received it from the Apostles and the Officers of the Churches from them also and not from the Church Answ It is true the Apostles being extraordinary Officers as they were immediately called and chosen of Christ not by the Church so they were most of them ordained by Christ and not by the Church And yet not all of them neither For Paul and Barnabas though chosen to the Apostolicall office immediately from God yet they were ordained to that office by the imposition of hands of some officers or members of the Church Act. 13.2 3. But that hindereth not but as the Apostles received their power immediately from Christ so did the Church receive their power immediately from Christ also For he that said to the Apostles Whose sinnes yee retaine they are retained whose sinnes yee remit they are remitted Joh. 20.23 He also said to the Church Whatsoever yee binde on earth shall be bound in heaven and whatsoever yee shall loose on earth shall be loosed in heaven Mat. 18.18 which is a Commission of the same power and to the same effect If then the Church have received as well as the Apostles the same Commission of Church-Power so farre as it is of perpetuall use that though the Church then presented their Officers chosen by them to receive Ordination from the Apostles yet when the Apostles are ceased and no other successors left in their roome from whom their Officers might receive ordination but from the Presbytery of their own Church then where such a Presbytery is yet wanting and their power is now to be executed the Church hath full power to give ordination to them themselves by the imposition of their hands SECT VIII Object VVHen the Apostles ceased Bishops were left as successors in their roome As Timothy in Ephesus and Titus in Crete to ordaine Elders in every Church Tit. 1.5 Answ Timothy and Titus were not left to ordaine Elders as Bishops but as Evangelists whose office was alike extraordinary in the Church as that of Apostles and Prophets Eph. 4.11 Their work being to follow the Apostles and so set forward the work which the Apostles had begun whereto the Apostles called them forth and directed them And not to keepe setled residence in any one Church as Elders doe or in any one Nation of Churches as Bishops doe Timothy is expresly commanded to doe the work of an Evangelist 2 Tim. 4.5 And Titus was not ordained a Bishop at Crete but left in Crete as having travelled up and downe with Paul Gal. 2.3 and comming to Crete was left to direct the Cretian beleevers in their Church-affaires after Pauls departure afterwards he departed to Dalmatia 2 Tim. 4.10 Sometimes Paul appointed him to meet him at Nicopolis Tit. 3.12 Sometimes he sent him to Corinth 2 Cor. 12.18 And commends him as his partner and fellow-helper to the Church of Corinth And at Troas Paul found no rest in his spirit because he found not Titus his Brother 2 Cor. 2.13 And in Macedonia he found much comfort because he found Titus there 2 Cor. 7.5 6. Which argueth his calling was not Episcopall to rest in a certaine charge but to travell up and downe with the Apostles or after them or whither the Holy Ghost should lead them forth to help forward the work of Christ and the Apostles Object But in the Subscriptions of the Epistles of Paul to them Titus is called the first ordained Bishop of all the Cretians And Timothy the first ordained Bishop of the Church of Ephesus Answ The Subscriptions of Pauls Epistles both those and the rest are no part of Canonicall Scripture but Apocrypha not written by the Apostles themselves but by some Scribes that copied them out in after ages as is observed by many learned both Protestants and Papists In particular this Subscription in the Epistle to Titus containeth an apparent mistake for the Subscription saith the Epistle was written from Nicopolis to Macedonia as if Paul had been at Nicopolis when he wrote this Epistle which conceit in the Scribe sprang from a mistake of Pauls words Tit. 3.12 where Paul bids Titus be diligent to come to mee to Nicopolis for I have determined there to winter but Paul doth not say I have determined here to winter as if he were there already in Nicopolis but I have determined there to winter to wit as intending to goe thither for to winter The Subscription of the Epistle to Timothy stiling him the first ordained Bishop of the Ephesians will not stand with the Apostles charge to him in the same Epistle 2 Tim. 4.5 doe the work of an Evangelist For a Bishop was to attend with personall residence upon his charge Act. 20.28 But an Evangelist was to travell up and downe with the Apostles or after them to come and goe at their appointment As Paul there doth command Timothy to be diligent to come to him 2 Tim. 4.9.21 Againe when Paul addresseth himselfe to goe to Rome from whence this Subscription telleth us this Epistle was written he intending to passe by Macedonia to Rome Act. 19.21 besought Timothy to abide still at Ephesus 1 Tim. 1.3 But if Timothy had been the Bishop ordained of the Ephesians his dutie would have bound him to abide there