appointed wherein an Edict is read and affixed on the Church-doore and another day set for his ordination at which day the Edict is called all who have any thing to object against his life and doctrine are thrise publikely at the Church-dore invited to come and object And this we thinke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 1 Tim. 3. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 6. 3. to finde out and to try the man The day of ordination is a day of fasting and praying for Gods blessing to the ministery as Acts 13. 23. And they ordained them Elders in every Church and prayed with fasting Acts 13. 3. and when they had fasted and prayed they laid their hands on them The Presbytery and people meeting some Pastor as Acts 1. 15. preacheth for the purpose in hand as Peter doth there v. 17. 18 19. After Sermon the Pastor calleth him up before the Congregation and demandeth if he be willing to accept the charge and he must testifie his consent as Isaiah Isa. 6. 8. Jer. 6. v. 7 8. Acts 9. 20. Then the Pastor asketh the peoples consent which they testifie by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lifting up of their hands as Acts 14. 23. and the man must please the whole multitude as Acts 6. v. 5. Acts 1. 26. This being done the Pastor commeth downe out of the Pulpit and he with the Presbytery layeth their hands on his head and prayeth that God would blesse him as the Apostles did Acts 6. 6. The Apostles prayed and laid their hands on them Acts 13. 3. They prayed and laid their hands on them 1 Tim. 4. 14. 1 Tim. 5. 22. all being done the Eldership of the Congregation give him the right hand of fellowship as Gal. 2. 9. The action is closed with thanksgiving as all grave actions should be 1 Thes. 5. 18. And this order in substance is kept in ordaining Doctors Elders and Deacons Here are no popish toyes which Papists use in ordination no man is obtruded upon the flocke against their consent and no man appointed a Pastor but of a certaine flocke as Acts 20. 28. 1 Pet. 5. 2. of the Church which receiveth the childe in her fellowship as Rom 6. 3 4 5. 1 Pet. 4. 20 21. The presenter of the childe is the father or some friend if he be dead or absent because the childe is received in the Covenant because the fathers are within the Covenant and so sealed with the same seale of the Covenant Acts 2. 37 38 Rom. 11. 14. Gen. 17. 7 8. 9 10. and the action is closed with thanksgiving as all grave but especially actions of Gods worship should be ended 1 Chron. 16. 7 8 9. and as the other Sacrament is closed Mat. 26. 30. 6. ARTICLE The Lords Supper THese onely are admitted to the Lords Supper who in the judgement of charity have tryed and examined themselvess 1 Cor. 11. 28. The prophane and scandalus are debarred from this Table as Mat. 7 6. Psal. 50. v. 16 17. This Sacrament requiring a self-examination going before 1 Cor. 11. 28. Therefore a Sermon of preparation is preached the day before even as Christ prepared and dieted his guests with heavenly Sermons preceding the action as is cleare Luke 22. 14 15. Marke 14. 18 19 20. Mat. 26. 21 22 23. Iohn 13. v. 13 14 15 16. A Table is covered not an Altar erected as is Luke 22. 21. Iohn 13. 28. A Sermon for the pupose in hand is preached before as Christ doth Joh. 13. 18 19 20. Mat. 26. 22 23. as a Sermon goeth before Baptisme Acts 8. 35 39. Acts 19. 4 5 6. The banqueters sit downe at Table even as Iesus sate downe with the twelve Disciples as is Mat. 26. v. 20. and v. 28. Marke 14. v. 18. and 22. the Lord honouring them with Table-honour with himselfe as is cleare Luke 22. 21. Iohn 13. 24 28. The Pastor taketh the bread and before he breake it he giveth thanks and prayeth for the blessing of the Elements to the end and use appointed by Christ even as Christ did Mat. 26. 26 and thereafter taketh the bread rehearseth the words of the institution and breaketh the bread and giveth to the banqueters and they divide it amongst them at Christs commandement as also he taketh the cup and saith drinke ye all of this this is the New Testament c. as Christ did Mat. 26. 26 27. Marke 14. 22 23. Luke 22. 19 20. v. 17. In the meane time while the people are eating and drinking the Pastor is speaking of Christs love in dying for man of the Lords death of faith required in annuntiating the Lords death till he come againe even as Christ all the while entertained his guests with heavenly Sermons as is cleare Mat. 26. 28 29. Marke 14. 25. Luke 22. 21 2◠Iohn 13. and having done they sing a Psalme as Christ and his Disciples did Mat. 6. 28. Mar. 14 26 all the while Elders in reverend and decent manner attend the service of the Table as the banquet requireth for that some serve at that Supper is gathered from Mat. 26. 19. Marke 14. 15. where mention is made of a large upper roome furnished and prepared which is a cleare warrant for a large Table a cleane and faire Table-cloth Basons Cups and vessels decent and comely for that service and from Christ his guirding himselfe with a towell and washing their feet and standing as a servant Iohn 13. 