only to pull in pieces the garment but even the Body of our Lord and his Spirituall Tabernacle and to take away from the Church the title of the Communion of Saints to divide that which God hath joyned together by his Holy Spirit the which being the spirit of peace inspires where ever it bloweth peace concord and brotherly and charitable communication and leades us to lend each other of us the hand to maintaine the whole together in a spirituall sympathy and a reciprocall ayding and assisting one of another 11. Besides that under the pretence of casting out Tyranny it is to introduce and bring in an Anarchie and confusion into the House of God and to open a wide gate to all sorts of disasters which are apparently unavoy dable if every particular Church shake off all manner of Yoake and refuse to give an account of its behaviour unto the assembly of his Brethren attributing unto itselfe an absolute power to doe whatsoever it selfe please without answering unto any therefore save to God only For if we open a gare to such a licentiousnesse the Socinians the Anabaptists and generally all sort of Hereticks Fanaticks and Enthusiastsshall quickly find the mean of seducing the people to possesse themselves of the Pulpits and so to make havock of the Churches of God 12. Moreover this pretended Independence ingageth them that maintaines it in a manifest contradiction for since they confesse that the Church of England is a Body they must necessarily avow that its parts ought to be united and tyed together which should be absolutely impossible should every Church be obliged to make a combination a part and to stand Independent upon another Church 13. From the very birth of the Christian Church unto this present there hath never been such a Government established as these men at this time propound on the contrary the mutual and reciprocall dependence of Churches and the uniting of them all together to a certaine Ecclesiasticall Order and Politie having been debated by a common deliberation hath been accepted voluntarily by all and hath ever been judged absolutely necessary 14. But to rest my selfe upon the Scripture alone we have it formally enjoyned without any exception to submit our selves one to another in the feare of God Eph. the 4. and to goe one before another Rom. 12. God would have every thing in his House decently and in order and as the spirit of the Prophets are subject to the Prophets so those that Prophesie ought to subject themselves one to the other remembring that God is not the God of confusion but of peace 1 Cor. 14. 15. The Apostle Saint Paul had beene called by our Lord Iesus Christ unto the Apostleship immediatly so as that he had neither received nor learnt any thing of any man and yeelded not in any thing to to those that would seeme something and acknowledged not that those that were in place had added any thing unto him notwithstanding he tooke not himselfe for an Independent but after that he had three yeares together Preached the Gospell and wrought divers miracles he disdaines not to goe to Ierusalem to visit Peter and to receive the right hand of fellowship And like wise he went up ten yeares after by Revelation to Ierusalem to conserte with the Apostles touching the Gospell to the end saith he least by any meanes I had not or should have run in vaine Gal. 2 In conclusion after that he had undergone a world of troubles and was become famous for many signes and miracles and had made the Gospel of Christ to flourish from Ierusalem unto Illyricum Rom. 1.17 he maketh no difficulty or scruple to submit himselfe unto the Counsell that the Church of Ierusalem gave him although he had never required any Counsell at their hands Acts 21. 16. Saint Peter that was the first in order in the Colledge of the Apostles beleeves not himselfe to be an Independent when he perceiveth that they were offended with his manage of the affaires he presents himselfe boldly to his Brethren as they were assembled in Ierusalem and gives them an account of what had passed by the meanes of his Ministery in the Calling of the Gentiles Act 11. And when he went not the right way to the truth of the Gospell he endured himself to be reprehended publickly by the Apostle Saint Paul Gal. 2. 17. The Church of Antioch was the first that was honoured with the Title of Christian and it had famous men immediatly inspired by the Holy Ghost Amongst others Saint Paul and Barnabas And yet notwithstanding when there hapned amongst them a Controversie of importance it presumed not to decide it of it selfe alone it presumed not to shew it selfe Independent but contrariwise it sent Paul and Barnabas with some others to Hierusalem where a Councell was called consisting of the Apostles and Elders And the Question that was first of all moved and debated at Antioch was examined and decided at Hierusalem to the glory of God and the edification of the Church Acts 15. 18. For very great important and just reasons it is decreed to abolish the Episcopacy but it were lesse mischiefe and inconvenience by farre to suffer it after that the Excesses of it were corrected and the Tyranny abolished then to bring in such an horrible confusion as is vailed under this name of Independency 19. God be thanked there is no need to come to that For if the Church of England will observe the order already happily established in ours and the Churches of Scotland if I mistake not it shall receive much profit and edification thereof and shall see the Gospell of Iesus Christ and of true Piety reigne and flourish more then ever in the midst of her people 20. In every particular Church there ought to be a Body made up of Pastors or of Pastors Ancients and Deacons that may meet in Consistory upon set and appointed daies to advise by common consent of the Affaires and the Government of the Church 21. If there be but one Pastor in these Consistories He presides there evermore But if there chance to be more they preside by turnes 22. In great Cities and Townes as in London where there are many Parishes every Parish may have its particular Consistory made up of Pastors Ancients and Deacons And yet notwithstanding to entertaine an holy Christain like and Brotherly union and concord such as ought to be among the Faithfull that are of the same Towne we are of Opinion that it would doe well that every weeke or Moneth at least a Generall Consistory should be held where the other Consistories should meete either in their Bodies or by their Deputies if their number be too great The Pastors of the several Parishes may preside by turnes or as it shall be agreed upon by a common choise And the businesses that shall be there propounded shall be there decided by plurality of voyces 23. Over and above this It will be needfull to establish the
sought in great Congregations 3. Put the case they had Voyce yet followes it not that they had voyce in the Examen and Iudging of the Pastors sufficiency since they had not the Iudgement or sufficiency themselves to Iudge thereof but only as I said before in the Examen of his life if they knew any thing that might hinder his Reception or in the acceptation into a particular Church or rejection from it which only belonged to the Congregation wherein he was to exercise his Office which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore as Tilenus observes in his Dispute De Vocatione Ministrorum the Church of old times was wont to write in a Table or Placard in some publicke place the name of him who was destin'd to the Ministery or in case that could not commodiously be done they named him publickly in the Ecclesiastick Assembly to the end that if any man knew any thing which might hinder his Reception He might advertise the Church within such a time as Shee prescribed for that purpose And thus much we grant and this Text proves no more Our Brethren triumph much also of the Place Acts 15. where they pretend that in that famous Controversie betwixt Paul and Barnabas on the one part and some Pharisees on the other about the observation of the Ceremoniall Law and of Circumcision the People Iudged and had voyce as well as the Pastors and Elders both at Antioch and at Hierusalem which they prove 1. because v. 2. the Brethren determined to send Paul and Barnabas to Hierusalem unto the Apostles and Elders about that Question I answer 1. That the Text sayes not that the Brethren and People determined to send them but that they determined which probably were those of the Representative Church 2. Put the case that all the Church and every member thereof determined to send them yet could they not determine that but as they could viz. the Representative Church composed of Church-Officers by power of Iurisdiction in voycing and giving of Iudgement And the People by consenting to their just Iudgement explicitely or implicitely 3. It may be that the Church was divided into two Factions of equall force which made a great Schisme for the Text sayes v. 2. that Paul and Barnabas had no small dissention with the Pharisees and in such an extraordinary case the Consent of the people might well have been sought Howsoever the Text sayes it not 4. But howbeit it were so Extraordinary Cases are not to be drawn into consequence 5. Howbeit the People had determined yet did they it not in an Ecclesiasticall but in a Politicall way viz. in furnishing them their Charges and in that they might have Voyce or Power to consent or give suffrage in furnishing money which was accidentall to this Ecclesiasticall and Spirituall Power 6. To send Deputies or the parties to Hierusalem or to a Synod to debate the question is not a proper act of Ecclesiasticall Jurisdiction but the Voycing and Pronouncing of Sentence in Ecclesiasticall Causes 2. They prove it from this Text because they were brought on their way by the Church E. What follows That every one of the People in the Church except Women Children Distracted