and should not have needed Pauls intreaty so to doe Besides when Paul in that journey came to Miletus he called for the Elders of Ephesus Act. 20.17 whom also he named Bishops for so the Greek word is which is translated overseers v. 28. and then Paul acknowledged no such singular ordination of any to a transcendent Episcopacy but what was common to all the Elders of Ephesus But that it may further appeare that it was not the intent of Paul or of the other Apostles to direct the Churches to send the Elders whom they have chosen unto any Transcendent or Diocesan Bishop for ordination nor left any to like eminent place after Timothy and Titus to performe that work Let it be considered that there is no direction at all in the Epistles of Paul to Timothy and Titus for the Churches election of any Evangelist or of any Bishop over many Churches For 1. The Bishop Paul speaketh of in Timothy of whose qualification he giveth direction 1 Tim. 3.2 to 7. he calleth them all when he commeth to give order for their maintenance by the name of Elders some Ruling Elders some Labouring in the Word and Doctrine And in his Epistle to Titus the Elders which Paul left Titus to ordaine in every Citie he calleth them Bishops Tit. 1.5.7 Now of these he appointeth many Elders and many Bishops in one Citie or Church not many Cities or Churches under one Bishop Act. 14.23 Elders in every Citie Act. 20.17 18. Many Elders and Bishops in the Church of Ephesus Phil. 1.11 Many Bishops as well as many Deacons in one Church of Philippi and that a poore one too for Philippi was a Church in Macedonia Act. 16.12 And all the Churches of Macedonia had tryall of deep povertie
the tenth Epistle of his fourth Booke That he ordained Numiditus a Confessor to be a Presbyter of his Church who was not at first called to be a Preacher Ambrose though he out-lived those times of purer government yet beareth full witnesse to the honorable use of Ruling Elders in the Church before his time For in his Comment on 1 Tim. 15.1 giving a reason why the Apostle would have Elders in yeares honoured even in the healing of their faults he urgeth the honour of old age in all Nation Whence saith he it was that the Synagogue and afterwards the Church had Elders without whose Counsell nothing was done in the Church which by what negligence is growne out of use in the Church I know not unlesse by the sloath of Teachers or rather pride whilest they onely would seeme to be somewhat Against this testimony because it is pregnant sundry exceptions or rather evasions are taken As 1. That the Author of this Testimony was not that ancient Ambrose the famous Bishop of Millaine but some other later of that name Ans And what though yet all men acknowledge this other Ambrose whose Testimony this is to be an ancient learned Writer and therefore his Testimony of the Antiquitie of Ruling Elders is sufficient to silence that charge and brave flourish that Ruling Elders are utterly unknowne and unheard of from all Antiquitie for 1500. yeares A second Exception they give is that Ambrose speaketh not of Elders in Office but in yeares without whose Counsell not without whose authoritie nothing was done in the Church Answ 1. It is evident he speaketh of the Elders in the Church as in the Synagogue now the Elders were Rulers in the Synagogues as appeareth by sundry places in the Gospel 2. That nothing was done without their counsell implyeth that nothing was done without their authoritie as the same phrase of other Ancients imply when they speak of the concurrence of the Councel of Presbyters in Church-government for in that sense speaketh Cyprian to his Presbyters Epistolarum lib. 3. Epist 10. A primordio Episcopatus mei I determined with my self nihil sine consilio vestro sine consensu plebis meâ privatim sententiâ gerere and that not out of courtesie but as the words in the next sentence implies Sicuti honor mutuus poscit And in the same sense Jeromes words to the like purpose implies Authority in such Councels whereby the Presbyters of each Church governed their own Church though otherwise in governing other Churches they imply rather advice then authority his words are before factions and schismes grew in the Church Communi Presbyterorum consilio Ecclesiae gubernabantur Hierome in the 2. Tome of his works and upon Titus A third exception they give is that by Elders are meant preaching Elders whom the Bishops were wont to consult withall in government but now had left it off either by the idlenesse of the learned Teachers who for their own ease gave over meddling with matters pertaining to government or by the pride of the learned Bishops who took all upon themselves that they alone might seem to be somewhat For if you expound Pastorum for the Teachers or Pastors of Parishes only as the Presbyterians do or for Bishops alone as others do I cannot see saith Dr. Downham how the excluding of Seniors and taking the whole burthen and imployment upon themselves could by Ambrose be imputed as a matter of sloth and idlenesse either in the Pastor to