feminine quod si qua yet our English Translators and many good Interpreters turne it in the masculine And surely it shall have more weight if it agree to men as well as women saith Calvin upon that place Now they who read in the masculine that which the Apostle saith there of widowes will not wee suppose blame us for reading Rom. 12.8 in the masculine also He that sheweth mercie Wee conclude our third Argument thus Whatsoever office-bearer in the Church is different from Pastors and Teachers and yet ruleth the Church he must needs bee a ruling Elder But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned Rom. 12.8 is different from Pastors and Teachers and yet ruleth the Church Ergo. CHAP. VI. Argument 4. from 1 Cor. 12.28 OUR fourth Argument is drawn from 1 Cor. 12.28 where we finde againe an enumeration of sundry offices in the Church though not so perfect as that Rom. 12. and amongst others Helps that is Deacons and Governments that is Ruling Elâ—ers Where wee cannot enough admire how the Authors of the new English translation were bold to turne it thus Helps in Governments so to make one of two and to elude our Argument The originall hath them cleerely distinguished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I finde some late editions of the English translation to have it as it is in the Greek Helps Governments How this change hath been made in the English Bibles I know not Chrysostome expounding this place doth not take Helps and Governements to be all one as Bilson hath boldly but falsly averred Nay Chrysostome maketh the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be ut pauperes suscipiamus and the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he expounded to be praeesse ac curam gerere res administrare spirituales The former belongs to Deacons the later to ruling Elders Two answers are made to this place First D. Field answereth that both here and Rom. 12.8 we reason à genere ad speciem affirmativè because the Apostle mentioneth Governours whom he requireth to rule with diligence therefore they were such Elders as we plead for Whitgift saith the word Governours 1. Cor. 12.28 and Rulers Rom. 12.8 is generall and may either signifie Christian Magistrates or Ecclesiasticall as Archbishops Bishops or whatsoever other by lawfull authority are appointed in the Church We reply first if the Apostle had mentioned Rulers or Governours alone then might we have indeed guessed that hee meant a generall kinde onely and no particular Species But since he hath enumerate so many Species as Apostles Prophets Teachers gifts of miracles gifts of tongues c. Surely they did either most ignorantly or most maliciously erre who tell us that the Apostle putteth a Genus in the midst of so many Species Secondly the Apostle speaketh onely of Ecclesiasticall Officers God hath set some in the Church c. What meant Whitgift to extend his words to the civill Magistrate T. C. answered him that hee could not distinguish betwixt the Church and Common-wealh and so betwixt the Church Officers and the Officers of the Common-wealth He replied that he could not put any such difference betwixt them that the one may not be comprehended under the Apostles word as well as the other For I utterly renounce saith he that distinction invented by Papists and maintained by you which is that Christian Magistrates governe not in the respect they be Christians but in the respect they be men and that they governe Christians not in that they bee Christians but in that they bee men which is to give no more authority to the Christian Magistrate in the Church of Christ then to the great Turke Let our opposites here goe by the eares among themselves for M. Io. Wemys holdeth that all Kings have alike jurisdiction in the Church Infidels as wel as Christian Kings We hold that Christian Magistrates governe their subjects neither as Christians nor as men but as Magistrates and they governe Christian subjects as Christian Magistrates In like manner Christians are governed by Magistrates neither as they are Christians nor as they are men but as they are subjects and they are governed by Christian Magistrates as they are Christian subjects And we all maintaine that a Christian Magistrate hath great authority over Christian subjects in things pertaining to the conservation and purgation of religion which the great Turke nor no Infidell Magistrate hath or can have except hee become Christian. But what doe I digressing after the impertinencies of a roving disputer for what of all this Let Christian Magistrates governe as you will will any man say that his office is Ecclesiasticall or to be reckoned among Apostles Prophets Teachers c. Wherefore Let us proceed to the other answer which is made by Saravia Hee saith that though the Apostle 1 Cor. 12.28 reckon out different gifts wee need not for that understand different persons nor make different orders and offices in the Church of the gifts of miracles healing tongues and prophecies which might bee and were in one man Whereupon he resolveth the Text thus that first Paul setteth downe three distinct orders Apostles Prophets and Teachers