock, which for a time only was committed to his cha●g●, and perhaps he was the superintendent of others his fellow Presb●ter●●● Thus 〈◊〉, a● to be a Moderator in their Assemblies, having been preferred to it either by Saint Paul's credit, o● el●e (which I believe) the rathe● by virtue of the choice made of 〈◊〉 by his fellow Presbyters because of his piety and prudence, he 〈◊〉 ●uch: there were some that stood between him and the p●●●le: there were Elders as they are called here, whom he was to 〈…〉 else and she accounted by others, worthy of double 〈…〉 are Rulers whose quality was honourable, of 〈…〉 they Ruled well, b●● 〈◊〉 more, 〈◊〉 be●●●es the other 〈…〉 perfection, well they labo●●red in the word 〈…〉 that 〈◊〉 they were not only Ruling ●●ders, but al●o 〈…〉 El●●●s ●●●m the place I a●, he thus: two sorts of Presbyters 〈…〉 There, but of them one sort ●●●h not preach, and t●e o●he● 〈◊〉 preach, therefore there is a kind o● lay Presbyters be●●●●●●●ed▪ the Minor as proved: here are asserted some who role 〈…〉 in the word and doctrine, and some who only rule, but tho●e that only rule and labour not in, etc. they do not preach, therefore 〈◊〉 are some Elders who do not preach; but perhaps they will say, that this is spoken but of one person, in whom this preaching and Ruling are gradually distinct, that is one and the same person is a ruling Elder and a labourer: but I argue here is a double subject, one general, and another special, but every subject here is a person, therefore there is a double person; the Minor is clear, because universal and special are really distinct, so here must be a real distinction of persons, and therefore the same person which is the Elder labouring in the word and doctrine is not that person that is the ruling Elder only: that general and special are really distinct it appears, because Genus and Species are such as it is clear from Aristotle's definition of description of both: as Species and Number are really distinct because this distinction is between res and res: but to avoid falling off from the question, we say, hence the preaching Elder may be a Ruler when the Ruler shall not be a Preacher; as now let us put Elder for the Genus as it is here, and Ruling with Preaching, the difference or several Species rather as anon we will prove it to be, than we must draw these true propositions. A preaching Elder is a Ruling Elder, but a ruling Elder is not a preaching Elder: this I say in Logic, every man is an animal, but every animal is not a man, every living thing is a substance, but every substance is not a living thing: so every Minister is an Elder, but every Elder is not a Minister, because, although every Species hath the Genus, yet the Genus shall not be spoken equally of both Species in one and the same subject.  
But the truth doth throughly appear from the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 specially, which is particular restrictive and specificative, but that which is part, rest, and specif. is distinctive, therefore this particle is distinctive of things, if joined with things and of persons, if joined to persons, as appeareth by the word et qui, this is clear from other Scriptures, where being ordinarily joined to persons it doth really distinguish them, as 1 Tim. 4.10. God is the Saviour of all men, especially them that believe, whether there be not a distinction between all men and believers? Is not the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added to restrain and specify believers from all men? Are all men redeemed and saved? Is not this proper to believers: and here to say that Believers are not specified from all other men that are not believers, it is to make a sad confusion between Believers and Reprobates: so the same Apostle in another place, do good to all man especially to them that are of the household of faith: whether those of the household of Faith are not specified from that generality, all men, and whether they be not a different sort of persons from all men that are not of the household of Faith, so here in the Te●t? Whether they that are said to labour in the Wo●d ●ith ●n E pecially, are not persons different from tho●e that are afore ●●●d to Rule well in general without a word of labouring wherefore we must say, that all those th●● Rule do not labour in the Wo●d, 〈◊〉 the the particle specially is superfluous (which G●d so 〈◊〉 we should think as it b●ing distinctive it doth not distinguish where it i● put: Nay, I