meet to request assistance for exhortation together with prayer and blessing as also for the satisfaction of other Churches concerning the faith and order of such a Church But for a Fast of constitution for a concourse of Churches and their messengers and solemnities in way of covenant unto the rearing of particular Churches I finde no Apostolical direction or footstep of primitive practice A feast of dedication may seem as sutable as a fast for constitution Apostles and such like were present and did something in separating the brethren but for explicite covenanting pro modo forma I finde nothing Explicite covenanting and searching of the conscience may be a dispensation too violent and compulsory in respect of the facility of Gods grace in point of acceptance The Ordinances of the covenant of grace are sutable to the grace of the covenant The Elders of the cities of refuge did not expostulate with such as fled before the avenger of blood in way of any explicite covenant or exquisite examination Josh 20. The Eunuch did not promise by any covenant explicite what he would be he onely shewed what he did believe or what he was Excesse of complements in solemnities formalities punctualities is unsutable to the simplicity and spirituality of the Gospel and also fully forbidden in the second commandment Calvin in his commentary on Rom. 14.3 4. maketh Knowledge a sufficient testimony that a man is received of God When thou seest a man saith he illuminated with the knowledge of God Satis testimonii habes quod a Deo assumptus sit And he addeth that we ought to hope well of any one in quo cernimus aliquid Dei Confessions of Faith have been deemed sufficient for mutual communion of Churches either by writing or word of mouth Concerning the Power of the Church THe body of members women and such as are unmeet to govern Pro. 1. excepted hath all power originally and essentially The body of members is the immediate subject of the Keys 1. Every being be it never so subordinate hath a defensive power and the Church or body of members is a seat and society of Authority and therefore hath power both offensive and defensive within it self Those churches Acts 14.23 had no proper Officers when they were called churches and there is no intimation that their Officers made them churches Officers are not the like and soul of churches 2. Else the church shall be left destitute of necessary supports for its subsistence times may come in which no Elders are to be obtained for many particular churches Such as are wholly subject have a defensive power according to the law of Nature David and Elisha thought it lawful to defend themselves Israel defended Jonuthan 3. 2 Kings 6.32 3. It is natural that the Whole should have Soveraignty over its parts especially when parts are equal or pares If all members in the body had an eye all should give direction according to the order of nature 4. The church hath relation of a Spouse unto Christ and it is meet that the Spouse should have power some way or other in absence of the Husband 5. The church hath power to give the Keys therefore it hath power to act the Keys 6. Those which have power in other Societies to elect their Governours have power also to act themselves yea to reserve to themselves what power they please in respect of those that are elected And if the church be a church in propriety when it hath no Officers then it hath an offensive power over such as are within and a defensive power towards those without as all Beings have which are sui juris Object The church may have the Keys to give yet not to act A messenger may carry a commission and yet have no power to open or execute the commission Answ The Arguments from the constitution of the church do prove that the church hath power to act as well as it can until it be furnished with Officers 2. The churches power of election is forcible of it self unlesse there be something against the proportion of the churches power as compared with other Societies 3. The church is not onely the conduit but the onely ordinary fountain of power upon earth 4. The members have all of them gifts for edification 1 Cor. 12.5 In Israel the whole body did act as well as elect though when they had Magistrates they could onely exercise a defensive power in interposing with or against their Magistrates and that onely for demonstrable causes not scandalously circumstantiated The memberâ— may act in the way of charity and of natural Office the Elders onely in way of Stewardship or instituted Office the people by a natural law the officers by a positive law The members have gifts and therefore may act as a potentia ad actum valet argumentum The people may give that which it hath onely virtually and act that which it hath formally or in potentia proxima Object There is not the same reason for supernatural Societies as for natural for the power of supernatural Societies as for the power of natural Societies Answ Supernatural Societies are as perfect as natural Societies and therefore if natural Societies have power within themselves for their subsistence the church must have the like Object The church cannot administer the Seals without Officers Answ The church hath power to act all Ordinances that are essential to its primary and natural integrality that are necessary to its being or first being though without Officers it cannot dispense some Ordinances as are necessary to its well-being or secondary being and essential to its secondary integrality The church hath not an organick integrity but it hath an essential integrity before it hath Officers The people have power to elect and authorize their own Officers Pro. 2. 1. The people did something in the election of Matthias Act. 1. the members elected Deacons Acts 6. 2. The Officers have no constant and ordinary mean of calling but from the church and body of members they do not receive their Office immediately from Christ and they cannot receive it immediately always from other Elders The power of Officers is dependent on the church not the power of the church on the Officers The church is greater then its Officers in respect of priority fontality finality stability and dignity Master Parker hath abundantly demonstrated this assertion in his Ecclesiastical Policie and that from principles maintained by Gerson a Papist 3. It was a continued custome from the Apostles days that the people did elect their Officers consuetudo est bona juris interpres Calvin hath demonstrated this point from Cyprian Calvin is for some consent Cal. Instit l. 4. c. 3. Sect. 5. Beza Epist 83. p. 365. Beza for an implicite consent The election of the people gives the Keys at least incompleatly when they have Elders because their consent is necessary together with the consent of the Elders The Elders have
particular churches because they also are elders The twelve gates of new Jerusalem Rev. 21. are the particular churches the angels are Presbyters and are set to govern the gates the gates are not to open and shut of themselves but the angels are to open and shut the gatâ—s in the use of the keys The 4. beasts Ezek. 1. compared with those in Rev. 4. and the 4. orders of Levites about the Tabernacle Numb 4. may well seem to represent the elders of the Christian Church by which the Lord Christ is carried up and down to the World in the chariot of church ordinances The churches are represented by wheels which should readily follow the elders in way of obedience neither go before nor side by side together with their Elders Object The Apostles received their power immediatly from Christ Answ The same power may be derived mediatly which is derived immediatly The question is concerning the power of elders not concerning the manner of comming by it And the Apostles power was universal and extraordinary Object The Apostles wrote in the name of the church as well as in their own name Acts 15. Answ 1. The Apostles were wont to respect the Church so as to do all things in a brotherly manner 2. The Church is not named in respect of authority it had not authority over other churches and those decrees are called the decrees of the Apostles and elders Acts 16. Those elders must be supposed to be extraordinary elders else they might not be joyned with the Apostles in point of such an extent in authority 3. There was special cause to make mention of that churches consent because those questions did spring out of that church It is certain that the Apostles could determine without the church Paul had power to command and ordain 1 Cor. 16. and 1 Cor. 11. and 14. What though extraordinary elders might be the churches messengers by way of intreaty it was not by way of authority 5. The Church of Antioch sent to the Apostles and elders not to the church The Apostles and elders extraordinary were a great and standing Presbyterie of the universal Church Act. 14. I see no intention or intimation of a Synod or assembly of Churches in that act of the Apostles at Jerusalem The Apostles were onely called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chamier observeth Object The Apostles had an infallible spirit Answ The infallibility of spirit answers to the transcendency and universality of power in all Churches Ordinary elders have a spirit of excellency in respect of common members If the infallibility of spirit in the Apostles may admit of a limitation in respect of election why not in other acts also if they had been connatural to the power of the members 15. Arg. 15. It is sutable to the law of nature that the power of execution should be committed by the multitude to some elected and selected ones Adam had been a perpetual Monarch of the whole world according to a natural right if he had not sinned What should have deprived him of his natural titles What need of altering the natural frame of policy Bodin doth justly dispute for the ancient power of Fathers Fatherly power is the absolutest image of Gods absolute dominion and the most exact pattern of all power The natural constitution of the world yeeldeth no documents for a Democracy for a Democratical execution of power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer Facile imperium in bonos Primum illud certum est si humano judicio res aestimetur nullum statum aut pagi aut vici aut urbis aut regionis aelieujus magis obnoxium esse turbis quam Democraticum Beza Ep. 83. p. 365. I conclude Let this discourse be compared with the practise of Reformed Churches of the church of Geneva and the peoples approbation or consent required by Calvin and others will amount to no more then I have acknowledged As for Cyprian he could censure yea even elect officers without the consent or counsel either of the Clerus it self If Calvin did attribute more power to the people in his writings then Beza yet their practise doth argue an accord in conclusion And Calvin in his Catechisme and in a Tractate de Coena Domini attributes power of dispensing censures without the consent of the church unto the elders Object Matth. 