men and Sinners had Voyce in this businesse A. 1. I deny the Consequence for how know they that there were no VVomen nor Youths that brought them on their way 2. How know they that all the Reall Church brought them on their way 3. To bring them on their way is not an Act of Ecclesiasticall Jurisdiction but of Christian Charitie or of Civill Humanitie Neither belongeth it to every one that convoyes a Commissioner a part of his way to have a Decisive Voyce in that which his Commission containes Truly This is so ridiculous that I am ashamed to answer it or that the world should believe that so good and so learned men should be moved to make a Schisme in the Church of God for so frivolous Arguments 3. They prove it from the fourth verse because they were received of the Church and of the Apostles and Elders E. Every one in the Church had power of Voycing and of Jurisdiction except Women Children and Sinners A. 1. I deny the Consequence For he who receives a Commissioner or a party hath not evermore Power to heare his Commission much lesse to judge thereof as we see in State-Businesses 2. The Text sayes not that they were received by all the Reall Church excepting Women Children c. 3. Neither sayes the Text that they that received them received them immediatly in the Peoples name 4. Or that they were received by them in qualitie of Church-Commissioners from Antioch But rather in qualitie of Apostles by Apostles by whom God had done great wonders in the Conversion of the Gentiles as it may be concluded from the 3. and 4. verses For in declaring this they rejoyced 5. Neither was this Reception an Act of Ecclesiasticall Jurisdiction and it seemes that those that were so received were not all the Commissioners but those only that had converted the Gentiles viz. Paul and Barnabas Ans I answer the Antecedent may be denied that the word Congregation or Church here signifies all the Members of the Reall Church as above we have clearly proved because our Brethren confess that it signifies not Women Children c. 2. Put the case it signifie all the Church or the whole Church yet can it not signifie it wholly Significat totam sed non totalis but every part according to the matter in hand The Epistle then was written by the whole Church but by their Representative Body as having power of Jurisdiction and by the rest as consenting directly or indirectly Ob. But in this Church is comprehended the Brethren who are distinguished from the Apostles and Elders E. they signifie the People A. 1. It may signifie the Evanglists the Prophets and those that had the Gift of Tongues c. 2. I grant it according to my former declaration only I deny that they had Power of Jurisdiction or a Decisive voyce in this Company 3. What if it be denyed that the word Brethren here signifieth every one of the promiscuous multitude and I should say that it signifies the Deacons or men of the better sort that had a Deliberative voyce 4. Our Brethren themselves deny that it signifies all Brethren as Children and Women who are accounted under the word Brethren 2. Ans I deny the Consequence of the Argument 1. Because the Letters were also written to children women young men and notorious Sinners and yet even according to our Brethrens confession they had not Power of Voycing or of Jurisdiction in this or in any other Ecclesiasticall cause 2. Because that all the Scriptures are written to every Christian yea that which toucheth the day of Judgement and yet never any one of them shall judge thereof but be judged thereby 3. Because howbeit their Letters or this Judgement was
saying We are not subject to any Synode We have an absolute and Independant Authority Synods are chiefly busied about hearing of the Complaints of particular Churches and to judge of Appellations If you deny that Power unto Synods they have no more to do and their Convocation shall be to no use for in vain should they pronounce Iudgements which were not in their power to put in Execution Every Consistory should governe it self after its own fancy as if in a great Country one should make of every Village a Soveraignty that were to introduce an Order which since the dayes of the Apostles was never practised untill this time There are many little Country Churches whereof the Consistory is composed of one Pastor who is of no deep understanding and of four or five Persons that are Elders of the Church shall we give to such a Church or Consistory an Independant Authority And that Pastor hapning to die these Persons shall they have power to choose another or give him Imposition of Hands Are they competent Judges of a Ministers sulficiency What if because of the Affliction of the Church it be necessary to Celebrate a Fast throughout all the Churches of the Kingdom who shall ordaine this Fast Who shall appoint the Day If the Complaints of all the Churches must be represented to the Soveraigne Prince who shall Depute Who shall present the Requests of the whole Body of the Churches of the Kingdom If for certain Emergent Occasions it be necessary to change something in the Discipline of the Church and to make new Ordinances to binde all the Churches can that be done by Independant Consistories not subject to any generall Rule Briefly we must hold constantly that the Dependence of Inferiour Companies being subject to Superious is the Band that entertains the Union of the Church which being cut asunder there should be no more Correspondence and we should see a horrible confusion No man can be Iudge in his own Cause If there be a strife betwixt two particular Churches as it fals out very often not one of these Churches can be Iudge They must addresse themselves to some superiour Authority I will not believe that these Independants have intelligence with the Adversaries and that their Aime is under colour of Reformation to cast us into a Confusion which might expose us to be laught at by those who are our Opposites I would rather believe that they erre for want of Experience and knowledge of that which is pessible and profitable for the Church of God Sentiment d'un grand Theologien de Hollande touchant l'Independence declarè en une Lettre addressée a Mr. Buchanan VN voyage que j'ay faict au nom de nostre Academie est cause du retardement de ma Responce a celle que vous m'aves faict la faveur de m'escrire Ie vous suis obligè des tesmoignages de vostre affection et vous prie de faire estat reciproquement de la mienne Ie ne vous seaures asses representer comme nous gemissons pour les confusions de vos Royaumes Ie souhaite avec passion que la Reformation de l'Eglise d'Escosse soit suivie de celle d'Angleterre et que vos Ordres aussi bien que vos Armées leur soient rendues salutaires ie ne hesite nullement ains crois que ceux qui veulent introduire l'Independ des Eglises introduiront l'Anarchie confusion et toutes sortes de licence a remplir les Chaires de Fanatiques vos Eglises de Schismes Ie ne doute point que nombre de personnes ne soient portées a ce parti de bon Zele ne croient bien faire Mais la consequence de ceste Indep ne se pouroit jamais suffisamment descouvrir qu'apres quelle auroit esté establie autant presque que vous auriez d'Eglises autant auriez vous dautel contre autels et l'un seroit pour Paul et l'autre pour Cephas le 3 pour Apollos Dieu vous garde de ces horribles confusions on veroit un beau mesnage si chaque Famille estoit Independ sans police et sans dependence d'un ordre public et que seroit ce del Eglise Iaurois mis la main a la plume pour en faire une dissertation estendue si je neusse estimé quil seroit plus a propos que ce jugement soit demandé a nostre faculte il auroit par a moyen plus de pards que procedent dun particulier Aoust 1. 1644. The Iudgement of a great Divine in Holland concerning Independency declared in a Letter directed to Master Buchanan Sir A Iourney that I was put upon by our University is the cause why I had not answered sooner those Letters you were pleased to write unto me I am much beholding to you for the testimony of your Affection and I pray you reciprocally to make account you have mine I cannot sufficiently represent unto you how much we take to heart the confusions of your Kingdom Learnestly wish that the Reformation of Scotland may be imitated by the Church of England and that your Church-Government as well as your Brotherly Assistance by Armes may be serviceable unto them I doubt nothing but firmely believe that they that would introduce Independency of Churches would bring in an Anarchie a confusion and all sorts of Licence to furnish all Pulpits with men of Fanatick Spirits as also your Churches with Schismes I make no question but many of them are carried to these opinions with a good meaning that they think therein they do wel But the dangerous consequence of such an Independence should it be established would discover more then we believe can ever sufficiently be discovered till it be established As many Altars should you then have erected one against another as you have Churches One Church would side it selfe with Paul another with Cephas a third with Apollos God preserve you from these horrid confusions you should see a sweet Oconomie if every particular family should once come to be Independant without any Policy or Dependance upon the publike and what then would become of the poor Church of God I should have been much larger in handling the point more accurately had I not thought it had been more expedient for you to have had the Iudgement of the Divines of this University jointly being that it would have carried more authority with it then possibly any thing can do that proceeds from a private man onely Quod foelix faustumque sit THe first period of this Book is a manifest untruth There is no such thing in all my Book as that my heart with discontent is rent in two pieces to hear the innocent bleatings of that wronged Lamb the Apologie So as I may here use your admirative Interrogation Is this the use men make of pressing Sermons Your following Injuries non sunt dignae irâ Caesaris I must be fain to beare with this Epidemicall Disease of you Independents and
