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
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
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
upon the same string The first is thus If those Churches planted by the Apostolique institution had power fully in themselves immediatly from Christ to practise all his ordinances Then have all Churches the like power now But the first is true Ergo. The third thus Whatsoever was commanded by the seven Churches to be practised by each of them apart in and for themselves that no Church of God must now omit But Ecclesiasticall government was commanded to the seven Churches to bee practised by each of them c. The fourth thus If the Church of Corinth had power and authority within her selfe to exercise Ecclesiasticall Government then ought not particular Congregations now to stand under any other Ecclesiastical authority out of themselves But the first is true Ergo. The sixth thus If the Apostle gave commandement unto the Eldership of Ephesus for the whole administration of all ordinances in that Church then may the Eldership of every particular congregation administer among themselves all Gods ordinances But the first is true Ergo. Now for answer to these First I simply deny the connexion of the proposition of the fourth argument because it argueth à genere ad speciem affirmative from the exercising of ecclesiastical Government to the exercising of it independently Neither hath hee said any thing for proofe hereof Next the Reader will easily perceive that both in the first and sixth Argument his citations in proofe both of the propositions and assumptions have not so much as the least colour of pertinency and farre lesse of proofe In both these arguments when he would prove the proposition he speaketh to the assumptioÌ„ contrariwise But these things I delight not to insist upon only I shall give two Distinctions any one of which much more both of them shall make these arguments wholly improfitable unto him First I distinguish his propositions That power authority which the Church of Corinth the seven Churches of Asia and other Apostolicall Churches had to exercise Ecclesiastical government in and for themselves the like have all Churches now which are of the like frame and condition but the most part of particular Churches now are of a different frame and condition from the Apostolique Churches and so have not such fulnesse of power as they had Put the case that the Apostolick Churches were no greater then might and did ordinarily assemble together into one place for the worship of God yet since by reason of the troubleâ— of those times which suffered not the Christians to spread themselves abroad all the countrey over but confined them within Cities and safe places those Churches were not planted so thick and neare together as that they might have the conveniency of Synodical consociation hence it appeareth that they might do many things in and by themselves which particular Congregations now having the conveniency of consociation with neighbour Churches ought not to do in and by themselves But this I have said gratis having in my former Treatise at length declared that the Apostolick Churches at least the most and principall of them were greater then could assemble ordinarily in one place of worship and that they were served with sundry both Pastors and Elders that therefore our Parochiall Churches ought not to be in respect of the points in question compared with their Churches nor our Parochiall Presbyteries with their Presbyteries The second distinction which I have to propound is concerning the assumptions of the arguments now in hand The Apostolick Churches did indeed ordinarily exercise Ecclesiasticall government and all the ordinances of Christ in and for themselves yet so that when the occasion of a Synode did occurre for determining a question which was too hard for particular Churches and was also common to many Churches in that case they did submit themselves to the authority of he Synod Which hath also before beene made plaine from Act. 15. To practise all the ordinances of God in a Church is one thing and to practise them independantly so as nevâ—r to be subject to the authority of a Synod is another thing My antagonist doth after take it for granted saith that all learned men have granted that the Churches of the Apostolick constitution were independant bodies But whence are you Sir that would make your Reader beleeve there are no learned men in the Churches of Scotland France the low-countries and the other reformed Churches which have the governement of Presbyteries and Synods conceiving it to be most agreeable to the Apostolicall patterne Have you put out of the category of learned men all Protestant writers who in the controversies about Councels dispute against Papists from Acts 15.2 Why did you not among all your imeprtinent allegations cite some few of those learned men who grant the Apostolick Churches to have been independant bodies But we must heare what more you have to say Your first eight and tenne arguments are in like manner coincident The first you frame thus Such actions the Church may lawfully do wherein no law of God is broken But there is no law of God broken when particular Churches do in and among themselves exercise all Gods ordinances Ergo. The eight thus Whatsoever governement cannot be found commanded in the written Word oâ— God ought not to have any place in the Church of God But the Government of Presbyteries and Synods over many particular congregations cannot be found commanded c. The tenth thus It is a sinne against God to adde any thing to that forme and manner of ordering Churches which Christ hath set forth in the new Testament But to subject particular congregations under any other Ecclesiasticall authority out of themselves is to adde c. Now the word independantly must be added to the assumption of the first argument else it cannot conclude what he affirmes and we deny for there is no question but particular Churches may exercise in and among them selves all Gods ordinances in those cases and with those distinctions which I have spoken of before part 2. chap. 2. This being cleared I deny the assumption in all these three arguments I expected proofe for it but he hath given none except that it cannot for shame be denied I had thought it rather a shamefull thing for a writer to trouble his Reader with arguments which he cannot make good But what saith he to the professors of Leyden who hold the institution of Synods not to be humane but divine which they prove from Mat. 18. Act. 15. Nay what is more ordinary in Protestant writers then the applying of those words Where two or three are gathered together in my name there am I in the midst of them unto Synods and Councels and hence they condemne the popish Councels in so much that Bellarmin Salmeron and other Jesuits have in this contradicted all our writers telling us as these men doe that our Saviour meaneth not of Councels in these words Moreover that