say, that this specification of labouring made 〈◊〉 some Elders, doth imply, that some Elders do not lab●●●. I hope the Abbreviates have not forfeited their knowledge th● Rule in Lo●ick, that a particular affirmative doth suppose a particular Negative▪ thus Some man is good, it doth suppo e and ●●me man is not 〈◊〉: so, some Elders labour in the word and 〈◊〉 me, or do preach, therefore some Elders do not preach, yet 〈◊〉 Rule, 〈…〉 as clear as t e day, and it is the judgement not only of Modern but also of very ancient Authors, such as Ambro●●●, 〈◊〉 upon this place doth asse●t, that there were such Elders in the Primitive Church, and he doth complain that it was neglected t● have them, watch in part be attributes to the pride of Teach ●▪  
Some of the Adversary's whom I have di coursed with upon this ●o●nt, being ●●●ed by the a●o esaid reasons, do confe●t that there are too dan●er Presbyters, yet both they would have to be preaching: to wh●●. I answer, th' s cannot be that they should be di●●●ct 〈…〉 preach, and this inconsistence of those two asser●●●● 〈…〉 thy 〈◊〉 one a●●●ment, that which is common to 〈…〉 make a d●fference and distinction between both: 〈…〉 cannot put a difference between Peter and J●hn, 〈…〉 they say it c mmon to both, therefore preaching 〈◊〉 make a difference between both. 〈◊〉 that to say that both do p●each, 〈◊〉 to deny distinction and difference between both, 〈…〉 ass●rted otherwise then by acknowledging the truth 〈…〉, that there are Ruling El●ers who ●o not preach: but, 〈…〉 this answer of theirs▪ I say, if there be no 〈…〉, and they grant, nay affirm, that h●●e are two kinds of Elders ready d stin●uished then besides Ministers, no other kind can be affis ●●● but Bishops in their sense, whom they also call Elders: if to them the●e will be Bishops of Bishops that is plainly Tyranny, or el●e, 〈◊〉 these two kinds of Elders b● only Ministers, and not Bishops in their sense with this distinction, that one shall Rule well and preach, and the other rule well, yet not preach though a Minister, what else is it but a lay-Elder if he doth not preach, for so h● cann t be called a preaching Elder: Or further, if they understand such Elders, as that bo●h shall preach, yet one shall labour or take more pains (as they interpret it) than the other. Then this will be to force the word Labour, which being joined to Word and Doctrine, do not signify to take great pains in it more than othe●s, but only it properly si nifieth to preach the Word, for Ministers are called by Christ Labourers and Workmen in the Harvest and Vineyard of G●d. Besides this, I would put them in mind that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Especially, is put between Ruling and Labouring, and not between preaching the Word and labouring in the Word, so that the difference is between Rulers and Labourers, and not between Preachers and Labourers: for every Preacher must labour, as Aretius doth very well say in his Comment upon Acts 20.28. Think not, saith he, the word ●ish●p to be a title of honour and dignity, no, it is a name of labour; Whereupon, with Scripture he calleth speculative Ministers or Bishops, dumb d●gs: wherefore, saith famous Calvin upon this place, 1 Tim. 5 17 Honour 〈◊〉 due not to the title, but to the labour, so that there is no Minister but he is a labourer, and he must spend and be spent in doing the work, the work committed to him (and not be drones as they were formerly under Prelacy, for I may name some who preached but twice in seven years, and othe●s hardly once in two years:) Whether it be the duty of those who are not labourers in the Word but labourers in Discipline, as Censors and Senates to Rule well. The order of which persons is so clear from Scriptures by what hath already been spoken, that I dare to say, none but wilfully b●inded can doubt of the truth of it: And to go further about the point of illustration of it, it will be to li●ht, as they say, a Candle at noonday: but, if any one is curious to hear more of this Subject, let him peruse the writings of that incomparable Minister Calvin, in his Institution, lib. 4. from ●hap. 4. to the 12. inclusively, and Martyr's C●mmon-place, chap. 4. loc. 1. sect. 1, 2, etc. chief sect. 10. and Hindersons Conferences with the late King: where through the edge of his reasons be concealed, and the King's put to the height by an Episcopal Pen, yet truth in it doth triumph over all the reasons and Replies of the Adversaries of that divine verity.  
