Jesus Christ who sitteth in the Assembly of the Elders unto the end of the world Mat. 18. The great Synedrion doth signifie Synods and Councels in respect of the successive state of the Church the great Presbytery of the Apostles in respect of the first and extraordinary state of the Church Object The Synagogues and Synedrions in common cities had not compleat power within themselves as congregations in the christian Church Ans 1. Types and similies may not be quadrate in all particulars 2. They had compleat power in respect of parts though not in respect of degrees a divided power though not an independent power The Synagogues had power of Excommunication John 9. they had a compleat power in suo genere in respect of all Ordinances of Iurisdiction Object It is the perfection of a congregation to be independent Ans It is better to be dependent then independent while we are impotent A particular congregation needs the protection of other congregations Independency in point of Iurisdiction upon earth is but Temporal and it hindreth Humility and Love in particular Churches which are perfections eternal It is no perfection to be so independent as to become insolent and impotent Object Councels and Synods may have a preceptive power or a consultative power and yet not power of Iurisdiction Ans Pastors are Rulers as well as Prophets and therefore if there be granted a consultative or Doctrinal power vi officii to Synods and Councels it must be also granted for the same reason that there is a corrective power in Synods and Councels Authority destitute of a corrective power in particular Presbyteries is not adequate to its end Gods Ordinance in Israel both in Church and State invested such as were Governors with corrective power as well as with preceptive power It is most strange to see Supreme Authority such as is the Authority of the whole Church naked in point of corrective power Object This patern of the Iewish Church speaketh for a Classique Presbytery as well as for Synods and Councels Ans 1. The great and standing Presbytery of Jernsalem speaketh directly only for the great Presbytery of Apostles and Elders extaordinary at the first constitution of the christian Church they only were catholike Elders such as were indued with unlimitted power But the frame of policy in Israel put aside that great Sanhedrin or Presbytery of Seventy Elders speaks most effectually for Synods and Councels and it is more evidently natural for a greater part of Members to have power over a lesser in a Democracy and for the greater part of Elders to have power over the lesser in an Aristocracy Classical Presbyteries as they may stand do seem to impeach and diminish the just power of congregational Presbyteries which have allowed them by the Apostolical Ordinance a compleat power in respect of parts of Worship and Jurisdiction a divided power though not an independent power but against a Classical Presbytery modified and qualified by the just rule of Prudence and Scripture I have nothing to oppose Object Excommunication is no more in effect then the Non-communication of Churches Ans Gods Ordinance of Excommunication in particular Churches argueth that the one is more effectual then the other Non-communicatiō is a defensive Excommunication with such as formerly enjoyed communion 2. As a sin against Authority is a greater sin so an evil inflicted by Authority is a greater evil 3. Is it not reasonable that if one Church hath power to Discipline all all should have a more effectual power to Discipline one This must needs be yielded it being presupposed that all Churches are but one universal Church and combination Object A Presbyter is onely a Presbyter over his particular Flock Ans A Presbyter is a Presbyter for lesse ordinary execution and nuitivè over the whole universal Church a Presbyter hath an united power though not a divided power over all Churches One Elder hath not power to act in anothers congregation absolutely because he is but a subordinate Pastor to the Jurisdiction of other congregations in respect of his solitary and divided power An Elder may Preach as a Paster out of his own congregation and yet he must ask leave because he is subordinate to the Jurisdiction of other congregations Elders have not power to act distributivè in all congregations but they have power to act collectivè unitivè and therefore the Elders of two Churches have power to act in and over one Church and one Elder in the name of a Presbytery may act in and over any Church subordinate to that Presbytery though it be not his own proper sphaere In an Aristocracy the greater part of Rulers have a judicial superiority in respect of a lesser part Reformed Churches have generally consented to some fixed form of consociation Genova hath governed by a combination of twenty Parishes is one Presbytery If in this kinde of Government there be a commoderation so that it may not prejudice the speedy current and due power of congregational Presbyteries it is but sutable to the set Synods in ancient time and to the present exigents of the Churches Ve omnia inter so mombra consentiunt quia singula servari totim inter est ita homines singulis parcent quia ad cortum geniti sumus Salve enim esse societas nisi amore custodia partium non potest Seneca Concerning the Power of Magistrates with reference to the Churches of Christ THe acts of Magistracy are not only civil Laws Precepts Punishments Rewards but also spiritual Loves Precepts Prayers Blessings Iustructions Admonitions These spiritual acts do danominate Magistratical power to be spiritual power though not Ecclesiastical Church power is spiritual generically in respect of acts which are spiritualin common but by way of specialty it is spiritual as it is Ecclesiastical Magistratical power is both civil and spiritual yet not Ecclesiastical or civil as it is opposed to Ecclesiastical power not as opposed to Spiritual 5. The next ends of Magistratical acts are Spiritual and acts are distinguished by their ends or immediate objects The Spiritual good of men is both intended and acquired in Magistratical acts as primarily as the Temporal good of men A Magistrate doth Instruct Pray c. to the end he might confer some Spiritual good and the act it self doth as naturally and immediatly produce such an effect as if it were the act of an Ecclesiastical person and such an act is supposed to be the act of a Magistrate as he is a Magistrate not only as he is a Christian And if the Magistrate be prophane and should not intend any Spiritual good as it was said of one that he was bonns Rox but malus homo it is sufficient that the act it self doth 2. The spiritual good of men and the glory of God are primary ends of the coustitution of Magistracy in nature A Throne of Magistracy is crected and ought to be in the intention of men as directly for Religion as