is to be created Pastor be of a vicious and scandalous life The second belongs not to every one of the People but only to Church-Officers who are presumed capable to judge of Doctrine and of his ability for the Ministery Now whether this belongs to Pastors alone or to the Ruling Elders also I will not dispute only they say that they only can examine his Doctrine that have the capacity to judge of it To these two may be referred the voycing of his probitie and capacity for his Doctrine which belongs to the Pastors and Elders or to the Representative Church for howsoever the People may assist at the Action to accuse the person that is to be received of ill life or false doctrine or of ignorance yet for the Reasons above proposed they are not to be accepted in voycing either of his life or Doctrine but that belonging to the Pastors alone 1 Tim. 3.15 and chap. 5. v. 11 22. The third viz. the right of Ordination or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemes only to belong to the Pastors neither doe our Brethren deny it and it may be proved from 1. Tim. 3.14 Tit. 1.5 As for the Admission or Acceptation of a Minister into a particular Church it belongs to the people or to the whole Congregation for as a Husband is not to be urged upon a woman against her will but it being not Concubitus consensus qui facit matrimonium no more is a Pastor upon a particular Church and howsoever he may goe to the Pulpit and preach among them yet unlesse they consent he is not their Minister Now to apply this to the present Passage I say that the examen of life and Doctrine in this Election of Matthias belonged to the Apostles and other Church Officers whereunto might be admitted such of the People as had the capacity so did the Deliberative and the Decisive voycing as likewise the power of Ordination belonged to the Church-Officers alone And yet the People were there 1. to propound if they knew any impediment against his Vocation 2. to know that he was chosen 3. to admit him as a Minister of the Universall Militant Church upon Earth and in this they might voyce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. by giving their consent in stretching out their hands Neither can they or any man living draw any more from this Text But note here that the Vocation of a Minister Essentially and Formally consists in the Decisive voycing and in his Ordination The examen of his life and Doctrine are only Antecedents and the Admission of the people only Consequents of the Vocation and so Accidentally it belongs to the People but Essentially to Church-Officers only But what if the Congregation will not admit the Minister that is ordained A. I answer 1. That the Representative Church should not ordaine a Minister till they be assured of some Flock or Congregation that will admit him for their Minister 2. That if after they have promised to admit him they admit him not they doe wrong to the Church He is their true Pastor and they are to be commanded to admit him even as a woman that hath lawfully consented to marriage by her contracting of her selfe to such a man 3. If they will not obey neverthelesse he is a Minister yea their Minister and hath power to teach though he cannot exercise it for want of a Flock But it concernes the Church to provide him of some Flock 7. Others answer that the People may have a hand in the Election of their Church-Officers in Ecclesia constituenda such as this was but not in constituta The Passage which our Brethren bring out of Acts 6.2 3. and 5 6. prove not That every one of the people had power of Iurisdiction and of the voycing in the Election of the seven Deacons to the exclusion of children yong men men of weak Iudgement notorious Sinners and women for the Text hath no such thing in it 2. It may be doubted whether the multitude of the Disciples v. 2 3. signifie the promiscuous multitude or the multitude of the seventy Disciples chosen by Christ 3. But suppose it signifie generally Christs Disciples and not precisely those seventy yet it is not said that they created or ordained the Elders 4. The contrary may be concluded from the v. 4 5. Then the Twelve called the multitude of the Disciples unto them and said Looke yee among you seven men of honest report full of the Holy Ghost and wisedome whom we may appoint over this Businesse where yee see that the Apostles appointed their Deacons and not the People only the People sought out those seven men as knowing better what kind of men were among them then the Apostles And they presented them to the Apostles to be examined in their lives and Doctrine before the Church-Officers and to be ordained by them So that the Apostles 1. ordained the Office 2. commanded the People to seeke out honest Men. 3. examined them 4. and appointed or ordained them The people only had the power to inquire of their lives and to admit or approve them by their consent and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 5. After that They were ordained by the Church-Officers that were present in the whole Action and had seen all things passed without partiality as I have above declared 5. If the People had had any voyce here which cannot be collected out of this Text yet it should only follow that they had this power in Ecclesiâ constituendâ but not in constitutâ i. e. in the first Institution of Churches or Church-Officers but not in a Church already established and furnished with all her ordinary Church-Officers say others The Place Acts 14. verse 22. whereon they insist so much hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when they had ordained them Elders in every Church Here they conceive that the word signifies to create Ministers by Suffrages of the People who had voyce in the creating of Elders A. To this some answer and that very probably that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath three divers significations 1. that it signifies the same that the latin word suffragari or porrectis manibus suffiagia ferre to give their approbation by lifting up or stretching out their Hands 2. to choose in any fashion whatsomever Acts 10. verse 41.3 for the imposition of Hands commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so it is taken in some of the Fathers Writings so they say that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here may be taken either in the second or third signification and that it cannot be proved from the Text that it is taken in the first But they take that for granted which they are not able to prove 2. Put the case it signifie here to ordaine by the Consent of the Peopte yet followes it not that this Consent of the People was a Voyce because it was not asked of every man a part neither hath the Text that nor can it be
written to all Yet was it not written to all in the same fashion but to every one according to his Vocation as the Kings Edicts viz. To some meerly to be obeyed by them To others that have Jurisdiction as to inferiour Judicatories to obey them and to cause them to be obeyed by others Ob. They prove it from this Chapter v. 3. because S. Paul and Barnabas being come back from Jerusalem to Antioch they gathered the multitude and delivered the Epistle written from the Apostles c. A. I answer 1. That the text sayes not that they delivered the Epistle to the Multitude but when they had gathered the Multitude they delivered the Epist Ob. But it is said v. 31. when the Multitude had read the Epistle they rejoyced A. I answer it is not said that the Multitude had read the Epistle but that the Apostles delivered it which when they had read This they may signifie some other then the Multitude 1. Because it is not the custome in any Assembly that all the Multitude read Epistles 2. Neither is it possible without very great confusion Ob. But how could the People then rejoyce for the consolation A. 1. Because the Letter was read in their presence by the Church-Officers A. 2. But put the case that the Letter was read by the People it could not be till after it had been read in the Representative Church or by the Elders and after that it had been published A. 3. Howbeit it had been received and read by the People or to the People yet was not that an Act of Ecclesiasticall Jurisdiction but of obedience of an inferiour Ecclesiasticall Judicatorie to a Superiour A. 4. It might have been read to all the People yea to Children and women that were to obey And yet it follows not presently that they had Ecclesiasticall Jurisdiction A. 5. It might have been read to all or by all Tanque subjecto Denominationis Et ut quod But not tanquam subjecto ut quo as when the whole Kingdome is that which is named rich or potent howbeit their Riches and Power be not in every man but in a few So a man is said to be judged by the Kingdome who is only judged by the Kings Counsell or by the Parliament or Representative Kingdome and neverthelesse what the Parliament does is said to be done by the Reall Kingdome or it may belong to the whole Body but not wholly but to every part according to the exigence thereof Ob. They say that 1 Cor. 5. and 2 Cor. 2. The Apostle commands all the People to Excommunicate the incestuous man when they were gathered together and after his repentance to receive him to the peace of the Church againe A. We deny that the Apostle gives any such Power to the People or promiscuous multitude by that passage but only to Church-Officers that represents the Church Inst But they prove it on this manner They among whom the Fornicator was that were puffed up when they should have sorrowed and from out of the midst of whom he was to be put who had done that thing Item They who had to purge out the old leaven that were not to company with Fornicators Covetous men Drunkards c. received Power to judge and to Excommunicate that incestuous man But the Fornicator was not amongst the Elders alone neither were they alone puffed up c. E. He was not to be judged by them alone but by the Church with them though governed by them A. 1. This Argument failes mightily in forme 1. Because it containes two or three Conclusions viz. 1. He was not to be judged by them alone 2. Hee was to be judged by the Church with them 3. He was to be judged by the Church governed by them 2. This Syllogisme is either Categoricall and so failes because of the Assumption Negative in the first Figure or Conditionall because of the Major Relative and so it failes because it destroyes the Antecedent in the Assumption A. 2. It failes in Matter For the first Proposition being taken Universally is false because the Fornicator was among Women and Youths c. who were puffed up c. and yet our Brethren grant that they had not power to Voyce or to Excommunicate 2. Because 2. Cor. 2. v. 6. This punishment is said to be inflicted by many and not by all for many are opposite to all as ye may see in Arist. 