CONSIDERATIONS tending To remove the present Differences, AND To settle Unity, Peace, and Piety for the present and future.  
Written from the Summer Islands By R. NORWOOD.  
And sent over to further the Reconciliation of his Native COUNTRY.  
LONDON, Printed by J. M. for M. Spark, and are to be sold at the sign of the Blue Bible in Green Arbour. 1646.   

CONSIDERATIONS tending To remove the present differences, AND To settle Unity, Peace, and Piety, For the present and future.  
THE great distractions and dissensions in our dear Native Country, and other places thereon depending, must needs be very grievous to every Christian heart: And if it please the Lord to discover to any man a likely way of reconcilement by just and good means, he may not through slothfulness, or timerousness conceal it, lest he incur that heavy sentence pronounced against the unprofitable servant, that hide his master's talon in the ground.  
2. The ground and cause of the present dissensions, and troubles seems to be this, That men have been accustomed, and do conceive that Magisterial rule and Government in a Christian Commonwealth is of two kinds or sorts; namely, Civil and Ecclesiastical, the one not subordinate to the other, or how subordinate to the other, and how not? And this seems to have been a principal ground and cause of discord in the Church, in all ages, since Christ.  
3. This pretended Ecclesiastical Magistracy, as it differs from Christian Magistracy called Civil, hath, in all ages, been assumed by the Clergy, in some degree: And its like it began to work and show itself even in the Apostles times in the opinions and practices of men in some measure; because the Apostle saith, the mystery of iniquity doth already work; yet it appeared more evidently and eminent, when whole Kingdoms and Commonweals embraced the Christian Faith, especially when the whole Empire embraced it. For than Princes, Kings, and Emperors, and their Republics, out of a pious ignorance, or rather an ignorant piousness did condescent to grant this to the Clergy, in some large measure, which they claimed by divine right to belong unto them: and its like they used it moderately at first, but afterwards did by it subjugate all other Magistracy; and such is the nature of it.  
4. Now that this pretended Ecclesiastical Magistracy, assumed by the Clergy, was the thing which the Apostle speaks of (2 Thes. 27. when he saith The mystery of iniquity doth already work: only he which now withholdeth shall let, till he be taken out of the way) may appear, because he intimates that the Emperor and Magistracy did hinder that mystery of iniquity from taking place; For they would doubtless have been no hinderers of the Apostasy, Idolatry, and other Errors accompanying this mystery from taking place; therefore it must be this which they were hinderers of: And then it will follow that this is it which the Apostle calls the mystery of iniquity.  
5. And this Ecclesiastical Magistracy, assumed by the Clergy, remains the same in substance, though the subject or persons wherein it is be altered; As it was the same, in kind, in the Apostles time, in those persons in whom it was; as it was afterwards when it was in the universal Bishop or Pope; For the Apostle, in his own time, calls it the mystery of iniquity, and so it was afterwards: So that though it may differ in degrees, or in respect of the persons in whom it is, yet it remains the same in kind.  
6. Now, according to the subject or persons in whom it may be, this Ecclesiastical Magistracy, assumed by the Clergy, seems to be principally of four sorts. For either it is 1 In the Pope, or universal Bishop and his officers: Or, 2 In a company, or number of Bishops and their officers: Or, 3 In a company of Ministers and their officers: Or, 4 In every particular Minister, and his officers. The first, and last of these seem to differ but in this, that the first is universal, and the last particular; the other two also differ in names and degrees, not much indeed.  
7. A Magistrate doth exercise a coercive power by rewards and punishments, so that he can say, do this good, and I will protect and defend thee, etc. Or if thou do this evil, I will inflict these and these punishments on thee. And such a power the four sorts of Clergymen, before mentioned, have assumed and exercised; that is, a power of Magistracy.  
8. Neither doth the differences of the rewards or punishments inflicted by the Ecclesiastical Magistrates cause them to be no Magistrates: For amongst those which are granted, by all, to be Magistrates, there be several forms of proceeding and censuring, yet all Magistrates.  