minùs singulos tamen omnes Ecclesiae toti praefectos asserimus Apostolos non modò omnes sed etiam singulos Some of our modern Divines do seem to allow onely of an essential and invisible unity and yet they do ascribe a judicial power to Synods and Councels The Fathers so praedicated the unity of an universal Church that they laid foundations for an univerfal Bishop Res Divinae according to Polanus administrantur Synodali 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confirmantur regia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Synodo est authoritatis apex totius Ecclesiae unitas ordinis firmamentum Leid Prof. de Conciliis The Papists would build their Babel for their Pope on this foundation but they shall not proceed because God hath divided the tongues of the Christian world Protestants speak the language of Canaan and it cannot be understood by the Antichristians The Church of the Lord Christ Pro. 2. Acts 2 14. 1 Cor. 1. 11. Gal. 1. Rev. 2 c. in respect of more ordinary or constant execution is many Churches 1. The Scripture frequently calleth particular congregations the Churches of Christ and declareth that they were intrusted and furnished with compleat power to administer both Tables of the Law the Covenants the Seals the Censures in all Ordinances 2. Conveniency and necessity do require it because it is impossible for the whole to maintain fellowship in one place for edification The Church of the Jews though but one Nation could congregate but seldome Circumcision was permitted at home the Passeover was celebrated by families apart onely in Jerusalem 3. The Apostles direction and approbation is evident They ordained Presbyters in particular congregations and confined them to their particular congregations Asts 20 and 14 they ordained no ordinary Officers sine titulo but with reference to particular congregations These particular Churches are called The tents of the shepherds Cant. 2. the chambers of the temple Ezek. 40. the gates of new Jerusalem where the Presbyters are to sit in judgement for the ordinary Rev. 21. These are so many chambers of presence Christ sitteth in the midst of them Matth. 18. those that are admitted into any one chamber are admitted into the whole house as those that are admitted into any one gate of New Jerusalem are admitted into the whole city It is determined in Politicks that subordinate cities have need of Government within themselves Triumvirale Synedrium If we look upon the type or patern of the Christian Church in the State of Israel we shall finde that the lesser cities in Israel had their particular Presbyters though consisting but of three Elders such was their frame of Policie Pistro Soane Polano the author of the History of the Trent Councel that excellent and impartial Historian observeth that Episcopal power hath mounted from an office of charity practised in all congregations in the Primitive days to such an height as maketh it suspected to Princes and terrible to the people to whole Kingdoms Let this be the conclusion All congregations have a divided power but not an Independent power The Synagogues in Israel had a divided power yet dependent upon the Temple they could excommunicate Joh. 9. and in all probability the Priests and Levites in the Temple did not admit such as stood excommunicate in the Synagogues until the case were decided Concerning the matter of the Church and also of the quantity of the Church MEmbers of the Church ought to be visibly holy Pro. 1. or visibly Saints in some appearance A visible segregation from the world and a visible aggregation to Christ is necessary to Church-union and communion Levit. 6. Num. 19.9 1 Cor. 11.28 Ezek. 44. 2 Chro. 30. Whitgifts assertion that all that are the Kings subjects are members of Christs Church is not warrantable The Temple is holy the Keys the Tables of the Law the Seals the Censures the Officers all holy Christ is holy The Aposties c. required profession of faith Acts 2. Matth. 3. The Seals presuppose faith and repeneance If thou believest saith Philip to the Eunuch thou mayest be haptized Acts 8. Phose that received the Apostles words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to whom the doctrine of faith and repentance was grateful they were baptized Acts 2. The stones of the Temple were to be hewn stones the timber was to be squared and polished the Tabernacle was curiously wrought the Candlestick was of beaten gold the twelve Tribes were represented upon the High priests brest plate by twelve precious stones and the visible members are correspondent to the mystical in some appearance The members of Churches were all Saints by calling 1 Cor. 1.2 Eph. 1 c. Yet the Church as may be afterward demonstrated must admit by a general rule such as may comprehend and take in all Saints All Israelites must have a lot and portion in the congregation of the Lord. A dispriviledging of Christians is a disinheriting of them Churches must be open and forward to rescue all that flee from the avenger of blood the way must be made easie to the cities of refuge Churches are represented by the cities of refuge Num. 35. Josh 20. Heb. 6.8 where sinners that flee before the avenger may have free recourse to take sanctuary Our facility in admitting visible members must give testimony to the Lords dispensation of grace in the embracing of invisible members The gates of Jerusalem do stand open Rev. 21.25 The rule of admission is a rule of Prudence for the keeping out of such as are apparantly profane in toto and such as are scandalous in tanto and also it is a rule of charity for the entertaining of all that have the least measure of saving grace Leid Prof. de discip Eccles The Leiden Prof. do acknowledge rigorens aliquem in nonnullis canonibus veterum Synodorum qui mansuetudinis Christi Apostolorum ejus modum non nihil excedar Calvin also so great a witnesse of truth joyneth issue with the forenamed and speaketh more indefinitely against the ancient severity of the Churches Instit lib. 4. cap. 29. See Beza another great star in the Church Epist 73. p. 302. De quolibet bene prasumendum donec constet contrarium This rule must moderate in censures absolutely though not so in admissions The rule of admission is a sutable profession of faith and repentance with subjection to the Ordinances A particular Church must consist of no more then may ordinarily or constantly meet together for the edification of the whole assembly Pro. 2. 1 Cor. 5. 14. 1. The Apostles directed the Churches to meet together in one place Acts 2 5 6. An Apostolical Direction is sufficient for an Institution 2. Edification and constant communion the natural grounds of multiplying Churches do necessitate such a limitation of Churches A Diocesan-Church is too big and too monstrous to be one Church for ordinary execution 3. The Apostles instituted Churches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