1. Top. c. 1. sect 7. 3. Because in the Text there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Beza observes which is more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as others observes it is only the greater part in number as in that passage of Arist 1 Top. 1. sect 7. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as those that are greater in dignitie which are but few viz. the Church-Officers that rule the Church as Beza observes upon this place A. 3. That howbeit this be said and written to them all Yet is it not said to them all alwayes but according as they were capable to obey Now some were capable to obey by Judiciall Power as the Representative Church in Excommunicating him and so binding themselves and others by Authority to quit his company Others only as private Persons or Christians in obeying the Sentence of the Representative Church And so this was said and commanded to private Christians But they Reply As it was not enjoyn'd the Levites and Elders alone in Israel to purge out of their Houses the materiall Leaven but it belonged to the People also so is it in the Spirituall Leaven A. This we grant that it was the duty of every Israelite by obedience as he was a Private person to put away the Materiall Leaven out of his own house And so it is every private Christians duty to put away the Spirituall Leaven But neither among the Israelites had every private or particular man a publick Authority and Jurisdiction to put it away out of his own and all other Houses nor among Christians to put away Spirituall Leaven Every particular man in his own house may command but not in another mans without publick Authority They bring another Text. 1. Tim. 5.20 Those who sin rebuke publikely that others also may feare But what inferre ye from hence E. Every one of the People have Ecclesiasticall Jurisdiction to rebuke publickly A. Wee deny the Consequence 1. For this is said to Timothy who was a Pastor and an Evangelist and not to every one of the People 2. Because every one of the People hath not the gift to robuke publikely at least pertinently or 3. If some of them meddle with this charge I thinke they will deserve more to be rebuked themselves then he who is rebuked by them 4. If this belong to every one of the People E. That which is said Cap. 4. v. 11. These things command and teach v. 12. Let no man despise thy youth v. 14. Neglect not the
extreme confusion souvent advient que deux pasteurs d'une mesme Eglise s'entrequerellent divisent le troupeau en deux factions contraires En ce cas il faut par necessitè avoir recours a une compagnie puissance superieure que si l'Eglise nà qu'un Pasteur que ce Pasteur soit vitieux vive à 'une vie scandaleuse soit supporté par le Consistoire entier ou que le Consistoire soit divisé il n'y a point de remede a ce mal que par les Colloques Synodes ayants puissance de suspendre ou deposer un tel Pasteur n'y ayant qu'un Pasteur en ceste Eglise iceluy meritant d'estre depose qui est ce qui le deposera Les Anciens du Consistoire seuls prononceront ils contre luy sentence de deposition Que si quelcun du peuple est injustement suspendu de la Saincte Cene ou excommunié a qui aura il recours pour estre restabli a qui formera il ses plainctes si le Consistoire qui l'a injustement condamnè a une Authorité Independante irrefragable Que si une nouvelle Heresie s'espand que quelques Pasteurs Eglises en soyent infectées quel moyen d'obvier a un si grand mal que par un Synode qui puisse deposer les Pasteurs obstinés en leur erreur Insectants le troupeau sans le Synode de Dordrect l'Arminianisme sespandroit par tout le pays si chaque Consistoire eust esté absolu Independant il eust peu mespriser la decision du Synode en disant nous ne sommes subjects a aucun Synode avons une authorité absolue Independante L'es Synodes sont principalement occupès a ouyr les plainctes des Eglises particulieres a juger des appels si vous ostez cela aux Synodes ils nont plus rien a faire leur Convocation sera inutile Car aussi eu vain prononceroient ils des jugements dont l'Execution ne seroit en leur puissance Chasque Consistoireise gouvernezoit a sa fautasie comme si en un grand pays de chaque village on faisoit une Souverainetè Cela est vouloir introduire vn ordre qui depuis le temps des Apostres jusques a maintenant n'a jamais esté practiqué Il y a plusieurs petites Eglises Champestres dont le Consistoire est composè d'un Pasteur qui na pas beaucoup de capacité de quatre ou cinq paysans qui sont Ancicus de l'Eglise donner a on a une telle Eglise ou Consistoire une authoritè Independante ce Pasteur venant a mourir ees payisans auront ils le pouvoir d'èn choisir un autre ou de luy imposer les mains sont ls Juges suffisants de la capacitè d'un Ministre Que si a cause de l'affliction de l'Eglise il est besoin de celebrer un jeusue par toutes les Eglises du Royaume qui ordonnerace jusne qui assignera le jour S'il faut representer au Prince Souverain les plaintes de toutes les Eglises qui esce qui deputera qui est ce qui presentera les requestes de tout le corps des Eglises du Royaume Si pour quelques occasions survenues il est besoiug de changer quelque chose en la Discipline Ecclesiastique faire des nouveaux reglements qui obligent toutes les Eglises cela se pourra il faire par des Consistoires Independants nm subjects a aucun reglement general Bref faut tenir pour constant que la Dependance des Compagnies inferieures subjectes aux Superieures est le lien qui entretient l'Vnion de l'Eglise le quelestant couppê il ny auroit plus de correspondance on verroit une horrible confusion Nul ne peut estre Juge eu sa propre cause s'il y a de la contention entre deux Eglises Particulieres comme cela advient fort souvent pas une de ces Eglises ne peut estre Iuge faut avoir recours a quelque authorité superieure Ie ne veux croire que ces Independants ayent Intelligence avec les Adversaires que leur but soit soubs ombre de Reformation de nous jecter en vne confusion qui nous expose en risee a ceux qui nous sont contraires I'aime mieux croire qu'ils errent par faute d'experience de cognoissance de ce qui est possible ou profitable a l'Eglise de Dieu P. D. M. The Iudgement of a great Divine in France concerning Independency declared in a Letter directed to Master Buchanan A Friend of mine a vertuous man and fearing God has advertised me that certaine persons finde fault with the Order established in our Churches by the which the Consistories are subject unto Colloques and the Colloques unto Provinciall Synods and the Provinciall Synods unto Nationall Synods They would have every Consistory to have an absolute authority and not to depend upon any superiour Assembly My Friend askes me thereupon my judgement The thing is of such a nature and of such weight that I could not deny him his request I say then That those that make such Propositions ought not to be believed if men followed their advice there could nothing follow but a turning of the Church upside down and an utter confusion It fals out often that two Pastors of one and the same Church fall out amongst themselves and divide the flock into two contrary Factions in this case of necessity we must have recourse unto a Company and Power Superiour But if the Church have but one Pastor and he be a vicious man and of a scandalous life and be supported by the whole Consistory or that the Consistory be divided there is no remedie for this evil but by Colloques and Synods that have power to suspend and Depose such a Pastor There being but one Pastor in this Church and he deserving to be deposed who is he that shall depose him The Elders of the Consistorie alone Shall they pronounce Sentence of Deposition against him What if any one among the People be suspended from the holy Supper or excommunicated To whom shall he have his recourse to be received again into the Church And to whom shall he make his Complaint if the Consistorie which hath unjustly condemned him have an Independant and irrefragable Authority What if a new Heresic be sowen abroad and that certaine Pastors and Churches be infected with it what means is there to meet with such an evil but by a Synode that hath power to depose Pastors that are obstinate in their Error and infect the Flocks Had it not been for the Synod of Dordrecht Arminianisme had spread it self over the whole country If every Consistory had been Independant it had contemned the Decision of the Synod