4 5 6. Luke 22. 27. The nature of the Sacrament requires thanksgiving and therefore afternoone a Sermon of thanksgiving is preached which is also warranted from Mat. 26. 30. 7. ARTICLE Publike Fasting THe Fast is indicted eight dayes before and the causes laid open for preparing of the people for humiliation as Ioel 2. 1 2 3. Isa. 22. 12 13. We have no anniversarie and set Fasts or Feasts either because God himselfe by his judgement imminent or already inflicted or by permitting his people to follow their owne wayes calleth to fasting and mourning Isa. 22. 13 Joel 2. 1 2 3 4 5 6 c. and so by his mercies and wonderfull deliverances calleth to extraordinary joy of thanksgiving Psal. 118. 24. The doctrine of the Law is preached as Ioel 2. and Isa 58. and the Fast observed with abstinence from meat and drinke and carnall and ordinary pleasures Ioel 2. 16. We thinke to deny the lawfulnesse of publike fasting on the Lords day as if the Christian Sabbath were a day onely of spirituall feasting and rejoycing because that day Christ ended the worke of redemption and second Creation is a wronging of the Christian Sabbath which is ordained for the whole publike worship of God joying sorrowing for sinne learning Gods will in all and every point as the Jewish Sabbath was not ordained onely for Meditation on the worke of Creation but for worships of all kinde The worship of this day Acts 20. 7. is as large as preaching and being in the Spirit on the Lords day and seeing the
hath to Christ is not the ground why the keyes are given to that people as to the originall subject because they may have the Word Sacraments and keyes a long time and yet want faith in Christ and so all title and claime to Christ All which time they have the keyes discipline and Sacraments and I beleeve their acts of discipline censures and Sacraments are valide therefore the Church redeemed and builded on the rocke Christ is not the kindly subject of the keyes 2. The keyes are given to professors cloathed with a ministeriall calling whither they be beleevers or unbeleevers howbeit God giveth them for the salvation and edification of beleevers 3. There is nothing required to make a independant Congregation but an profession of the truth covenant-wayes and outward worshipping of God suppose the members be unbeleevers 4. Conclusion There is a visible governing Church in the new Testament whose members in compleat number of beleevers doth not meet in one place ordinarily for the worship of God neither can they continually so meet 1. The Church of Jerusalem was one Church under one government and called one Church in the singular number which grew from one hundred and twenty Acts 1. to three thousand one hundred and twenty Acts 4. 41. and then added to these Acts 4. 4. five thousand men which is eight thousand one hundred and twenty And Acts 9. 35. all that dwelt at Lydda and Saron turned to the Lord v. 42. many in Joppa beleeved in the Lord Acts 20. 21. many thousands of the Jewes beleeved Acts 5. 14. multitudes of beleevers moe were added to the Lord both of men and women Acts 6. 1. their number were multiplyed Now it was not possible they could all meet in one house especially seeing that prophecye was to take its first accomplishment at Jerusalem where all flesh was to see the salvation of God And that of Joel 2. I will poure my spirit on all flesh It s true Bayne saith this Church was numerous by accident at extraordinary confluences of strangers Yet the multitudes of thousands which I have observed from the story of the Acts granting the confluence Acts 2. of nations to be extraordinary did meet daily Acts 2. 46. from house to house Now so many thousands could not meet daily that is ordinarily 2. From house to house in private houses and so it is not possible all that people did make but one Congregation independent where 1 all had voices in discipline 2. all did breake bread that is receive the Sacrament in a private house so that their meeting together must be taken distributively in diverse Congregations not collectively for that were against edification 2. against the nature of congregationall worship 2. There was a visible Church in Samaria under one government that could not convene in all the members in one place The numerous people in Samaria converted to the faith is knowne to all it being the head City of the ten Tribes So huge that all Israel was named Samaria They received the faith Acts 8. and as ver 10. They all gave heed to Simon Magus from the least to the greatest So ver 6. with one accord they gave heed unto these things which Philip spake hearing and seeing the miracles that he wrought ver 12. they beleeved and were baptized both men and women And that on Philip might have preached to one single Congregation who doubteth but the number of beleevers were so many that ver 14. the Apostles behooved to send Peter and John to help to hold up the harvest 3. That the Church of Ephesus could not be one single Congregation that met together is cleare 1. There was there a Presbytery of Pastors or Bishops Acts 20. 