in every Citie and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not exclude villages as it appeareth by Matth. 10.10 Cenchrea was but answerable to a village and yet it is said to have a Church Rom. 16. One Province contained many Churches 1 Cor. 16.1 19. Gal. 1.2 21. Rev. 1.2 The Churches of Galatia were Churches of one Province not one Provincial Church 4. There was no ordinary Officers instituted by Christ for any other then congregational Churches The Elders of every congregation have the same power both intensive and extensive there are no Archbishops or Archdeacons instituted by the Lord. 5. All congregations have the same Titles the same Power the same Ordinances compleatly Nature giveth the same name to similar parts every drop of water is water it hath the same name and the same nature Paris in parem non est pocestus The lamb of the Passeover was to be eaten onely by so many together as might enjoy a festival communion together at one Table Exod. 2. Ancient Canons did prohibite the ordaining of a Presbyter to more then one Title but as the Church did degenerate there came in Non-residence Pluralities Commendaes universal and perpetual Commendaes for term of life or for term of life a distinction of Benefices compatible an incompatible and Canons all these were added to Diocesan Episcopacie and Prelacie The Church in respect of its integrality Pro. 3. may consist but of two or three Noah and his wife and children were a Church Abrahem and Sarah were fundamentally the whole Church of the Jews Adam and Eve were actually the whole Church upon earth The Churches indeed in the Apostles time seem to be somewhat grown before they erected Presbyters yet they were Churches when they were not so numerous and there was the lesse need of ordinary Presbyters because there were extraordintry Two or three cannot be a compleat Church organically Those two or three in Matth. 18. do refer to the Presbytery as may be proved hereafter The family or domestick Churches preceding the Levitical Priesthood do correspond to the congregational Churches constituted by the coming of Jesus Christ and the state of the Church then in point of unity and universality doth confirm the unity and universality of the Church at present The Masters of families with their fathers were Priests in their childrens family as well as in their own houses Melchizedek by vertue of a natural precedency in age as may be supposed was a Priest to Abrahams family as well as in his own Adam if sin had not degraded him had been naturally a Priest for ever unto the whole world If Officers and Discipline strictly taken are not necessary to the being of a Church then a number of Seven or such a number as may afford Officers and exercise Discipline according to the rule Matth. 18 is not necessary And suppose such qualifications in members as are necessary to Officers unnecessary in members to the being of a Church it will follow that such a number as is necessary to the constituting of Officers is unnecessary to the being of a Church Concerning the Form of the Church EXplicite and particular covenants are not necessary to the constitution of Churches Pro. 1. Heb. 10. Acts 19.9 1. Christians fell into fellowship without any such form in Primitive days The Ordinances brotherly relation cohabitation were natural motives the directions and exhortations of the Apostles and Elders did concur Acts 19.9 Paul is said to separate the brethren in Ephesus 2. Elders were ordained without any explicite covenants both before and since the time of the Gospel we read of a charge but not one syllable of a covenant Now if Officers were ordained without any covenant May not members by proportion be admitted without any explicite covenant 3. One ground may be the unity of the Church in general we must not so close with a particular Church which is but a part of the Church as to break relations with the whole Church universal in confining members strictly to one particular Church 4. Another ground may be this Fellowship in a particular Church is conditional and transient and a duty of no greater moment then many other which are not to be instanced in unto admission 5. In the Acts there is no appearance of explicite covenanting with the Church in particular or general There was an explicite profession of faith and repentance and a cleaving unto the Lord Acts 2.8 No shew of covenanting to cleave to each other in Church-fellowship no shew I say of any such explicite covenanting Christians counted themselves next brethren one and the same houshold and were exhorted to maintain the unity of the Spirit as one body at one table as much as might be for edification The mystical Church in the Temple was represented by twelve cakes on the table called The bread of faces because all Saints sit there together face to face feeding on the Lord Jesus in way of communion The visible Church or Church of the outward court is also called to one and the same table mystical as far as all may sit together 6. We finde no explicite covenanting in Israel but with God and Israels covenanting with God was solemnized and attended as occasion did urge in collapsed times There is not any evidence of their covenanting conjoyntly with God at their first constitution there may be granted an explicite covenant of reformation but not of constitution of confirmation or reformation not of admission Object It is recorded in Neh. 10.29 that they clave to their brethren Answ It is explicated in the same verse how they clave to their brethren namely to covenant with God They did not covenant to cleave to their brethren but they clave to their brethren to covenant with God Besides some duties that concerned the House of God and the Officers of the House of God are there particularized but Church-fellowship is made no part of the covenant For an explicite covenant of reformation we have Nehemiah Hezekiah Jehoiada c. authentick examples but for an explicite covenant of constitution we have authentick examples to the contrary the Apostles themselves such as it must needs be presumption in us to oppose In the Old Testament it is usual to speak of a covenant of conversion and reformation but neither in the Old or New can we finde an explicite covenant of constitution of Churches and admission of members A people professing faith a resolution to embrace the Ordinances of the Lord Jesus Christ together is a Church before there be any explicite covenanting together there is an implicite covenant in such a profession Pro. 2. When a company of Christians are called to dwell together where there is no foundation of a Church there is need of some explicite conjunction or consent Such are to make known their desire and faith to one another either by testimony or by their profession And where Elders of some neighbouring Church may be procured it is