then he reckoneth forth these common gifts of the holy Ghost and the gift of governing amongst the rest which were common to all the three The Apostle saith not Governours but Governments saith Sutcliffe to shew that he meaneth of faculties not of persons So saith Bilson in like manner For confutation of all this it is to be remembred First that the gifts spoken of by the Apostle are given of God for the common good and edification of the Church And God hath set some in the Church c. Secondly these gifts the Apostle considereth not abstractâ—â—è à subjectis but as they are in men indued with them as is plaine for hee had before reckoned forth the gifts themselves vers 8.9.10 and if here he did no more but reckon them over againe this were actum agere He is now upon the use and exercise of these gifts by the office-bearers of the Church vers 27.29 And though the Apostle vers 28. speaketh concretively only of these three Apostles Prophets and Teachers yet the rest must bee understood in the same manner per metoxymiam adjuncti as when wee speake of Magistracy and Ministery for Magistrates and Ministers yea the Apostle vers 29.30 so expoundeth himself where hee speaketh concretivè of the same things whereof hee seemed before to speake abstractivè Hee speaketh of them as they are in different subjects which is most evident both by his protasis wherein hee did againe presse the same simile of the severall offices not of the same but of severall members of the body and likewise by the words immediately subjoyned Are all Apostles are all Prophets are all Teachers He would have stood here and said no more if he had meant to distinguish these three orders only as Saravia expoundeth him But now to make it plainely
the conâ—esâ—ion of our opposites for ruling Elders THE office of Ruling Elders is not onely maintained by 〈◊〉 Cartâ—right Aâ—â—rsâ— Bucerâ—â— and others whom our opposites will call partiall Writers let him who pleaseth read the commentaries of Martyr 〈◊〉 Gualther Hemmingius Piscator Paraus upon Rom. 12.8 1 Cor. 12.28 Aretius on Act. 14.23 Zepper de Polit. Eccles. l. 3. c. 1. 12. Bullinger on 1 Tim. 5.17 Arculâ—rius on Act. 14.23 Catal Test verit col 103. Osâ—and cent 1 l. 4. c. 11. Chemnâ—t exam part 2. pâ—g 2â—8 Gerard. loâ— Theol. tom 6 pâ—g 363 â—64 Muscul. loc com de Eccles. c. 5 Bucan loc com â—oc 42. Suetanus de Discipl Eccles. part 4 c. 3. Polanus Synt. l. 7. c 11. Zanchius in 4 praecep col 727. Iunius animad in Bellâ—r cont 5. l 1. c 2 Danaeus de Polit. Christ. l. 6 p 452. Alsted Theol. cas pag. 518.520 Sopingâ—us ad bonam fidem Sibrandi pag. 253. c. The Professours of Leyden Synt. pur Theol. Disp. 42. and sundry others whose testimonies I omit for brevities cause it is enough to note the places The Author of the Assertion for true and Christian Church policie pag. 196.197 citeth for ruling Elders the testimony the Commissioners of King Edward the sixt authorised to compile a booke for the reformation of Lawes Ecclesiasticall among whom were the Archbishop of Canterbury and the Bishop of Ely They say Let the Minister going apart with some of the Elders take counsell c. Voetâ—us citeth to the same purpose Marlorat Hyperius Fulke Whittaker Fenner Bunnius Willet Sadeel Lubbertus Trelcatius both the one and the other yea Socinus and the Remonstrants Besides we have for us the practise of al wel reformed Churches and the Confessions of the French the Belgicke and the Helveticke Churches to be seene in the harmony of Confessions But what will you say if the adversaries of ruling Elders be forced to say somewhat for them Whitgift confesseth not onely that our division of Elders into preaching Elders and ruling Elders hath learned patrons but also that the Christian Church when there was no Christian Magistrate had governing Seniors and elsewhere he saith I know that in the Primitive Church they had in every Church Seniors to whom the government of the Congregation was committed Saravia lendeth them his word likewise Quod à me c. Which is not disputed by mee in that meaning that the Belgicke Churches or any other which doe with edification use the service of these Elders should rashly change any thing before that which is better bee substitute Againe speaking of the government of ruling Elders he saith Quod ut c. Which as I judge profitable and good to bee constitute in a Christian Church and Common-wealth so I affirme no Church no Common-wealth to bee bound thereto by Divine Law except perhaps necessity compell or great utility allure and the edification of the Church require it Loe here the force of truth struggling with one contrary minded Hee judgeth the office of ruling Elders profitable and good yet not of divine right yet hâ—e â—cknowledgeth that necessity utility and the edification of the Church maketh us tyed to it even by divine right But if it be profitable and good why did he call in question the necessity at least the utility and the edification of it can one call in question the utility of that which is profitable he would have said the truth but it stucke in his teeth and could not come forth Saelâ—vius de concil lib. I cap. 8. saith