28. and these preaching or feeding Pastors who were to watch and take heed to false teachers rising up amongst themselves 1. teaching perverse things 2. making Disciples to themselves the teacher and scholler are relata every one of them has respect to other 2. That they were teaching Elders that did follow the Apostles doctrine is cleare Rev. 2. 2. Thou hast tryed them that say they are Apostles and are not and hast found them to be lyars and Christ termeth them one Church for their common government The answer of Tylen saith Christ saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Churches and therefore all the Congregation were one Presbyteriall Church at Ephesus But it is without example in the word that one single Congregation with one Pastor onely and some ruling Elders doth try Ministers gifts and finding them false teachers authoritatively to cast them out so that the harvest has been so great that false teachers calling themselves Apostles resorted to Ephesus to help the good number of Pastors who were there already Acts 20. 28. By this it is cleare that Ephesus had many Congregations in it and many preachers also who in a common society fed the flocke and exercised discipline Rev. 2. 2. neither can we say there was but one Angell there except we make that one a Prelate contrary to the word of God Acts 20. 28. 2. The multitude of converts there required a Presbytery or a multitude of consociated Pastors Acts 19. 20. Paul continued there by the space of two yeares so that all they who dwelt in Asia heard the word of the Lord 1 Cor. 16. 8. there was a great doore and effectuall open to him at Ephesus 2. They were once madly devoted to their great Idoll Diana and had a Temple for her that all Asia wondred at therefore Ephesus was no small Towne This Temple Herostratus saith was built by all Asia and was two hundred and twenty yeares in building and had in it as he saith one hundred and twenty seven pillars every one of them made by severall Kings and every one of them sixty foot high Now ver 19. Pauls miracles were knowne to all the Jewes and Greeks at Ephesus and feare fell on them all and the name of the Lord Jesus was magnified and many of them that beleeved came and confessed and shewed their deeds v. 19. And many that used curious arts brought their books and burnt them before all men And what wonder it is said ver 20. so mightily grew the word of God Paul fought with beasts at Ephesus millions here were mad upon the Idoll Diana If the beleevers had not been the manyest they durst not professe the burning of their bookes nor durst Paul stay there two yeers Hence if there was a setled Church here above two yeares a constituted Presbytery in this City Acts 20. 17 28. that had power of jurisdiction to ordaine teaching Elders and reject hirelings Rev. 2. 2. and so many thousands of Greekes and Jewes such an effectuall doore opened to the Gospell against so many thousands opposing there was not here one onely single independent Church that met in one house only but a Presbyteriall Church Now they could not all preach at one time to them
seducing his people CHAP. X. Quest. 10. Whither or no it be lawfull to seperate from a true Church visible for the corruption of teachers and the wickednesse of Pastours and professours where Faith is begotten by the preaching of professed truth THat we may the more orderly proceed these distinctions are to be considered as making way to cleare the question 1. There is a separation in the visible Church and a Separation out of and from the visible Church 2. There is a Separation totall and whole from any visible communion with the Church or partiall and in part from a point of Doctrine or practise of the Church in a particular only 3. There is a Separation negative when we deny the practise of an errour with silence or refuse publike communion with the Church but doe not erect a new Church within the Church There is a separation positive when we doe not only refuse practise of errours and protest and pleade against them but also erect a new visible Church 4. As there is a three-fold communion 1. in Baptisme 2. in hearing of the Word 3. in communicating with the Church at the Lords Supper so there is a three-fold separation answerable therunto 5. The influence of a worship corrupt may either be thought to come from the persons with whom we worship or 2. from the matter of the worship if corrupt and that either 1. by practise or 2. by not practising somthing that an affirmative commandement of God impaseth on us 6. A communion in worship either implyeth a consent and approbation of the worship or no consent at all 7. A communion of worship when the worship in the matter is lawfull yet for the profession may be most unlawfull as to heare a Jesuite preach sound Doctrine 8. There is a separation from a friendly familiarity and from a communion in worship 1. Conclusion We are to separate in the true visible Church from all communion wherin need-force we cannot choose but sinne suppose we separate not from the Church Eph. 5. 