the special improvement of their special gifts and in case they are all alike gifted they may every way be equally employed 9. It is evident that the Deacons are here distinguished by gifts onely he that distributeth is not a distinct officer from him that sheweth mercy Object The Apostle distinguisheth him that distributeth from him that sheweth mercy because it is the distinct office of the widows to shew mercy Answ It belongeth to the Deacons office to shew mercy else the Apostle would not say he that sheweth mercy but she that sheweth mercy 2. Widows are not to be found in all Congregations there the Deacons must shew mercy by themselves or others 1 Tim. 5.16 by men or women as cause shall require 3. Widows are not distinct officers but subservient instruments to the Deacons office not set officers but occasional objects as well as instruments of the Deacons as the poverty of the widows subjecteth them to the Deacons special providence For conclusion it may appear by what hath been said that teaching is but an incompleat ministration or office of an Elder and so exhortation a gift to teach and a gift to exbort are both necessary for every Elder Governing Elders are not distinct officers in the Churches Pro. 1. There is no appearance of any such distinction in succeeding ages next after the Apostles all Elders were called Sacerdotes and had power both to teach and administer the seals The Centuriatores Magdeburgeuses were for ruling Elders and yet could not espie any thing in those first Centuries which made for them Cartw reply P. 14. The allegations seem to me very insufficient that of Ambrose it most specious That which Ambrose testifieth is interpreted by Mr. Caertwright as if he should say that the ancient Elders were abolished in his time but his words hold forth to such thing Ambrose onely saith that the ancient custom of consulting with Elders was neglected in his time Ambrose doth indeed say that this was come to passe by the pride of the Doctors but whom should he mean according to Ecclesiastical History but such as by reason of special learning and favour were exalted to be Bishops and set over other Elders The Elders which Ambrose speaks of were extant in his time therefore he speaks not of ruling Elders Besides he cannot mean any other then Bishops by Doctors because they were the teaching Presbyters which were neglected according to Ambrose in point of consultation for as much as there were no other Elders then extant Field l. 5. C. 26. Read Dr. Field lib. 5. Cap. 25 26. and Catal. Test. Church-Wardens do seem rather to be the defaced Image of ancient Deacons then reliques of ruling Elders 2. As Elders are called to teach and consequently to baptize Matth. 28.18 All Elders ought to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Bishop must be apt to teach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tim. 3.2 All Bishops must exhort with wholsome Doctrine Tit. 1.9 All officers represented in Rev. 4. were full of eyes as Seers apt to teach All Elders are equally described in these places by a gift to teach 3. All Elders are sometimes described by their ministration of governing 1 Thes 5.12 Heb. 13.17 This is an argument that it is not onely the office of some to govern and the special office of others to teach but that it is the office of those which teach equally to attend upon government in point of office with those which are supposed to be onely for government This being supposed ruling Elders seem to have little or nothing to do veritas non parit absurda The teaching Elders are most meet to act in publique administrations in private administrations the Deacons were wont in ancient times to do what ruling Elders are supposed to serve for 4 Elders are equally honoured in all salutations Act. 20. Phil. 1.1 The Apostle putteth a distinction between Bishops and Deacons none between Bishops and ruling Elders Teachers are eminently more honourable in respect both of administrations and qualifications for they onely are intrusted with the Tables and Seals of the Covenant and they onely are endued with knowledge and wisdom in reference to teaching persons thus unequal do not deserve equal honour Mr. Hooker in his preface to his Ecclesiastical policy conceiveth that Calvin admitted ruling Elders at the first onely out of policy to give some content to the Magistrates and members truth is there is some shew of it because they were annually elected 5. The office of all Elders is to feed like shepheards and a shepheard is to feed by teaching as well as by governing The Apostles charge all Elders to â—eâ—d alike not some by doctrine and others by government 1 Pet. 5.1 Act. 20. What feeding was intended by our Saviour when he bids Peter feed his lambe and sheep Joh. 21. Elders are called Pastors from feeding and the Pasters of the Church must feed with knowledge and understanding Jer. 3 15. This is the current of Scripture phrase 6. Why doth the Apostle give no intimation of these Elders in his discourse concerning church officers 1 Tim. 3. All the officers of the Church in all likely hood are there discoursed of and yet the Apostle requires the same qualifications without any distinction in all the Elders of the Church 7. Ruling Elders seem to have nothing to do but that which Deacons did in Primitive times The Deacons were wont as is supposed by good Antiquaries to be part of the Presbyterie According to Cyprian Cypr. lib. 3. ep 10. l. 3. ep 15. they did praeceptis gubernare manus imponere Under the Ceremonial law all the Church officers were Priests and Levits and doubtlesse the Jewish church was an accorate type and pattern of the Christian This may serve for an eighth Argument The Levirs were to excel in power and dignity for they were chosen in place of the first born And the Deacons were to be full of the holy Ghost and wisdom Act. 6. In Moses time some Levites did bear the Arke the Table the Altar some the Tabernacle the Tent or Covering some the boards and pillars c. Numb 4.8 1 Tim. 3.12 13. Num. 6.3 In Davids time some attended immediatly on the Priests and were Singers others were Porters others were Treasurers 1 Chron. 24 25 16. Now if the Deacons are answerable to the Levites then the Levites must help carry the Lord Jesus in his Ordinances and sing forth the glad tydings of Salvation The Tabernacle was a type of the Church the Deacons therefore must promove the communion and consolation of the Church and support the Presbyters thereof these are the pillars of the Churches which the Levites in way of type did bear on their shoulders The Deacons were at the first instituted for to ease the Elders in all matters or ministrations which are not proper to the teaching Elders Act. 6. We are to attend on the Word and Prayer saith the Apostle The