9 Objection. The Ecclesiastical punishment is Excommunication, or something of that kind, concerning which a promise is made, That what is bound on earth shall be bound in heaven: So that it may seem to be a spiritual or divine punishment, and the release upon repentance, a spiritual release.  
Answer. So doubtless is the sentence of the Civil Magistrate, which he gives on earth, ratified in heaven, else it were in vain for him to sit in judgement: 
Even the sentence of Pilate againstour Saviaur Christ.  Therefore they are said to be in the place of God, and their sentence the sentence of God, even as the sentence of Excommunication is; and the Malefactor justly sentenced, by the Civil Magistrate, is so to apprehend it as the sentence of God in heaven, extending not to his body only, but to his soul also, or the whole man, and that eternally without repentance.  
10. So that Excommunication seems principally to be ordained as a supplement, or in the defect of Christian Magistracy; so as though it seem to be approved by Moses, and it may be was in use among the Patriarches from Adam's time; yet throughout the Old Testament whilst the ordinary course of Magistracy was in force; though we find sundry other punishments inflicted, we scarce find any mention of Excommunication, or any person Excommunicate: In the New Testament we find it was in use among the Jews; but then the Jewish Magistracy was disannulled, they being under the power and Magistracy of the Romans. Our Saviour also allows of it to his Disciples; and the Apostle Paul appoints it in the Churches of the Gentiles: But still this was in the defect of Christian Magistracy: For every Church is a Society, and no Society can well stand without Magistracy, that is, without some punishment of evil doers, and encouragement for those that do well. Such a course of Magistracy as is usual they might not set up, lest they should seem Rebels to those States and Kingdoms whereof they were subjects; It remaineth then that for any great offence obstinately persisted in, especially scandalous, they might use this Magisterial sword of Excommunication; for this might be done without any the least appearance of Rebellion or offending the Laws or Magistracy of those Estates or Kingdoms under which they lived, whether they were Heathen or Jewish: but in Christian States it is otherwise.  
11. And here by the way we may observe the great Wisdom and Providence of God, who is not the Author of dissension and confusion, but of peace and order, and his Ordinances do not thwart or hinder one another, but rather help and perfect one another; as in ordaining this Magisterial power of Excommunication to supply the defect of an ordinary course of Magistracy, he doth it so as that it should no ways thwart, interfere, or hinder it, nor give any the least just offence against it, or against Magistrates. And the like care for peace and order ought Christians always to observe, that when there is no necessity of both, or that both cannot well stand together, the one, namely, Excommunication, must be laid aside, and give place to the ordinary course of Magistracy: But whilst some would persuade that God hath set up two kinds of Magistracy (not subordinate one to the other), and so two kinds of Magistrates, as Princes and their officers for the one, and Clergymen and their officers for the other; they have given occasion of infinite troubles and discords in the Church, from time to time; and this seems to be the principal ground and occasion of the continuance of our present troubles and dangers.  
12. Besides, if this power of Excommunication were necessarily to be continued in its full vigour, yet it no where appears to belong to Clergymen: For as all Magisterial power ariseth Originally from the multitude or people over which it is set, and until Magistrates be set up, it remaineth in the people: so this power of Excommunication is attributed, or given to the multitude or whole congregation under the name of the Church; and so it was most apt for those times and occasions for which it was ordained; and if it were to be confined into the hands of a few, surely than it ought to be confined into the hands of the Magistrates, not of the Ministers or Clergy, because it is (as we have showed) a Magisterial power.  