Wherefore, as it is evident out of Scriptures that there is an office in the Church; if lay Elders to rule it, so it is no less conspicuous that the Episcopal party i● to bent upon that Diana, as they would mov● heaven and 〈◊〉 ●●ther then to lose any thing by the 〈…〉 a● into 〈◊〉 ●o them: so that 〈…〉 no ●or● 〈◊〉 they 〈…〉 H●●●●a Pe●nacie derived in that 〈…〉 Popery through pride and amb●●●●● 〈…〉 thereby t●● Church hath b●en deprived 〈…〉 Christ and yielded by the Apostles 〈…〉 of things of any importance 〈…〉 the people of that 〈…〉 a sacrilege to cut off from the 〈…〉, instituted in and practised by the 〈…〉 the Apo tle● 〈◊〉 and since. Now to be brief, the substance of all that hath been spoken is this▪ there ought not to be ●●ch Ruling● a● are spiritual L●●ds and pretend any Primacy over any Minister's, and 〈◊〉 shall be in no danger of ●●●our and Heresy, we shall be f●ee from so many innovations introduced into the Church from Popery; we w●ll bear no more of the strange 〈…〉 Deans, Chapters, prebend's, Canons, etc. whose mean● 〈…〉 to the encouraging of a go●ly able preaching 〈…〉 of w●ich a●e often to want even of that which others 〈◊〉 to their ●ounds: a B shop shall have 4000 or 5000 〈◊〉 a year, when some Ministers that have great Families have not above 25 or ●0 pounds a year: if it be so, than we shall hear 〈…〉 expressions, as Presbyters Overseers of their stock, and not Lord● to, or of fellow-ministers, neither will there be so much 〈…〉 given to the Devil of tempting men to pride and Ambition. But,  
Honourable Sir,  
It is high time for me to ●●as●●me those respectuous expressions I own to pe●●ons of your merits and quality, after I have given you the 〈◊〉 of my obedience in undertaking that which from the beginning I professed myself uncapable of; howsoever, it 〈…〉 a small satisfaction to me to have the opportunity of con●●●●ing that communication and (excuse my boldness) familiarity which was not only granted me, but ●lse I had encouragement to; although I confess this boldness of mine is unexcusable without your pardon: Yet it is a great comfort to me, that though in it I give you a sign of my temen●y, yet in the same thing my loyalty to your commands is expressed: the fulfilling of which is the highest pitch of my ambition, chief when they are about things of the serious and weighty nature of those wherein you have in this occasion honoured me with an Employment, testified at several times under your Hand and Seal which I dearly keep as precious Tokens of your affection to me in that and other ways usually communicated to me: so, that were it not to reproach my happiness, I would openly acknowledge it is to be prodigal of your favours to bestow so continual a series of them upon me; howsoever, when I call to mind your former tenderness and that good and sweet disposition natural to you, I take it as an effect of that virtue in you which cannot but be communicable to me, so, that though it be without merits in me, yet it is not altogether beyond my expectation: the more when I meditate upon that charitable disposition in you, to put one or other upon some good work, but above all, when I perceive these rare parts which nature hath produced and Education perfected in you, to be seasoned with divine grace which stirreth within you that laudable curiosity of being acquainted with things of a sublime nature; It was I confess with an intent to endeavour the satisfaction of your desire that I so freely accepted of your Invitations and Encouragements in this matter, which through grace I have (though weakly) finished. I was the more moved to it when I considered the earnest desire of Reformation which all along I have discovered in you, and that strong inclination which at several times you have manifested to this manner of Church Government, as the best way in your judgement to restrain all licentious and debauched persons, besides the divine institution thereof. And I acknowledge, 〈◊〉 whomsoever I and the 〈◊〉 to 〈◊〉 with you about 〈…〉 the tenderness of your years, I was 〈…〉 in me a constant admiration and a desire of instruction, which I hope through God's mercy will shine like the Sun in 〈◊〉 noon when it shall be the Lords pleasure, 〈…〉, To call you to that trust which is committed to a Peer of one of these Kingdoms, which as I wish, so I hope you will improve to his Glory and the Edification, or if need be Reformation of the Church. But, to avoid the guilt of unthankfulness I must express the nature and number of your favours, since I am altogether disenabled to pay you any use for the same; But I see you delight to oblige those who to you cannot do the same: and through I be not worthy of it because of my ●●perfo●●●t, not able to require it in the least 〈◊〉 for want of powe● and ab●●ties, yet I will not cease to 〈◊〉 it as long as I live and (if you give me that liberty) to promise myself,  
Honourable Sir, Yours, etc. G. July 6. 1660.   