11. Have no fellowship with the unfruitfull workes of darkenesse but rather reproove them Col. 2. â—1 Touch not taste not handle not 2 Epist. John Bid him not God speed that bringeth another doctrine 2. Conclusion from the first conclusion it will follow that a separation in part I meane in some acts of publike worship when we cannot chuse but fall in sin from a true Church is lawfull as we must separate from an idolatrous communion where the bread is adored for then the Lords Table is made an Idols Table and yet we are not totally and wholly to separate from the Church and hearing of the word and praiers and praises of that Church as we shall heare 3. Conclusion Anent separation from Rome and spirituall Babel We have two parties to satisfie if they would in reason be informed 1. Papists 2. Separatists opposers of government Presbyteriall who thinke we have all as good reason to separate from our selves and Presbyteriall Churches as from Babel But I shall speake a little of the first in some few Theses considerable for our purpose 1. Consideration It is most false that Bellarmine saith Churches all withered as branches separated from trees when they separated from Rome Joseph grew as a fruitfull Branch and blessings was on the top of his head when he was separated from his Brethren Deut. 33. 16. For 1. The contrary is seene in the reformed Churches who never flourished as since our separation from Rome 2. The Churches in Asia and Africa and especially the Greeke Church flourished ever since and they separated from Rome and had famous learned men in them after the separation as Theophylact Damascen Occumenius Zonaras Cedrenus Elias Cretensis Basil Nilus and many others and especially the Aethiopian and Armenian Churches had both their Bishops and Assemblies howbeit generall they could not have seeing they were apart not the whole Church 2. Consideration The faithfull before Luther the Albigenses Waldenses and others yea the Romane Doctors themselves holding the fundamentall points with some hay and stubble builded upon the foundation made a negative Separation from Babylon and did neither hold nor professe their grosse Idolatries and other fundamentall errours howbeit they did not hold them positively by erecting a new Church because the separation was then in the blade and not ripe for the Harvest 3. Consideration We hold that Rome made the Separation from the Reformed Churches and not we from them as the rotten wall maketh the schisme in the house when the house standeth still and the rotten wall falleth 1. Because we left not Christianity in Rome but the leprosie of Popery growing upon Christianity seeing we kept the Apostolike faith and did positively separate from the pookes blybes and ulcers of Christian Rome 2. We did not separate from the Westerne Churches either collective or representatively gathered in a generall Councell 3. We departed not from a Nationall Provinciall or Parishonall Church or Pastors that we had before nor from the materiall Temples and Churches except that some not very considerable hyrelings and idoll-pastours would not goe before us 4. And because the succession of fundamentall truths from generations to generations is as necessary as the perpetuall existence of the true Catholick Church while the covenant with night and day and the ordinances of Heaven shall continue Jer 31. 37. therfore there were a succession of professours and members of the Catholick Church that did ever hold these fundamentals which we to this day hold against Rome suppose Histories cannot cleare the particular persons by name 5. We have not separated from Romes baptisme and ordination of Pastors according to the substance of the act nor from the letter of the twelve Articles of the Creed and contents of the old and new Testament as they stand with relation to the mind and intent of the Holy Ghost howbeit we have left the false interpretations of the Lords of poore peoples Faith and Consciences 4. Consideration We separate not from acts of love to have the reliques of Babel saved howbeit we have separated from communion in faith and worship 5. Consideration The essentiall ingredients and reasons of a lawfull divorce are here 1. we could not lye in one bed with that sometime sister Church of Rome but our skin behoved to rub upon her botch-boyle and therfore we did separate from nothing but corruption 2. There was there persecutions and in that we are patients and ejected rather then departers on foot and horse 3. A professed dominion over our consciences 4. Necessity of receiving the marke of the beast and so the plagues of the beast to worship Images and the worke of mens hands a necessity of professing fundamentall errours that subvert the foundation of faith did all necessitate our seperation 6. Consideration The Church of believers might lawfully use justâ tutelâ aetâ—rnae salutis a necessary defence for salvation and forsake her corrupt guides and choose others