that among the Jewes Seniores tribuum the Elders of the Tribes did sit with the Priests in judging controversies of the Law of God Hence hee argueth against Bellarmine that so it ought to bee in the Christian Church also because the priviledge of Christians is no lessâ— thâ—n the priviledge of the Jewes Câ—mero tells us that when the Apostle 1 Coâ— 6. reproveth the Corinthians for that when one of 〈◊〉 had â— matter against anothâ—â— they 〈…〉 the Saints to bee â—udges 〈…〉 noâ— by the 〈◊〉 the 〈…〉 mâ—ltitude sedeos qui in Ecclesia constituti craâ—t ut vacarent gubernationi Ecclesiae that is â—hose who were ordained in the Church to give themselves to the government of the Church My Lord Craigtanne finding the strength of that Argument that if beside the Ministers of the Word other grave and wise Christians may be present in the greatest Assemblies and Councels of the Church why not in Presbyteries also answereth that indeed it is not amisse that the wiser sorâ— among the people be joyned as helpers and assistants to the Pastors providing that this their auxiliary function be not obtruded as necessary This is somewhat for us but we say further if it be necessary in Oecumenicke Councells for no lesse doe the Arguments of our Divines in that question with the Papists conclude then is it necessary in Presbyteries also CHAP. XI Doctor Fields five Arguments against ruling 〈…〉 HIS fiâ—st Reason that shewed 〈◊〉 to thinkâ— there were 〈◊〉 any 〈…〉 Church is because Bishops Presbyters that preach and minister the Sacraments and Deacons howsoever they much degenerated in later times yet all still remained in all Christian Churches throughout the World both Greeke and Latine in their names and offices also in some sort But of these ruling Elders there are no foot-steps to bee found in any Christian Church in the World nor were not for many hundred yeares whereas there would have beene some remaines of these as well as the other had they ever had any institution from Christ or his Apostles as the other had To this wee answer 1. If the Christian Churches throughout the World had wanted ruling Elders longer then they did yet prescription can be no prejudice to the ordinance of God 2. After that the golden age of the Apostles was spent and gone exact diligence was not taken to have the Church provided with well qualified Ministers but many unfit men yea sundry heretickes entred into that sacred vocation whereby it came to passe that corruption and errour overflowed the Churches as both Eusebius proveth from Aegesippus and catalogus testium veritatis from Irenaus Might not this be the cause of changing the office-bearers and government of the Church 3. In the Roman yea in Prelaticall Churches there are scarce any foot-steps at all of the offices of preaching Presbyters and Deacons as they were instituted by the Apostles The Apostles ordained Presbyters to preach the Word to minister the Sacraments to governe the Church and to make use of the keyes But the Popish and Prelaticall Presbyters have not the power of the keyes nor the power of Church government for it is proper to their Prelates as for the other two they are common to their Deacons for they also doe preach and baptise The office of the Popish Priest standeth in two things to consecrate and offer up the body of Christ and to absolve
injury or to give an offence unto another and for these ends it is most necessary that they be governed by one common Presbytery 5. There may be a competition or a controversie not only betwixt one congregation and another but in the same congregation betwixt the one halfe and the other yea the Eldership it selfe of that congregation may be and sometimes is divided in it selfe And how shall things of this kinde bee determined but by the common Presbytery 6. But which is caput rei these our Classicall Presbyteries have a certaine warrant from the paterne of the Apostolicall Churches For proofe whereof it shall bee made to appeare 1. That in those Cities at least in many of them where Christian religion was planted by the Apostles there were a great number of Christians then either did or conveniently could meet together into one place for the worship of God 2. that in those Cities there was a plurality not onely of ruling Elders but of the Ministers of the word 3. That notwithstanding hereof the whole number of Christians within the Citie was one Church 4. That the whole number and severall companies of Christians within one Citie were all governed by one common Presbytery The second of these doth follow upon the first and the fourth upon the third The first proposition may bee made good by induction of particulars and first it is more then evident of Ierusalem where wee finde unto 120 Disciples Act. 1.15 added 8000. by Peters two Sermons Act. 2.41 and 4.4 Besides whom there were yet more multitudes added Act. 5.14 And after that also wee read of a further multiplication of the Disciples Act. 6.1 by occasion whereof the seaven Deacons were chosen and ordained which maketh some to conjecture that there were seven congregations a Deacon for every one Certainly there were rather more