18. We are bid tell the church and the church is no where taken for the Presbyterie in the new Testament Answ 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for any assembly in the new Testament Acts 19.39 and therefore is applicable to an assembly of elders even according to its use in the new Testament 2. See Calvin Instit l. 4. c. s 3.4.7 The Presbyterie is called the congregation or church in the old Testament Namb. 35. with Deut. 19.12 Mr. Ainsworth and Mr. Cartwright have abundantly proved this point and Mr. Cartwright alledgeth many places of Scripture to shew that church in this place signifieth the Presbyterie Mr. Rutherford affirmeth the congregation in the old Testament is alwaies taken for the Presbyterie when it is meant of an authoritative congregation Our Saviour may well be supposed to conform his speech to the old Testament rather then to the new Testament to the use of the phrase at that time when he spake not so much to the future use of it in the new Testament 3. Our Saviour doth manifestly allude to the Presbyteries of the Jewes and gives the Christian church a pattern from the practise of the Jewish church One would not think that our Saviour should speak of an unknown church and not describe it because he directs the disciples to repair to it to direct one to a place unknown and unknowable is but labour in vain Besides those phrases heathen and publican and two or three witnesses do argue that our Saviour referred his speech to the Jewish church Two or three witnesses were required by a State rule in their civil Judicature and it was grounded upon morality and therefore to be observed in their Ecclesiastick proceedings to censure They might not have found out such a rule though naturally moral by the reach of natural light but being instructed by Gods Ordinance they could easily discern the morality thereof especially the Prophets and men of God which were raised up continually amongst them 4. The church is here explicated in the next words What you shall bind shall be bound in heaven If the church had been taken for the body of members it should in probability have run thus What it shall bind shall be bound in heeven 5. Else this rule did nothing concern the Apostles considered personally but they were personally to practise themselves according to this rule The Apostles were neither to judge together with such a church nor to be judged by such a church as consisted of the body of members 6. Is it likely that our Saviour should bid a brother repair in the first place to the body of
whole Church This they could not do as members of one particular Church but as transcendent Officers and as visible Heads of the Catholike Church The Apostles have been called heretofore and that justly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now many and all Churches under the same visible Officers are but one Church many Corporations under one King are but one Body Politick The twelve Tribes in Israel under one King made but one Kingdom 3. The Apostles c. admitted members into the Catholike Church neither in the presence nor under the notion of any particular Church Acts 8. 10. 16. The Eunuch Cornelius the Jaylor and such like were baptized members of no visible Church if there was not a visible Church Universal Ecclesia non est Resp non aristocratio sed regnum Beza Ep. 83. p. 367. 4. Christ is one visible Head one Master of the family one Bishop one King visibly by vertue of his Laws and Ordinances and works of special providence in the Churches Christ walketh in the midst of the golden candlesticks Rev. 1. and sitteth in the midst of two or three gathered together in his Name Matth. 18. Thus a King though absent from his Kingdom is a visible King in his Kingdom The King of England is visibly King of Scotland though he makes his abode and keeps his Court in London 5. The Church of the Jews was a type and patern of the Christian Church Ezek. 40.41 42. Revel 11.1 2. compared with Rev. 21. The Church of the Jews consisted of many Tribes and many Cities yet was but one Body politick The great Synedrian of Jerusalem might resemble the great Presbytery of the Apostles and extraordinary Elders in respect of more ordinary execution in Primitive days and Synods and Councels in respect of lesse ordinary execution in succeeding ages Acts 12.1 Eph. 3.21 1 Tim. 3.15 6. It is correspondent to Scripture-phrase the visible Church is termed in Scripture one Universal Church Matth. 16.18 the Universal Church is one visible Church because it is described as acting visibly in the administrations of the Keys This may be more fully proved in another place See Calvin Instit lib. 4. cap. 1. In Eph. 4. the Universal Church is one visible Church because it is described by its visible Officers Apostles Prophets Evangelists Pastors and Teachers 1 Cor. 12 the Universal Church is one visible Church because it is described by its visible Officers in like manner Rev. 11.1 2 3 the Universal Church is described as visible by one city by one court and is called the outward court and so distinguished as it is visible from the mystical Church which is resembled by the Temple 7. The mystical Union of Brotherhood doth naturally constitute one Body mystical Why should not the visible Union of Brotherhood in profession constitute one Body visible The Lord severed the children of Israel into Tribes yet so as that all might be one Body under one Prince and Priest 8. All natural grounds of fellowship in particular Churches in respect of more ordinary execution A sin against authority is a greater sin an evil inflicted by authority is a greater evil do bespeak fellowship in one Catholike Church in point of lesse ordinary execution Brotherly Union Christian profession the edification of the Church the celebration of the Name of Christ all these are prevalent Christ is glorified most eminently in the great Assembly Pride and Independence are inseparable If the children of Jacob had been divided into Tribes as independent States they might soon have rejected one another as Esaeu and Jacob did The notion of a relation doth cherish affection and maintain union 9. The manner of admission in Primitive days obligeth to all Churches to the whole Church as well as to a particular Church 2 Chron. 15.12 34.31 As all Israel together was wont to professe their purpose to walk according to the Law before the Lord so all converts in Primitive days did professe their purpose to walk with all Saints in all the Ordinances of Christ That covenant which converts then made seemeth to be general with reference to all Churches Thus then the Church Militant is one visible Body one House one Family one Tabernacle one Temple one Candlestick one Citie one New Jerusalem Rev. 21. this Jerusalem hath twelve gates and these gates are particular Churches which do admit into the whole City as well as into the particular gates every gate is an entry into the city and all in the city have a virtual admission thorow every gate Every Common-wealth hath power offensive secondarily for the defending of it self or any other in case of oppression Abraham had power to rescue Lot but this power is not equal to the power of Churches God hath distinguished Esau from Jacob in point of Politie but God hath united the children of Jacob by one staff of beauty and another of bonds both by temporal and spiritual authority before Christ came God hath altered the constitution of the world sin hath rent the world in pieces but God hath repaired and united the Church by an Uniformity of Ordinances and by an identity of profession under one visible Head the Lord Christ All Saints are next brethren as the children of Jacob were and united by a perpetual bond The Churches do approve of each others acts by mutual consent when one Church admitteth members electeth Officers dispenseth Censures it acts for all Churches What is done by one gate in Jerusalem is done by the whole city intuitu Beza Ep. 68. p. 290. though not interventu totius Ecclesiae as Master Parker distinguisheth to another purpose Lastly it is generally supposed that all Churches have power to act together and to exert power of Jurisdiction in a General Councel Calvin is expresse Instit l. 4. c. 8 9. And if this be granted it follows that the Church is one visibly It could not act as one in a General Councel if it were not one visibly Operari sequitur esse Object The whole Church hath no visible Head Answ Particular Churches are visible Churches when they are destitute of visible Officers The whole Church accordingly may be one visible Body without any visible Officers at least in respect of power to act conjunctim ordinarily 2. Christ is supposed to be a visible Head in some respect and Ecclesiastical Policie is acknowledged to be Monarchical in respect of Christ Judg 8.23 Josephus observes that there was a Monarchical Theocracie in Israel we may as well conclude that there is such a Monarchie in the Christian Church to the end of the world 3. The Church is one so as to act ordinarily as one divisim And therefore when a particular Presbytery excommunicateth any person he doth excommunicate that person out of all particular Churches or the Universal Church and that by the authority of the universal Church because there is such a mutual consent in all Churches Pastores saith Chamier si
word of exhortation and not ask the consent of the church c. And where are the ancient bounds By what rule are they subordinate to the church in other acts Are they not separated to execute all the standing laws of Christ Why should they depend upon the determinations of the people who are chosen to interpret Christs laws unto the people and that in way of authority as being set over the people Praeceptive power without corrective power as one saith is like a sword without an edge 9. Arg. 9. Deu. 21.5 The Elders are rulers governors set over the church and have power to command to admonish as superior in authority judicial 1 Thes 5.12 The church is charged to obey their elders as over-shadowing persons in that way of government Heb. 13.17 The angels are rebuked for the corruptions of the churches of Asia as if it had been in their power to prevent and redresse How could Diotrephes have the face to arrogate such Prelatical power if the Presbyters had not power of jurisdiction in their hands The Levites were to carrie the Tabernacle under the priests the government was praeordinately upon the priests shoulders The church is to be carryed not to carry to obey not to command to be subject not to govern Those that allowed elders nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the French churches do wholy sute our practise Object The peoples consent is necessary in the way of liberty not in the way of authority Answ 1. If the peoples denial of consent must bind the Elders so that they cannot proceed and the elders denial of consent doth not bind the people when a case is voted then the bodie of members hath more authority then the Elders 2. If the elders and body of members have a negative voice for the binding of each other then we make the church to consist of two co-ordinate societies but altogether gratis as far as I understand the Scripture 3. A binding power is a power of authority Matth. 