exclude lay Elders or in Bishops to exclude learned Presbyters Ans 1. The words of Ambrose do plainly imply not only that consulting with Elders was grown out of use but that the Elders themselves who were wont to be consulted with were grown out of use also for his words be the Synagogue and afterwards the Church had Elders without whose counsell nothing was done in the Church c. which plainly intimateth the Church formerly had such but then hath them not they are obsolete and accordingly consulting with them is obsolete also 2. It is plain these Elders are opposite to Doctors or Teachers or if you will so construe them learned men and therefore these Elders were neither Doctors nor Teachers nor Learned men But to appropriate the name of Doctors or Teachers or Learned men to Bishops only were too great an arrogancy in Bishops and too great an injury to the learned Pastors and Teachers in every age till Antichrist his darknesse overwhelmed all in ignorance as well Bishops as Pastors 3. It may be marvelled why those learned opposites that make this exception should understand Ambrose to attribute it to the idlenesse of the Teachers that for their own ease they gave over meddling in matters appertaining to government when as rather it was the Bishops and their parties idlenesse that they gave over labouring in Word and Doctrine and their pride that they ingrossed all rule and government into their own hands and therefore when they say they cannot see how the excluding of Seniors and the taking of the whole burthen of government upon themselves could by Ambrose be imputed as a matter of sloth and idlenesse either in the Pastors or Bishops surely if men do not willingly shut their eyes they may see and daily experience maketh it palpably evident that they who are most idle in teaching are most busie and proud in government so that the Doctorum desidia aut magis superbia which Ambrose maketh to be the two causes why Seniors in the Church and consulting with them were then both of them grown out of use need no Comment to expound the same but the perpetuall practice of those persons who have from the former ages to this very day usurped all Church-government into their own hands If any man say as some have done that whatsoever this Ambrose saith yet that famous Bishop Ambrose doth utterly disclaim it in his Epistle to Valentinian that any lay Ruler should be Judge of Church-offices and causes let him take for an answer that which hath been often given that we utterly deny those ruling Elders to be Lay-men or lay Judges but part of that Church body which those ancient times called Clerus If it be said againe as also it is that Ambrose calleth his Presbyters Antistites and Vicars of God and such like stiles of high honour let them understand that the least office of rule in the Church of God to a spirituall eye will easily and safely admit as great acknowledgements as these be onely to flesh and blood nothing seemeth divine and high but secular pompe and worldly glory Having thus rescued the Testimony of Ambrose unto Ruling Elders from all Exceptions of any colourable weight made against it Let us adde onely one observation out of Antiquitie which may give some further light to the cause in hand It is well known to all such as are studious of Antiquitie that it was counted a rare and insolent matter for an Elder to preach in the presence of a
of the Apostolicall Churches In the choosing of an Apostle the voices of people went as farre as any humane Suffrages could goe of an hundred and twenty they chose two and presented them before the Lord and his Apostles And because and Apostle was immediately to be called of God out of those two God chose one Act. 1.15.23.26 Act. 14.23 The Apostles are said to have ordained Elders by lifting up of hands to wit of the people as the originall word implieth And the multitude of the Disciples are directed by the Apostles to look out and choose seven Deacons Act. 6.3.15 The practice of succeeding Churches for many yeares after is plaine from Cyprians words Lib. 1. Epist 4. Plebs maxime potestatem habet vel dignos Sacerdotes eligendi vel indignos recusandi Object 2. It is also demanded by what warrant doth a particular Church depute such who are not Presbyters to lay their hands upon Presbyters Were it not more regular and orderly to repaire to some Bishop to receive imposition of hands from him or as the Presbyters in every Church in Crete received imposition of hands from Titus who was left in Crete with Episcopall Authoritie for that very end Tit. 1.5 or rather then take imposition of hands from lay-men as they are called why doe not the Churches rather intreat the Elders of other Churches to supply the defect of their owne Presbytery by the Presbyters of other Churches Ans The warrant by which each particular Church doth depute some of their own body though not Presbyters to lay their hands upon those whom they have chosen to be their Presbyters is grounded upon the Power of the keys which the Lord Jesus Christ who received all fulnesse of Power from the Father hath given to the Church For the power of the keys is the power of opening and shutting binding and loosing Matth. 