then fewer though wee cannot determine how many It is written of Samaria that the people with one accord gave heed unto Philip Act. 8.6 even all of them both men and women from the least to the greatest who had before given heed to Simon of these all it is said that they beleeved Philip and were baptised vers 10.12 which made the Apostles that were at Ierusalem when they heard that the great City Samaria had received the word of God to send unto them Peter and Iohn the harvest being so great that Philip was not sufficient for it v. 14. Of Ioppa it is said that many beleeved in the Lord. Of Antâ—och wâ— read that a great number beleeved and turned to the Lord Act. 11.21 Of Iconium that a great multitude both of the Jewes and also of the Greekes beleeved Act. 14.1 Of Lidda that all who dwelt therein turned to the Lord Act. 9.35 Of Berâ—a that many of them beleeved also of the honourable women and the men not a few Act. 17.12 Of Corinth the Lord saith I have much people in this Citie Act. 18.10 Oâ— Ephesus wee finde that â—eare fell on all the Jewes and Greekes which dwelt there and many beleeved yea many of the Magicians themselves whose bookes that were burned amouâ—tâ—d to fifâ—y thousand peeces of silver so mightily grew the Word of God and prevailed Act. 19.17.18.19.20 Unto the multitude of Christians in those Cities let us adde another consideration viz. that they had no Temples as now wee have but private places â—or their holy Assemblies such as the house of Mary Act. 12.12 the Schoole of Tyrannus Act 19.9 an upper chamber at Trâ—â—s Act. â—0 8 Pauls lodging at Rome Act. 28. â—3 Neither doe I see any reason why the Church which was in the house of Aquila and Priscilla Rom. 16.5 1 Cor. 16.19 should not be understood to bee a congregation as Erasmus readeth it that is such a-number of Christians as met together in their house So wee read of the Church in the house of Nymphas Col. 4.15 And of the Church 〈…〉 house of Archippus Philem. v. 2. 〈…〉 iâ— is certaine that Christians met together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 house by house Domatius Act. 2.46 both these considerations viz. the multitude of Christians in one Citie and their assembling together for worship in private houses have also place in the next ages after the Apostles Let Eusebius speak for them both Who can describe saith hee those innumerable heaps flocking multitudes throughout all Cities and famous Assemblies frequenting the places dedâ—câ—ted to prayer Thereafter he proceedeth to shew how in aftertimes by the favour of Emperours Christians had throughout all Cities ample Churches built for them they not being contented with the old Orâ—toria which were but private houses Now these two the multitude of Christians and the want of Temples shall abundantly give light to my first proposition But it may bee objected to the contrary that all the Disciples at Ierusalem did meet together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into one place Act. 2.44 And the same is said of the Church of Corinth 1 Cor. 11.20 Ans. The disciples at Ierusalem being at that time above 3000. it cannot be coÌ„ceived how any private house could cotain them Beside it is said that they brake bread that is did celebrate the Lords Supper from house to house Therefore many good interpreters understand by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that all the Disciples were linked together into one by amity and love an evidence whereof is given in the next words and had all things common To the other place wee answer 1. That Epistle whether it were written from Philippi or from Ephesus was undoubtedly written very lately after the plantation of the Gospel in Corinth while as that Church was yet in her infancie And if it should bee granted that at that time the whole Church of Corinth might and did meet together into one place this proveth not that it was so afterward for the Churches increased in number daily Act. 16.5 But 2. the place of the Apostle proveth not that which is alledged for his words may be understood in sensu distributivo It was no solecisme for one that was writing to divers congregations to say When yee come together into one place meaning distributively of every congregation not collectively of them all together My second proposition concerning the plurality of the Ministers of the Word in those great Cities wherein the Apostles did erect Christian Churches ariseth from these grounds 1. The multiplicity of Christians 2. The want of Temples of which two I have already spoken 3. The daily increase of the Churches to a greater number Acts 16.5.4 There was need of preachers not only for those who were already converted in the City but also for labouring to winne the unbelievers who were therein These reasons may make us conclude that there were as many Pastors in one City as there were sacred meetings therein and some more also for the respects foresaid And what will you say if we finde examples of this plurality of Pastors in Scripture Of the Bishops or Pastors