16. and 18. Joh. 20. And authority may be natural as well as instituted The people have authority by a natural law originally the elders by a positive law And if the people have power by a natural or hereditary right in point of ordinary execution their authority of ordinary execution doth so far excel the power of elders as heriditary Monarchy doth excel that which is elective and so it is in an Aristocracy 4. A necessity of the members consent doth constitute church-government excessively Democratical In Rome in Athens c. they were far from such a Democracy as wherein all the people did govern constantly with their Magistrates and yet they are reputed Democratical An absolute Monarch saith one is not bound to a Parliament and grant but an absolute Aristocracy a Parliament or general court shall have but a consultative power not a binding or authoritative power Chamier professeth that he hath not seen one that affirmeth church-policie to be Democratical But if the consent of the members be absolutely necessary in ordinary execution certainly church policie is Democratical or else there neither hath been nor is any Democracy in the world where there are Magistrates Truth is where Magistrates are bound to the judgement of the people in ordinary execution they are but titular magistrates and where elders are bound to the judgement of the members they are but moderators or titular governors 5. Liberty is relative Dâ—mâ—â—lcus Silâ— in the Councel of Trâ—â—â— made liberty opposite either to necessity or servitude Potestas in sâ— lâ—bertâ—â— dicitur distinguitur a pâ—â—â—statâ— in aliâ—â— Grâ—â— de Jure 〈◊〉 l. 1. p 4. and imports directly in a civil or moral sence but an immunity from servitude or authority but the consent of the members in admissions and censures doth bind and loose and is an act of power over others Liberty in propriety directly argues that a man is not under authority but not that a man is in authority over others A Jury in a Court is a transient Magistracy though not a standing Magistracy The Commons in Parliament which have a binding vote are transient governors 6. The consent of the members doth give authority therefore it is an act of authority Nihil dat quod non habet The act of the elders in binding and loosing is an act of authority and it is incomplete separated from the consent of the members 7. The consent of the members in election is an act of authority therefore their consent in point of execution if it be absolutely necessary or if it be a resignation of liberty in both is an act of authority Liberty imports directly an immunity from authority out of a mans self indirectly that a man hath authority over himself A free man is sui juris as he is properly said to be free now when a people resigneth this liberty either to Magistrates or Ministers it resigneth that authority which was formerly resident in themselves 〈◊〉 65. p 28.5 Ruther p. 50. 8. Corrective and coactive power is authority and this consent of the members doth complete the corrective and coactive power of the people over which they were governours The consent of the people is desireable and many godly men speak much this way which do not esteem it absolutely necessary It is desireable humaniâ—atis gratia as one speaketh of a Parliament in an absolute monarchy not necessitas gratia If Politicks do truly affirm those Kingdoms to be best established where their Kings are hereditary and do nunquam interire as they speak how miserably is that church constituted that hath never any governors or none but the ghost-like apparitions of governors Our elders may well be called ghostly fathers and ghostly governors which have but the shadow of authority perfectly in them I might argue farther from the definition of authority authority in the general is but jus regendi and if the consent of the members do necessarily bind and that jure divine it is fully correspondent to the definition Azorius his definition of authority or any other that ever I met with doth make a binding consent an act of authority we use to divide power but into a power of might and a power of authority a power of liberty is reduced to a power of authority Governors and to govern with coactive power art conjugates Are they not proper governors which shall govern the people over which they are governors onely when the people themselves list a An Indian is bound as well as a member to obey a minister if a minister may preach to an Indian vi officii It is not enough to say that the members are bound to obey the doctrinal sentence of the elders clave 〈…〉 vi officii or in respect of a preceptive power they are bound to obey the exhortation of any private brother vi materiae which it but little different when he speaketh according to the rule where there is no preceptive superior or
members What do the elders then serve for 6. The promise to two or three doth somewhat declare what church is here meant The former words What you shall bind c. seem to be referred to the Apostles then present these words Where two or three are gathered together in my name c. seem to be referred to ordinary elders which were to follow And these two or three elders may justly be supposed to be an ordinary Presbyterie and they are proportionate to the two or three elders which constituted Presbyteries in the lesser cities of Israel The two or three here intended are not the same with the two or three witnesses before mentioned 1. Such a private proceeding doth not constantly admit of prayer 2. Christs presence in the midst of them argueth a more solemn assembly then that of the witnesses 3. So solemn a promise intimateth some great difficulty in the act to which it is applyed 4. Our Saviour hath manifest reference to such as did bind and loose in the words going before 5. It is spoken in conformity to a church then erected and to the proceedings then accustomed The intent of the promise argueth a greater latitude then is competible to that particular case of conviction I might now charge the multitude of Incerpreters both ancient and modern but it is done already by others It is most probable that the Synedrion of Elders was called the Congregation because there was wont to be an assembly of people present in the place and at the time of Judicature we call the Presbyterie the representative church upon another consideration A second general answer may be this the church is sometimes destitute of Elders and then a Church properly so taken is to be repaired unto immediatly And our Saviour may lay down the rule so as that it may serve for all times and all conditions of the Church Object The Apostle bids the whole church of Corinth to excommunicate the incestuous person and also all the Thessalonians to mark a brother that walketh disorderly and to withdraw from him 1 Cor. 5. Answ 1. Women have no judicial power though the Apostle writes to all therefore other members may not have judicial power though the Apostle writes to all Such speeches must be interpreted quoad materiam subjectam And if women notwithstanding this place of the Apostle must be denied judicial and co-ordinate authority or power or consent because other texts do so require why should not other common members also not withstanding this place of the Apostle be denied the like authority power or consent if other texts do require it If there be any authority in Councels and Synods then the consent of the major part of members shall not be necessary in many great acts which concern all because it is impossible for all churches to convene in their particular persons The Apostle wrote to the elders as well as to the members Rom. 12 8. 1 Peter 5.1 1 Corinthians 1.11 and therefore it is to be supposed that the elders were especially if not wholy respecter by the Apostle in such instructions and commandements 1 Corinthians 14. All are exhorted to see that all things be done decently and in order but this is especially if not onely in point of immediate execution the elders care and office Elders are not onely the members orators or such as we call moderators and prolocutors to govern the actions and not the persons of the assembly Morellius his phantasme as one calleth it who writes strongly for the power of members hath been generally condemned especially by French churches in their Synods Though common members were not equal agents with the elders in excommunications and yet the Apostle doth not here undertake to declare in what order they should concurr 2. The church of Corinth was now to obey the Apostles sentence and did but put the Apostles sentence with due and effectual solemnities in execution The spirit of the Apostle doth denote his Apostolical spirit both of direction and correction To direct with judicial authority is to command with coactive power The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 argueth more then a doctrinal determination What spirit should be present at the instant of excommunication but his spirit of Apostolical inspection or authority Spirit here is to be interpreted quoad materiam subjectam truth is the Church of Corinth according to the original is not made the nominative case to the act of delivering up to Sathan only it is required that it be done when the church is gathered together The Apostle then did excommunicate virtually and praeceptivè Cartw. reply p. 67. the church of Corinth obedientialiter Mr. Cartwright and others do consent to this assertion 3. It is apparent that the Apostles were wont to write so much to the whole church because the common members had special need to be instructed and incited to the performance of their duty and in particular to the submitting of themselves to their elders 4. We grant that the common members have something to do in many church acts and especially in excommunications they are to put the sentence of the elders in execution in declining from the parties censured What the Apostle attributes unto the whole church any where is abundantly exhausted and satisfied in the Churches doing of execution Moses applieth the phrase of casting out or putting away the evil one to the peoples doing of execution Deut. 17.7 See Ainsworth on the place Moses frequently applies the act of judging killing c. to all Israel though they did what they did chiefly by their Magistrates Deut. 13.5.9 c. We do farther grant that the common members have a sudordinate power of judgement though not a co-ordinate power A brother is under a power judicial of the body of members but the body of members are under the judicial power of the elders themselves 1 Thes 5.12 Heb. 13.17 The Saints are brought in as judging the world 1 Cor. 6.3 and they have a judicial power over the sinful world but it is subordinate and they must judge dependently under Christ The woman is brought in prophesying and praying in the Congregation but she must prophesie and pray in the church by no power formally but onely by participation Joshua giveth the sentence against Achan and all Israel stoneth him with stones and burneth him with fire thus all Israel must stone and burn the Achans of the Church with the judgements of God denounced against them in Gods fiery law by the ministery The Priests must blesse and curse at the entrance into Canaan and all Israel are to say Amen Deut. 27.14 The living creatures Ezek. 1. and Rev. 4. are to cry holy holy holy and the Elders fall down and worship and say Amen The Saints shall judge the world under Christ and yet have not cause to expect so much as a consultative power together with Christ All in Israel were to observe a due distance by measure from the Priests and