According to the desire of the same Honourable Person 〈◊〉 to ●e since the other piece was upon the Press, I endeavoured here to ●ive An answer to the 〈◊〉 reason ●●r Episcopacy, un●er the Law, the Priests were above the Levites.  
THey can find but fou●●easons weak indeed, since two do carry no con●●●●ence, and th●● other two are grounded upon that which 〈…〉 to be, though it be not.  
After, I begin to answer, I wish them to remember that to ●●●ve, then Prelacy to be o● a divine Right is to disown the Kin●s Supremacy from whom they acknowledge to receive that preferment.  
The fi●st reason therefore is from the Law; The Priests were ab●ve the La●●●●● we confess, therefore now there ought to be some Minister's ●●●ve oth●●●: F●rst, because this super●●●ity was 〈◊〉 a divine command and institution, Numbers 3. but under the Gospel it is to ●●●e from being commanded that it is forbidden by Je●●s Ch ●t, Ma●●●. 20. ●6, etc. and in other places. Se●●n●ly, It 〈…〉 h●w they were Priests and Levites, we will fin● it was 〈◊〉 ●●●sion, the Priesthood was given to the Family of Aa●●●, and th● 〈…〉 to other Families of the same Tribe ●f 〈…〉 that 〈…〉 thing of a civil privilege: B●t, n●● 〈…〉 Men set● are such, not by su●c●ssion but by He●●● 〈…〉 and Levites ha● commission for things of a 〈…〉 Ministers under the Go●●el have commission for 〈…〉 the same th●n●, 〈◊〉 w●, to preach the Gospel and admini●●●● the Sacraments, 〈◊〉 that the least Minister hath this power as f●lly as any of the greatest Bishops: but as to this, either the Adversary's do not know what is the nature of Minister's under the gospel, or else I am ignorant of what Priests and Le●●tes were under the Law, if they make such a confusion; The Priests were of the successors of Aaron (I mean, as long as there was a due order observed amongst the Jews, till Jer●b●ams days) who were anointed in the sight of the people, who explained the Law, made sacrifices and prayers for the people: As to the Levites, they did neither of these, but they served about holy things, and had certain things in their charge and custody in or about the Tabernacle▪ whence one may see, that if any comparison is to be made, it must be between the Priests and Ministers under the Gospel, and amongst the Priests (set aside the high P●iest) there was no superiority: when therefore under the Gospel we shall have Cover and Va●●es of Tabernacles, Censers, Fleshhooks, Shovels, Baking and other Vessels to be kept, then there must be some like the Levites of the Family of Korah to look to it, Numbers 4.14. when we shall have Curtains of the Tabernacle, and the Tabernacle of the Congregation, his covering of the Airs skin, hang and other burdens to be preserved, than we must find some like the Levites of the Family of Ge●●on to do it; so of the Family of Me ari and others, as Numbers 4. but blessed be God we are no more entangled with the yoke or bondage, and therefore such a difference as was between Priest's and Levites ought not to be amongst Gospel Minister. Fourthly, The chief office of Priests under the Law was about Ceremonial, Typical and circumstantial things, as offering sacrifices, etc. But, now the office of a Minister is of another nature, and therefore the consequence from the Priests under the Law to the Ministers under the gospel is of no moment: As therefore the Covenant than was different from that which now is; so there was a different Ministry performed by different perso●s about different things: so, that to press that there aught to b● an Archbishop because there was an high h P●iest (which argument the Pope will make use of for his universal Bishopric) is as ●ood as to press a Patriarch of a Pope, and it had been as much to the purpose to have spoken of the A●k of Noah, or of the bottles of Gideon: we know that the high P●iest was a Type of Christ: so that it is no wonder if some extraordinary Authority was granted to Aaron; it was to signify th● Kingdom and Priesthood of Jesus Christ whom he typifyed, whose Crown was represented by the M●ter●; I cannot indeed but wonder that the Adversaries would make use of such an argument, a si●n they have but few to confirm their Primacy, which being grounded upon Custom in corrupted years and not upon truth, is, as Cyprian saith, an old Error.   