a reason of him or for writing a justification of the government of the Church of Scotland to such as did desire to be more throughly resolved concerning the same but that rather they will make use hereof as a key by divine Providence put into their hands to open a doore unto further light Secondly there is so much the more reason for asserting those two points by how much they have beene mainly opposed by Sathan for he it was whose cunning conveyance of old made the office of ruling Elders to come into dessuetude through the sloth or rather the pride of the Teachers as Ambrose complaineth and yet time hath not so obliterate that ancient order but that the footsteps of the same are yet to be seen in our Officialls Chancellors Commissaries Church-wardens and High-Commission men yea at Rome it selfe in the Cardinalls The same old Serpent it was whose instigation made Licinius whiles he did intend the totall ruine of the Church to fall upon this as the most effectuall means for his purpose that he should straightly inhibit all counsells meetings and conâ—erencies concerning the affairs of the Church By which meanes the Christians of his time were drawne into one of two snares Aut enim legem c. for saith Eusebius either it behoved us to be obnoxious to punishment by violating the Law or to overthrow the Rites and Ordinances of the Church by giving obedience in that which the Law did command for great and waighty deliberations undertaken about things controverted cannot proceed in any other manner or way but by the right managing of Councels The Arminians in the Netherlands found out another of Sathans wiles they were not able to hinder the assembling of a free and lawfull Synod but for their next best they required of the Synod of Dort twelve conditions and the ninth was that there should not be in that Synod any determination or decree concerning the matters in controversie but only an accommodation or conference and that still it should be free to the particular Churches to accept or to reject the judgement of the Synod this was a way of endlesse controversie and justly cried down in the Synod Moreover Satan ever wise in his own principles finding the Church of Scotland like an invincible Sampson by reason of such a constitution and goveâ—nment as being preserved in integritie could neither admit heresie nor schisme did make use of the Prelacie as his traiterous Dalilah to betray that Sampson into the hands of the now adverse Pâ—ilistines the Papists by stealing away both their ruling Elders and the authority of their Presbyteries and Synods for he had well observed that in these two things did their great strength lye and that without these two the Ministers of the Word being like so many scopae dissolutâ— both sparsed and by themselves alone might easily be brought under the yoke When thus the Romish-affected Dalilah had taken away their strength from them she was bold to uâ—tâ—r her insulting voice in the Service-book and book of Canons The Philistines be upon thee Sampson The Papists be upon thee Scotland In this case they did not as Sampson then presume that the Lord was with them as at other times they knew he was departed from them They cried out Return we beseech thee O God of Hosts look down from Heaven behold and visit this Vine and the Vineyeard which thine own right hand hath planted They did again ask the way to Sion with their faces thitherward saying come and let us joyn our selves to the Lord in a perpetuall Covenant that shall not be forgotten And now glory be to the great Name of God in the Church throughout all generations they have by his healing hand quickly recovered their strength Strength I may well call it for sayth a learned Divine as in things which are done by bodily strength so in things which are managed by counsells vis unita fortior power being put together is the stronger and in this he doth agree with Bellarm. that though God by his absolute power can preserve his Church without Synods yet according to ordinary providence they are necessary for the right government of the Church The interweaving and combining of strength by joyning the ruling Elders of every Congregation with the Pastor or Pastors thereof into a particular Eldership by joyning also Commissioners Pastors and Eâ—ders from many particular Elderships ordinarily into a classicall Presbytery and more solemnly provinciall Synod Finally by joynâ—ng Commissioners Pastors and Elders from many classicall PPresbyteries into a Nationall Assembly this doth indeed make a Church beautifull as Tirza comely as Ierusalem terrible as an Armie with Banners It is not to be expected but this forme of Church government shall still be disliked by some whose dislike shall notwithstanding the more commend it to all pious minds I mean by prophane men who escape not without censure under Presbyteries and Synods as they did under the Prelacie by hereticks who cannot finde favour with a Nationall Synod of many learned and godly men as they did with a few Popish Prelats by Matchavellians also who do foresee that Presbyteriall Synodicall government being conformed not to the Lesbian rule of humane authority but to the inflexible rule of Divine Institution will not admit of any Innovations in Religion be they never so conduceable to politicall intentions Some there be who whet their tongue like a sword and bend their bowes to shoot their arrows even bitter words They would wound both the office of ruling Elders and the authority of Presbyteries and Synods with this hateful imputation that they are in consistent with the honor and Prerogative of Princes Sure I am when our Saviour saith Render unto Câ—esar the things which are Caesars and unto God the things which are Gods he doth plainly insinuate that the things which are Gods need not to hinder the things which are Caesars And why shall it be forgotten that the Prelates did assume to themselves all that power of determining controversies making Canons ordaining suspending deposing and excommunicating which now Presbyteries and Synods do claime as theirs by right To me it appeareth a grand mistery and worthy of deliberation in the wise Consistory of Rome That the power of Presbyteries and Synods being meerly Ecclesiasticall being rightly used and nothing incroaching upon the civill power is notwithstanding an intollerable prejudice to Kings and Princes But the very same power in Prelates though both abused and mixed with civill power is not for aâ—l that prejudiciall to Soveraignty Yet if the fear of God cannot moliâ—ie the tongues of thâ—se men one would think that they should be brideled with respect to the Kings most excellent Majestie who hath been graâ—iously pleased to approve and ratifie the present government of the Church of Scotland perceiving â— truâ—â— that Gods honour and his honour Gods Lawes and his Lawes may well subsist together Lastly as in publishing this