Priests office to take down the tent and tabernacle and accordingly it is onely the Elders office to preach ordinarily the doctrine of the Gospel the doctrine of humiliation and mortification to make way for the Churches progresse in the wildernesse Object The Princes are sent to teach 2 Chron. 17.7 Answ Piscator supposeth that the Princes did onely promove the Levites in teaching The Hebrew word doth signifie to make to learn whether by ones self or others 2. Magistrates have power to teach in the Common-wealth ordinarily though not as Prophets in the Church We may shut up all The Church is the golden Candlestick but the spirit of the Elders is the shining and burning light therein and the two Olive-branches thereof Zech. 4.2 Ezek. 7.20 The Church is the hangings of the Temple The Elders are the pillars on which the hangings did depend Concerning the Power of the Presbyterie THe Presbyterie is to govern with great condescendencie Prop. 1. and to labour for the consent of the Church in cases of moment Magistrates themselves are called Pastors and Fathers partly because they ought to be mild as Causabon and others have observed in the execution of their power Pastors should carry lambs in their bosomes Isa 40. Magistratical Soveraignty of spirit Luke 22. 1 Pet 5. is intolerable in Ministers of the Church It is better to be the Bride then the Bridegrooms friend Abrahams servant must intreat Rebeckah with kindnesse with bracelets and jewels and carry her to his master with honour The Priests were charged to take down the Tabernacle and the Levites to bear it with great respect and the Tabernacle was a type of the Church Our Solomon will have his mother to be set at his right hand in a chair of State Rev. 3. 4. 20. The four and twenty Elders have all thrones and crowns as Christians Cyprian ad Clâ—rum nihil sine vestro consilio plebi consensu Lib. 3. Ep. 10. l 4. Ep 5. l. 3. Ep. 22. l. â— Ep. 10. l. 5. Ep. 7. though not as Ecclesiastick Governours Cyprian seemeth sometimes to tender thus much respect to the common members or body of the Church as when he saith Vobis praesentibus judicautibus but not a word of suffrage in antiquity except in point of Election And Cyprian is bold to write after this manner hortor mando as to subjects The Apostle is bold to threaten the rod to the Corinthians Shall I come unto you with a rod 1 Cor. 4 21. The more authority is conferred upon Elders the more humble have they need to be Caesari cui omnia licent propter hoc minus licet I suppose the power of Jurisdiction doth originally and essentially reside in the body of members Elders have their power either by Election or Ordination because there is no other ordinary mean of vocation Election is necessary even from the people because they are to subject themselves or withdraw according as Elders preach for Christ or against Christ and therefore the peoples election doth incompleatly at least give the keys We affirm that the power of Presbyters doth not essentially depend on Ordination but on Election The people have power to act yea even to administer the Seals virtually and mediately and give power by Election to the Elders Election is now answerable to the hereditary vocation under the Law and the Ceremonial Ordination was but circumstantial to the hereditary right of the Leviâ—es Election in all Societies doth substantially or essentially derive power and correspondeth to an hereditary derivation of power * Ep. 65. p. 285. 67. p. 289. 13. p 365. Beza is onely for an implicite consent of the people and that onely in Election The French Synods have condemned Morellius his Democracie and established the next Proposition The commom members are not to govern by suffrage and co-ordinate authority together with their Elders Pro. 2. Prudence and brotherly love require an endeavour in the Elders for the procuring of consent from all Confessus seniorum est judicium Reclesiae Calv. Instis l. 4 c. 12. Sect 3. but consent is not absolutely necessary The consent of the people is not authoritative but consultative in respect of the Elders Praeter electionem ministrorum plebis nullas esse partes in Ecclesiastico regimine censemus so Chamier 1. Arg. 1. If the Presbytery be not invested with the power of Jurisdiction then the Presbytery serves but for order Cyprian by himself or his 〈◊〉 by it self either in consult a plâ—â—e did binde and loose censure and absolve the lapset though he speaks of the consensus plebis at such times Presbyters are but Prolocutors every members is essentially and substantially a Governour as well as an Elder 2. Arg. 2. If the Elders are not to baptize and administer the Seals but at the appointment of the Church in particular then they have not compleat power of order because they have not compleat power to execute their proper acts which belong to the power of order 3. The ministerial Keys or the Keys of execution were given to Peter as an Apostle Matth. 16.18 19. They may be given to Peter before he was an Apostle quoad promissionem after he was an Apostle quoad confirmationem when he was made an Apostle Arg. 3. quoad constitutionem 1. Peter is here made oeconomus Ecclesiae the keys of the Kingdom are given to Peter and kingdom includes the Church Peter is evidently distinguished from the Church therefore he doth not represent the Church On this rock saith the Lord Christ will I build my Church and unto thee will I give the keys he doth not say Vnto it as meaning the Church out Vnto thee meaning Peter and distinguishing Peter from the Church Object If it be objected that the Keys are not given to the Church here mentioned because it is the universal Church Answ I reply 1. The universal Church may as well be made the subject as the object of the Keys as it is the object in particular visible Churches so it may be the subject also 2. It may as well be made the subject of the Keys as of the visible Officers 1 Cor. 12.28 3. Is it probable that Poteâ— should represent any other Church then that which is expressed in the Text 4. I suppose it hath been already proved that there is an universal visible Church Secondly Peters confession argueth that this promise was made unto Peters person in way of reward 3. Peter is made a principal stone of the Church a secondary foundation a master-builder The doctrine of the Apostles is called a foundation of the Church Eph. 2.20 Rev. 11. the twelve Apostles are twelve sundamental stones of New Jerusalem Peter was named so with reference to his Ministery One and the same rule is not sutable to Peter as an Apostolical stone and as a Christian stone also Christ is the Rock Peter a stone