For that which in Scotland wee call following Gods word 1 Tim 4. 14. the presbytery But before we proceed one question would be cleared What ground is there to tye a congregation by an ecclesiasticall tye of obedience to a presbytery and a presbytery to a provinciall Assembly and a provinciall Assembly to a Nationall Assembly for seeing these are not in Gods Word they would seeme devices of men and of noe divine institution one may say whether have they warrant in a positive Law of God or in the law of nature I answer they have warrant of both for it is Gods positive law that the Elders and Over-seers be over the Church in the Lord Heb 13. 17. 1 Thess. 5. 12 13. Math 18. 17 18. I call this Gods positive Law because if it had bin the will of the Law-giver he might have appointed an high-Priest or some arch-Pastor or prime officer in his name to command the whole Church like to the Judge and the high-Priest in the old Testament So Aristocraticall government is not naturall our presbyteries are founded upon the free-will of Christ who appointed this government rather then another Now the question how subordination of congregations to presbyteries and of presbyteries to greater Synods is of natures law is harder but a thing is naturall two wayes 1. simply and in it selfe 2. and by consequent an example of the former is by the law of nature the hand moveth the feet walketh at the direction of the will which is a commanding faculty that ruleth all the motions of moving from place to place This way it is not directly naturall that Archippuâ— be governed by the Eldership and Presbytery at Colosse because he may be removed to another Presbytery he possibly might have beeâ—e a member of the presbytery at Corinth and never beene subjâ—ct to the presbytery at Colosse Example of the latter it is simply supernaturall for Peter to be borne over againe â—ath 16. 17. Iohn 1. 12 13. but upon supposition that God hath given him a new nature it is naturall or as we say connaturall and kindly to this new nature in Peter to love Christ and to love Christs sheep and his lambes because every like loveth a like So the subordination is not naturall for it is not naturall for John and Thomas to be subject to such an Eldership of this congregation for Gods providence might have disposed that John and Thomas should have dwelt in another congregation as members therof and so subject to another Eldership But secondarily and by consequent upon supposition that they are members and inhabitants of this ecclesiasticall incorporation it is kindly and connaturall now that they be subjected ecclesiastically to the Eldership of Christs appointing in this congregation and so the ground of the bond is the part must be in subiection to those who command the whole Iohn and Thomas are parts of this congregation such an Eldership commandeth the whole therefore Iohn and Thomas are in subjection to such an Eldership So all the beleevers of this congregation and all the beleevers of the sister-congregations are parts of this presbytery wheras Gods providence might have disposed that all the beleevers here might have beene parts and members of another presbytery And so by proportion sundry presbyteries are parts of a provinciall Church and sundry beleevers of many provinces are parts and members of a Nationall Church Now the division of a Nation into Provinces and of Provinces into so many territories called presbyteries and the division of presbyteries into so many congregations cannot be called a devise of mans because it is not in the Word of God for by that same reason that Iohn and Thomas and so many threes and foures of beleevers should be members of an independent congregation seeing it is not in the Word it shall be also a devise of man For all our singular acts are mixed there is something morall in them and that must be squared and ruled by the word and something is in them not morall but positive and this is not to be squared by the word but sometimes by natures light which I grant is a part implicite of Gods word sometimes it is enough that the positive part be negatively conforme to the word that is not contrary to it Howbeit I hold that the morality required in every action must be positively conforme to the word for example the Law saith Every male-childe must be circumcised the eighth day Gen. 17. 7. Now the action of Christs circumcision and Christs presenting in the Temple and offering of two turtle Doves and two young pigeons is said to be according to the Law of Moses Luke 2. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is written yet the bâ—be Iesus by name his mother Mary who brought him into the Temple the Priest by name that offered the Doves for him are not written in the Scripture of Moses his law but the morality of that action was positively conform to Moses his law so that every part be subject to the law of the whole is Gods word but that parts and whole be thus divided it was not required to be defined in the word But what our brethren deny is that as Peter and Iohn are Ecclesiasticall parts of a single Congregation under the jurisdiction of that single Congregation is cleare in the word of God but that three or foure Congregations are parts â—cclesiasticall of a Presbytery and Ecclesiastically subjected to the government of the Presbytery as Iohn and Thomas are parts subjected to the government of a Congregation is utterly denyed But we may reply Iohn and Thomas are to obey their Pastor preaching in the Lord and by that same reason they are to obey their Pastors gathered together with the Elders in a Synod So by that same reason as Iohn and Thomas are to obey their Eldership convented in their owne Congregation to governe them by that same reason Iohn and Thomas of foure Congregations are to heare and obey their owne Elderships convented by that same authority of Christ in another Congregation when a Colledge of other Elderships are joyned with them But I come to the Scriptures of God If when the Churches of Syria Sylicia Antioch and Jerusalem were troubled with a question whether they should keep the Law of Moses and be circumcised and could not determine it amongst themselves in their particular Churches they had their recourse to an assembly of Apostles and Elders at Jerusalem who gave out a Decree and Canon anent that question which the Churches were obliged to keep then when particular Congregations are troubled with the like questions in doctrine and government they are by their example to have recouâ—se to an Assembly of Pastors and Elders that are over many Churches and to receive Decrees also which they are obliged to keep But the former is the practise of the Apostolike Church Ergo to have recourse to a Synod of Pastors and Elders to receive Decrees from them that
32. Deut. 4. 2. Lev. 10. 2. Heb. 1. 13. Heb. 7. 14. 1 Chron. 15. 13. 1 King 12. 32. Mat. 15. 14. Rev. 22. 18. whereas they want warrant from Gods word All actions of divine worship all religious meanes of worship all actions of morall conversation must be warranted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according as it is written for the which cause our Church condemneth kneeling in the act of receiving the Lords Supper all Holy-dayes dedicated to God or Saints except the Lords-day confirmation bed-communion surplice corner-cap c. because they are acts of worship and religious meanes of worship not according to the word as is clearly shewne to the Reader by the following Categoricke Tables where all right worship morall acts of discipline and conversation that are lawfull will bide the tryall of this according as it is written even to the last specificke and individuall humane act and where the last individuall act is proved all the rest in that same Categorie is proved As when I prove Peter to be a man I prove him to be a sensitive creature a living creature a bodily substance c. which no man seeth in the Categorie of humane Ceremonies and unlawfull offices Hence our first Categorie as it is written Mat. 26. 26. 1. The worship of God 2. Sacramentall worship 3. Partaking of the supper of the Lord 4. Partaking of the Lords Supper in this time and place by Peter Iames Anna. So in the officers of the New Testament as it is written Col. 4. 17. Phil. 2. 25 1. A lawfull Minister of the New Testament 2. A lawfull Pastor 3. Archippus Epaphroditus So as it is written 1 Cor. 5. 4 5. 1. an act of discipline 2. An act of Church-censure 3. An act of the Eldership of Corinth excommunicating the incestuous man The like may be said of an act of charity to the poore 1 Cor. 16. 1. But come to the Categorie of Formalists and you shall see a great defect and this as it is written shall be wanting foure times as the diagram following doth show plainly not written 1. Order and decency as it is written 1 Cor. 14. 2 Orderly Ceremonies of humane institution 3. Sacred symbolicall signes of Religions institution devised by men 4. Surplice crossing 5. A Surplice upon William Thomas the crossing of this Infant John made by this Pastor Thomas this day and place So the reason is cleare why we will have nothing undetermined by Scripture in either acts of the first or of the second Table except meere circumstances of persons time and place which adde no new morality to the actions is because we hold the word of God to be perfect in doctrine of faith and manners and all points of discipline which the Patrons of Ceremonies and humane Prelates are forced with Papists to deny 2. ARTICLE Officers of the Church THe ordinary officers of our Church are Pastors to whom belongeth the word of exhortation 1 Tim. 3. 