dead in sinnes to be meant but holy men who being indued with faith in God and walking in his obedience God authorising them and the Church his Spouse chusing and calling them undertake the government thereof that they may labour to the conservation and edification of the same in Christ saith Iunius A ruling Elder should pray for the Spirit and gifts of his calling that hee may doe the duties of his calling and not bee like him that played the Souldan but a Souter hee must doe his office neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and pro forma hee himselfe being Parcus Deorum caltor infrequens nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doing all through contention and strife about particulars Si duo de nostras tollas pro nomina rebus praelia I may say Iurgia cessarent pax sine lite foret Nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Empiring and Lording among his brethren and fellow Elders Whosoever will bee great among you let him bee your minister and whosoever will bee chiefe among you let him be your servant saith the onely Lord and Head of the Church Nor yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 setting himselfe only to do a pleasure or to get preferment to such as he favoureth Nay nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely by establishing good orders and wholesome lawes in the Church but he must carry himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serviceably and ministerially for as his Function is Officium and Iurisdictio so it is Munus a burdensome service and charge laid upon him That a ruling Elder may bee such a one as hee ought to bee two sorts of duties are requisite viz. duties of his Conversation and duties of his Calling The duties of his conversation are the same which the Apostle Paul requireth in the conversation of the Minister of the Word That he bee blamelesse having a good report not accused of riot or unruly vigilant sober of good behaviour given to hospitality a lover of good men just holy temperate not given to wine no striker not greedy of filthy lucre not selfe-willed not soone angry but patient not a brawler not covetous one that ruleth well his owne house having his children in subjection with all gravity one that followeth after righteousnesse godlinesse faith love patience meeknesse c. These and such like parts of a Christian and exemplary conversation being required of Pastors as they are Elders belong unto ruling Elders also This being plaine let us proceed to the duties of their calling For the better understanding whereof we will distinguish with the Schoole-men a two-fold power the power of Order and the power of Jurisdiction which are different in sundry respects 1. The power of Order comprehendeth such things as a Minister by vertue of his ordination may doe without a commission from any Presbyterie or Assembly of the Church as to preach the Word to minister the Sacraments to celebrate marriage to visite the sicke to catechise to admonish c. The power of Jurisdiction comprehendeth such things as a Minister cannot doe by himselfe nor by vertue of his ordination but they are done by a Session Presbytery or Synod and sometimes by a Minister or Ministers having Commission and authority from the same such as ordination and admission suspension deprivation and communication and receiving againe into the Church and making of Lawes and Constitutions Ecclesiasticall and such like whereof we boldly maintaine that there is no part of Ecclesiasticall Jurisdiction in the power of one man but of many met together in the name of Christ. 2. The power of Order is the radicall and fundamentall power and maketh a Minister susceptive and capable of the power of Jurisdiction 3. The power of Order goeth no further then the Court of Conscience the power of Jurisdiction is exercised in Externall and Ecclesiasticall Courts Fourthly the power of Order is sometime unlawfull in the use yet not voide in it selfe The power of Jurisdiction when it is unlawfull in the use it is also voide in it selfe If a Minister doe any act of Jurisdiction as to excommunicate or absolve without his owne parish wanting also the consent of the Ministery and Elders of the bounds where he doth the same such acts are voide in themselves and of no effect But if without his owne charge and without the consent aforesaid hee baptise an infant or doe any such thing belonging to the power of Order though his act be unlawfull yet is the thing it selfe of force and the Sacrament remaineth a true Sacrament Now to our purpose We averre that this twofold power of Order and of Jurisdiction belongeh to ruling Elders as well as to Pastors The power of Jurisdiction is the same in both for the power and authority of all Jurisdiction belongeth to the Assemblies and representative meetings of the Church whereof the ruling Elders are necessary constituent members and have the power of decisive voycing no lesse then Pastors Howbeit the execution of some decrees enacted by the power of Jurisdiction belongeth to Ministers alone for Pastors alone exercise some acts of Jurisdiction as imposition of hands the pronouncing of the sentence of excommunication the receiving of a penitent c. Are not these things done in the name and authority of some Assembly of the Church higher or lower Or are they any other then the executions of the decrees and sentences of such an Assembly wherein ruling Elders voyced The power of Order alone shall make the difference betwixt the Pastor and the ruling Elder for by the power of Order the Pastor doth preach the Word minister the Sacraments pray in publike blesse the Congregation celebrate marriage which the ruling Elder cannot Therefore it is falsly said by that railing Rabshakeh whom before I spoke of Ep. pag. 7. That the ruling Elders want nothing of the power of the Minister but that they preach not nor baptise in publike congregations yet other things which the Pastor doth by his power of Order the ruling Elder ought also to doe by his owne power of Order And if we would know how much of this power of Order is common to both let us note that Pastors doe some things by their power of Order which all Christians ought to doe by the law of Charity Things of this sort a ruling Elder may and ought to doe by his power of Order and by vertue of his election and ordination to such an office For example every Christian is bound in Charity to admonish and reprove his brother that offendeth first privately then before witnesses and if he heare not to tell it to the Church Levit. 19.17 Matth. 18.15.16.17 This a ruling Elder ought to doe by vertue of his calling and with authority 1 Thess. 5.12 Private Christians ought in Charity to instruct the ignorant Joh. 4.29 Act. 18.26 to exhort the negligent Heb. 3.15 10.24 25. to comfort the afflicted 1 Thess. 5.11 to support the weake 1 Thess. 5.14 To restore him that falleth
