tuted rulers; and the example of the best reformed
churches, without all doubt, leadeth us to an ecclesiastical government
different from magistracy. Neither hath the reverend brother so much as
once adventured to allege the contrary, except of the church of Israel,
which, as it is heterogeneous, being none of the reformed churches
mentioned in the covenant, so it shall be discussed in due place; from all
which reasons I conclude, that the wit of man cannot reconcile Mr
Coleman's doctrine with the covenant. 6. I add a confutation of him out of
himself, thus: No such church government as Mr Coleman casts upon an
uncertainty, whether the word hold out any such thing, can be, by his
principles, the power of magistracy in things ecclesiastical, but another
government beside magistracy. But the church government, mentioned in the
first article of the covenant, is such a church government as Mr Coleman
casts upon an uncertainty, whether the word hold out any such thing;
therefore the church government mentioned in the first article of the
covenant cannot be, by his principles, the power of magistracy, but
another government beside magistracy. The proposition he will easily
admit, unless he alter his assertions; the assumption is clear from his
_Re-examination,_ p. 15.

CHAPTER IV.

MR COLEMAN AND MR HUSSEY'S ERRORS IN DIVINITY.

Mr Hussey all along calls for divinity schools: I confess himself hath
much need of them, that he may be better grounded in his divinity; and
that if he will plead any more for Christian magistracy, he may not
involve himself into such dangerous heterodoxies as have fallen from his
pen in this short tractate. I instance in these:--

First, In his epistle to the Parliament he hath divers passages against
synodical votes; he will have no putting to the vote: "For votes (saith
he, p. 6) are of no other use but to gather parties, and ought nowhere to
be used but by those that have the power of the sword." And, p. 3, he will
have the business of assemblies to be only doctrinal, and "by dispute to
find out truth. Their disputes ought to end in a brotherly accord, as in
Acts xv., much disputing, but all ended in accord, no putting to the
vote." And, p. 5, he will have things carried "with strength of argument
and unanimous consent of the whole clergy." Behold how he joineth issue
with the remonstrants against the contra-remonstrants, to introduce not
only an academ