new proverbiall Sentences viz. a. Classicall Presbyterie is 13. Bishops O witty and weighty Sentence if any man understood it worthy only such an Ecclesiastes as himself to be Register of What praise merite ye not both Vunlo tu dignus ille In the the end of this sect he giveth out his metaphorical judgement to grinde the Idol of half Reformation to powder and yet professeth that he will not or which a man would rather beleeve cannot tell what it is O how ridiculous a Judge is this without judgement Only this I will say that 1. if it be Episcopacy as this new Master of Sentences C.C. say 2. if an Idol that must be grinded into powder as M.S. saith and 3. if Episcopal Government must be extirpated as the Covenant saith and as we all in swearing the Covenant say sure then the Scots are come in upon very worshipfull termes to assist the Independents viz. upon this Condition that when they have fought for them they shall extirpate them and grinde them all into powder Is not this a very quick Independent conception and yet notwithstanding all this which is worthy the noting these good men in taking the Covenant have sworn the preservation of the reformed Religion in the Church of Scotland in Doctrine Worship Discipline and Government i.e. according to their judgement good Prelacy or Episcopacy jura perjura And here like a little Pope he telleth us that all Churches generally purtly by Tyranny and partly by security are grown so corrupt that to apologise for a through Reformation seems to reprove all and so all will be offended None it seems shall be reformed unless they become Independent so that they and they alone may vaunt themselves Et nos ergo manum ferulae subduximus nos Consilium dedimus Syllae To his 4. Sect. I maintain that Independents dissent from all Christian Churches since no Christian Church holds it selfe Independent but yours and whether they be any Churches that are not Protestant we shall see in a particular Question howbeit it be an untruth that ever I said that Papists were Christian Churches He and his fellows doe well to dissent from Papists but not in dependency His Observations are false where he sayes that we run to the Popish markes of visibility succession and universality and I have refuted this calumny in my Answer to C.C. When I argue from visibility and number I doe as the Apostle doth in bringing many visible Saints as a great number of witnesses of our Doctrine Heb. 11. and not as Essentiall markes of our Church P. 10. Because I say that the Quinqu-Ecclesian Ministers are but men as I am and that they may erre out of this hee inferreth that I thinke I have more knowledge then they since they are not yet condemned by the Assembly Answ I deny the consequence for by the same reason every particular man that condemneth Anabaptisme and other Schismes and Heresies before they be condemned by the Synod should thinke themselves learneder then they are But is it such a crime to say that they are but men that may erre I pray you sir if ye be any other thing then men what are ye if ye be men who pretend ye cannot erre you must either be Sancta Mater Ecclesia Romana or els lead by Anabaptisticall Enthusiasines as with an ignis fatuus And pretend ye that by reason of your great learning ye are priviledged from errour I tell thee man that amongst the very Angels Lucifer and amongst men Adam in the state of integrity and since the Fall Achitophel and Salomon erred and yet every one of them were learneder then ye all I hope there is no man maketh the least question but the meanest of them was learneder then any of you yea then you all in cumulo And therefore vaunt not so much of your learning No learning but visio beatifica which ye want can priviledge a man from errour according to Schoole-men P. 11. Sect. 1. I have answer'd it is no Popish Argument when I oppose so great a number of Witnesses unto him for then the Apostles Argument Heb. 11. should be Popish what is thy mopish argument I know not for I never read mopish in the Index of my Bible nor amongst the termes of Divinity or Philosophy whether it be an injury or not I know not and care as little 2. It is an untruth to say that I would conjure him to yeeld any thing upon plurality of voyces for I have learned of some of his own party that they are no wayes minded upon plurality of voyces to submit themselves unto the venerable Assembly of Divines neither can it well agree with the independent Spirits of their Divinity that the spirits of Prophets be subject to Prophets They will that all be subject unto them Sect. 4. Neither are his 4. silly Arguments which are but one drawn up ab Exemplo of notorious Sinners Malignants Papists and Prelates who argue from the multitude of those of their way to the verity and equity of it any thing to the purpose First we cite but a number of reformed Divines and reformed Churches which hee acknowledges with us to be such so does not he of his Examples 2. And if I have erred in this wherefore did the Apologists shew me the way in citing the Examples of those of N.E. c 3. My Argument concludeth ad Hominem since they argue so 4. I ground not my selfe on this Argument alone but on a great number of others in my book whereuuto hee answers not nor can answer P. 17. Sect. 1. What he tells us of the number of their Churches they are but Churches of Sectaries and Schismaticall since they have cut off themselves and are separated from all Protestant Churches union and communion as I have often-times declared and I speak not of such Churches Sect. 3. He sayes that W.R. condemns the Apologists for agreeing with the Churches of N.E. and A.S. condemneth them for dissenting from them He should have done well to have coted the places of our Books and to have told at the same time in what points we condemne them in their consent and dissent for W.R. may condemne them for their consent in one thing and A.S. for their dissent in another If I condemne them for any dissent I may safely swear that either I have read it in their Books or heard it of Independents themselves What I say p. 17. sect 4. I say it again in my conscience that I verily beleeve that Independency cannot but prove the root of all Schismes and Heresies yea I adde that by consequence it is much worse then Popery And all this I have sufficiently proved in my Book whereunto he answers nothing And whereas he sayes I would do well to confer with some of them I write against I had thought I had sufficiently declared my readiness in that kind formerly and I again now declare unto you Sir in particular that I
the Church By their naturall estate or condition I understand either their estate of integrity as that of the good Angels who continued in their Originall purity and of the wicked who afterwards apostatized and of Adam Eve before their fall or of corruption such as is that of all mankind after our first sin By the word called here must be understood the act of vacation by Gods word either internall speaking unto Angels or mens Consciences by the light of nature or supernaturall Inspirations 1 Cor. 1.9 1 Pet. 5.10 1 Thes 2.12 and 4.7 or externall such as is the vocall and written word of God or any other externall signe presented to our outward Senses by him as 1 Jo. 1.3 2 Thes 2.4 Heb. 1.1 And therefore the Elect before they be borne and called are not properly or actually but meerly potentially and vertually members of the Church 1. For how can he be a member of the Church who is not yet in Rerum natura 2. By the same reason the Church should have been actually before the Creation of the world and before she was created from all eternity for God elected his Church from all eternity 3. Men of age should be actually members of Christs Church without Faith for they have not actually Faith by Election but by their efficacious Vocation 4. And howsoever the Decree of Predestination or Election be requisite and be the first cause of the Church and of all the members thereof and it being put all the second Causes must needs be yet makes it not them to be when it is its self but in their own time and in due season when it is put in execution by some externall act of Gods Almighties power which can not be eternal as his Decree but temporal 5. Because Gods Church is an House a Family and a City which can not be built of stones that are not or composed of Domesticks and Citizens that are not in this world 6. A man cannot be the Brother of Christ and member of his church before he be regenerate or born againe how much lesse before he be generated or born unlesse ye will say that he may have his second birth or generation before he have the first Out of this naturall estate c. here is expressed Terminus a quo et ad quem from whence and whereunto the Church or the members thereof are called Terminus a quo or from whence is from the estate of Nature pure and incorrupt not incorruptible as was that of the Angels and of man before his Fall or of corrupt nature such as hath been that of mankinde since their Fal. Terminus ad quem or whereunto they are called or which can intend is Grace in this life and supernaturall Glory in that to come By supernaturall Glory must be understood supernaturall Beatitude or felicity which is the last aym their summum bonum or greatest good and perfection whereunto they tend or which they can intend And this in respect of entire and pure or immaculate Nature is absolutely called Beatitude or Felicity but in regard of corrupt Nature Salvation for it is not a man without sin as Christ or Angels that never sinned but Adam his posterity that are said to be saved from their sins and misery whereunto by sin they are subject Means are called convenient when they are fit to effect that which by them is intended such in respect of Angels was the Law of Nature printed in their Understanding answerable to their spirituall Nature some Supernatural Precepts also for they were bound to beleeve the Trinitie answerable in Adam before his Fall was the Law and such respect to the spirituall and corporall nature whereof he was compounded as the Morall Law and some supernaturall Precepts to beleeve the Trinity c. proportionate to the end and aym viz. supernaturall glory whereunto he should tend and which he should intend And in regard of all mankind since our Fall is the Covenant of Grace and the means to fulfill it as Faith Hope and Charity The Church in this vast and large signification contains 1. in it self the company of Angels 1. because the Scripture sayes so Heb. 12.22 23. 