Galat. 6.1 to visite the sicke Matth. 25.36.40 to reconcile those who are at variance Matth. 5.9 to contend for the truth and to answer for it Iude v. 3. 1 Pet. 3.15 All which are incumbent to the ruling Elder by the authority of his calling To conclude then the calling of ruling Elders consisteth in these two things 1. To assist and voyce in all Assemblies of the Church which is their power of jurisdiction 2. To watch diligently over the whole flock all these wayes which have been mentioned and to doe by authority that which other Christians ought to doe in charity which is their power of order And the Elder which neglecteth any one of these two whereunto his calling leadeth him shall make answer to God for it For the Word of God the Discipline of this Kirke the bonds of his owne calling and covenant doe all binde sinne upon his soule if either hee give not diligence in private by admonishing all men of their duty as the case requireth or if he neglect to keepe either the Ecclesiasticall Court and Consistory within the Congregation where his charge is or the Classicall Presbyterie and other Assemblies of the Church which he is no lesse bound to keepe then his Pastor when he is called and dessigned thereunto CHAP. III. The first Argument for ruling Elders taken from the Iewish Church HAving shewed what ruling Elders are it followeth to shew Scripture and Divine right for them Our first Argument is taken from the governement and pollicy of the Jewish Church thus Whatsoever kinde of office-bearers the Jewish Church had not as it was Jewish but as it was a Church such ought the Christian Church to have also But the Jewish Church not as it was Jewish but as it was a Church had Elders of the people who assisted in their Ecclesiasticall government and were members of their Ecclesiasticall Consistories Therefore such ought the Christian Church to have also The Proposition will no man call in question for quod competit alicui qua tali competit omni tali That which agreeth to any Church as it is a Church agreeth to every Church I speake of the Church as it is a politicall body and setled Ecclesiasticall Republike Let us see then to the Assumption The Jewish Church not as it was a Church but as it was Jewish had an high Priest typisying our great high Priest Jesus Christ. As it was Jewish it had Musitians to play upon Harpes Psalteries Cymbals and other Musicall Instruments in the Temple 1 Chron. 25.1 concerning which hear Bellarmines confession de bon oper lib. 1. cap. 17. Iustinus saith that the use of instruments was granted to the Iewes for their imperfection and that therefore such instruments have no place in the Church Wee confesse indeed that the use of musicall instruments agreeth not alike with the perfect and with the imperfect and that therefore they beganne but of late to be admitted in the Church But as it was a Church and not as Jewish it had foure sorts of ordinary office-bearers Priests Levites Doctors and Elders and we conformablie have Pastors Deacons Doctors and Elders To their Priests and Levits Cyprian doth rightly liken our Pastors and Deacons for howsoever sundry things were done by the Priests and Levites which were typicall and Jewish onely yet may we well parallell our Pastors with their Priests in respect of a perpetuall Ecclesiasticall office common to both viz. the Teaching and governing of the people of God Mal. 2.7 2 Chron. 19.8 and our Deacons with their Levits in respect of the cure of Ecclesiasticall goods and of the work of the service of the house of God in the materialls and appurtenances thereof a function likewise common to both 1 Chro. 26.20 23.24.28 The Jewish Church had also Doctors and Schooles or Colledges for the preservation of true Divinity among them and of tongues arts and sciences necessary thereto 1 Chron. 15.22.27 2 King 22.14 1 Sam. 19.20 2 Kings 2.3.5 Act. 19.9 These office-bearers they had for no typicall use but wee have them for the same use and end for which they had them And all these sorts of office-bearers among us wee doe as rightly warrant from the like sorts among them as other whiles wee warrant our baptizing of Infants from their circumcising of them our Churches by their Synagogues c. Now that the Jewish Church had also such Elders as wee plead for it is manifest for besides the Elders of the Priests there were also Elders of the people joyned with them in the hearing and handling of Ecclesiasticall matters Jer. 19.1 Take of the ancients of the people and of the ancients of the Priests The Lord sending a message by the Prophet would have a representative body of all Judah to be gathered together for receiving it as Tremellius noteth So 2 Kings 6.32 Elisha sate in his house and the Elders sate with him We read 2 Chron. 19.8 That with the Priests were joyned some of the chiefe of the Fathers of Israel to judge Ecclesiasticall causes and controversies And howsoever many things among the Jewes in the latter times after the captivity did weare to confusion and misorder yet we finde even in the dayes of Christ and the Apostles that the Elders of the people still sate and voyced in Councell with the Priests according to the ancient forme as is cleare from sundry places of the new Testament Matth. 16.21 and 21.23 and 26.57.59 and 27.1.12 Mark 14 43. Luke 22.66 Acts 4.5 This is also acknowledged by the Roman Annalist Baronius who confesseth further That as this was the forme among the Jewes so by the Apostles was the same forme observed in their times and Seniors then admitted into Councels Saravia himselfe who disputeth so much against ruling Elders acknowledgeth what hath been said of the Elders of the Jewes Seniores quidem invenio in Consessu Sacerdotum veteris Synagoga qui Sacerdotes non erant I finde indeed saith hee Elders in the Assembly of the Priests of the old Synagogue which were not Priests Et quamvis paria corum essent suffragia authoritas in omnibus sufragiis sacerdotum cum suffragiis Sacerdotum c. And although saith hee their suffrages and authority in all judgements were equall with the suffrages of the Priests c. But what then thinke yee hee hath to say against us Hee saith that the Elders of the Jewes were their Magistrates which in things pertaining to the externall government of the Church ought not to have been debarred from the Councell of the Priests more then the Christian Magistrate ought now to bee debarred from the Synods of the Church Now to prove that their Elders were their civill Magistrates hee hath no better argument then this That the Hebrew word Zaken which is turned Elder importeth a chiefe man or a Ruler We answer First this is a bold conjecture which hee hath neither warranted by divine nor by humane testimonies