Jerusalem is the mother of us all 3. She is described with breasts to declare how she nurseth her new born babes with the milk of the Word But how and by whom doth the Church conceive bring forth and breed up her children Her head is indued with variety of gifts for teaching discerning and governing that is the seat of wisdom and government the body is the region of subjection To conclude the key of authority is in God the key of excellency is in Christ the key of ministry is in the Church fundamentally in the Presbyterie for execution A primo omnia per ordinem omnia ad finem omnis perfectio rerum omnium quies ordo est perfectionis sola inevitabilis via Isaacus a Telia I understand by the keys in the Text the official or stewardlike power of administring the word and prayer the seals and censures in the Church Election is an act of essential authority directly and primarily of derived authority secondarily and consequenter In case the Presbyterie doth censure the Church by vertue of derived authority and the Church the Presbyterie by vertue of essential authority other Churches must judge which cause is just by the rule of Christ in the Word Presbyters are not subject to the common members in censures of superiority In Israel the Elders or magistrates were primitively elected by a Democratical power and yet were not subject to a Democratical power being once elected A power in the people to set up and depose their Magistrates in way of authority constituteth a Democracy The fraternity hath a defensive power to non-communicate with their Elders or power of a defensive excommunication with reference to their Elders One Church hath a co-ordinate power of defence Jus est vel rectorium vel aequatorium in relation to another Church not offensive power In an Aristocracy or Monarchy the people have a defensive power to repel injury not an offensive power The Elders of the Church have power of order to act in all Churches upon the intreaty or consent either of Elders or the Churches themselves 1. Pro. 3. It is natural to all bodies to act for their mutual edification 2. The seals and such like administrations have a common relation to admit members to dispence censures hath a particular relation to a particular Church but the word and seals have a common and general relation to all Churches equally 3. There is a sacred-aptitude though no indeleble Character imprinted on Elders else they are not accomodated to administer holy things especially such things as are holy by institution This ministerial aptitude or fitnesse hath relation to holy things in all Churches there is nothing wanting to execution but orderly permission 4. The ground of dividing the Church into particular Churches doth warrant this power We are many Temples or Churches for edification sake If there had been many Temples in Judea what could have hindred the Priests from ministring as occasion required in any of them 5. We allow communion of Members why not of Ministers As Ministers depend on their particular Church for Authority to dispense holy things so Members depend on their particular Church for Authority to partake of holy things As it is a priviledge to partake so it is grounded upon Authority a Member may challenge communion And it is a priviledge also to dispense holy things though dependent on Authority 6. The Churches do mutually allow and ratifie one anothers acts One Church admitteth Members for all Churches and one Church electeth Officers for all Churches one gate of Jerusalem admitteth into the whole City Rev. 21. One Elder hath a general relation to the universal Church as well as a special relation to his particular Church To say no more it is sufficient that such a power of Elders tendeth to the edification of the Churches while nothing can be produced in oppositum The Apostle doth implicitely command us to do all things which are for edification confideratis considerandus when he commandeth us to do all things in such a maner as may be for edification 1 Cor. 14. What hath been said for the Unity of the Church doth shew that there is no ataxis or disorder in this communion of Elders There was no question in Primitive days concerning the power of Eldere in respect of Ordination Administration of the Seals and Preaching of the Word in all Churches It is commonly known that Anicatus permitted Polycarpus to administer the Sacrament in his Church See Magdebar Centariatores Concerning the Power of Synods and Councels or Churches Assembled CHurches have no power to invent Instituted mediums of Worship Pro. 1. or to make Laws concerning means of Worship which are not natural or to Institute mediums of Worship which are not contained in the first Commandment A Papist asked a Protestant What if our holy Mother the Church determine it The Protestant answered the Papist What if our heavenly Father determine otherwise 1. To make any thing holy for signification or operation which God hath not or more holy then God hath made it by Nature or Institution is so far Idolatrous or Superstitious and is Imagery forbid in the second Commandment 2. The Prophets and Apostles were charged to teach only what God had commanded and they professed they could do no more Deut. 4. Matth. 28. 3. Exod. 30. 1 Cor. 14.37 The Lord Christ condemned and opposed the Traditions of men both by Practise and Doctrine Matth. 15. 4. Our Saviour hath taken upon himself to Institute all holy Times Offices and Ordinances He is sufficiently wise and faithful we derogate from him in adding to his Institution 5. Kings themselves who are most independent and absolute have been corrected by God for taking upon them such a power 1 Chron. 13. 6. Circumstances which are natural means of Worship may be superstitiously abused by excess in using of them even remote means of Worship Quatenûs non expedit non licet as Canonical hours c. So far as any thing is excessively used in Gods Worship it grows unnatural and becomes an Image of mans invention We are to avoid appearances of Superstition as well as of other sins whether they are appearances in the opinion of men or in the nature of the things themselves in respect of their neer Neighborhood unto that which is evil Appearances of Superstition may be opposite to goodness when they are not contrary to truth Excessive use of remote circumstances in Worship whispers unto the weak that they are substantial means of Worship Invented means of Worship are unsuitable unto the nature of God who is a Spirit a Spirit hath no shadows to Christ who is not hid now in the vail of legal Ordinances to the great light of the Gospel the Word and the Church the shadows are longest when the Sun is lowest John 4. Phil. 3.3 we are called to Worship God in the Spirit It is a patching of that vail which
in every Citie and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not exclude villages as it appeareth by Matth. 10.10 Cenchrea was but answerable to a village and yet it is said to have a Church Rom. 16. One Province contained many Churches 1 Cor. 16.1 19. Gal. 1.2 21. Rev. 1.2 The Churches of Galatia were Churches of one Province not one Provincial Church 4. There was no ordinary Officers instituted by Christ for any other then congregational Churches The Elders of every congregation have the same power both intensive and extensive there are no Archbishops or Archdeacons instituted by the Lord. 5. All congregations have the same Titles the same Power the same Ordinances compleatly Nature giveth the same name to similar parts every drop of water is water it hath the same name and the same nature Paris in parem non est pocestus The lamb of the Passeover was to be eaten onely by so many together as might enjoy a festival communion together at one Table Exod. 2. Ancient Canons did prohibite the ordaining of a Presbyter to more then one Title but as the Church did degenerate there came in Non-residence Pluralities Commendaes universal and perpetual Commendaes for term of life or for term of life a distinction of Benefices compatible an incompatible and Canons all these were added to Diocesan Episcopacie and Prelacie The Church in respect of its integrality Pro. 3. may consist but of two or three Noah and his wife and children were a Church Abrahem and Sarah were fundamentally the whole Church of the Jews Adam and Eve were actually the whole Church upon earth The Churches indeed in the Apostles time seem to be somewhat grown before they erected Presbyters yet they were Churches when they were not so numerous and there was the lesse need of ordinary Presbyters because there were extraordintry Two or three cannot be a compleat Church organically Those two or three in Matth. 18. do refer to the Presbytery as may be proved hereafter The family or domestick Churches preceding the Levitical Priesthood do correspond to the congregational Churches constituted by the coming of Jesus Christ and the state of the Church then in point of unity and universality doth confirm the unity and universality of the Church at present The Masters of families with their fathers were Priests in their childrens family as well as in their own houses Melchizedek by vertue of a natural precedency in age as may be supposed was a Priest to Abrahams family as well as in his own Adam if sin had not degraded him had been naturally a Priest for ever unto the whole world If Officers and Discipline strictly taken are not necessary to the being of a Church then a number of Seven or such a number as may afford Officers and exercise Discipline according to the rule Matth. 