13. Thus than I say, that when there was no Christian Magistrates nor ordinary Magisterial power was or could be in the Church, our Saviour and his Apostles did ordain Excommunication to be instead thereof, giving that power to each Church to excommunicate gross and scandalous offenders, especially when admonition, reproof, ebuke private and public would not reclaim them, which might sufficiently, for the time, supply the want of an ordinary Magisterial power: Not intending thereby to abolish the ordinary Magisterial power in government, nor to subjugate it to this extraordinary; nor to set up two Magisterial powers in the Church (for Magistracy or Magisterial power (as the Law) inclines to bondage, & the Church is not to be most in bondage of alother societies, but rather more free) but rather to supply the want of ordinary Magisterial power, until it might take place, when whole nations should embrace the Christian faith, and submit themselves to be ruled by christian Laws & Magistrates: and then the ordinary Magisterial power, being more generally effectual for peace and unity, and the conservation of great societies (as whole Kingdoms, etc.) should take full place: Neither then, it may be, was Excommunication to be wholly abolished, but to be exercised with fit limitations upon some special and extraordinary occasions, for example sake etc. but no ways to the prejudice of the civil government, no more than it was in the first institution as we have before observed  
14. Yet we deny not that God hath ordained in the world and in his Church especially, a twofold rule, or power, or authority, or government; and so also two kinds of Rulers or Governors: Even as the means of grace is twofold, namely, Legal and Evangelical, and the Legal helps to fit and prepare a man for the Evangelical: So in the Church, there is a twofold Rule or Government, namely, Magisterial and Prophetical; and the Magisterial helps to fit and prepare a man for the Prophetical. I say again, as the nature of man is twofold, namely, spiritual and corporal, or of soul and body, or of the outward or inward man: So GOD hath ordained in nature, but especially in his Church, a twofold rule, or government, suitable to each of those, namely, Prophetical, and Magisterial; both jointly serve for regulating and perfecting the whole man; but the Prophetical especially for the inner man, and the Magisterial for the outer. The actions of the inner man (as to understand, to will, to believe, etc.) cannot be wrought by a Magisterial power, therefore the Lord hath ordained Instruction for the Understanding, but especially in the Church, the preaching of the Word to enlighten the understanding, to beget faith, through the operation of his Spirit, and so to work a free conformity or obedience of the whole man from inward principles. Again the outward man cannot directly and immediately be wrought upon by the preaching of the Word; therefore the Lord hath ordained a Magisterial power, which by outward principles, as by rewards and punishments, may work it, at least, to an outward conformity or obedience; And to one of these all rule and government, and all Rulers and Governors are referred, namely, as they are either Propherical or Magisterial: And these do no ways interfere, thwart, on prejudice the one the other, even when they are both extended to the utmost: And both these in a Church, or Christian Commonwealth are to be exercised for the advancement of the Kingdom of Christ in the settling and propagation of true Christian Religion, as their principal scope and end.  
15. So that Ministers are Rulers or Governors in the Church as well as Magistrates; yea they seem to have the more excellent Rule and Government, as more immediately, in a more excellent subject, yet their power is not coercive as that of the Magistrates, but persuasive & Prophetical, suitable to the subject upon which they work, and so it is the most eminent work that is done amongst the sons of men; working from inward principles (through the operation of the Spirit of God) a free and voluntary subjection and obedience to God: The Rule of Magistrates also tends to work subjection and obedience to God, but not so immediately, nor cannot of itself effect so much.  
16. Yet it follows not that Ministers are to be preferred in honour before all Magistrates, whose power may extend much further, namely, over a greater number of men then that of the Ministers which extends only to that Congregation over which he is; whereas the Magistrates may be over a whole City, or a whole Kingdom. It is said also God hath given honour to that part which wanted; namely, more external honour to the Magistracy; but if that also be added to the honour of the Ministry, it will soon overtop all other honour among men: So that whereas the Apostle saith, The Elders that rule well are worthy of double honour, especially those that labour in the Word & Doctrine. It seems to be understood That of those Elders, Officers, or Rulers whose power or authority extends no farther than that Congregation, the chief honour belongs to the Minister; which also may be more or less, according to the gifts which God hath endued him with all.  
17. Against what hath been before said it may be objected, that Magistrates do often, to good purpose, join a Prophetical or persuasive power with their Magisterial, or coercive power, labouring to bring men to a right order and obedience, by reasons humane and divine without constraint, Why then may not Ministers join a magisterial and coercive with their ministerial, or prophetical?  