against us our Saviours precept Tell the Church Wheresoever wee read in Scripture of a visible politicall Church and not of the invisible Catholike Church it is ever meant say they of a particular congregation used to assemble in one place for the exercise of Gods publike worship when the Scripture speaketh of a whole Province or Nation the plurall number is used as the Churches of Galatia the Churches of Macedonia the Churches of Asia c. Wherefore our Saviour in those words did deliver the power of Ecclesiasticall Jurisdiction neither to Classicall Presbyteries nor to Synods but to particular congregations only Answ. 1. This place proveth indeed that particular Churches have their owne power of Jurisdiction but not that they alone have it 2. Yea it proveth that they alone have it not for Christ hath a respect to the forme of the Jewes as is evident by these words Let him be unto thee as an Heathen or a Publican Now we have proved that there was among the Jewes an high Ecclesiasticall Sanedrim beside the particular Synagogicall Courts So that by pointing out the forme of the Jewish Church hee recommendeth a subordination and not an independency of particular Churches 3. By the Church in that place is meant the competent Consistory of the Church and so it agreeth to all Ecclesiasticall Courts respectively This sence is given by Parker though he be most tender in the vindication of the liberty of congregations Nam cum c. For saith he since Christ would have every man to be judged by his owne Church Matth. 18. or if the judgement of his owne Church should displease him yet ever it must be by the Church that is by a Synod of many Churches 4. As for the reason alledged for proofe of the contrary exposition I oppugne it both by reason and by their owne Tenents and by Scripture By reason because the rule of Geometricall proportion whereof we have before spoken proveth a congregation to bee a part of a Nationall Church even as one man is a part of a congregation for as five is the hundreth part of five hundreth so is five hundred the hundreth part of fifty thousand By their own grounds because they hold the forme of a visible Church to consist in the uniting of a number of visible Christians into one by the bond of a holy covenant to walke in all the wayes of God Then say I we may say the Church of Scotland as well as the Churches of Scotland because all the particular Churches in Scotland are united together into one by the bond of a Nationall oath and covenant to walke in all the waies and ordinances of God By Scripture also because Acts 8.1 we read of the Church at Hierusalem not the Churches Howbeit there were at that instant above eight thousand Christians at Hierusalem and all these still in the City for the first scattering of them followeth thereafter in that Chapter This great number neither did nor could usually assemble into one place for the worship of God but they met 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 house by house Acts 2.46 And whereas objection is made to the contrary from Acts 2.44 and 5.12 and 6.2 Wee have before answered to the first of these places for it is to be expounded by Acts 4.32 they were in one that is they were of one heart and of one soule The second place may be expounded of the Apostles and the preceding words favour this exposition but though it should be takeÌ„ of the multitude it proveâ—h not their meeting together into one place for the worship of God for it was an extraordinary confluence upon an extraordinary occasion of that which had befallen to Ananias and Saphira The last place proveth no more but an extraordinary and occasionall meeting and it is also to be understood that they met turmatim as foure hundred thousand men did assemble together Jud. 20.1 Another Scripturall instance we give from 1 Pet. 1.1 with 5.2 the Apostle writing to the dispersed Jewes in severall Provinces calleth them all one flocke Wee read that Laban had many flockes Genes 30.36.38 yet are they all called one flocke verse 31.32 so were all the flockes of Iacob called one flocke Genes 32.7 and 33.13 In like manner every one of the particular Churches among those dispersed Jewes was a flocke but compared with the whole it was but a part of the flocke It is no more absurd to say that a congregation is both a body in respect of its owne members and a member in respect of a Nationall Church then it is to say that every beleever considered by himselfe is a tree of righteousnesse and a Temple of God yet compared with others he is a branch of the Vine and a stone of the Temple for all those waies is hee called in Scripture Sundry particular flockes may bee called one flocke three waies 1. Respectu pastorum when the same shepheards oversee take care of the whole See an example both of the one kinde of shepheards Luke 2.8 and of the other Acts 20.28 2. Respectu pabuli So Paul Baynes speaking of the Low Countries where sundry congregations in one City make but one Church saith that the sheepe feed together into one common pasture though they bite not on the same individuall grasse 3. Respectu pedi when many congregations are governed by the same Pastorall staffe of Ecclesiasticall Lawes and Discipline It is further objected