18 is not necessary And suppose such qualifications in members as are necessary to Officers unnecessary in members to the being of a Church it will follow that such a number as is necessary to the constituting of Officers is unnecessary to the being of a Church Concerning the Form of the Church EXplicite and particular covenants are not necessary to the constitution of Churches Pro. 1. Heb. 10. Acts 19.9 1. Christians fell into fellowship without any such form in Primitive days The Ordinances brotherly relation cohabitation were natural motives the directions and exhortations of the Apostles and Elders did concur Acts 19.9 Paul is said to separate the brethren in Ephesus 2. Elders were ordained without any explicite covenants both before and since the time of the Gospel we read of a charge but not one syllable of a covenant Now if Officers were ordained without any covenant May not members by proportion be admitted without any explicite covenant 3. One ground may be the unity of the Church in general we must not so close with a particular Church which is but a part of the Church as to break relations with the whole Church universal in confining members strictly to one particular Church 4. Another ground may be this Fellowship in a particular Church is conditional and transient and a duty of no greater moment then many other which are not to be instanced in unto admission 5. In the Acts there is no appearance of explicite covenanting with the Church in particular or general There was an explicite profession of faith and repentance and a cleaving unto the Lord Acts 2.8 No shew of covenanting to cleave to each other in Church-fellowship no shew I say of any such explicite covenanting Christians counted themselves next brethren one and the same houshold and were exhorted to maintain the unity of the Spirit as one body at one table as much as might be for edification The mystical Church in the Temple was represented by twelve cakes on the table called The bread of faces because all Saints sit there together face to face feeding on the Lord Jesus in way of communion The visible Church or Church of the outward court is also called to one and the same table mystical as far as all may sit together 6. We finde no explicite covenanting in Israel but with God and Israels covenanting with God was solemnized and attended as occasion did urge in collapsed times There is not any evidence of their covenanting conjoyntly with God at their first constitution there may be granted an explicite covenant of reformation but not of constitution of confirmation or reformation not of admission Object It is recorded in Neh. 10.29 that they clave to their brethren Answ It is explicated in the same verse how they clave to their brethren namely to covenant with God They did not covenant to cleave to their brethren but they clave to their brethren to covenant with God Besides some duties that concerned the House of God and the Officers of the House of God are there particularized but Church-fellowship is made no part of the covenant For an explicite covenant of reformation we have Nehemiah Hezekiah Jehoiada c. authentick examples but for an explicite covenant of constitution we have authentick examples to the contrary the Apostles themselves such as it must needs be presumption in us to oppose In the Old Testament it is usual to speak of a covenant of conversion and reformation but neither in the Old or New can we finde an explicite covenant of constitution of Churches and admission of members A people professing faith a resolution to embrace the Ordinances of the Lord Jesus Christ together is a Church before there be any explicite covenanting together there is an implicite covenant in such a profession Pro. 2. When a company of Christians are called to dwell together where there is no foundation of a Church there is need of some explicite conjunction or consent Such are to make known their desire and faith to one another either by testimony or by their profession And where Elders of some neighbouring Church may be procured it is
naturally a negative voice in point of election but they cannot compleatly elect any Officer without the consent of the people That act which doth give authority is an act of authority the peoples consent in election doth give authority The assumption is thus proved That which doth compleat the authoritative act of the Elders or which doth adde authority to the Elders act that act doth give authority but the consent of the people doth at least compleat the act or adde authority to the act of the Elders in election 5. Either Election or Ordination alone or both together do give the Keys not Ordination alone therefore Election doth give the Keys either in toto or ex parte In Rome it was wont to be said that authoritas was in Magistratu Potestas in plebe Majestas in populo 6. Ordination doth not give the Keys essentially therefore Election doth give the Keys 1. It appears from the nature of Ordination Ordination is but a solemn declaration and confirmation of a person in Office Ordinatio est testificatio complementum electionis 2. The body of members gave the Keys essentially to their proper Officers in the resurrection and restitution of the church out of Antichristianism There is no sufficient testimony of their immediate call and the church of Rome had lost its power 3. Election is not onely a signe of Office then an officer should be an officer before he be elected and before he be ordained also because Ordination was wont to follow Election 4. The Priests and Levites were essentially Officers before they were ordained Ordination was but a circumstance to the hereditary right of the Levitical tribe 5. The fathers and masters of families were Priests before the Law essentially and absolutely without any Ordination The ceremonial Ordination under the Law is abrogated and Ordination under the Gospel is onely moral and a complement of Election Doctor Ames compareth Ordination to the coronation of Princes and inauguration of Magistrates in his Bellar. Ener 6. Election in other Societies doth give the authority The gift of edification faculty or aptitude is presupposed to Election the authority or Office is conferred by Election by Election sufficienter by Ordination abundanter Reformed churches have attributed liberty to the people in point of Election for the general Polanus saith that an Elder is ordained in the name of the church Object Election is but an act of subjection Answ Such an act of subjection transmitteth that power which the church had formerly within it self unto the Officers and therefore giveth authority unto the Officers Every one that is sui juris or so far as any one is sui juri he is so far indued with authority within himself and therefore a servant giveth authority to his master a servant I say giveth a master authority over himself by putting himself under his masters authority and by giving over to his master that authority which he had over himself while he was free Object The members have not sole power of Election where there are Officers Answ The power of Election is primitively in the body of members though secondarily there be a negative and an authoritative voice in the Elders as Elders The common members are not meet Organs to ordain their Officers Pro. 3. 1. Common members have not co-ordinate power to act with their Officers but Officers elected are essentially Officers in respect of them at least An Elder elect is supposed fittest to preach and pray for preparation unto his own ordination 2. Ordination includes prayer as a part thereof and the Elder elect is fitter to pray then the common members 3. Ordination includes a blessing and this blessing supposeth a meliority in order Heb. 7. The Officers are to blesse the people and not the people the Officers in way of church-order 4. Ordination is an act of consecration Numb 8. but the Officers are to consecrate the people not the people the Officers Such as have been sent in way of special office have been onely found to send others in point of Ordination both in the old and new Testament The Fathers have observed it so Religiously as to appropriate Ordination to the Bishop The church is greater then its officers in point of priority and finality and dignity but the Officer are greater in authority and power of execution Christiani sumus propter nos Augustine Pastores sumus propter vos 5. The Apostles and extraordinary Elders would never have taken ordination out of the peoples hands if it had belonged to them because they did not deprive them of the power of election Object In case of general Apostacies there can be no ordinary way of ordination Answ In case no Elders can be acquired election doth suffice The members do give power immediately of acting some Ordinances The members have formally some power to teach and the commission of Christ giveth them power to baptize which have the power of office to teach Matth. 28.19 The church of common members have not formally and actually power to administer the Seals but it hath power efficiently and virtually The Sun giveth life though it hath no potentia proxima of life the foul hath power to see virtually because it hath power to frame its organs and convey power to them so the members have power to set up Officers and to convey power to them for the administration of the Seals and thus qui possidet dispensat 2. God in extraordinary passages of providence did ordain the Apostles Moses ordained Aaron but who ordained Moses Ordination is not essential we may not make ordination with Scotus and Franciscus a Sacrament Ordination is not so necessary to a Minister as the Sacrament to a christian and yet a christian is a christian though he never partake of a Sacrament The Papists themselves hold it sufficient to be baptized in voto Object The people of Israel are said to anoint Solomon 1 Chron. 20.22 Answ It s evident that they anointed him by some sacred person even as they did Zadoc the Priest not immediatly but by some Nathan c. Object Members may elect which is the greater therefore they may ordain which is the lesser Answ Ordination is an act of order as well as of jurisdiction Some Papists place the essence of Ordination in that form of words Be thou a Priest Where shall we finde the very form of Ordination in the Scriptures We conceive that it consisteth in Solemnities connatural to the confirmation of Election and prayer and blessing which are acts of order are acts of Ordination Those that can do the greater may not do the lesser unlesse it be of the same kinde Object The Levites were ordained by the hands of the congregation Answ 1. Upon the same ground the members should now ordain and their proper Elders stand by 2. The Levites were ordained by Aaron and the Priests Numb 8.3 Imposition of hands by the congregation was proper to the ceremonial offering of the