represent the Church these are made up of ruling aswell as teaching Elders But Presbyteries and all Assemblies of the Church are Courts which represent the Church Ergo. The proposition is proved thus Whatsoever Courts represent hearers aswell as teachers and the people aswell as the Ministery these are made up of ruling as well as teaching Elders But whatsoever Courts doe represent the Church these represent hearers aswell as teachers c. It is plaine enough that the Church cannot bee represented except the hearers of the word which are the farre greatest part of the Church be represented By the Ministers of the word they cannot be represented more then the Burghes can bee represented in Parliament by the Noblemen or by the Commissioners of Shires therefore by some of their owne kinde must they be represented that is by such as are hearers and not preachers Now some hearers cannot represent all the rest except they have a calling and commission thereto and who can those be but ruling Elders CHAP. V. Our third Argument taken from Romans 12.8 OUR third Argument is grounded upon Rom. 12.8 The Apostle hath declared before that as there are many members in one body and all the members have not the same office for the office of the eye is to see of the eare to heare c. So are their gifts given to the severall office-bearers of the Church wherewith every one in his owne office may glorifie God and edifie the Church vers 4. with vers 5.6 These gifts he saith are differing according to the grace given to us that is according to the holy charge and office given unto us by the grace and favour of God so vers 3. Through the grace given unto me saith Paul that is through the authority of my Apostleship which by grace I have obtained Now whiles he exhorteth every one to the faithfull and humble use of his gift which he hath received for the discharge of his office he illustrateth his exhortation by the enumeration of the ordinary Ecclesiasticall offices vers 6.7.8 And as Beza Piscator and Iunius doe well resolve the text First he maketh a generall division of functions in the Church making two sorts of the same Prophesie whereby is meant the faculty of expounding Scripture and Ministerie comprehending all other imployments in the Church Prophecying the Apostle sudivideth into Teaching which is the Doctors part and Exhortation which is the Pastors Ministery he subdivideth in Giving which is the Deacons part Ruling which is the ruling Elders part and Shewing mercy which pertained to them who had care of the sicke Against this commentary which we have made upon the Apostles words Sutcliffe objecteth a double injury which we doe to Pastors First if these our Elders be the Rulers here spoken of then Pastors ought not to rule as if forsooth Elders could not rule except they rule alone Next hee saith wee make these Elders as necessary to the Church as Pastors so that a Church cannot be where there are not ruling Elders even as there is not a Church where there are not Word and Sacraments Surely a Church may happen to want Pastors and so to want both the preaching of the Word and the use of the Sacraments for that time And so may it want Elders and still remaine a Church but defective and maimed Howbeit the Pastors are more necessary then the Elders because they doe not onely rule but preach beside But to passe this there are other things which better deserve an answer for one might object 1. That the Apostle seemeth to speake of severall gifts onely not of severall offices 2. If hee speake of Offices by what reason make we Prophesie and Ministery generall kindes and all the rest particular offices 3. Why would the Apostle put the Deacon before the Elder 4. Bishop Andrewes in his Sermon of the worshipping of Imaginations maketh a fourth objection that by our interpretation of this place wee make Qui miseretur to be Latine for a widow To the first of these we answer The Apostles Protasis speaketh of severall offices not in the same but in severall members how then should we make his Apodosis to speak of severall gifts in the same and not in severall office-bearers of the Church wherefore as seeing hearing tasting c. doe differ subjectively in respect of the members which doe see heare c. So speaketh the Apostle of teaching exhorting ruling c. as they are in different office-bearers It is least of all credible which Bilson saith de Eccles. gubern c. 10. p. 186.187 that the Apostle speaks not of the gifts of office-bearers but of gifts distributed unto all the members of Christs mysticall body even unto women Hee had shewed us a great secret if hee could have made it appeare that all who are in the Church women and all may both prophesie and rule In this hee shall have the praise of out-stripping the Separatists We know that private Christians may teach and exhort one another but they doe not so devote themselves thereto as altogether to wait upon teaching and exhorting which is the case the Apostle speaketh of To the second wee say that Prophesie and Ministery are put in abstracto and â—oyned with a plurall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but teaching exhorting giving ruling and shâ—wing mercie are put in câ—ncreto and to each of them the single article pre fixed which is a sufficienâ— warrant to expound Prophesie and Ministery as Genera and the rest as Species Chrysostome considering the word Ministery saith Rem hic generalem ponit To the third we answer He which is first named hath not alwayes some prerogative or dignity above him which is last named else doe the Papists rightly argue that Peter was the chiefe of all the Apostles because they finde him named before all the rest Matth. 10.2 Act. 1.13 The Apostle intended to reckon out all ordinary offices in the Church but he intended not the precise order Chrysostome upon this same place saith Vide quomodo ista indifferenter ponat quod minutum est primo quod magnum est posteriore loco Ephes. 4.11 hee putteth Pastors before Teachers here to the Romans he putteth Teachers before Pastors To the fourth wee answer That though it be ordinarily most convenient that the office of attending the sicke bee committed to women yet it is not essentially necessary to the offifice And as Aretius noteth upon the place wee may under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehend not onely widowes appointed to attend the sicke but old men appointed to receive and entertaine strangers Which is also judiciously observed by Martyr Besides when the Apostle 1 Tim. 5. teacheth what is required in widowes who should bee made Diaconesses this hee requireth among other things that they be not such as live in pleasures and idlenesse and take not care to provide for their owne houses verse 6.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which though Erasmus and Beza turne in the
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