An Answer to the second Reason. 〈…〉, the A●●●●●● 〈◊〉 ab●●● the 〈◊〉 Dis●●ple●.  
I● 〈…〉 they had ●ome particular 〈…〉 but if they mean any 〈…〉 I challenge t●● A● 〈…〉 it will app●●● the● 〈…〉 any S●●●ema●● above the seven●● I● 〈…〉 t●en 〈…〉 have been a●●●● th● 〈…〉 Re ●●●●●tion an● A●●●t●●n 〈…〉 and that t●e name D●cip●e was common 〈…〉 an 〈…〉 12. of I●●●●. 〈…〉 that 〈◊〉 may a●●●he unde●● 〈◊〉 A● 〈…〉 D●●●ples 〈…〉 sent them, 〈…〉 to the Twelve, 〈◊〉 〈…〉 in the 〈…〉 p 9 and Lu●● 〈…〉 that the Twelve we●e called and ●ent 〈…〉 O● th●●o● no● being sent we ●ead I●re 9 〈…〉 deny that the Twelve had ●een 〈…〉 special and, wh●● 〈◊〉 with th● Lord 〈…〉 ●u●a● wh● tell ●●t 〈…〉 many went away 〈…〉 t●e substance of this 〈…〉 no do●●●●●n o● 〈…〉 no ●●re of th● 〈…〉 ●●ethe● the A● 〈…〉 ●●●●ants o● Christ which 〈…〉 a●●er the Lo d. A●●●n, 〈…〉 the three Apostles, 〈…〉 hand 〈◊〉 Fellowship to 〈…〉 w●en ●e 〈…〉 is 〈…〉 t●at was 〈◊〉 great 〈…〉 an● a f●llow servant.  
〈…〉 been ●●ch a difference 〈◊〉 〈…〉 not be drawn in 〈…〉 being in the 〈…〉 Plantation to 〈…〉 C●●●ch i● come 〈…〉 and p●●●●●t●on 〈…〉, ●s not a go d consequence. Our blessed Saviour intending to form a Church, new I may call it in many respects, because upon the putting fo●th of this Ch●●ch be was to be taken up into Heaven, so that he could not be with it in his humane and corporal presence: and knowing how many oppositions and persecutions should arise against it, because it would be a scandal to the Jews and foolishness to the Gentiles, therefore for the propagation and preservation of that Church, it was necessary to make ●e of hi●h and extraordinary me●nes to that effects he fitted a select number of men, whom he taught f●om the beginning of ●is app●●●ing in the work that he was sent about, to be witness o● his action's and sufferings: wherefore, when they were about to ●h●●e one Apostle in the stead of Judas, Peter said, Of these men that have accompanied with us all the time that the Lord Jesus went in and out amongst us, beginning from the Baptism of john till the day he was ta●●n up, must one be ordained with us to be ●itness of his Resurrection, A●t● 1.21, 22. Wherefore, be●●●●e the doctrine of Ch●●● was by the most part accounted a new doctrine to overcome the h● dness● o● men's hearts, and to enlighten th●● understandings, it was necessary to work upon their senses by miracles, therefore, for the confirmation of the truth there were done many signs and wonders, to that effect also variety of Gifts was given to the Church. There were Apostles, Prophets, Miracles, Healings, ●●●v●●si●y o● Tongues, 1 Cor. 12. 