Levites as a Sacrifice to God Exod. 29.13 not to our moral separating of Officers under the Gospel That act of Imposition doth rather import somthing of Election then of Ordination as we may shew in another question Calvins opinion is that Ordination ought to be administred by Elders praesse etium electioni debere alios pastores Doctor Ames granteth to Bellar. Instit lib. 4. cap. 3. that it is the doctrine of the reformed church that Ordination is an act of the Elders except in case of a general Apostacie Bellar. Ener de vocations Clericorum Election is an essential application of authority in the way of Jurisdiction Ordination is a circumstantial application of authority sutable to the power of Order and Office Election is an act of essential Jurisdiction Ordination is proper to official power and jurisdiction The least Ordinances in point of exemption are proper to the Officers as the greatest persons in respect of executive power The Keys of natural power of of general Office are in the members the Keys of instituted power or of Office in special in the Elders I might distinguish thus The Keys of natural power are in the body of members the Keys of Office in the Elders Concerning the Officers of the Church A Bishop and Presbyter are the same in point of power Pro. 1. both of Order and Jurisdiction both intensively and extensively 1. The Lording or Magistratical power is prohibited all Presbyters for what is allowed in Magistrates is disallowed in Ministers Luke 22.25 26. The Apostle Peter interpreteth the words of our Savour 1 Pet. 5.3 2. All Elders or Presbyters of Churches are equally styled Bishops in Scripture Acts 20. Phil. 3. Tit. 1. 1 Tim. 3. And those which have wholly the same Titles have the same Office 3. All Presbyters have equally the flock of Christ with them Act. 20. Cyprian might have said of Presbyters and Bishops together what he said of Bishops in his own sense Episcopatus est unus cujus pars in sclidum tenetur a singulis The Apostle made many Bishops in one Congregation but not one Bishop for many Congregations The Word of God is far from allowing teaching Elders to be onely ruling Bishops to rule by themselves and teach by others Personal qualifications must be personally executed and teaching Elders are the excelling Bishops The office of Bishops is a Ministery not onely a dignity therefore he that hath the title must do the work 1 Tim. 5.17 4. The Office of Diocesans is both formally and efficiently Antichristian Grant a Primate of England and why not of the whole world Gregory justly called John of Constantinople The forerunner of Antichrist 5. In other Orders there was no precedency instituted by the Lord Christ No Arch-Apostle no Arch-Evangelist no Arch-Presbyter or Arch-Bishop In the Temple the High-priest was a type of Christ the sons of the High priest were types of Presbyters and they were equal in the matter of their Office This Proposition according to Jeromes assertion had place of great authority amongst the Papists themselves until the Councel of Trent It hath been witnessed unto by the Fathers anciently The invented Orders of the Papists have been some of the plagues of the Antichristian Egypt The praedicant Orders of Antichrist are like to the clamorous Froggs the mendicant Friars or manducant Friars as Buchanan hath it are like to the creeping Lice the plague of Egypt of the Church and of the world This Proposition is abundantly elaborated by many Some Theologes opposed the superiority of Bishops as maintained to be Jure divino in the Councel of Trent the Cardinals opposed it also though for their own sakes It is an extraordinary judgement of God that so many Christian Princes and Kingdoms do suffer the Papal bondage all this while Nome populus as one said diutius ex conditione esse potest cujus eum poeniteat Object Timothy and Titus are made Diocesan Bishops by the Postscripts of those Epistles which are written to them Answ The Postscripts are proved to be Apocrypha by Beza and others When Paul saloteth the Elders of Ephesus Act. 20 he owneth Archbishop there but equally saluteth them all Besides Timoshy his course was ambulatory and he is called an Evangelist 2 Tim. 1.4 â— Titus was in the same rank with Timothy As for the Angels of the seven Churches in the Revelation they were Angels but of so many Congregations and do represent all the Elders of those Churches No Diocesan can be made to appear in the three next centuries after the Lord Christ The Angels are not called Archangels The seven stars the four beasts are all the Elders of all the Churches not onely seven or four The two Witnesses Revel 11 do represent all the witnesses of Truth The singular is frequently read for the plural All Bishops or Presbyters are both Pastors and Teachers Pro. 2. Pastors and Teachers are not distinct Officers 1. All the Priests under the High-priest all the fons of Aaron had the same Function or Office in the Temple There was not one a teaching Priest another an exhorting Priest a third a ruling Priest as if one Presbyter should be a teaching Bishop another an exhorting Bishop a third a ruling Bishop 2. The Apostle assigneth the title of Pastor and Teacher to the same Office Ephes 4. Some are Apostles some Prophets Jer. 5.15 some Evangelists some according to the Apostle Pastors and Teachers which is as much as both Pastors and Teachers It is supposed by some that the Apostle used and for some as if the copulative and were disjunctive in this place and the meaning of the Apostle this Some Pastors some Teachers But the Apostle doth not speak after such a manner as to insinuate any such interpretation he doth not so much as say And Pastors and Teachers onely Some Pastors and Teachers There is no parallel in all the Scripture which will prove that and loth stand for some 3. Pastors do not any where denote such as had the gift of exhortation most eminently but rather such as had the gift or office of Government both in the Old and New Testament 4. Teachers are properly before Pastors in order as they are taken for exhorters exhortations are dependent applications of Doctrines The Apostle placeth teaching before exhorting 2 Tim. 13.16 Tit. 1.9 5. All Bishops are called both to teach and exhort Tit. 1.9 Every Bishop saith the Apostle must exhort with wholesome doctrine 6. Pastors are sometimes described onely by the administration of teaching Go make disciples teaching them Matth. 28.19 20. A Bishop must be apt to teach 1 Tim. 3. The distinct gifts of teaching and exhorting do denominate some teachers and some exhorters rather then some Pastors and some Teachers 7. The Office of Bishops or Presbyters is made sometimes to consist onely in feeding as if all were Pastors Paul biddeth all the Elders feed the flock of Christ Acts 20. Peter speaketh in like manner 1
Deacons therefore are to teach as occasion serves to visit the sick to watch over the conversation of members and to acquaint the Elders with what they observe as Porters under the Elders Episcopis oeconomiae suae rationes quotannis reddebant Calv. Instis. l. 4. c. 4. Sect. 5. It is as much as I â—im at Lib. 3. Ep. 10. 3.15 if we grant as much to Deacons as the Scripture doth and indeed those forementioned acts according to the Scripture and Ecclesiastical history seem to belong to the office of Deacons as well as to furnish the Table of the Lord the Table of the Elders and the Table of the poor by collections or a treasurie And if this be the office of Deacons must not the Deacons put ruling Elders out of office I dare not call our ruling Elders in the way of reproach Aldermen as one doth I like not invectives onely I crave leave to speak my opinion and that under correction I reverence the opinion of all godly men yet Dr. Whitakers affirmation is true the practice of the Church is the custom of men the sentence of the Fathers is the opinion of men the definition of Councels is the Judgement of men Object The Apostle distinguisheth governments from Doctors 1 Cor. 12.28 Answ First It is not necessary to interpret governments in this Text by distinct officers in point of government because it is the intent of the Apostle to speak here of the members of the Church as endued with distinct gifts as well as of distinct officers This is opposite to his preceding discourse concerning the members of a natural body and also to his scope in Rom. 12. as hath been already declared All distinct gifts of members do not constitute so many officers for then all members in the Church may be officers Every member endued with a gift is an helper but not an Officer an officer is not endued with one gift alone but with many together 2. Miracles healings tongues interpretation of tongues do not import so many officers and therefore it is not necessary governments should constitute a distinct office The Apostle indeed instanceth in some officers officers being eminent members of the Church in respect of their gifts but his drift is directly to speak of members as endued with gifts not onely of members that are officers and therefore mentioneth members eminent in gifts together with members that were eminent in office 3. The Apostle doth not say governours but governments which intimateth that he rather spake of gifts then of officers 4. Helps and governments seem here to signifie the ordinary teaching Elders if any ordinary officers do answer to the gift of Prophecie and the gift of discerning spirits v. 10. both which are necessary to an Elder the one for teaching the other for governing If wisdom be the eminent gift of Apostles knowledge of Prophets faith or the word of faith the eminent gift of Evangelists then the particular instances in vers 28. c. do exactly refer to those in vers 8. and then accordingly helps in v. 28. do answer unto Prophesie in vers 8. Object Teaching Elders seem to be understood in the third sort of Officers for they are called Doctors or Teachers Answ These Doctors in all probability are Evangelists or extraordinary Teachers 1. They are placed with ex raordinary members and in the midst of extraordinary members next after Apostles and Prophets and immediately before miracles and healings 2. Else Governments should have been placed next to Doctors 3. They answer to the third kind of officers mentioned Ephes 4.11 Some Apostles some Prophets some Evangelists Evangelists must be understood by Prophets here or else not at all recited 4. We read of such Doctors as were extraordinary Act. 13.1 Paul seems to be the least of them at that time he is named last 5. Ordinary Elders are no where else described onely by the title of Doctors or teachers 6. The order is perswasive the Apostle discourseth first of extraordinary members Apostles Prophets Doctors miracles healings then of ordinary members as helps governors c. tongues and Prophesie c. were extraordinary at that time in respect of the cause but yet may be reckoned for ordinary gifts because they are permanent and ordinary in respect of use Th. Aquinas doth some what consent to this interpretation Object Ruling Elders are clearly distinguished from Teaching Elders 1 Tim. 5.1 Answ First This place seemeth to afford most evidence yet it is not reasonable to interpret our Text this way when many other places do plainly bear witnes to the contrary 2. Some make the first Elders to be Deacon The Elders that rule well may be the same persons with those that teach under a double consideration if the relative or would permit and then this were the meaning The Elders that rule well that is as they rule well but especially those that teach that is as they teach are worthy of double honour It will not follow hence that one Elder shall have more honour for teaching onely then another hath for teaching and ruling also but that one Elder may have more honour for one gift then for another or more honour for his