16.19 And this is given to the whole Church met together in his name Mat. 18.18 Whatsoever saith Christ speaking of the Church yee shall binde on earth shall be bound in heaven and whatsoever yee shall loose on earth shall be loosed in heaven which is the whole ministeriall power of the Keys SECT VII Object 1. THe Church is not the first subject and receptacle of all Ecclesiasticall power For though the Church elect a Pastor or other Elder yet the office of a Pastor is from Christ Eph. 4.8 And so is his Authoritie from Christ also And if he have neither his Office nor his Authoritie from the Church how can he be ordained by the imposition of the hands of the Church Answ 1. Though the office of a Pastor in generall be immediately from Christ and the authoritie from him also yet the application of this office and of this authoritie to this elect person is by the Church and therefore the Church hath sufficient and just warrant as to elect and call a Presbyter unto office so to ordaine him to it by imposition of hands They that have Power to elect a King have power also to depute some in their name to set the Crowne upon his head Answ 2. As the Authoritie of the Pastor and other Elders is not from the Church but from Christ so neither is their Office and Authoritie from the Bishop nor from the Presbytery nor from the Classis of Presbyteries If therefore that were a just impediment why the Church should not lay hands upon their elect Pastors or Elders because neither their office nor their Authoritie is from the Church then neither may the Bishop nor the Presbytery nor the Classis lay their hands upon them because their office and Authoritie is no more nor so much from them as from the Church nor by this Argument might the Apostles themselves if they were present ordaine Officers because neither the office nor the Authoritie is from the Apostles but from Christ onely Neither will it follow from hence as some object that if the Elders received their ordination from the Church then they should execute their office in the Churches name or that then they may be more or lesse diligent in their office at the Churches appointment or that then the Church hath a Lord-like power over them or that then the Elders must receive their errand from the Church as an Ambassadour doth from him from whom he receiveth his Commission or that then the Church in defect of all Officers may performe all duties of their Officers as to administer Sacraments and the like None of all these things will follow For 1. Most of these Objections doe strike as much against imposition of hands by Bishops or Presbyters 2. Though the Elders doe receive the application of their office and of their power by the Church yet not from the Church or if from the Church ministerially onely as instruments unto Christ So that they cannot choose or ordaine whom they please to what office they please but whom they see the Lord Jesus hath prepared and fitted for them and as it were chosen and ordained to their hands nor may they inlarge or straiten the limits of his office whom they doe elect or ordaine but as the Lord hath prescribed nor can they give him any errand but onely a Charge to looke to the ministery which he hath received from the Lord nor have they any more Lordly power over him then he over them but both ministeriall as they have received from the Lord neither may they administer Sacraments in defect of all Officers because that by appointment from Christ pertaineth onely to such as are called by office to preach the Gospel Mat. 28.19 20. As for mutuall instruction and admission election and ordination of Officers opening of the doores of the Church by admission of members and shutting the same by Church-Censures these things they may doe if need be without Officers yea and if all their Officers were found culpable either in hereticall Doctrine or scandalous crime yet the Church hath lawfull Authoritie to proceed to the censure of them all For they that as a Church might admonish Archippus Col. 4.17 might in case he had not hearkened to their admonition have proceeded against him to Excommunication And they that might so proceed against one of their Officers might in like sort upon like ground proceed against them all which they could not doe if the Church did receive the power of the keys not immediately from Christ but from the Presbyters And yet in such cases our Churches are never wont to proceed but in the presence and with the consent and approbation of other Churches as knowing that in such weightie cases in the multitude of Counsellors there is safetie And as the Church doth not choose any Elders but in the presence and with the approbation of other Churches so neither doth it proceed to the censure of them but with the like grave and solemne assistance Object 2. The Apostles received the power of the keys immediately from Christ Joh. 20.23 And therefore the Church