that Presbyteriall government and the authority of Synods doe rob the congregations of their rights and liberties no lesse then the Prelacy did so that the Churches of Christ in the removall of Episcopacy have changed Dominum only not Dominium Answer There is a vaste difference for 1. Episcopall governement is Monarchicall and Christ hath left no Ecclesiasticall Jurisdiction to bee exercised by one man Presbyteriall and Synodicall governement is partly democraticall in respect of the election of Ministers and Elders and the doing of matters of chiefest importance with the knowledge and consent of congregations partly aristocratical in respect of the parity of Presbyters and their consistorial proceedings and decrees The Monarchicall part is Christs peculiarly 2. The Prelacy permitteth not to congregations any act of their owne Church government but robbeth them of their particular Elderships which as Parker well noteth the Classicall Presbyteries doe not 3. It is one thing saith Baynes for Churches to subject themselves to a Bishop and Consistory wherein they shall have no power of suffrage Another thing to communicate with such a Presbytery wherein themselves are members and Iudges with others 4. The congregations did not agree not consent to Episcopall government but were sufferers in respect of the same but they doe heartily agree to the governement of Presbyteries and Synods in witnesse whereof they send their Commissioners thither to concur assist voice 5. Speciall respect is had in Presbyteries and Synods to the consent of congregations in all
desideret 5. Adde unto these a distinction betwixt a Congregation lying alone in an Iland Province or Nation and a Congregation bordering with sister Churches If either there be but one Congregation in a Kingdome or Province or if there be many farre distant one from another so that their Pastors and Elders cannot ordinarily meete together then may a particular Congregation doe many things by it selfe alone which it ought not to doe where there are adjacent neighbouring Congregations together with which it may and should have a common Presbytery 6. Let us put a difference betwixt the subordination of one Congregation to another or of ore Eldership to another and the subordination of any Congregation and of the Eldership thereof to a superior Presbytery or Synod made out of many Congregations as one provinciall Synod is not subject to another Provinciall Synod yet all the Provinciall Synods in the Nation are subjeâ—t 〈◊〉 the Nationall Synod so it is also with the ordinary consistories one particular Eldership is not subject to another yet all the particular Elderships within the bounds of the common Presbytery are subject to the same So that there is a vast difference betwixt this subordination which we maintaine and the subordination of all the Parishes in a Diocesse to the Praelate and his Cathedrall Where Douname doth object that all the Parishes of Geneva are Hierarchically subject to the Presbytery in the city Parker denieth this nisi quis c. vnlesse saith he peradveÌ„ture one may be subject to himselfe for the Parishes each for their owne part and that alihe are this same Presbytery And after Consistorium c. for the Consistory of the Cathedrall Church is an externall meeting divers distinct and separate from the rurall Churches which are no part thereof this cannot be said of the Presbytery of Geneva 7. Wee must distinguish betwixt a dependance absolute and in some respect a Congregation doth absolutely depend upon the holy Scriptures alone as the perfect rule of faith and manners of worship and of Church-government for we accurse the tyranny of Prelates who claimed to themselves an autocratoricke power over Congregations to whom they gave their naked will for a Law One of themselves told a whole Synod that they ought to esteeme that best which seemeth so to Superiors and that this is a sufficient ground to the conscience for obeying though the thing be inconvenient We say that Congregations ought indeed to be subject to Presbyteries and Synods yet not absolutely but in the Lord and in things lawfull and to this purpose the constitutions of Presbyteries and Synods are to bee examined by the judgement of Christian discretion for a Synod is Iudex Iudicandus and Regula regulata so that it ought not to be blindly obeyed whether the ordinance be convenient or inconvenient Last of all we are to distinguish betwixt the condition of the Primitive Churches before the division of Parishes and the state of our Churches now after such division At the first when the multitude of Christians in those great cities of Rome Corinth Ephesus c. was not divided into severall Parishes the common Presbytery in the city did suffice for the government of the whole and there was no need of a particular consistory of Elders for every assembly and Congregation of Christians within the city except perhaps to admonish rebuke exhort or to take notice of such things as were to be brought into the common Presbyterie But after that Parishes were divided and Christian Congregations planted in the rurall villages as well as in the