gift to teach then for his gift of governing a The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes a difference in circumstances as well as in kind Gal 6.10 Phil. 4.22 3. This seemeth to be the sense of the text The Elders that rule well that is which are especially gifted for government and which especially attend on that gift especially such as labour in the word c. that is such as are especially gifted for doctrine and so especially attend on that gift are worthy of double honour I take this to be the most genuine interpretation Barnabas was faithful in his ministery yet Paul was the chief speaker 4. It is not imaginable how ruling Elders should deserve such equal honour with teaching Elders Teaching Elders must diligently attend government as well as doctrine 5. Such as rule well are not such as rule onely because such as labour in the Word are not such as labour onely in the Word but such as labour chiefly in the Word It is questionlesse that the Teachers must labour in government as well as in doctrine 6. If the Apostle had meant such as rule onely it had been most plain to have spoken after this manner The Elders that rule well are worthy of double honour but especially those that rule well and labour in the Word and Doctrine also 7. The Apostle in the same Epistle 1 Tim. 3.2 and elsewhere requireth a gift or special aptitude to teach in all Elders 8. This Text is somewhat paralel to Rom. 12. and 1 Cor. 12. from which we may more easily learn the mind of the Apostle in this place It is the idiome of the Apostle to speak of members as gifted in those Epistles The members of the natural body do most exquisitely hold forth the gifts
Christ the matter or object of Peters confession is the Rocâ—â—â— not the Confession it self The doctrine of the Apostles is a secondary foundation Ephes 2. and Christ in the doctrine of the Gospel is the fundamental Rock The Confession is not the Rock because the Rock is an antecedent to the Church but faith or confession is a concomitant That which is revealed to Peter is Christ in the doctrine or matter of confession and upon this is the Church to be built The foundation is homogeneous to the first essentials of the building visible confession is an accident to the Church as mystical 5. The Apostles had the power of the keys immediately from Christ and where if not in such explicite passages as these are 6. Let one place be found where one of the Apostles alone is brought in as representing the common members I cannot finde Peter or any one of the Apostles so much as to represent the other Apostles when our Saviour speaks to them When Peter speaks in the name of all the Apostles Joh. 6. and Matth. 19.28 Christ speaks to all in the plural number not to Peter onely It is questionable whether Peter did intend to speak in the name of all in this place and it is as questionable whether our Saviour intended all directly in speaking to Peter 7. What is there in that Text to argue that Peter is here representative both as a member in common and also as an Apostle Apostolical power and Church-power cannot be conveyed in the same expressions tum quoad praedicatum subjectum * If Christ had said Thou art Peter both a common member an Apostle and unto thee will I give the keys then there had been reason to have conceived that the keys had contained both Church-power and Apostolical power but the Text doth not so speak Augustine seemeth sometimes to apprehend that Peter did represent all Christians but Doctor Reynolds hath observed that he affirmeth that Peter received the Apostolical Office here Personam omnium Apostolorum gerentem in Johan Tractat. 118. It is evident that Augustine did not make the body of members the subject of executive power Object Peter doth at least represent the Apostles and their successors Answ 1. The Keys may be given onely to Peter directly here because they were in Peter wholly and the other Apostles were not spoken unto All power of execution is virtually in every Apostle One Apostle hath as much power in case there be but one as all together One Elder hath not a divided power where there are more then one to constitute a Presbyterie Arg. 4. 2. The Keys were given to all the Apostles by consequence though not in the way of representation 3. If Peter did now receive the Keys Apostolical then he could not represent the common Presbyters The same rule in the same expressions cannot confer such a different power as the power of common elders and the power Apostolical the Text and the parallels do not admit of any such representation The Apostles could not possibly represent the Church Matth. 18. They are distinguished from the Church which they are sent to gather The Church gathered is the object of the Ministery of those that are sent They are to teach them after that they have baptized The Apostles could not possibly represent the Church Matth. 18. They are distinguished from the Church which they are sent to gather The Church gathered is the object of the Ministery of those that are sene They are to teach them after that they have baptized them 2. They have power of office or actual power to baptize 3. They are bid Ga up and down to teach all Nations This place is thus far parallel to Matth. 16 and confirmeth the interpretavion precedent But our Saviour here intendeth this commission even to the successors of the Apostles I am with you saith he to the end of the World In all congruity our Saviour understands by you such as you are such as are indued with authority to teach and baptize as well as you onely the commission is to be interpreted quoad materiam subjectam and therefore the Apostolical commission is not exactly quadrato to the common Elders The promise of Christs presence tended to the encouragement of the Apostles and their successors in the work of the Ministery about which they were now sent and that power which is given to the Apostles here is given to all Elders as far as Scripture may permit 5. Elders have as full power to baptize as to teach Arg. 5. according to this Text and by consequence they have full power to admit members Full power to baptize upon making a disciple without any intervening act of the Church doth argue full power to admit because admission is not a consequent of Baptism 6. If all members young and old children and men Arg. 6. if thousands together must judge and govern upon conscience together with the Presbyterie 1. It must needs interrupt the work 2. It is work enough a double labour for the Elders to instruct the Church how to judge There is more time spent in informing the Church then in determining the case The members will make the keys flite about their Blders ears if they have them Must Elders hold the hands of the common members as the master teacheth Scholars to write and act onely by them 3. Pride is an epidemical discase in Democratical Government Who is sufficient to hold the reins of authority Where there are no standing Magistrates in the Common-wealth and in the Church no Governours at all or none but Governours the off-spring is like to be an Iehabed 4. Confusion and disorder is inevitable Turba ruunt The Church ought to be a patern of punctual order A Democracie is called by Plato Nundiâ—ae populares 5. As Church-work must needs be too long a doing by so many when it is casie so it must needs be done too soon by such as are precipitant when it is difficult Some are conscientious and scrupulous others unseasoned ignoran youthful This is a Pedocracy as well as a Democracy The seat of Government is the seat of Wisedom 7. Arg. 7. It is naturally in the power of the Presbyterie to admonish the whole church to suspend the whole church in respect of the seals 1 Thes 5.12 It is intoletable that many whole churches should convene and act â—onâ—â—nctim especially for all offences Arg. 8. otherwise they might be active in administring to those which are known to be unworthy This power containeth more then a negative reference to their elders The church and its elders are not co-ordinate societies in respect of ordinary execution In Israel there was Soveraignty in the Magistrates or Princes Amongst the Romans Imperium was in magistratu Majestas in populo 8. It is granted that Elders have full power in respect of some acts of jurisdiction elders may send to or speak to one another for a
indulgence of presumptions which do either wast or weaken the Ordinances of God Tu ne cede malis c. Naboth in poverty might sell and distract his Vineyard but not to humor Ahab Daniel for many natural causes might have ceased for some time from his Solemn Prayers but not for Darius his voluntary and wilful Edict David in a case of necessity may eat of the Shew-bread which had been unlawful to have done upon the presumptious command of a Magistrate Concerning some Church Acts and first of admission of Members THe profession of Faith and Repentance with knowledge of the Fundamentals and subjection to the Ordinances ought to give satisfaction in admission especially when there is testimony of an answerable conversation precedent This rule excludes such as are apparently wicked and scandalous such as are wicked in toto such as are scandalous in tauto 1. Infants are admitted to enjoy this priviledge upon grounds lesse satisfactory We may grant such an examination as Mr. Parker requireth in his Ecclesiastical policy and also such a testimony as Mr. Bâ—â—â—r prescribeth and yet the argument is nothing infringed It is supposed that Children were wont to be examined before they were admitted to the Sacrament of the Lords Supper but I finde no expresse History in Primitive records for any such thing Cyprian and Austine received children from their Infancy Children were not debarred from the passeover Oprian de Vnct. Chris matis p. 517. in case they were circumcised As for confirmation in the Primitive times that was Instituted for the collation of spiritual gifts and it was wont as first to be administred presently after Baptism Sure I am those cautions of the Apostle 1 Cor 11. do not exclude children because the same cautions are to be observed by such as are to be Baptized in case they be adulterers The Apostle required Faith and Repentance of such as were Baptized if they had attained unto the use of reason The Eunuch is bid look to it that he doth believe if he will be Baptized Acts 8.37 yet no question but children are to be prepared for the Sacrament 2. No more was required in the Iewish Church and there is no sufficient disproportion between the Members of the Iewish and the Christian Church Exo. 12.4.8 Lev. 5.4 Num. 9. Moral purity was there requried as well as the Ceremonial Hag. 2.12 Ezek. 44.9 Levit. 6.1 2. 