1 Pet. 1.12 2. because they are our Fellow-servants and our Brethren Apoc. 19.10 and 22.9 they belong to one society with us 3. because the Angels are our Con-disciples in studying the Gospel with us 1 Pet. 1.12 4. Because they are Subjects with us of one Celestiall Republike and Citizens of one Celestiall City 5. Because we aspire to the same Beatitude and Felicity with them viz. to the vision of Gods face and ardent Charity 6. Because in respect of our spirituall part and the Faculties thereof our Intellect and Will we are capable of the same union with God 7. Because Christ is head of the Angels as well as of Men Col. 2.19 Eph. 4.15.8 Because he is their Creator Conservator Mediator God gathered in one all things in Christ both which are in Heaven and which are in Earth and every thing in them Eph. 1.10.9 Because the Angels adore Christ Hebr. 1.6.10 Because all things yea the Angels are subject to Christ Hebr. 1.7 2. It contains men in Heaven and in Earth for the Church in Earth and in Heaven differ onely as a man travelling and one arrived to his Port or home All these that are or shall be saved those that are already born and to be born regenerate or to be regenerate howsoever they that are not yet born or regenerate be not actually members of the Church till they be born and regenerated This Church in regard of its materiall parts integrity and quantity may be distinguished 1. into the Catholike or universall and particular Church The Catholike Church is that which before we defined composed of all the Elect Angels and Men. 2. Again it is to be observed in passing of this Word Catholike Church that it is not a term of Scripture nor was any man called a Catholike in the Apostles time if we beleeve Pacianus epist 1. Ad Sempronianum neither in their time was the Christian Faith spread Catholikely or Universally through all the World and hence many Protestants infer that the Creed I mean that of the Apostles was not framed by them Neverthelesse we have some terms in Scripture equivalent unto it as that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb 12.23 that signifies a generall Assembly Item the City of the living God the Heavenly Jerusalem ver 22. the Church of the first-born which are written in Heaven c. The Church then is called Vniversall 1. in respect of her Intrinsecall and Essentiall form viz. internall vertues viz. Faith Hope Charity and the Spirit of Christ which be all and the same in all the members thereof for howsoever the Church in respect of some Gifts otherwayes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by the Schoolmen gratia gratis data is distributed by Christ unto some of her members not so much for
comprehends a certaine number of persons of one or divers places Here it is to be observed 1. That the Church may be denominated universall or particular either absolutely or respectively in relation to another bigger or lesse so Absolutely the universall Church comprehends in its selfe all the Churches of all times of all places of all forts of Persons Angels and men of all Estates or conditions and Covenants As that in the Covenant of integrity naturall or supernaturall as of Angels and men before their Fall and that in the state of sin under the Covenant of Grace and in the state of Glory And according to this consideration the Church of the Angels is one particular Church That of Mankind another The Triumphant and Militant two others and in a word all the parts thereof may be called particular Churches Respectively the Church of Mankind is an universall Church in respect of its parts as of that before and after the Fall the Triumphant and Militant so the Church after the Fall is universall in respect of that of the Old and New Testament which be its parts and the Christian in respect of its parts in Heaven and on Earth of the Primitive and that of subsequent times that which is in all the world in respect of its parts in divers Kingdomes Provinces c. But that which is most to the purpose in this our Discourse is the Catholick Christian Church here upon earth 6. Againe the Militant Church whether she be considered according to her universality and totality or particularity in her severall parts and Assemblies in respect of her internall and externall forme is either visible or invisible The invisible Church is that which cannot be seene but only is beleeved by Faith The visible is that which we see or behold where it is to be observed 1. That the word visible is not to be taken here strictly for the object of the sight alone or the word see or behold for the act thereof but in a more full signification for that which any waies is perceptible by the eye or any externall or internall Sense or by naturall Reason such as are the confession and profession of Christian vertues the exercise of their externall Acts whereof some be apprehended by the sight and Eye as the acts of Charity some by the hearing and Eare as the confession of Faith some by feeling as the assistance and attendance upon the Sicke some by the internall Senses some by Act of Reason only and the reason of this is because the word visible must signifie all that which is denyed by invisible now invisible signifies a negation of all that can be apprehended by any Sense or Act of Reason Ergo the word visible must signifie that which can be apprehended by any Sense or Act of Reason so that it belong to the Externall Form of the Church which represents the internall Forme thereof 2. Besides that it is here to be observed that the visible Church of it self is evermore visible and conspicuous but by Accident becomes sometimes invisible latent obscure and unseene and that 1. either because of the persecution Shee suffers by her enemies when Shee hides her selfe in the Wildernesse or 2. by reason of her slitting from one place to another as when Shee went from Hierusalem to Pella or 3. because of the weaknesse of the sight of the Seer as in Eli 1 King 9. verse 4. for want of sight as to those to whom as the Gospel so the Church professing the Gospell is hid and invisible 2 Cor. 2 3 4. 3. Finally It is not to be omitted that this is not a Division of the Churchinto two Species or two integrant parts or any waies into parts really but Accidentally distinguished For a Church altogether one in the same time and place and according to the same parts may be howsoever according to divers considerations and Formes which be the grounds of divers considerations it may be Visible and Invisible as the Church of Geneva which is visible in respect of her externall forme viz. Confession of the true Christian Faith the profession thereof and other christian vertues Item in respect of her Discipline c. And the same Church in respect of her internall Forme viz. Faith Hope Charity the Spirit of Christ c which be spirituall qualities altogether invisible in the sense before declared is altogether invisible 7. The Militant Church both in her totality and partiality may be divided into two integrant parts viz. into the Over-seers that preach teach rule c. and the Flock which is over-seene And they be the two principall parts concurring to its integrity without the which it cannot be a totall or whole visible Church and therefore a Church without Oversseers is not a whole visible Church I say a whole or totall Church for without Pastors it may be a totum essentiale i.e. essentially a Church for Pastors are not absolutely necessary for the essence but for the integrity of a Church Item I say without Over-seers 1. All Over-seers for it may be that a Church may subsist without Pastors alone or Doctoss alone or Rulers or Elders alone or Deacons alone but not without all 8. The Militant visible Church whether it be conceived in its universality and totality or in its particularity in severall Congregations is either Reall or Representative The Reall Militant Church is any visible Church here upon Earth composed of all its reall Professors of the Gospel The Representative Church is an Assembly of certaine Persons or Church-Officers in an Ecclesiasticall Iudicatory chosen out of the whole Body of the Reall Church to represent it as it is such be the Sessions or Consistories the Synods Provinciall and Nationall As for the Reall visible Church some thinke that it is very probable that it is never altogether without Iustifying Faith but it is probable that where there be very small Congregations of seven or eight persons they may be all without Faith and especially where the Church is corrupt or where the Members are all vicious and dissolute Their conjecture will hold more probable in great Congregations in Provinciall and Nationall Churches But in a Representative Church composed of very few Church-Officers it is very probable that sometimes they may all be without Faith howsoever they represent a Church of Reall Beleevers for to represent Reall Beleevers it is not absolutely necessary that they that are to represent them be Beleevers or have the same essentiall and internall Forme with those whom they represent but that they have the externall confession and profession of their Faith whereby they represent them nor represent they their Faith but their profession of faith So the Image of Caesar represents really Caesar without any humane nature such as is in Caesar and so may men without Faith represent them that have Faith By the word Church we must understand the Militant Christian particular and reall Church consisting of one Congregation These