Answ. The Prophetical power, as we have said, is more noble, more general, hath less contraryty to any thing, works mord directly and immediately upon the more noble part of man, the soul, and so doth much advance and further the final scope and end of the Magistrates office without any contrarity to it; (Moses said, would God all the Lords people were Prophets, he would not say would they were all Magistrates, for that would have bred contrarity & confusion, which the other would not.) and therefore is more generally to be used by all Magistrates, and others. The Magisterial power is not so, wherewith if a Minister be invested, it doth something take him off from his proper office, which is more noble: Besides, it doth something darken it; for being clothed with magisterial power, it makes him rather a Legal, then Evangelical Minister, because his Magisterial power is far more obvious to the apprehensions of men than his Prophetical, which by this means is not apprehended, or very darkly and confusedly; as the eye being fixed upon some object very visible; sees not other things, or if it do, it is very obscurely and confusedly: Besides it makes him of a spirit more Legal, less Evangelical: Therefore our Saviour himself, in the execution of his Prophetical office, laid aside all Magisterial power, which he would not have done if it had been profitable. So did the Apostles, so the Prophets of Old ordinarily; and so our Saviour seems expressly to command his Apostles and all Ministers, in one place, where he saith, The Lords of the Gentiles bear rule over them, and those which are great exercise authority, etc. but it shall not be so among you etc. whereby he prohibits all Ministers from the exercise of Magisterial power: as if he should say; those which will be great in the Ministry of the Gospel must be without all Magisterial authority; He saith the Lords of the Gentiles, because the Magistracy of the jews was void, being under the Romans; And so showeth whosoever will be great in the Ministry must exercise no authority as Magistrates do, He is to preach, convince, etc. with all authority (that is, with all prophetical authority) but to have no Magisterial or Coercive authority: And so he saith, Whosoever will be great among you, let him be your servant; & whosoever will be chief among you, let him be your servant, now who is further from Magisterial power then a servant. Even as the Son of man came not to be served, but to serve, where he proposeth (as elswher) his own example, that he had exercised no Magisterial power: And it hath been generally observed in England that when Magisterial power hath been conferred upon Ministers, by making them Bishops, they were the worse Ministers ever after.  
18. This Ecclesiastical Magistracy of Clergymen, the Church hath had experience of in every kind: As in an Independent way; in a Presbyterial way; in an Episcopal, or prelatical way; and in the way of an universal Bishop or Pope. For whilst the Churches were few, and they, for the most part, separate in place, or far dis-joined one from another, being under no Christian Magistracy the Government, may seem to have been something like that, which at present is called Independent: But the Churches growing more numerous and nearly conjoined, they found it necessary for peace and unity they should be Governed by the consent of the Presbytery, assembled in some such way as is now called the Presbyterian Government. But afterwards finding many controversies, scisms, and strong oppositions amongst these and their followers, for their sakes they thought it necessary to set Bishops over them: afterwards finding much disagreement among these Bishops, and an aptness in them to engage States and Kingdoms in their quarrels, to the stirring up of sedition and great disturbance, they yielded to admit of an universal Bishop over them all. And by this ladder hath the Pope ascended to set himself above all humane powers: the first step of which ladder, or rather the basis or foundation on which it stands, seems to be this, that there is an Ecclesiastical Magistracy over the Church belonging to the Clergymen, and that jure divino; which being granted, the rest will follow, and can hardly be avoided: And this, in every of these kinds of Government, hath always grown prejudicial to the Church and Civil State; (hence have sprung the principal errors in the Church, which almost all make for the ambition and covetousness of the Clergy, an evident sign that they have been the chief authors and promoters of them, this appears in the Church of Rome &c.) which former times endeavoured to redress by altering the Government from one form to another; but all in vain, because they were all founded, and all of them retained this false principle. And if the world should continue so long as to make the like experience of them all again, though they should be ordered with as much care and circumspection as might be, yet doubtless they would prove as bad as before; nay, I am persuaded, worse; seeing we find not the ancient Independents, or those which were likest to them, did ever, when they were at the worst, hold any tenants, or use any practice, so dangerous as these, which the Independents of these times do boldly and in a turbulent way bring in now upon their first rising: (where shall we find more pride more uncharitableness, they will vilify and unchristian the best Christian, if he stand in their way, and seem not to regard the ruinating of Churches and Commonwealths, so they may set up themselves, no, though it be the womb that bore them, and the paps which they have sucked?) What may we expect of them if they should be authorized and continued.  