hee exercised of the Office of a Magistrate should have ceased But since they did onely assist the Pastor in matters Ecclesiasticall it followeth that as touching the Office of Elders there is no distinction betwixt times of Peace and Persecution Secondly There were Seniors among the Jewes under Godly Kings and in times of Peace Why not likewise amongst us Thirdly The Ecclesiasticall power is distinct from the civill both in the subject object and end so that the one doth not hinder the other The Magistrates power is to punish the outward man with an outward punishment which the Presbytery cannot hinder for he may civilly bind whom the Presbytery spiritually looseth and civilly loose whom the Presbytery spiritually bindeth and that because the Magistrate seeketh not the repentance and salvation of the delinquent by his punishment as the Presbytery doth but onely the maintenance of the authority of his lawes together with the quietnesse and preservation of the Common-wealth Whence it commeth that the delinquent serapeth not free of the Magistrate though hee bee penitent and not obstinate 4. How thought Whitgift that the christian Magistrate can doe those things which the Seigniory did under a Tyrant Can the Magistrate by himselfe determine questions of Faith Can he know what order and decencie in circumstances is fitteâ—t for each Congregation Can he excommunicate offenders c. 5. When Bishops exercise Ecclesiasticall jurisdiction yea and the civill too this is thought no wrong to Princes Is it a wrong in the Presbytery yet not in this Prelacy Good Lord what a Mysterie is this 6. When Presbyters are established in their full power there remaineth much power to the Prince even in things Ecclesiasticall as to take diligent heed to the whole estate of the Church within his dominions to indict Synods and civilly to proceed in the same to ratifie the constitutions thereof and to adde unto them the strength of a civill sanction to punish Heretickes and all that disobey the assemblies of the Church to see that no matter Ecclesiasticall be carryed factiously or rashlie but that such things bee determined in free assemblies to provide for Schollers Colledges and Kirkes that all corrupt wayes of entring into the Ministery by Simony bribing patrons c. be repressed and finally to compell all men to doe their duty according to the Word of God and Laws of the Church 7. Whatsoever be the power of the supreame Magistrate Ecclesiae tamen c. Yet let him leave to the Church and to the Ecclesiasticall Rulers such as are the Ministers of the Gospell Elders and Deacons their owne power in handling Ecclesiasticall things untouched and whole saith Danaeus For the Ecclesiasticall power doth no more hinder the civill administration then the Art of singing hindereth it saith the Augustan confession 8. We may answer by a just recrimination that the Prelacy not the Presbytery is prejudiciall to the power of Princes and hath often incroached upon the same The Bishops assembled in the eight Councill of Constantinople ordâ—ined that Bishop should not light from their horses when they chance to meet Princes nor basely bow before them and that if any Prince should cause a Bishop to disparage himselfe by doing otherwise he should be excommunicated for two yeares They also discharged Princes from being present in any Synod except the Oâ—cumenicke The 1. Councill of Toledo ordaineth that Quoties Episcoporum Hispanorum Synodus convenerit toties universalis Concilii decretum propter salutem Principum factum peractis omnibus in Synodo recitetur ut iniquorum mens territa corrigatur From which canon Osiander collecteth that some of the Bishops were not faithfull and loyall to the Kings of Spaine The inquisition of Spaine Anno 1568. presented to King Philip twelve Articles against the Netherlands one whereof was That the King write unto and command the Clergie of the Netherlands that with the Inquisition they should accept of 15. new Bishops the which should be free from all secular jurisdiction yea in cases of Treason Now as touching the contrary conceit of Saravia he alloweth such Elders as the Iewish Church had to be joyned now with Pastors under a Christian Magistrate but under an Infidell Magistrate hee saith they could have no place for he taketh the Iewish Elders to have bin their Magistrates that in like manner none but Christian Magistrates should sit with the Ministers of the Word in Ecclesiasticall Courts Princes and Nobles in generall or Nationall Councills and Magistrates of cities in particular consistories This is as foule an error as that of Whitgift for 1. His opinion of the Iewish Elders that they were their Magistrates we have confuted before 2. Though it were so that no Ruling Elders ought to be admitted now except Christian Magistrates yet might they have place under an Infidell Prince as Ioseph under Pharaoh Daniell under Nebuchadnezar There have beene both Christian Churches and Christian Magistraâ—es under Hereticall yea Infidell Princes 3. If Christian Magistrates be come in place of the Iewish Seniors and ought to be joyned with the Ministers of the Word in the consistories of the church We demand quo nomine quo jure whither doe they sit as Christian Magistrates or as men of singular gifts chosen for that effect Jf as Magistrates then shall we make a mixture and confusion of civill Ecclesiasticall function else how shall men by vertue of civill places sit in spirituall Courts Jf as men of singular gifts chosen to sit then may others aswell as they having the like gifts and election be admitted to sit also 4. Saravia contradicteth himselfe for a little after he admitteth grave and godly men in the judicatories of the Church whither they be Magistrates or privat men sive illi magistratu fungantur sive in rep vivant privati CHAP. XIII Whether Ruling Elders have the power of decisive voyces when they sit in Prebyteries and Synods THere are sundry questions propounded by D. Field and other adversaries of Ruling Elders whereinto they thinke wee are not able to satisfie them as 1. Whether Ruling Elders ought to have decisive voyces even in questions of Faith and Doctrine and in the tryall and approbation of Ministers 2. Whether these Elders must be in every Congregation with power of ordination deprivation suspension excommunication and absolution or whether this power bee onely in Ministers and Elders of divers Churches concurring 3. Jf they be Ecclesiasticall persons where is their ordination 4. Whether these 〈◊〉 be perpetuall or annuall and but for a certaine time Whether they ought to serve freely or to have a stipend Touching the first of these since the reformation which Luther began it was ever maintained by the ProtestaÌ„t writers that not the Ministers of the word alone but some of all sorts among Christians ought to have decisive voices in Councils But Dr. Field will admit none to teach and define in Councâ—ls but the Ministers of the