1 2 3. 2 Tim. 1. 7 8 Doctors who in schooles expound the word of God and convince gainsayers Rom. 12. 7 8. Eph. 4. 11. 1 Cor. 12. 28. Governours or governing Elders who rule well Rom. 12. 8. 1 Cor. 12. 28. 1 Tim. 5. 17. Acts 15. 23. and Deacons who care for the poore Acts 6. 2 3 4. 1 Tim. 3. 8 9 10 11 12. As for the Prelate who is pretended to be the Pastor of Pastors and an Ecclesiasticall creature having majority of power both of order and jurisdiction above the Pastor and Doctor the Church of Scotland did ever repute such an one the fifth element and the sixt finger in the hand as having no warrant in the word and therefore unlawfull Exod. 25. 9. Heb. 8. 5. 1 Chron. 8. 19. 11 12 13. 1 King 6. 38. as also expresly condemned Luke 22. 24 25 26. 1 Pet. 5. 3 4. Mat. 18. 18. 1 Cor. 5. 4 5 6. Acts 1. 23. Acts 15. 24. In the first constitution and infancy of our Church there were some visitors and superintendents for planting of Churches because breasts and haire of our Churches were not growne after the example of the Apostles who sent such to plant and visit Churches and appoint Elders in Congregations Acts 8. 14 15 16. Acts 13. 14. 15 16. Acts 14. 23. Tit. 1. 5 6 7 8 9. Acts 21. 17 18. but after the Church was planted there was no need of such Titular Doctors who were Pastors onely and taught not in the Schooles but were onely previous dispositions to Episcopacy as blew colour prepareth a cloth for purple our Church never allowed upon the grounds allowing lawfull Doctors as the Scripture doth Rom. 12. 7 8. 1 Cor. 12. 28. Eph. 4. 11. 3. ARTICLE Calling of Officers and especially Pastors IVnius maketh according to Gods word three parts of the Pastors calling 1. Election some call it Nomination 2. Presentation or offering of the man 3. Confirmation When a place vacketh in the ministery with us a Pastor maketh a Sermon of the necessity of a Pastor shewing what a person the Pastor should be after the example of Peter Acts 1. 22. The looking out of a man is sometimes given to the multitude of beleevers with us according to that Acts 6. 3. The Apostles say Wherefore brethren looke ye out seven men But ordinarily this beginneth at the Presbytery or Colledge of Pastors from whence things take their beginning Acts 1. 15. And in those dayes when the Church wanted an Apostle Peter stood up and said Acts. 6. 2. then the twelve called the multitude When they wanted Deacons Acts 21. 18. the matter is brought first to the Eldership Acts 11. 30. the Disciples charity is sent to the Eldership Paul sent Timothy Titus Sylvanus whom after the multitude did approve Acts 14. 22. 2 Cor. 8. 16. and so doe we 2. The person is tryed 1. by Timothy and Titus and so by the Presbytery 1. his ability that he be able to teach others 2 Tim. 2. 3. that he be apt to teach 1 Tim. 3. 2. Tit. 1. 9. else the Timothies of the Church lay hands suddenly on him contrary to 1 Tim. 5. 22. So the Presbytery tryeth according to these Canons with us his skill in the Tongues Latine Hebrew and Greeke his ability of preaching popular Sermons and interpreting Scripture in controversies in Chronology and the history of the Church and he must be proved and tryed by the people by preaching sundry Sermons to them 1 Tim. 3. 10. And let these first be proved and let them use the office what ever officers they shall be Pastors Doctors Elders or Deacons Also his grace and godlinesse is tryed by both people and Presbytery 1 Tim. 3. 2 3. his ability to governe v. 4 5. Acts 6. 3. Titus 1. 7 8 9. his fidelity 2 Tim. 2. 2. and he must bring a Testimoniall or Christian Letters of recommendation from those amongst whom he lived as 1 Tim. 3. 7. 3. When all this is done he is not yet a Pastor Then a day is
consent of the people p. 70. Presbyteriall government examined an 1641 p 10 11. Danaeus in 1 Timothy 5. 22. Vrsin Cateches p. 999. 800. an 1587. Bucer in Maâ— 16. Haecpotesta est peâ—es omnem ecclesiâ—m authoritas modo ministerii penes prebyteros episcopos Martyr in 1 Cor. 5. Calvin institut l. 4. c. 5. Beza Epist. 83. confes 5. 34. Zuinglius ad Valen Viretus dialogo 20. Luther de vocat Ministr p. 365. Tertul. in Apol. concenlum plebis requirit Cyprian 4. 2 Epist 1. 2. Ambros. Chrysost. in Mat. 16. August 3 Conclusion Gerson de potest eccles consider 4. Augustine Matth. 18. Gerson ibid. Ephes. 4. 11. 4. Conclusion Iac. Almainde potest Eccles. c. â— ad 2. Si Cardinales omnes essâ—nt mortui aut nollent â—igere ad universalitatem fidelium spectaret eligâ—â—e papam papam octam dia â— l. 1. p. 1. c. 31. adat 3. potestas eligendi esset ad Laâ—cos â—ylvest Sum ver excom 9. n. â— Cajâ—tan Opusâ— to 1. Trâ—ct 1. Vasy in 3 p. disp 244. c. 3. â— 30. 31. Iuâ—lusâ— 10. â— lib sing de eccles c. 8. 5. Conclusion Chrysost. de sacerdoâ—â— Best Churches plea arg 8. p. 73. â—ravers de disci eccles fol. 11. 12. Parker de polit eccles l. 2. c. 4 5. Ames Fresh suit pag. 29. 30. Iacob governm 12 13. Theodoret. in 1 Cor. 11. Cyrill in Ioan. 1. August Psal. 119. Ambros. in 1 Cor. 7. 