the truth and with edification or rule well and beleeve not which may bee done by a very wicked man Mat. 7.19 20 21 22 23. and another may be a good man but an ill Preacher Prophet or Ruler if he have sanctifying grace and have not so great abilities to preach or to rule as an other who perchance is an Atheist or if he be somewhat negligent in the exercise of his charge The Apostle sayes not that all that were in their Churches were Saints either really or appearingly but to all the Saints 4. It is probable also and some of them grant it that all the Members of the Church in those texts of Scripture are called Saints or holy 1. because of the holiness of the Covenant 2. Or holy because of the holy Confession 3. Or holy Profession 4. Or of the holy Sacraments of the holy Covenant wherunto they were partakers or finally because of their externall Vocation to salvation But all this makes them not learned prudent judicious nor furnishes them with other abilities which are needfull for the exercise of Ecclesiasticall Jurisdiction 5. But put the case that we should grant them all this yet can they not escape thus saying that in so doing they admit not all those that are actually received in the Church as her Children and members to the exercise of Ecclesiastical Discipline but the lesser part for there are more ignorant then learned and ill men then good in the Church or at least that have not the gifts required therunto and so in rejecting they are forced to admit some Election and establish some representative Church by the admission of some and the exclusion of others so that in this point they differ not from us in not admitting a Representative Church but in admitting a greater and more Vast Representatative Church then we and the members thereof of lesse Abilities 6. Hence it follows that men have not right to exercise Ecclesiasticall Jurisdiction in qualitie of Christians professing Christ since women and others have it not but in some other consideration which we desire to know viz. whether it be not for their Abilitie and so it is not to be found in all 7. This rejection of some yea of the greater part of the Church as women children old men ignorants Vitious men and others that have not the abilitie to judge as all unholy and prophane men and admission of others that are the lesser part as sanctified men in whom only consists the Church is capable to breed Divisions in their Church if the people have power to judge For accordingly they will judge in favour of themselves to be admitted and so procure a schisme and quarrell for the taking away whereof the Government accordingly is established let them take it into consideration how hard it is for any man yea for the most part of the Church to be declared ignorant imprudent young of an unripe judgement and doting c. and to the Church and see the lesse part which pretends to be the only Church declared apt and fit to their owne exclusion and what thereupon may ensue in a Democraticall Government upon such filthy and infamous aspersions in checking the greater part as prophane it may peradventure stirre up a bellum servile more dangerous to the Church then that amongst the Romans 8. The Doctrine that destroyes Gods holy Ordinance viz. the Distinction which he has put betwixt the Rulers of the Church and them that are ruled and are to obey cannot be admitted as our Brethren will confesse But the Doctrine that gives to every Member of the Church power and administration of Jurisdiction in ruling and governing the Church is such For God hath ordained some to rule and others to obey Rom. 12.8 1 Cor. 12. Eph. 4. 1 Thess 5.12 1 Tim. 5.17 Heb. 13.17 Obey them that rule over you and submit your selves unto them Now then if some be Rulers and others to obey we cannot all be Rulers as it appeares 1. Cor. 12.28 29. And God hath set some in the Church Apostles and Governments c. Are all Apostles c Where he sayes that one gift is not given to every Member of the Church Note that he speaks here of those gifts or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are called gratia gratis data not for our own but for other mens use Ergo this order cannot be admitted 9. No confused Discipline or government of Gods Church can be ordained by God for God is not the God of Confusion 1. Cor. 14.33 But that wherein every one of the people hath Jurisdiction or juridicall power is a confused Discipline or government Ergo It cannot be ordained by God The Major will be granted since it is Gods word The Minor is evident For I put the case that in a Church composed of some 20000 persons there be some point of Doctrine to be decided what disorder and confusion should it not breed if every one of that huge multitude yea every illiterate and idle fellow should come and propound his idle thoughts By what wisdome of man could this many-headed beast be reduced to order It may be answered that they should be wise But we reply they are not nor can that be hoped or expected in this life nay doe any beleeve it either Donatists or Anabaptists and howbeit they were all wise to salvation yet followes it not that they should all be wise for Government and Examination of all Church Officers 10. The exercise of the Discipline of the Church is morally possible for God will not that his Church be governed by an order that is impossible But this Democraticall and Plebeian exercise of Discipline is not morally possible for if there were 20. or 30. points to be judged by such a huge multitude certainly they could not easily discusse and judge every point For if every one of 20000 should give his advise and peradventure be interrupted by some and then begin his discourse againe which ordinarily falls out amongst rude people when should the Examen and discussion of the businesse be ended Grant to every one of them but halfe an houre whereas I warrant you some should take halfe a day or halfe a yeare and say little to the purpose and yet make 〈…〉 of one businesse onely employing 12. hours a day counting the Lords day also should amount to two yeares and foure moneths or thereabouts so that here there is too much delay for a businesse should scarce ever be judged or ended what should become of all other businesse What if in this one question there should fall out 20. or 30. Incidents whereof every one should take up as much time as the principall Question which quicke witted men may easily procure when then should a Question be ended It may be answered that there may be some order taken for deliberating and consulting which may hinder this as at Rome where there were 1000. Senators and in Paris where at the Parliament there are 200. Senators
transgression of the Politicall Law of Moses c. yea it is probable that they were not abrogated at all by Christ among the people of the Iewes since they were Juris Naturalis quoad substantiam Politici quoadmodum for he came not to abrogate but to fulfill the Law And so hath all the Christian world hitherto understood this Passage whose Iudgements we cannot easily reject without some solid ground and so much the rather for that since Iesus Christ his time till some forty or fifty yeares agoe or thereabouts never any man of esteeme did ever dreame of such a Popular and confused Government if yee except Morellies And so is the word Ecclesia taken Deut 31.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Septuagint translates it gather unto me all the Elders of your Tribes and Officers and Deut. 23. v. 1 2 3. it is commanded that he that is hurt by Bursting or hath his privie members cut off that is a Bastard an Ammonite or a Moabite shall not enter into the Congregation or Ecclesia even to the Tenth Generation Here Ecclesia or Congregation cannot signifie the Reall but the Representative Congregation For it had been unjust to exclude any man from the reall Church consequently from Gods Covenant that desired to be therein If it had been so they could not have received any Proselytes which is against Gods Law Exod. 23.48 where it is commanded to admit unto the Passeover all Strangers that would be circumcised so that which was said to the Elders of Israel that were the Representative Congregation Exod. 2.16 is said to have been said to the Sons of Israel that were the Reall Congregation Exod. 14. and the Text confirmes it for Moses had not charge to say that the Lord would bring up out of Affliction the Elders only but also the People 25. This Doctrine at once condemnes all the Martyrs and Councells and all their practise in Ecclesiasticall Government 26. Our Brethren holde that the absent part of the Church may give over or remit their power of Iudging to them that are present and that the lesser part are bound to acquiesce with the major part in voycing wherefore then may not all the People give over or remit their power of Iudging to a certaine number of the wisest such as the Representative Church is or acquiesce unto their Iudgements 27. To whom the Apostles in the first Constitution of the Church at their last Farewells committed the power of Iurisdiction and Ordination to those it is to be committed at this present But to Church-Officers or to the Representative Body of the Church alone did the Apostles in the first Constitution of the Church at their last Farewell committed the power of Iurisdiction Ordination c. Acts 20. 