2 Cor. 8.1 2. 2. In the Epistles to Timothy and Titus there is no difference at all put of any one Bishop above his fellows except onely the difference of Ruling and Teaching Elders 1 Tim. 5.17 And those as they are not set over many Churches so neither are any of them set above his fellowes onely the Preachers are allowed more reverence and maintenance then the Rulers If the Holy Ghost had appointed some singular Bishops above the rest of any transcendent and eminent office he would have appointed him also some eminent and transcendent proper work of his office But what shall that be shall it be Ordination as Hierome saith speaking of the Bishops in his time Quid facit Episcopus excepta ordinatione quod Presbyter non facit Why that is a work of Rule or shall it be hearing accusations against Elders and censuring them accordingly as 1 Tim. 5.19 20 Why that is a work of Rule also Now the Apostle acknowledgeth no Acts of Rule nor any Elders or Bishops that doe Rule as worthy of greater honour then such Elders as labour in Word and Doctrine 1 Tim. 5.17 It is therefore apparently contradictory to the institutions given by Paul in the Epistles to Timothy and Titus to set up any eminent or transcendent Bishop in the Church in respect of Rule or exercise of office of more honour and power then pertaineth to all the Ministers of the Word So that evident it is that neither Ordination nor Jurisdiction which are both of them Acts of Rule are to be fetched from transcendent Bishops but pertaine indifferently to all the Presbyters SECT IX Object BUt if no transcendent acts of Jurisdiction and rule be reserved unto one Bishop alone above other Ministers how cometh it then to passe that in Rev. 2.3 each singular Angel in the Churches of Asia is admonished and reproved alone for all the faults that are found in his Church whereof he is the Angel Why should one Angel alone be charged with the guilt of all those faults in the Church if it were not in his hand alone to redresse and punish them Answ It is an usuall thing with John and found also in other Scriptures to use the name of Angel not singularly for one person but collectively for a company administring the same work As the seven Angels that sounded the seven Trumpets and the seven Angels that powred out the seven Vialls were not seven singular persons but seven companies or sorts of persons performing that service And when David saith the Angel of the Lord pitcheth his Tent about them which feare him Psal 34.7 He speaketh not of one Angel alone but of many of them For one alone cannot pitch his Tents about all them that feare God And that John in the second and third Chapters of the Revelation did not meane by the Angel of the Church one singular person but the whole company of the Ministers of the Church the whole Presbytery of persons more then one it is evident by his speech unto them as unto many The Devill saith he shall cast some of you into Prison Rev. 2.10 Some of you Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which implies more then one And againe in Rev. 2.24 speaking unto the Angel of the Church of Thyatira But unto you * Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you in the plurall I say and unto the rest of Thiatira which argueth that the Angel distinguished from the rest of the Church was more then one person For he saith unto you in the plurall number Object But now say some Let it be so then if such eminent and transcendent Bishops that is Diocesan Bishops who claime a peerelesse power in Ordination and Jurisdiction to themselves alone have no foot-hold in the Scripture then let them neither have name nor place portion right nor memoriall in the Christian Churches of the new Testament But yet neverthelesse the Apostle is cleare for a Presbytery and acknowledgeth imposition of hands even upon Timothy how much more upon other Elders by the Presbytery 1 Tim. 4.14 Answ Wee willingly also acknowledge the same where God hath furnished any Church with a Presbytery To them it pertaineth to ordaine by imposition of hands any Elders or Deacons that shall be chosen by office by the Church committed to them But if the Church want a Presbytery for want of Elders they want a warrant to repaire to the Presbytery of another Church to impose hands upon their elect Elders Our Reasons be Reason 1 First Ordination by imposition of hands is a work of Church Power as all men acknowledge Now as no Church hath Power over another but all of them stand in Brotherly equalitie one towards another so the Presbytery of one Church hath no Power over the Elders of another As the Apostles having all of them received the same Commission Joh. 20.23 had none of them power over another so the Churches having received all of them the same power of the keys as hath been shewed above they none of them have power over another and therefore no power of ordination of one anothers Officers Reason 2 As every Church hath equally received the same power of the keys so ought they to maintaine and stand