cities from henceforth it was necessary that every Congregation should have at hand within it selfe a certaine Consistory for some acts of Church-government though still those of greater importance were reserved to the greater Presbyterie And thus have J out of desire to avoid unnecessary questions set downe my conceptions concerning the Elderships of particular Congregations and the power of the same If it be said that I seeme to deny the divine right of the same or that they have any warrant from the patterne of the Apostolike Churche I answer I acknowledge the conformity of the same with the patterne thus farre 1. It is to bee suposed that in some small cities especially the same not being wholly converted to the Christian faith there was but one Christian Congregation the Eldership whereof did manage matters of jurisdictioÌ„ proper thereto 2. Even in the great cities at the first there was but one Congregation of Christians and so but one particular Eldership 3. After that the Gospell had spread and Christians were multiplied in those great cities it is true they were all governed by a common Presbytery but that Presbytery was not remote but ready at hand among theÌ„selves Now in this we keepe our selves as closse to the patterne as the alteration of the Churches condition by the division of Parishes will suffer us that is to say we have a common Presbytery for governing the Congregations within a convenient circuit but withall our Congregations have ad manum among themselves an inferior Eldership for lesser acts of Government though in respect of the distance of the seate of the common Presbytery from sundry of our Parishes they can not have that ease and benefit of nearenesse which the Apostolique Churches had yet by the particular Elderships they have as great ease of this kinde as conveniently can be CHAP. III. Of greater Presbyteries which some call classes THe word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyterie we find thrice in the New Testament twice of the Iewish Presbytery at Hierusalem Luke 22.66 Act. 22.5 and once of the Christian Presbytery 1. Tim. 4.14 Neglect not the gift that is in thee which 〈◊〉 given thee by prophecy with the laying on of the hands of the Presbytery Sutlivius and Douname have borrowed from Bellarmine two false glosses upon this place They say by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here we may understand either an assembly of Bishops or the Office of a Presbyter which was given to Timothy To these absurdities let one of their owne side answer Whereas saith D. Forbesse some have expounded the Presbytery in this place to be a company of Bishops unlesse by Bishops thou would understand simple Presbyters it is a violent interpretation and an insolent meaning And whereas others have vnderstood the degree it selfe of Eldership this can not stand for the degree hath not hands but hands are mens J find in Sutlivius a third glosse He saith that the word Presbyterie in this place signifieth the Ministers of the word non juris vinculo sed ut cunque collectos inter quos etiam Apostoli erant Ans. 1. If so then the occasionall meeting of Ministers be it in a journey or at a wedding or a buriall c. shall all be Presbyteries for then they are ut cunque collecti 2. The Apostles did put the Churches 〈◊〉 better order then to leave imposition of hands or
of the Church of Ephesus it iâ— said that Paul kneeled down and praied with them all and they all wept sore Acts 20.36.37 compared with verse 28. Here is some good number imported To the Angell of the Church of Smyrna that is to the Pastors thereof collectively taken Christ saith The Divell shall cast some of you into prison Revel 2.10 which if not only yet principally is spoken to the Pastors though for the benefit of that whole Church This is more plaine of the Church of Thyatira verse 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnto you I say to the rest in Thyatira as if he would say saith Pareus Tibi â—spicopo cum collegis reliquo coetui dico Paul writeth to the Bishop at Philippi Phil. 1.1 and notwithstanding that there was already a certaine number of Bishops or Pastors in that City yet the Apostle thought it necessary to send unto them Epaphroditus also Phil. 2.25 being shortly thereafter to send unto them Timotheus verse 19. yea to come himselfe verse 24. so that there was no scarcity of labourers in that harvest Epaphras and Archippus were Pastors to the Church at Colosse and who besides we cannot tell but Paul sent unto them also Tychicus and Onesimuâ— Col. 4.7.9 Now touching the third proposition no man who understandeth will imagine that the multitude of Christians within one of those great Cities was divided into as many parishes as there were meeting places for worship It is a point of controversie who did beginne the division of parishes but whosoever it was whether Evaristus or Higinus or Dionysius certaine it is that it was not so from the beginning I meane in the daies of the Apostles for then it was all one to say in every City or to say in every Church That which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 1.5 