Levites in their passage over Jordan Joshua 3.4 Object The Church is the Spouse or the Bride Answ She is not yet married onely espoused or betrothed and therefore may not have the keyes in possession 2. She is yet under age unfit for government 3. She is but figuratively a Spouse and being constituted of so many persons unmeet to govern in point of ordinary execution 4. The Church of Israel was a spouse socia domus as well as the Christian Church and yet subjected to the Priests 5. The Spouse is kept under Magistracy and why not under the ministry Why not under both together Edicunt reges indicit festa sacerdos Object All the Saints are kings Answ In some common respects but not in respect of special office They are kings in respect of Church power or Church government fundamentally and essentially yet I do not find that the Scripture in the attribution of this title unto Christians hath respect to the power which visible Christians have over one another in special whereby they judge those that are within but in respect of that power whereby they reigne over themselves and over the world Rev. 11. All Saints are called Kings in respect of Christian power as mystical members not in respect of Ecclesiastick power 2. They were kings under the Law and yet subject to the Priests and Levites 3. They are priests as well as kings yet they are not Priests in respect of Ecclesiastick power according to the Scripture phrase They may not ordinarily preach and administer the seals by turn or every man in his course 4. They may be kings in respect of a Christian power mystically and yet be no more exempted from ministerial authority then from Magistratical authority They are not kings litterally and properly but figuratively or mystically Object Elders are ministers stewards servants of the Church Answ Respectively finaliter objective not absolutely or properly 2. They are fathers as well as stewards the stewards of Christ in propriety 3. If they are servants in propriety then they must not govern over the Church or with the Church but obey the Church 4. The Apostles were servants as well as ordinary elders yet they governed without the concurrence of the Church in way of consent The Church is the object of the elders ministry in pâ—râ— but in this respect Angela and Magistrates are also servants to the Church Elders are not servants of the Church in propriety in way of subjection they are actually over the Church the governors of the Church the servants of Christ the whole Church is subject Object Elders must not have Lordlike power to excommunicate the whole Church Answ Lordlike power is not denominated from its extent in respect of the object of their administrations the Apostle had an extensive power over all Churches and yet not Lordlike power Lordlike power consisteth in Magistratical commands laws and mediums of punishment and in an imperious execution of power If the authoritas be in magistrates in respect of ordinary execution he may punish the whole Common-wealth one by one nay altogether de jure in point of ordinary execution in case justice requireth it If the Church may excommunicate Elders and yet have no Lordlike power then Elders may excommunicate the Church without a Lordlike power Object The whole Church cannot be excommunicated because excommunication is a casting out of the Church Answ Excommunication is essentially casting out of Church estate 2. A particular Church may be cast out of the universal Church Junius and all seem to deny an unity integral or visible in the universal Church yet they generally allow of a judicial power in Synods and Councells and how is that possible unlesse there be an universal visible Church But I am not to urge this point at present Object Elders are hereby made inexcommunicable Answ It is more sutable that Elders that Governors should be exempted from excommunication in point of ordinary execution then those which are governed 2. The major part of a particular Church is made inexcommunicable wholy if particular Churches are neither subordinate to their Elders nor to Synods and Councells 3. We suppose that Elders of particular Churches are subordinate to Synods and Councels and that the majesty resideth principally in the Church universal We suppose that Elders are subordinate to their particular Churches in respect of a defensive power in the way of excommunicating or withdrawing As Elders are ordained by Elders so it is meet that particular Churches should make use of Elders in the deposing and excommunicating of an Elder 5. We may put a difference between an ordinary and an extraordinary power A magistrate may be subordinate to his people in whom the majesty doth reside in point of extraordinary execution notwithstanding he hath power in point of ordinary execution to inflict capital punishment upon the people Potestas est in Magistratu principe co modo sub quo translata est Suar. de lege humana The practise of the Churches from the beginning of the World doth shew that they have not thought the consent of the body of the Church absolutely necessary Some godly writers have seemed to be in amaze when they have spoken of the consent of the members but what hath been their own practice Those of Reformed Churches for the general which have spoken most fully for the consent of the people have excluded it from being co-ordinate with the sentence of the Elders See the opinion of the Leyden Professors and Peter Martyr upon 1 Cor. 5. Beza in his Commentary upon the same chapter Res in Presbyteriâ— praejudicata sertur ad populum Cal. Com. 1 Cor. 5 4. requires no more then that excommunication be carryed conscia plebe Yet we must all protest against the magistratical and imperial Soveraignty of Antichrist and all Prelatical Spirits Christ and his Ministers do govern like the sweet fig tree the sat olive and the true vine not like the bramble that hath neither shadow nor good fruit It is observable how the Church is delineated Cant. 7. where the body of members is elegantly distinguished from the Elders as the body from the head 1. Her shoes and feet do denote her heavenly conversation and patience especially in the ambulatory course of the primitive Church for the conversion of the world Ephes 16.15 2. Her thighes navel and belly do represent her as the fountain of procreation and conversion The Church is the mother of all living The graces of the Spirit are the jewel-like joynts of her thighes The Church is the font of the world filled with the liquor of grace and out of her belly flow rivers of living water unto the regeneration or conversion of the world Her belly is compared to heaps of wheat beset with pleasant lillies to signifie that Christ conveigheth himself to the world as the bread of life by the Church in her womb all the infant converts of the world are nourished unto eternal life