1 Pet. 5. Ergo. But our Brethren reply that we cannot shew any Place in all the holy Scriptures or prophane Authors where the word Church is taken in this signification viz. for the Representative Church or Congregation A. Whereunto we answer 1. That the stile of Scripture must not be sought in prophane Authors but in Scripture it selfe 2. Some give some Examples in prophane Authors 3. In Scripture our Adversaries will never finde any place wherein the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for all the Reall Parochiall Church to the exclusion of children women all those that have not the use of Reason and that are notoriously vicious as it is taken by themselves 4. We on the other side to confirme the signification wherein it is taken by us viz. for the Representative Congregation present them with these places 1 Exod. 3. v. 14. Thus shalt thou say unto the children of Israel i. e. unto the representative Body of the children of Israel viz. the Elders of Israel gathered together as it is expounded v. 16.2 Exod. 12. In the institution of the Passeover v. 3. Speake yee unto all the Congregation of Israel i. e. the Elders which were the Representative Body of Israel as it is expounded v. 21. and Reason confirmes it for they could not in so short a time speake to all the Reall Congregation composed of so many thousands neither could they easily be gathered together into one place nor could it be done without apparent danger Item Numb 35.24 in speaking of Murther through ignorance the Revenger of the blood and the Cities of Refuge It is said that the Congregation shall Iudge between the slaine and the Revenger of Blood according to those Iudgements without doubt the Congregation here cannot signifie all the Reall but the Representative Congregation i. e. the Elders 1. Because so it is expounded Deut. 19.2 and Iosua 20.4 5 6. 2. because it was not for every one of the people or the Reall Congregation but belonged to the Elders that were the Representative Body thereof to Iudge of the Blood And Deut. 31.28 Gather unto me all the Elders of your Tribes and your Officers the 70. turne it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie to congregate By the Rules of Conjugata it followes that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Congregation that was congregated or gathered together from amongst the rest But the Ecclesia or Congregation that was here gathered together was not all the Reall but the Representative Congregation consisting of Elders c. as appeares by the Text Ergo. So it is said that Solomon assembled the Elders of Israel and all the Heads of the Tribes c. 1 Reg. 8.1 And that David assembled all the Princes c. 1 Chro. 28.1 so the word Congregation is taken for the Representative Body thereof 1 Chro. 13.1 2 3 4 for David could not speake to all the Congregation but to the Captaines and Chieftaines thereof as it appeares v. 1. and 4. 5. neither could they all goe with him Deutrinomy 23.1 2 3. It is commanded that neither he who is bursten or that hath his privie members cut off or that is a Bastard an Ammonite or a Moabite shall enter into the Congregation or in Ecclesia even to the tenth Generation here the word Ecclesia or Congregation must not signifie the Reall but the Representative Congregation for it should have been unjust and cruell to have excluded from the Church and consequently from the Covenant of God any of those that desired to be admitted thereunto 2. For then they could not have received any of those Nations for Proselytes to the tenth generation 3. Because this is repugnant to another Law of God Exod. 23.48 where it is commanded to admit unto the Passeover all Strangers circumcised 28. If every member of the Church should have power to Governe or a power of Iurisdiction in every Ecclesiasticall Cause Ergo of teaching also and of Deaconship for there is a parity of reason in both for there be some points of Controversie as hard to be Iudged as it would be to master a Sermon and it is much difficulter to rule then to exercise the charge of
a Deacon But the Consequence is false as is granted by all neither can every one of the People assist and give their voyce touching every Almes that must be given to the Poore yea it were very dangerous that every Poore man should Iudge for then all the Poore should Iudge one for another and hunt after the Deaconship that they might keep the purse or give their advise upon every point of Doctrine taught or to be taught nor should they then need to learne at the Sermons And before the Pastor should teach the People they must consult whether his Doctrine be sound or not As in governing we consult whether this or that is to be done censured or not censured 29. If every man hath power to rule we need no Ruling Elders for every member of the Church is a Ruling Elder since he may exercise Ecclesiasticall Iurisdiction as the Ruling Elders doe But they hold the Consequent to be false Ergo. They may answer that Elders are needfull to debate things before they be propounded to the People But that is only the duty of a Committee and lesse then to Iudge and he who may have a deliberative and decisive voyce may debate the matter yea the matter being debated by the Elders may be debated again amongst the People so that their Debate should besuperfluous 30. Here to confirme this we may bring in all those passages of Scriptur which our Brethren bring against it as Christs Command Mat. 18. c. 1 Cor. 5. and 2 Cor. 2. They only have Iurisdiction and power of Excommunication in Christs Church whom St. Paul in those passages commands to cast out from amongst them and to admit the Incestuous person But not every one of the promiscuous multitude but those only that are of the Representative Body of the Church those only whom St. Paul commanded to cast out from amongst them and to admit the Incestious person Er. The first Proposition is granted by our Brethren the second is certain for that which is in the Text cannot appertaine to every one of the people This is written to all the Church of Corinth which was very great and consequently could not meete together as it is commanded verse 4. neither could every one of them deliver him to Sathan as it is commanded 5. neither can it be shewed from the Text that this is only said to growen men that have the use of Reason that doate not to the exclusion onely of Children of those that doate that want altogether or in part the use of Reason and of women Neither could every one comfort him forgive him c. as it is commanded 2 Cor. 2.7 and 15. Chapter For further proofe hereof we shall by and by bring the rest of the passages that they alleadge for evidence against them CAP. 2. Where the Independants Opinions are refuted THey object 1. some Passages of Scripture to prove that the Exercise of Iurisdiction belongeth to all the People promiscuously as Mat. 18.17 Tell the Chnrch all i. e. the People Acts 1. where the People did choose Matthias to the Apostleship Acts 6. where Deacons are chosen by the people Acts 14.23 where Priests or Elders are said to be chosen of the People i.e. by the Peoples suffrages signified by the stretching out of their hands Acts 15. in the difference about the Observation of the Ceremoniall Law 1 Cor. 5. and 2. Cor. 2. where the Incestuous person is excommunicated by the People and admitted againe to the Communion by the same People To all these I answer in order and 1. To that of Mat. 18.17 Tel the Church Ergo all the People I deny this Consequence for our Brethren themselves at least one great or the greatest part of them denies that we should delate every Offender to all the People as 1 to women 2. to children 3. To distracted Persons howsoever they be members of the Church 2. Neither can they produce any Passage of Scripture where the word Church is taken in this signification viz. for the collective Body of the Church to the exclusion of the greatest part therof viz. all women children distracted persons and vicious men or notorious sinners But of this we have said enough before To the second Passage Act. 1.15.1 Put the case that the word Disciples signifie the promiscuous multitude yet 2. I answer that it is not there said that every one of them gave their voyce but only that Peter stood up in the midst of the Disciples the number whereof was about 120.3 If every one of them voyced Ergo the women and Mary who are named v. 14. voyced also which is contrary to St. Pauls command that women are to keep silence in the Church 4. Only therefore those did voyce that had power to voyce viz. Church-Officers and not every one of the promiscuous multitude for the Reasons already alleadged And it may be confirmed 5. because it was not in the Peoples power to choose or not to choose an Apostle for he shewes from Psal 9. that another man must take his Bishopricke v. 20. Item he binds them in another point that some must be chosen of those men which had accompanied with the Apostles all the time that the Lord Iesus went in and out among them beginning from the Baptisme of Iohn unto the day he was taken up from amongst them Obj. But wherefore then sayes Peter v. 22. One must be ordained Answ To shew them that necessitate Praecepti of Gods command or rather to accomplish this Prophesie Psal 9. some man must be put in Iudas his place but hence it followes not that he was to be chosen by the People Obj. But wherefore then sayes the Text that the People appointed two viz. Barnabas and Matthias Answ The Text saies not that the People but that they viz. the Apostles and other Church-Officers peradventure they that accompanied with them at the time that the Lord Iesus went in and out amongst them 2. Besides this it is not for us to answer all these Questions or wherefore the Holy Ghost speakes so or so It suffices us to beleeve that which is spoken These things are written and said to the end that we should beleeve them It is our Brethrens part to prove from the Text that which they say otherwise we neither can nor will beleeve them 6. To give them more satisfaction and to answer sundry other Questions that may be proposed we distinguish in the Creation of a Minister two things 1. His Vocation to the Charge 2. His Admission unto the actuall Exercise thereof The 1. containes 1. the examen of his Life 2. the examen of his Doctrine 3. the act of Ordination or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As for the first of these three it may be done by the Pastors and Ruling Elders by power of Iurisdiction and by the People by way of Accusation in declaring to the Assembly of Pastors and other Church-Officers what impediments they finde if so be that the Person that