2●. But now that the truth is sufficiently confirmed & the Church settled, there is no longer need of such 〈◊〉 ●●dina●y 〈◊〉 there are n●w no Apostles in that sense, no Prophet, in 〈◊〉, no Miracles, 〈◊〉 though, i● we had now such 〈◊〉 woul●●●●ely ●ender to them a more than ordinary respect but I say, those that would have the authority, power and honour 〈◊〉 due to an Apostle, they must prove themselves to be such Apo tles as the others were. And after all this consider, that the Ap ●●le were extraordinarily and immediately called by Christ, and we ●●e that after his Ascension, they ●●●st not nominate and a●p●●n● one in the 〈…〉, but they committed it to God in ca●●ing the lot: but, no● in the Church 〈◊〉 a Ministry constituted in an ordinary way with a c●●●●ssion equal to all, and as ample for one as for the oth●●● so that n●w, to enter a ●●●●●●ority is to go beyond this commission, and to 〈◊〉 a difference of order or degree where there is the same Lord, the same commission, the same office, the same extent of power, and thi● in a way of equality 〈◊〉 fellowship as Scripture cal● it: this is to substitute & prefer humane invention to a divine ●●●i●●tion.  
Thirdly, I● we do but consider when he Apostles were, we will find there is no 〈…〉 any on● in ●●se times conspire to any special 〈…〉 which they may ●ave had, let us but look on them 〈…〉 called by 〈…〉 be in his School with 〈…〉 all ●●tion●, by the inward opera●●●● 〈…〉 outward and action of their Lord and 〈…〉 great work which they were app●●●●ed 〈…〉 we were to be built upon; 〈…〉 2.20. Ye are bu●●● upon the foundation of the Apostles 〈…〉 the chief c●ru●●-stone. They were 〈…〉 in point of faith and 〈…〉 things being token's of Go● 〈◊〉 ●avour to the Apostles 〈…〉 and respect from others▪ now, 〈…〉 a mea●ure a● to send the Holy 〈…〉 up●n men; and therefore, out of these 〈…〉 I ●●pe men will cease to u●●e that in these times, 〈…〉 to have some pre-eminence over others, because at the 〈…〉 o● respect yielded to the Apostles, neither 〈…〉 the Apostles were above the 70 Disciples, in any 〈…〉 that the Apostles had any superiority by way of office 〈…〉 who rever●ed their commission, orders and instruction. 〈…〉, and not from the Apostles, those glorious and eminent 〈…〉 for the promi●●●ation of the Gospel.   

An Answer to the third Reason. 〈…〉 the ●●●st Bishop of the Eph●●ans.  
T●●● 〈…〉 that T●●●●●th● ordained the first 〈…〉 set own in the ●●p of Ar●●●●● 〈…〉 in the place ●p●●●●, and so is to be accounted 〈…〉 the Author. The place whence they 〈…〉 2 Tim. altar the last ver. c● 〈…〉 nothing to the●● purpose, when they have their 〈◊〉 to that which is not in the E●●●tle, though at seem 〈◊〉 have some relation to it: when I say, that th● subscription 〈…〉 supposed thing, I shall but follow the judgement of many learned Commentators, who think it was inserte●● into it long after the 〈◊〉 of the Epistle.  