things as are alike common to the Church and to the Common-wealth and have the same use in both whatsoever natures light directeth the one it cannot but direct the other also for as the Church is a company of Christians subject to the â—aw of God so is it a company of men and women who are not the outlawes of nature but followers of the same It is well said by one Hoc certissimum est c. This is most certaine that the Church is a certaine kinde of Republike for it hath all those things which all Republikes must need have but tâ—hâ—th them in a different way because it is not a Civill but an Ecclesiasticâ—ll Republike And againe Est ergo c. â—o that this Republike is much more perfect then all others and therefore cannot but have the things which they have that are in dignity farre inferiâ—ur to it So saith Robinson in his justif of separ pag. 113. The visible Church saith he being a politie Ecclesiasticall and the perfect on of all polities doth comprehend in it whatsoever is excellent in all other bodies politicall Now so it is that while as some hold the government of the Church to bee Monarchicall others Aristocraticall others Democraticall others mixed of all these they all acknowledge that the Church is a Republike and ought to bee governed even as a Civill Republike in things which are alike common to both of this kinde are Courts and Judicatories which doe alike belong to both and have the same use in both viz. for rule and government therefore as natures light doth undeniably enforce diversity of Courts in the Common-wealth some particular some generall some lower some higher and the latter to have authority over the former it doth no lesse undeniably enforce the like in the Church for de paribus idem judicium It cannot bee denyed that the Church is led by natures light in such things as are not proper to religious holy uses but alike common to civill societies at least in so farre as they are common to sacred and civill uses The Assemblies of the Church in so farre as they treat of things Spirituall and Ecclesiasticall after a spirituall manner for a spirituall end and doe consist of spirituall Office-bearers as the members constituent in as farre they are sacred and the Church is therein directed by the Word of God alone yet the having of Assemblies and Consistories and divers sorts of them and the lower subordinat to the higher all this is not sacred nor proper to the Church but common with her to the Common-wealth nature commending therein to the one what it commendeth to the other CHAP. VI. The second Argument taken from Christs Institution AS wee have Nature so have wee Christs Institution for us and this shall appeare two wayes First the fidelity of Christ both in his Propheticall in his Regall or Nomotheticall power was such that he hath sufficiently provided for all the necessities and exigences whatsoever of his Churches to the end of the world Therefore the Apostle calleth him as faithfull in all the house of God as ever Moses was who delivered lawes serving for the government of the Church of the Jewes in all cases Whence we collect that the authority of Classicall Presbyteries over the Elderships of particular congregations and the authority of Synods over both must needs have a warrant from Christs owne Institution because without this authority there are very important necessities of the Churches that cannot be helped For example in most congregations especially in Dorps and Villages when a Pastor is to be ordained the particular Eldership within the congregation can neither examine and try his gifts and his soundnesse in the faith which examination must necessarily precede his ordination nor can they discover him in case he be a subtile and learned hereticke nor yet can they pray in tâ—e congregation over him which is to be ordained and give him publicke exhortation and admonition of his duty God having neither given to the Elders of every congregation nor yet required of them such abilities What shall be done in this case Ainsworth would have the worke stayed and the Church to want a Minister till she be able to doe her workes and her duties which are proper to her Alas bad Christ no greater care of the Churches then so shall they be destitute of a Pastor ever till they be able to try his gifts and soundnesse and to exhort and pray at his ordination and how shall they ever attaine to such abilities except they bee taught and how shall they bee taught without a Teacher Now the power and authority of Classicall Presbyteries to oâ—dâ—in Pastors in particular congregations shall cut off all this deduction of absurdities and shall supply the Churches need I may adde another instance concerning the Classicall Presbytery it selfe What if the one halfe thereof turne to be hereticall or it may bee the major part They shall either have most voyces or at least the halfe of the voyces for them and there shall bee no remedy unlesse the authoritative determination of a Synod be interposed Secondly the will of Christ for Provinciall and Nationall Assemblies to bee over Presbyteries even as they are over the Elderships of particular congregations appeareth also in this He hath given us in the new Testament expresse warrant for Ecclesiasticall Courts and Assemblies in generall that such there ought to be for the right government of the Church Matth. 18.20 Where two or three are gathered together in my Name there am I in the midst of them Act. 15.6 And the Apostles and Elders came together for to consider of this matter From these and the like places it is plaine that Christ willeth jurisdiction to bee exercised and controversies to bee determined by certaine Consistories and Assemblies Of the exercise of jurisdiction is the first place which I have cited to bee understood as the cohesion thereof with the purpose which went before sheweth Of determining questions of faith and enacting lawes concerning things in their owne nature indifferent is the other place to be understood as wee shall heare afterward So then wee truely affirme of Ecclesiasticall Assemblies in generall that power is commited by Christ unto them to exercise jurisdiction to determine questions of faith and to make constitutions about things indifferent in the case of scandall Now the severall sorts of these Assemblies are not particularly determined in Scripture but left to be particularly determined by the Church conforme to the light of Nature and to the generall rules of the Word of God And the particular kindes of Assemblies appointed by the Church conforme to the light and rules foresaid doe fall within the compasse of those precepts which are Divine-Ecclesiastica they are mixed though not meere divine ordinances Even as the Scripture warranteth times of fasting and times of thankesgiving shewing also the causes and occasions of the same and the right manner of