fast in the same The power of the keys as it is a priviledge and libertie purchased to the Church by the bloud of the Lord Jesus so at a lesse rate it may not be alienated from the Church Christ by his death and resurrection hath obtained all power both in heaven and in earth Mat. 28.18 Phil. 2.8 9 10. And looke where he hath communicated the same by his Testament ratified in his bloud there it ought to remaine and not to be removed out of their hands by the hand of man or Angel Whence it appeareth unlawfull for any Church of Christ to put over that power which they have received of Christ out of their own hands into the hands of the Presbyters of other Churches The Apostles having received all of them equall power from Christ it was not lawfull for them by common consent to have conferred upon Peter and Paul James and John a transcendent government over them all If some of the Apostles seeme to be pillars as is said of Peter James and John Gal. 2.9 and so more eminent in gifts then all their brethren it may put upon their brethren an expediency and sometimes a necessitie to call upon them for more counsell but not to call them to more Authoritie In like sort if a Church in a Citie and the Officers thereof be of more eminent gifts and graces then a Church in a village it is a just occasion for the Church in the village to listen the more after the counsell of the Church in the Citie but not to submit the more unto their Authoritie in the way of subjection And so it is true a Classis of the Presbyters of many Churches may excell in more varietie of all abilities then the
Lay-men but our ruling Elders wee utterly deny them to be Lay-men as the word is commonly meant in this controversie but Church-officers set apart to their office by the election of the people and by imposition of hands but if they were Lay-men which they are not yet you see it is no strange or unheard of matter that Churches should be bountifull to the maintenance of sundry sorts of Church Rulers who are meerly Lay-men as their adversaries misconceive these to be yea what were the many Cloysters of Munks and Friers and Nuns in the times of Popery were they Preachers of the Word were they not Lay-men women and yet did the Churches of those times grudge them their maintenance upon pretence of their laity But the world will love his own be there never so many idle Droans or stately Rulers of mans own devising the Church must supply them not only with maintenance but with magnificence but let the Lord appoint ruling Elders according to the simplicity of the Gospel to assist his Ministers in the work of government that they might attend the more to labour in the Word if they shall expect from the Church any maintenance for their works sake Oh! that seemeth a strange matter and unheard of from all antiquity till this present age The second Reason why lay Elders as they miscall them ruling Elders as we with Paul call them are not meant in Pauls Text is because Paul mentioning the Presbyters but once in all his Epistles excludeth all lay Elders from that Presbytery Neglect not saith he the grace which is in thee which was given thee by prophecy with impositions by the hands of the Presbyterie 2 Tim. 4.14 This Christian Presbyterie gave imposition of hands to ordain Ministers but lay Elders had no right to impose hands to that purpose therefore Lay-men were none of this Presbyterie for if the Presbyterie be taken for the company of Elders none were of that company but such as might give imposition of hands or if Presbyterie be taken for the office of an Elder then none might take that function on him but must receive imposition of hands as Timothy did then Lay-men which neither give nor receive imposition of hands are wholly debarred both from the degree and from the society of the Presbyterie that was in Pauls time Our answer consisteth of three points First Lay Elders wee disclaim but ruling Elders though not attending to preaching as they have their election from the people who are the body of the Church so are they ordained set apart from amongst the people by imposition of hands of the officers of the Church who are the Presbyterie the company of Elders for by Presbyterie we conceive cannot be there meant the office of an Elder for hee speaketh of such a Presbytery as laid on hands now it is not the office of an Elder but the company of Elders that lay on hands Answ 2. When it is said no man can give what hee hath not received the light of Nature the law of Moses the Gospel of Christ do all of them make a ready answer for us The law of Nature tels us It is not necessary that they that give should alwayes formally have before-hand received that power which they give it is enough if they have received it virtually For instance a multitude of free people may elect and ordain a King over them and yet none of them had before hand received Kingly power it is enough they have a virtuall power to set up and to submit unto any lawfull forme of government which they see good for themselves in the