19 But the universal Bishop being (by his foul train of Errors, in tract of time brought in) discovered to be the Antichrist, and his Government Antichristian, is now, through God's mercy, exploded. The Bishops also (the principal stirrers up of those grievous troubles and dangers which are still upon us) themselves and their government is cast off as Antichristian, for this cause especially, because they began of late to assume to themselves an unlimited and Independent power Jure divino; or an Independent Ecclesiastical Magistracy, and by that power brought inu sundry Errors endangering Religion and the Commonwealth. So that now the great opposition rests, and is feared will be between those called Independents and Presbyterians, and especially between the Ministers on either side; the people (for the most part) opposing each other for their sakes: And they (I mean the Ministers) opposing each other for that which cannot appear to belong to either of them, namely, for an Ecclesiastical Magistracy over the Church, which even themselves condemn in the two former Governments, namely, Papal and Episcopal.  
20. We shall conclude; It is surely to be lamented that such Ministers in England, as ever since the Reformation, till of late, would have thought it sufficient, if themselves might have been freed from the dominion of the Bishops, are now not content with that, except themselves may exercise the like dominion over their brethren; and that by a law more unalterable than that of the Medes and Persians, namely, jure divino; which the Bishops never durst challenge till of late, and which in them was a principal cause of stirring up the present troubles; and in these is a principal cause of the continuance of them, whilst covering the mystery by some of them intended, with specious shows and plausible pretences, they draw the common people, and many otherwise truly religious to their parsee. Oh that there were such a mind in them as heretofore; and that they would in tonder compassion of the distracted estate of the Kingdom, content themselves with such authority as heretofore, in the most happy and stourishing times of this Church and Commonwealth; namely, with preaching the Word, and administering the Sacraments, at leastwise for a time, till they could make it appear to the Honourable Parliament, some other power to belong unto them, and what that is, and how limited. And in the mean time such offices and officers to be set in the Commonwealth, and in every particular Congregation, as were men of courage, fearing God, and hating covetousness, that might curb profaneness, and cherish piety, peace, and true Religion. And the Ministers to have their classes, or meetings, for the ordaining and regulating of Ministers, as other societies have, according to the Word of God, and the approbation of the Honourable Parliament: Then might we hope to see peace again restored in our dear native Country, and true Religion settled with more power and purity then heretofore. For the ambition of some Clergymen in this very point (yet often, I confess, obtaining the suffrages of pious and learned Christians in their times) hath been the principal cause of errors and discords in the Church, whilst the Pope would have such a Power jure divino, by virtue whereof he did subjugate all other Powers (and of that nature it is wheresoever it is granted to subjugate in time all other powers): Of late the Bishops would challenge such a power jure divino, but could not have, nor hold it so long as to subjugate other powers. Now Ministers would have such a power jure divino, and some as absolute and Independent as any of the former: when no such power of Ruling belongs to any of them jure divino, but only a Prophetical power of ruling the mind and conscience by the Word of God; All other coercive and magisterial power no ways belonging to Ministers jure divino, but to those in place of Magistracy: I say if Ministers would lay down this claim to an Eccleslastical Magistracy, and content themselves, as formerly, with their ministerial and prophetical authority (at leastwise for a time, till they could make it evidently to appear such other power to belong unto them, and how limited) the occasion of the present differences would be taken away, and unity, peace, and piety might be settled amongst us, which is the scope here intended, and aught to be the endeavour of every faithful Christian.  
FINIS.