1 Cor. 12. 28. Eph. 4. 11. 1 Cor. 12. Ioh. 20. v. 21 22. 23. 2 Cor. 5. 20. 2 Argument Calvin in loc Apostolos inaugurat Christus in officium cui eos prius destinarat Bullinger ib. â—os orbis ecclesiae ministros decernit 3 Argument Musâ—ul mittit ea potestate qua a patre missus est Beza in loc Cajetan comment ibid. Toletus to 2. com 26. Chrysost. Apostolos constituit hic legatos suos vicarios Cyrill lib. 12. in Ioan ca. 55. Cyprian de unitate Eccles. prope initium Mâ—ttit hic inquiunt Apostolos cum â—mni pote â—ate Apostolico numeri conveniente Ioh. Smith in his parallel censures and observations against M. Bernard p. 52. 〈…〉 Amesius de cons. l. 4. c. 29. q. 11. Parker de Polit. l. 3. c. 18. Cyril in Levit. l. 9. Chrys. Homil. in Hag. c. 1. Basil. moral c. 14. August contr Faust. l. 3. c. 18. Beda in 1 Pet. 5. Best Churches plea. Iacob Gover. p. 90. Robinson Iustific Smith paralell ensures p. 52 53 4. Argument Parker de polit eccles l. 3. c. 2. English puritanisme 9. Presbyter Govern examined p. 12. reas 1 2 3 Guide to Zion pos 58. p. 31. Mat. 16. 5. Argument Almain de auth eccles c. 2. potestas ecclesiastica non est humanitus iustituibilis Duvallius in 22. Thom. â—om 2. de sum pontif tract 4. q. 3. p. 1. Rom. 8. 32. Bellarm. de pont Rom. l. 1. c. 6. 6 Argument Duvallius 22. to 2. tract 4. de sum pontif q. 3. Baines Dioce tryall q. 3. concl 3. p. 84. Parker de polit eccles l. 3. c. 4. Presbyter Gover. examined p. 23. 1 Cor. 12. 17. 24 7 Argument Heb. 3. 17 1 Thes. 5. 12. 1 Tim. 5. 17 Ezek. 33. 7 Ezek. 34. 2 3 4. Ier. 23. 1 2 3 2 Cor. 5. 20. Mark 3 14 Acts 1. 8. 1 Cor. 4 1 2 1 Cor. 4. 15 1 Tim. 4. 16. Mark 12. 2 Mat. 13. 3 Mat 9. 38 â— Cor. 9 10. 〈◊〉 lib. sing de eccles c. 9. Francis Iohnson answer to the articles of divis p. 42. 43. Smith parallels censures and observations p 66. Col. 4. 17. Smyth ib. p. 67. Tertul. de pudic 8 Argument 1 Cor. 4. 21. 2 Cor. 13. 10. Rev. 2. v. 14 20. Becanus in opusâ— contra M. Ant. de dominis tom 〈…〉 3. 〈◊〉 9. Argument Esay â—1 5. Esay 62. 6. Esay 60. 10 11 12. â—er 1. 4. 1â— Exod. 4. 11 12. Esay 6. 6. Ezek. 2. 1 2. Ioh. 20. 21. Act. 9. 1â— Necessitie of discipline p. 30. Exod. 3. 11. 1â— Deut 34. 9. Esay 61. 1 2. Esay 56. 10. Ieh 23. 14 16. Ezek. 13. 7 8. Mat. 25. v. 25 26 27. 1 Tim 3 1 Cor. â— 2 1 Pet 5 2 3 1 Tim. 4. 16 17 1 Tim 5. 19 20 2 Tim. 4. 1 2 3 Tit. 1. 5 6. 7 Iob 5. 27 Parker de polit l. 3. c. 2. Iohn 6. 70. Mat. 7. 22. 23. Phil. 1. 16. 17 1â— Polycarpus an 143. praecipit Philippensibus ut presbyteris diaconis sicut Deo Christo se subjiciant Irenaus lib. 4. c. 43. cap. 44. monet fideles ut cum presbyterii ordine Sermonem suum conversationem sine offensa praestent Tertullian apol c. 39. ait seniores excommunicationi censuris praefuisse Ignatius epist. ad Tinllanos presbyterium definit caeuâ—m sacrum consiliarios confessores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Episc. ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dei consociatum caetum Apostolorum ib. Sed presbyteris subjects estote tanquam Christi Apostolis Origen contra Cell vocat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ecclesiarum Ruffin lib. 10. c. 5. hist. eccles Cyprian epist. 14. ep 33. ep 10. ep 68. ut sâ—cerdos peebe praesente sub omni um occulis deligatur dignis atque idoneus publico judicio ac testimo comprobetur omni aâ—m inquit l. 3. ep 11. ad me perlato placuit contrahi presbyterium Fiâ—milianus Seniores propositi ordimandi potestatem habent Clem. Alex. sâ—roâ—n lib. 7. penes presbyteros est discipline quae homine mâ—liores facâ— Basil. ad Noe Caesu ep 75. Interrogate 〈◊〉 vestoâ— annunciâ—tibunt vobis quod eâ—ia usi paroeâ—iâ— loci citu divisae esse videbantur coronâ—mento 〈◊〉 unita erant una senten iâ— gubernaâ—antur Athâ—nas epist â— oâ—thodox Hyeren Eccles habet senatum 〈◊〉 presbyterioâ—um 〈◊〉 epist. â— ad Dunetria 〈◊〉 in 1. Tim. Aâ—equam diaboli instinctu communi presbytertorum consilâ—o ecclesia regebatur Eusebias l. 1. de vita Constant. at the faâ—â—ous Councell of Nâ—e Nar. 250. Bishops multitudes of Elders and Deacons So the Magdeburg cent 1. de gâ—ber eccles c. 7. Socrat. l. 1. c. 8. sheweth us that then Paphâ—utius neither a Bishop nor yet a pastour opposed the single life of Church-men Dionysi Alexandrin degmata quae grassabantur inter fratâ—es presbyteris discutienda offeâ—â—hat Synod Anticâ—h tom Concil Episcopi presbyteri diaconi dilectissimis fratribus in Domino salutem Concil Carthag 4. ca. 23. Epis copus nullius causam audiat absque praesidentia clericorum suotum aalioqui irrita erit sententia ejus Ambros. in 1 Tim. S. Synagoga postea ecclesia seniores habuit sine quorum consilio nihil agebaturin ecclesia Augustin contr Crescon l. 3. c. 56. epist. 136. Eusebius histor eccles lib l. c. 5. Zonaras in Can. 5. conoil Laodicen Theâ—doret hist. Eccles. lib. 1. c. 9. Chrysoct in 2 Cor. lâ—â— 26. Ordinatio est suffâ—â—giis senatus The Romanes say this in their ordination of the Pope by