3. Else we shall be destitute of a rule whereby all Saints shall take possession in the Kingdom of God There was sufficient caution to provide for every Israelite in the promised Land No Wheat must be pulled up with the Tares the Tares must rather be tolerated In some sense Austine speaks truth Multi sunt lupi intus multa sunt over foris but it must not be our default we are bound to walk by such a rule as will necessarily receive either in part or in whole such as are called of God I say necessarily in an ordinary way of providence Now that rule which requires more then is necessary to the weakest Believer must needs exclude the called of God and that rule which necessarily or absolutely requires unnecessary experiences savoriness of speech sutableness of spirit to our tempers perswasion of found conversion c. such is rule I say requires much more then is necessary or compenble to the weakest Believer To require a perswasion in our hearts of the conversion of all that are admitted is too much unlesse we can meet with a rule that will admit all Saints and also afford such a perswasion It will contradict the rule of admission to make out apprehensions part of the rule Our fancies are a leaden rule and if we are severe and have no cetain rule to regulate us we shall exclude the weak more often then we shall receive them 4. The lowest degree of absolute probability that a person as converted should be satisfactory The weakest Christians are to be received Rom. 14. and the weakest can hold forth no more then the least degree of an absolute probability the strongest can hold forth no more then the highest degree of probability Again either the highest or the lowest or some middle degree of probability is requisite the highest is not and what rule is there for some middle degree If it be not is our power to require a years experience for more degrees of probability why a moneths experience The demonstration of the weakest Believer is the rule of admission if we could finde it our not the approbation of our fancies There is indeed a respective probability of conversion necessary to admission but not so much as an absolute probability is all ages of the Church We ought to judge such to be Christians as are admitted and there must be some probable ground for such a judgement The rule of admission is a rule of prudence for the exclusion of such as are ignorant of the Fundamentals or for the exclusion of such as upon search shall be found to be unregenerate by their ignorance of the Fundamentals and also of such as are scandalous and yet it is a rule of charity for the reception of all new-born Babes Charity and prudence are not membra dividentiae (a) In bona divisione partes consentiunt cum tasite inter se verò dissentiunt to the rule of admission Principium convenientiae non est principium differentiae The rule of admission is such as may consist with charity which suspecteth not others and with humility which exalteth others above our selves 5. A suspectable conversation may as justly call for an inquisitive scrutiny upon the conscience for the discovery of true grace after admission as before admission 6. The practise of the Apostles Acts 2 c. must confine our prudence they were better directed and instructed then we are And they expected no testimony not a days experience they could not in so short a time make any inquisitions or hear any perswasive relations The yongest Converts must be instantly imbraced therefore some days of experience or testimenies are not necessary Some are ignorant and of an arid constitution and expression therefore an explicite savor of language is not equally requisite in all It is sufficient if there be a respective probability in Professors if the rule be such as that commonly it admits such as are for the most part sincere or godly yea though we cannot finde such a precise rule The Apostolical rule was large it did suffer many corrupt members to creep in as Jude speaks none as far as we read were ever put by yet Converts were many yong ignorant rude and conversions were sudden and passionate No marvel that Converts that Hypocrites did come in with great affection to such as the Apostles were 7. If ample relations of the work of grace be necessary then either for satisfaction or for edification not for satisfaction as hath been proved not for edification as these considerations following do perswade 1.
Baptism and Imposition to intimate that the Doctrine of the Ordinance or touching the Ordinance not the Ordinance it self was intended If the Imposition it self had been here intended it might have imported or connotated the whole Ministery as an adjunct thereof but the Doctrine of Imposition or touching Imposition is the same is in Ordination respectively as in that extraordinary confirmation added to Baptism which is the ordinary Sacrament of confirmation The communication of the Spirit is the thing signified or the Doctrine of Imposition 3. Doctrine must needs be applied to the consequent principles by the Resurrection is meant the Doctrine of the Resurrection by the last Judgement the Doctrine of the last judgement and consequently by Imposition is meant the Doctrine of Imposition 4. The order is observable the gift of the holy Ghost or Imposition as an explicative adjunct of Baptism justly followeth the principle of Baptism the Doctrine of Sanctification and Justification by saith being contained therein because the spirit in way of a second act is promised to seal the Doctrine of Baptism Eph. 1.14 15. He shall Baptize you with the holy Ghost Joh. 1. Acts 2.38 5. It is answerable to the promise of the holy Ghost thereof Peter Preached in laying the foundation of conversion according to that place but now alleaged The gift sealed Faith and signified that the Spirit was the Author even of Faith and of all Grace unto perseverance 6. Faith and Repentance perseverance in Grace and Jufication by Faith signified in Baptism the Resurrection and the last Judgement are all Fundamental principles of Religion not only common principles of Christian Profession All the other are Fundamental principles therefore Imposition is also in probability 7. It is Interpreted in the next Verses 4 and 5. Illumination answers to Repentance the taste of the heavenly gift to Faith the participation of the holy Ghost to the Doctrine of Baptism and Imposition the tasting of the good Word of God to the Resurrection c. 8. The prosecution of the discourse doth argue it Imposition is made a principle from which it was necessary an Apostate should fall if finally But it is not necessary that one should be instructed touching the Office of the Ministery One may be saved and yet be ignorant in the point of Ordination and one may fall away finally though ignorant in this respect The knowledge indeed or some participation of the gift of the holy Ghost is necessary as an antecedent and the sin of Apostacy is most properly called the sin against the holy Ghost as being against convictions by the holy Ghost (a) The sin against the holy Ghost is against some convictions or some participations of the holy Ghost 9. If we should understand the Doctrine of the Ministery by Imposition then we must exclude the Administration of Baptism in the principle of Baptism because Baptism under this consideration belongeth unto the Ministery and therefore cannot except it signifie the Doctrine of Baptism only be a distinct principle from Imposition of hands And if we shall make Baptism it self together with the Doctrine which it holds forth a distinct principle and the Doctrine of Imposition together with the Administration of it in Ordination another distinct principle to what principle shall we refer the Sacrament of the Lords Supper 10. It is known how commonly Interpreters do apply this Imposition of hands to confirmation which was wont in Primitive times even after the Apostles days to be nothing else but Imposition of hands Ezek. 1.3 3.1 and a concomitant to Baptism The gift of the Spirit is a great and Fundamental principle of Religion and therefore Impofition was used for a symbol of Gods assisting hand the hand of the Lord was with them Act. 11.23 in these extraordinary times And Imposition being a symbol of that great principle the Apostle figuratively expresseth the symbol and implieth the gift The Apostle James commendeth Imposition and Anointing with Oyl also for the healing of the sick because they were concomitants at that time of that extraordinary gift But now there is cause to lay by both as Peter Martyr discourseth in point of Confirmation because the gift ceaseth 'T is observable that Piscator and Calvin also exclude both Baptism and Imposition out of the number of principles here intended Both Sanctification or perseverance in Sanctification and Iustification are seated in Baptism And therefore we are Baptized with the Spirit of Christ as well as with the Blood of Christ 1 Cor. 6.11 Baptism doth signifie the communication of the Spirit as well as Imposition the water doth signifie the Spirit of Christ as well as the Blood of Christ but Imposition did signifie that part of Baptism more directly and extraordinarily while there was an extraordinary effusion of the Spirit 3. Arg. 3. The practise of Imposition in the Apostles days is not precedential to us because it was observed only by extraordinary persons or at least by extraordinary revelation in point of Ordination Christ and his Apostles and extraordinary Presbyters are only recorded to have used this Rite in the New Testament In the Old Testament Jacob in blessing imposed hands Moses in Ordaining Joshua imposed hands but both of them by special revelation and an extraordinary men Imposition on the Levites and Sacrifices nothing concerned Ordination as hath been said before Object The Presbytery that imposed hands on Timothy was an ordinary Presbytery Answ It hath been argued already that ordinary Presbyters cannot Ordain unless in an ordinary way of Office such as are extraordinary Presbyters 2. This Imposition conferred a sensible and extraordinary gift such an effect supposeth an extraordinary Presbytery by way of proportion 1 Tim. 4.14 3. It seemeth to be dependent upon Prophesie or to be administred by such as did Prophesie Iâ— Ames acknowledgeth that some of the Fathers conceived this Presbytery to consist of extraordinary and transcendent Elders Object Ordinary Elders did separate Paul and Barnabas to be Apostles Acts 13.1 2. Answ Paul and Barnabas were not esteemed Apostles at this time Gal. 2. and it was long after this time the Apostles gave Paul the right hand of fellowship 2. These seem to be extraordinary Elders partly by their Ambulatory course partly by their Titles ordinary Elders are no where described by the title of Doctors only partly because it is evident some of them were extraordinary Prophets Pise Comment Acts 13.1 2. and yet they are all put together as if they were equal Paul is the last named amongst them who was at this time an Evangelist at least The Leid Professors take them all to be extraordinary in their Dispute de Ministris Ecclesiasticis 3. Paul and Barnabas seem to be separated here to some special design rather then to any Office 4. We do not finde the Apostles were wont to be Ordained by men they were immediatly sent without Ordination by men Paul indeed was called out of course as we