indulgence of presumptions which do either wast or weaken the Ordinances of God Tu ne cede malis c. Naboth in poverty might sell and distract his Vineyard but not to humor Ahab Daniel for many natural causes might have ceased for some time from his Solemn Prayers but not for Darius his voluntary and wilful Edict David in a case of necessity may eat of the Shew-bread which had been unlawful to have done upon the presumptious command of a Magistrate Concerning some Church Acts and first of admission of Members THe profession of Faith and Repentance with knowledge of the Fundamentals and subjection to the Ordinances ought to give satisfaction in admission especially when there is testimony of an answerable conversation precedent This rule excludes such as are apparently wicked and scandalous such as are wicked in toto such as are scandalous in tauto 1. Infants are admitted to enjoy this priviledge upon grounds lesse satisfactory We may grant such an examination as Mr. Parker requireth in his Ecclesiastical policy and also such a testimony as Mr. Bâ—â—â—r prescribeth and yet the argument is nothing infringed It is supposed that Children were wont to be examined before they were admitted to the Sacrament of the Lords Supper but I finde no expresse History in Primitive records for any such thing Cyprian and Austine received children from their Infancy Children were not debarred from the passeover Oprian de Vnct. Chris matis p. 517. in case they were circumcised As for confirmation in the Primitive times that was Instituted for the collation of spiritual gifts and it was wont as first to be administred presently after Baptism Sure I am those cautions of the Apostle 1 Cor 11. do not exclude children because the same cautions are to be observed by such as are to be Baptized in case they be adulterers The Apostle required Faith and Repentance of such as were Baptized if they had attained unto the use of reason The Eunuch is bid look to it that he doth believe if he will be Baptized Acts 8.37 yet no question but children are to be prepared for the Sacrament 2. No more was required in the Iewish Church and there is no sufficient disproportion between the Members of the Iewish and the Christian Church Exo. 12.4.8 Lev. 5.4 Num. 9. Moral purity was there requried as well as the Ceremonial Hag. 2.12 Ezek. 44.9 Levit. 6.1 2. 3. Else we shall be destitute of a rule whereby all Saints shall take possession in the Kingdom of God There was sufficient caution to provide for every Israelite in the promised Land No Wheat must be pulled up with the Tares the Tares must rather be tolerated In some sense Austine speaks truth Multi sunt lupi intus multa sunt over foris but it must not be our default we are bound to walk by such a rule as will necessarily receive either in part or in whole such as are called of God I say necessarily in an ordinary way of providence Now that rule which requires more then is necessary to the weakest Believer must needs exclude the called of God and that rule which necessarily or absolutely requires unnecessary experiences savoriness of speech sutableness of spirit to our tempers perswasion of found conversion c. such is rule I say requires much more then is necessary or compenble to the weakest Believer To require a perswasion in our hearts of the conversion of all that are admitted is too much unlesse we can meet with a rule that will admit all Saints and also afford such a perswasion It will contradict the rule of admission to make out apprehensions part of the rule Our fancies are a leaden rule and if we are severe and have no cetain rule to regulate us we shall exclude the weak more often then we shall receive them 4. The lowest degree of absolute probability that a person as converted should be satisfactory The weakest Christians are to be received Rom. 14. and the weakest can hold forth no more then the least degree of an absolute probability the strongest can hold forth no more then the highest degree of probability Again either the highest or the lowest or some middle degree of probability is requisite the highest is not and what rule is there for some middle degree If it be not is our power to require a years experience for more degrees of probability why a moneths experience The demonstration of the weakest Believer is the rule of admission if we could finde it our not the approbation of our fancies There is indeed a respective probability of conversion necessary to admission but not so much as an absolute probability is all ages of the Church We ought to judge such to be Christians as are admitted and there must be some probable ground for such a judgement The rule of admission is a rule of prudence for the exclusion of such as are ignorant of the Fundamentals or for the exclusion of such as upon search shall be found to be unregenerate by their ignorance of the Fundamentals and also of such as are scandalous and yet it is a rule of charity for the reception of all new-born Babes Charity and prudence are not membra dividentiae (a) In bona divisione partes consentiunt cum tasite inter se verò dissentiunt to the rule of admission Principium convenientiae non est principium differentiae The rule of admission is such as may consist with charity which suspecteth not others and with humility which exalteth others above our selves 5. A suspectable conversation may as justly call for an inquisitive scrutiny upon the conscience for the discovery of true grace after admission as before admission 6. The practise of the Apostles Acts 2 c. must confine our prudence they were better directed and instructed then we are And they expected no testimony not a days experience they could not in so short a time make any inquisitions or hear any perswasive relations The yongest Converts must be instantly imbraced therefore some days of experience or testimenies are not necessary Some are ignorant and of an arid constitution and expression therefore an explicite savor of language is not equally requisite in all It is sufficient if there be a respective probability in Professors if the rule be such as that commonly it admits such as are for the most part sincere or godly yea though we cannot finde such a precise rule The Apostolical rule was large it did suffer many corrupt members to creep in as Jude speaks none as far as we read were ever put by yet Converts were many yong ignorant rude and conversions were sudden and passionate No marvel that Converts that Hypocrites did come in with great affection to such as the Apostles were 7. If ample relations of the work of grace be necessary then either for satisfaction or for edification not for satisfaction as hath been proved not for edification as these considerations following do perswade 1.