The reasons are these: First, There is not a word of Bishops, and less of first Bishop in many ancient Copies transcribe● out of the Original. Secondly, The Syriack interpretation hath not a word of it. Thirdly, the old vulgar translation doth not express it at all. As to the matter itself, Timothy is exhorted by S. Paul to do the work of an Evangelist, so, that if the word Bishop doth signify Evangelist, than there is some ground for the truth of it, though not for any such Episcopacy as the Adversaries would urge, neither was Timothy ordained the Bishop of Ephesus, that is, the Minister residing in it, for he stayed there but a while the first time he was left in it by S. Paul, as we may know out of the first Epistle, till S. Paul could come again, 1 Tim. 4.13, etc. then he took him away: in the mean time what Timothy did was by the Apostles direction, who having found him to be faithful, sound and blameless, committed to him that charge whilst he was absent: for we know, that Timothy afterwards accompanied Paul in several of his Journeys, and in this place he is sent for to Rome whence that Epistle was written, for in the last chap. ver. 21. Do thy diligence to come before Winter; so, that it being the Maxim of S. Paul, to preach where Christ was not preached afore, lest he had builded upon the foundation of others, Rom. 15.20. Therefore, going into other places, he left in that place whence he departed some painful men of his company to set things in order, and oppose the seed of errors which in those days was very dangerous from both Jews and Gentiles: so was his Disciple Timothy left at Ephesus for a time only, and not as a Diocesan Bishop, as they call it, or as they would have it: and this is enough to clear the matter, whether this subscription can prove Timothy to have been ordained the first Bishop of Ephesus.   

An Answer to the fourth Reason. Titus was ordained the first Bishop of the Church of Cice●.  
THis argument is the same in nature as the aforegoing, the whole subscription, except the person to whom it is directed is supposed and false: for, as it hath been observed of the other place, so of th●●, the subscription is not to be found in the Syriack as the old vulgar translation. T●tus was not left in ●●ret as a Bishop or Pastor to pes●●e there, he was there only for a t●●● to order things and then go to St. Paul to Nic●●●●e, yea with diligence, chap. 3.11. from whence the Apostle sent him to Cor●●th: Ne●ther do●● find ●t to be St. Paul's style, to call Timothy, Titus, Tich●●●, ●●chipus, etc. Bishop: and surely, if this title were●● Pawles it would have been better placed in the superscription where he puts his ●●●k, and of those whom he writeth to. They 〈…〉.  
FINIS.   

ERRATA in the most substantial things.  
IN the former Epistle line 2. whose for while. p. 1 l. 6 r. I ever had very great, for I vever had any; and in the same p. the last 〈…〉 publishing for multiplying. p. 6. l. 16 r. as necessary for 〈…〉 the word taken away, and these, as in the case of the Lords Supper though it be. p. 1● l. 16 r. Germany for Governments p. 11 l. 23 〈◊〉 some for four. p. 13 l. 5 r. reference for pretence; an● 〈◊〉 first for in, and l. 1● competent for excellent. 〈…〉 p. 16 l. 24 despair for snare. p. 20 l. 6 〈…〉 r turn, and l. 29 r. the for no, an● l. ●5 that for there, and l. 6 〈◊〉 for P●●●o●s. p. 21 l. 3● reproach for report. p. 22 l. 1 〈…〉 would, an● l. 33 there for them, and last l. Nicolas for 〈◊〉 p ●4 l 7 r. minor for Minister, and l. 27 r. time for things. p. 25 〈◊〉 but 2 r. even for every. p. 26. l. 17 r. too much 〈…〉, and l. 22 ●. happy fo● hereby: p. 29 l. 17 r. offices for 〈…〉 truth for both: p. 30 last l. but 7 r. whom for w●en●e: p. ●1 l. ●●. confused for confuted, and l. last, destroy 〈◊〉 b th' eye● p. 32 l. 18 r. one 〈◊〉 only, and l. 23 Presbyters for 〈…〉 p. ●5 〈…〉 though for through, and last l. of 〈…〉 p. ●8 〈…〉 in for after etc. and 6 l. after are left out 〈…〉 words 〈…〉 ●●ny it to be read just after these above others: p. 〈…〉 ba●ing: p. 4 l. ● offer least r. or after, etc. 〈…〉 6 t. assert for offer: p. 44 l. 13 r. Jabach for Ja●●● 〈…〉 2● r. observe for for ch●●●●●.