performance but leaveth the particular dayes of fasting and thankesgiving to be determined by the Church according to the rules of the Word In like manner the Scripture commendeth the renewing of the covenant of God in a Nation that hath broken it but leaveth the day and place for such an action to be determined by the Church according to the rules foresaid Now if the Church following the generall warrant and rules of the Word command to fast such a day to give thankes such a day to renew the covenant of God such a day these things are divine ordinances mixedly though not meerely and he who disobeyeth disobeyeth the commandement of God The like may be said of catechising and of celebrating the Lords Supper which are not things occasionall as the former but ordinary in the Church they are commended by the warrants of Scripture but the particular times and seasons not determined The like wee say of the order to be kept in baptisme and in excommunication which is not determined in the Word though the things themselves be The removing of scandals by putting wicked persons to publike shame and open confession of their faults in the Church hath certaine warrant from Scripture yet the degrees of that publike shame and punishment are left to be determined by the Church according to the quality of the scandall and the rules of the Word Now the Church appointeth some scandalous persons to be put to a greater shame some to a lesser some to â—ee oâ—e Sabbath in the place of publike repentance some three some nine some twenty five c. And if the offender refuse that degree of publike shame which the Church following the rules foresaid appointeth for him hee may be truely said to refuse the removing and taking away of the scandall which the Word of God injoyneth him and so to disobey not the Church only but God also Just so the Scripture having commended unto us the governing of the Church the making of Lawes the exercise of Jurisdiction the deciding of controversies by Consistories and Assemblies Ecclesiasticall having also shewed the necessity of the same their power their rule of proceeding and judging who should sit and voice in the same c. But leaving the particular kindes degrees times bounds and places of the same to be resolved upon by the Church according to the light of naturall reason and generall rules of the Word The Church for her part following the generall warrant and rules foresaid together with the light of nature hath determined and appointed Assemblies Provinciall and Nationall and to exercise respectively that power which the Word giveth to Assemblies in generall The case thus standing we may boldly maintaine that those particular kinds and degrees of Ecclesiasticall Assemblies are Gods owne ordinances mixedly though not meerely But what can bee the reason may some man say why the Scripture hath not it selfe determined these kinds of Assemblies particularly I answer three reasons may be given for it 1. because it was not necessary the generall rules of the word together with natures light which directeth Common-wealths in things of the same kind being sufficient to direct the Church therin 2. As sesons and times for the meeting of Assemblies so the just bounds thereof in so many different places of the world are things of that kinde which were not determinable in Scripture unlesse the world had beene filled with volumes thereof for Individua sunt Infinita 3. Because this constitution of Synods Provinciall and Nationall is not universall for all times and places for example there may be in a remote Island 10. or 12. Christian congregations which beside their particular Elderships have a common Presbytery but are not capable of Synods either Provinciall or Nationall Againe let there bee an Island containing forty or fifty Christian congregations there shall be therein beside Presbyteries one kinde of a Synod but not two kindes Besides the reformed congregations within a great Nation may happly be either so few or so dispersed and distant or so persecuted that they can neither have Provinciall nor Nationall Assemblies CHAP. VII The third Argument taken from the Iewish Church IN the third place we take an Argument from the example of the Jewish Church for as in their Common-wealth there was a subordination of civill Courts every City having its proper Court which did consist of seven Magistrates if we beleeve Iosephus the Thalmudicall tradition maketh two Courts to have beene in each City the lesser of the Triumvirat and the greater of twenty three Judges Beside these they had their supreame Consistory the civill Sanedrim which governed the whole Nation and had authority over the inferiour Courts So was there also a subordination of Ecclesiasticall Courts among them they had a Consistory in every Synagogue for their Synagogues were appointed not only for prayer and praising of God and for the reading and expounding of the Scriptures but also for publike correction of offences Acts 26.11 They had besides a supreame Ecclesiastical Court whereunto the whole nation and all the Synagogicall Consistories were subject This Court having decayed was restored by Ichoshaphat 2 Chron. 19.8 and it had the name of Sanedrim common to it with the supream civill Court. From this Court did the reformation of that Nationall Church proceed Nehem. 6.13 On the second day were gathered together the chiefe of the fathers of all the people the Priests and the Levits unto Ezra the Scribe even to understand the words of the Law And they found written in the Law c. Whether there was yet another Ecclesiasticall Court in the midle betwixt the Synagogue and the Sanedrim called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Presbytery Luke 22.66 Acts 22.5 and made up possibly out of the particular Synagogues within the Cities I leave it to learned men to judge howsoever it is plaine from Scripture that there was at least a twofold Ecclesiasticall Court among the Jewes the Synagogue and the Sanedrim the latter having authority above the former Sutlivius denyeth both these and so would have us believe that the Jewish Church had no Eccâ—esiasticall Court at all As for the Synagogues he saith they treated of things civill and inflicted civill punishments and a civill excommunication That they inflicted civill punishment he proveth from Mat. 10. and 23. and Luke 21. where Christ foretelleth that his Disciples should bee beaten in the Synagogues That their excomunication was civill he proveth by this reason that Christ and his Disciples when they were cast out of the Synagogues had notwithstanding a free entry into the Temple and accesse to the sacrifices Answ. This is a grosse mistake for 1. the civill Court was in the gate of the City not in the Synagogue 2. He who presided in the Synagogue was called the chiefe Ruler of the Synagogue Acts 18.8.17 the rest who sate and voiced therein were called the Rulers of the Synagogue Acts 13.15 They who sate in the civill Court had no
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