Would it not be as profitable for all Members to come about again at certain State seasons 2. Such relations do uncover the nakedness of Brethren and Fathers 3. They slander such as are not gifted such as cannot express themselves in good language 4. Pride is set on the stage in the house of God 5. Hypocrites are provoked to paint and act themselves 6. Such relations are known to afflict the afflicted who came to us and with us in love and we here hide our faces from them 7. The eloquent and such as have athletick constitutions carry away undeserved respect from Countrey Christians Materiam superabat opus Hence issue comparisons nay we foster in stead of preventing suspitious partiality 8. Yong men exalt themselves over the Faith of their Ancients 9. Some are sent to their graves frustrate of their hopes we being in a way to admit no more in many years then were admitted by the Apostles in one day much expence or waste of time to no effect 10. To grieve such as ought to be comforted to defame such as deserve honor to judge one another for infirmities is unjust Rom. 14. The Apostle thought it just to think well of all Phil. 1.17 c. It is not humility to honor our selves ungroundedly more then others it is not love to suspect there had need be apparent reason for such Acts 11. The Apostles were diligent and faithful in directing and exhorting and rebuking and why are they then so silent in point of Admission Yea when the Churches were corrupted and pestered with corrupt Members 1 Cor. 13. 1 Cor. 15.1 Phil. 3. Jude 4. such as made their Bellies their gods 12. Our Saviours rule is Mat. 28.18 19. first to make Disciples then to Baptize or initiate them and after they were initiated or admitted to teach them all things John is supposed by learned Expositors to Baptize though with an admonition those Scribes and Pharisces Mat. 3.11 We know he entertained such Disciples as envied the Lord Christ so open was the door of admission Surely admission hath never been deemed in the Churches so momentous as with us and yet we commit it to the dissident and multiformous fancies of Members without a rule Populi salus Suprema Lex The Apostles were never acquainted with those Questions How when where and whereby and by whom perversion was wrought they accepted of profession and subjection with congratulations The Church is a tender Mother 〈◊〉 and speedily embraceth her Infant by admission into her arms and layeth it to her brests of consolations Experience telleth us that a man will not easily make Protestations before God and subject himself to Discipline unless it be resolved with him If it be resolved he shall be faved If it be usually so he should be admitted as for raptures of grief fear joy from the Law or Gospel from particular Scriptures or Sermons these are not absolutely necessary some are converted without observation Happy is he that is resolved to fly from the Wrath to come to the Ark to Zoar to the Cities of Refuge and open we the gate readily without many Expostulations to rescue him from the avenger of blood yea the way is to be made easie that he may be encouraged to come we must not have such a rule of admission as may in an ordinary way disinherit Saints of their right and priviledges in the Kingdom of God Object The Churches would become impure Answ The Churches may become impure notwithstanding any thing we yet do gifted men do easily learn the language of the pure ones such as are but bones sinews and flesh having heard a Son of man Prophecy some loud cryes of a Prophet do frequently experience such passages as pass in our admissory declarations We may do much more yet to prevent impurity if we may do so much why may we or why do we do no more 2. Gods providence leads us to it God was wont to powre out of his Spirit in gifts of edification on Hypocrites and to imploy them in the Churches 3. The Apostles might have constituted Churches only of Apostles Prophets Evangelists and singular Professors they might have demurred admissions to many years experience but they did not suspend so much as one day Such as were zealous for the Law such as separated themselves from the Gentile Christians the loose and ignorant Gentiles they supposed that many were come into the outward Court of the visible Church which were no inward Worshippers of God Heb. 6. The question is not what we can do but what we may lawfully do Rev. 11. for the prevention of impacity we must not do evil that good may come thereof Magistrates must judge by a rule that doth preserve the innocent much more Ministers Object It seems the Apostles had a discerning Spirit Answ They had not such a Spirit as was infallible permanently in way of a habit 2. If they had constantly exercised such a Spirit Peter and Paul might have answered the Jews so for the admission of the Gentiles 3. They would have excluded such as had been unworthily admitted by others Deut. 23.3 and remained unworthy 4. If such a Spirit had been extant the Churches had been better supplied in admissions there were many children in the Churches that were to be killed with death Rev. 2. There were many Bastards or Hypocrites that must never enter into the Congregation of the Mystical Church That habitual discerning Spirit which the Apostles had could not be much used when there was so little spoken by such as they were to admit They might not be bound to put forth their strength in point of admission and they did not by making inquisitions or protracting admissions 5. Annanias and Saphira joyned themselves and others like them might Acts 3.13 when the Apostles were to admit them 6. All Churches were permitted to follow the ordinary rule and measure of the Sanctuary though destitute of such a Spirit Philip an extraordinary person admits the Eunuch and Simon Magus by the common reed or measure of fellowship Object The conversion of the Gentiles was visibly miraculous Answ It was no such strange thing for the Gentiles to come to some common notions of Religion when such invincible Spirits were the dispensers of the Word and that with Signs and Wonders What though the Jews were dispersed and the Gentiles united under the Roman Empire for the Civilizing and Catechizing of the World in way of preparation 2. The question is what the Gentiles did visibly come unto before they were admitted the faces of many Converts argue that they were come but to some mediums between Barbarism and sound Christianity and that notwithstanding the common effusion of the holy Ghost after admission by Imposition of hands 3. Prophane Jews which had a long time abused the Ordinances were admitted as well as the Gentiles and by the same rule all sorts were cut out by the same measure for admission Object In Primitive days