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 14.22 This is acknowledged by all Anti-prelaticall writers so farre as I know and by the Prelaticall writers also The last proposition as it hath not beene denyed by any so it is sufficiently proved by the former for that which made the multitude of Christians within one City to be one Church was their union under and their subjection unto the same Church governement and governours A multitude may bee one Church though they doe not meete together into one place for the worship of God for example it may fall forth that a congregation cannot meet together into one but into divers places and this may continue so for some yeares together either by reason of persecution or by meanes of the plague or because they have not such a large parish-Church as may containe them all so that a part of them must meete in some other place but a multitude cannot be one Church unlesse they communicate in the same Church government and under the same Governours by one Church I meane one Ecclesiasticall Republike even as the like union under civill government and governours maketh one corporation when the Apostle speaketh to all the Bishops of the Church of Ephesus hee exhorteth them all to take heed to all the flocke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over which the holy Ghost had made them overseers so that the whole was governed by the common counsell and advice of the Elders as Hierome speaketh for the same reason we say not the Churches but the Church of Amsterdam because all the Pastors and Elders have the charge and governement of the whole From all which hath beene said I inferre this Corollary That in the times of the Apostles the Presbytery which was the ordinary Court of Iurisdiction which did ordaine depose excommunicate c. did consist of so many Pastors and Elders as could with conveniency meete ordinarily together which is a paterne and warrant for our Classicall Presbyteries I confesse there might be in some townes no greater number of Christians then did meet together in one place notwithstanding whereof the Pastor or Pastors and Elders of that congregation might and did manage the government of the same and exercise jurisdiction therein I confesse also that in those Cities wherein there was a greater number of Christians then could meet together into one place for the worship of God the Presbytery did consist of the Pastors and Elders within such a City for it cannot be proved that there were at that time any Christian congregations in Landward Villages the persecution forcing Christians to choose the shelter of Cities for which reason many are of opinion that the Infidells in those daies were called Pagani because they alone dwelt in Pagis and if there had beene any such adjacent to Cities we must thinke the same should have beene subject to the common Presbytery their owne Pastors and Elders being a part thereof Howsoever it cannot be called in question that the Presbytery in the Apostolicall Churches was made up of as many as could conveniently meete together for managing the ordinary matters of Jurisdiction and Church-government The Pastors and Elders of divers Cities could not conveniently have such ordinary meetings especially in the time of persecution only the Pastors and Elders within one City had such conveniency And so to conclude we doe not forsake but follow the paterne when we joyne together a number of Pastors and Elders out of the congregations in a convenient circuit to make up a common Presbytery which hath power and authority to governe those congregations for if the Presbytery which we find in those Cities wherein the Apostles planted Churches bee a sure paterne for our Classicall Presbyteries as wee have proved it to bee then it followeth undeniably that the authority of Church-government of excommunication ordination c. which did belong to that Primitive Presbytery doth also belong to those our Classicall or greater Presbyteries CHAP. IV. Of the authority of Synods Provinciall and Nationall TOuching Synods I shall first shew what their power is and thereafter give arguments for the same The power of Jurisdiction which wee ascribe unto Synods is the same in nature and kinde with that which belongeth to Presbyteries but with this difference that Presbyteries doe exercise it in an ordinary way and in matters proper to the congregations within their circuit Synods doe exercise this power in matters which are common to a whole province or nation or if in matters proper to the bounds of one Presbytery it is in an extraordinary way that is to say when either Presbytery hath erred in the managing of their owne matters or when such things are transferred to the Synod from the Presbytery whether it be by appellation or by reference The power of Jurisdiction whereof I speake is threefold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So it is distinguished by our writers and all these three doe in manner foresaid belong unto Synods In respect of Articles of faith or worship a Synod is Iudex or Testis In respect of externall order and policie in circumstances a contriver of a