land The people of Israel to wit some in the name of the rest for all could not at once impose their hands upon the Levites Numb 8.10 and yet they were not Levites themselves nor had received imposition of hands themselves and yet may neverthelesse impose hands upon others In the Gospel of Christ the power of the Keys is given to the Church to Peter not as an Apostle nor as an Elder but as a profest believer in the name of believers and upon occasion of the profession of his faith Mat. 16.16 to 19. whereupon the binding and loosing which is the power of the Keys is attributed to the whole Church Mat. 18.17 18. If then the power of the Keys which is the whole body of Church-power be given to the body of the Church though it be not in their power to exercise their pastorall preaching of the Word and administring of the Sacraments yet it is in their power to elect such whom God hath furnished with gifts among them unto such offices as may dispense all the holy things of God to them and by imposition of hands to dedicate them to God and to the publique service of his Church Now if the whole Church have this power to impose hands upon their officers in their first ordination how can it seem a strange and unheard of thing or an absurd matter that ruling Elders should together with the Pastor and Teachers all of them making up the Presbyterie of the Church impose hands in the name of the Lord and of the Church upon the ordained Answ 3. Besides there be that conceive and that not improbably that in ancient time the children baptized in the Church were not received to the Lords Supper nor into the full fruition of all Church liberties untill that they being grown up to yeers did publikely before the Church professe their faith and ratifie the covenant made for them in Baptisme and so were confirmed as they which is but a small remnant in comparison 300. yeares were spent in the Primitive persecutions whereof wee have few monuments of Antiquitie extant written in that time those wee have speake so of Elders as doe indifferently comprise as well Ruling Elder as Teaching Elders Ignatius his Presbyters whom he stileth the Court of God the Combination of the Apostles of Christ the holy Assembly and Counsellors and Assessors of the Bishops with all these Epithets may as well agree to Ruling Elders as to Preachers The Scripture doth not disdaine to admit Civill Magistrates into the fellowship of Gods Tabernacle Psal 82.1 And why not then the Rulers of his Church For Tertullian his Elders who were Presidents over the Censures of the Church and attained that honour not by Bribes but by approved Testimony Apologetic Chap. 29. what is there in his whole description of them but is compatible to Ruling Elders as well as to Preaching Yea Cyprian who lived in those ancient bloudy but zealous times doth expresly acknowledge Elders that were not Preachers For it evidently appeareth in the fift Epistle of his fourth Booke that he ordained Calinus and Ancellus to be Presbyters of his Church who were no Preachers but readers onely and yet were to be maintained Sportulis communibus that is at the common charge of the Church with the Presbyters and to sit with himselfe in their growne yeares It appeareth also in
Bishop which was the cause why the good old Bishop Valerius was hardly spoken of for suffering Augustine a Presbyter though a learned Presbyter to preach before him which is said never any African Bishop had allowed before him Now whence should such an offence as was taken against Valerius arise but from translating the silence of Ruling Elders from Preaching in the presence of Pastors and Teachers unto those Presbyters also who were called oft to preach the Word freely and diligently as well as the Bishops themselves But when through corruption of times Bishops claimed to themselves the principall pastorall cure of Soules then it was taken for an offensive matter that Teaching Elders should preach before them as before it was unwonted for Ruling Elders to preach before the Teaching ordinarily Object But there remaines one objection or two which some learned and prudent men have made against the office of Ruling Elders Object 1. It is not credible that the office of Ruling Elders should be of Divine or Apostolicall Institution and no footsteps left of it in any Church of Christ for these many hundred yeares Popery it selfe though it corrupted all Ordinances yet retaineth some footsteps of every Ordinance of Christ though much perverted from the first Institution But there are no footsteps at all of those Ruling Elders extant in any Church but those of Genevah and such as have followed their patterne For though some tell us of Church-Wardens and Vestry men in the Parish Churches of England who assist the Preachers in the governing of the Church yet there is a great difference between them and Ruling Elders For these Church-Wardens and Vestry men are appointed not for assistance to the Ministers in governing the Church but for other purposes As Church-Wardens for keeping the Churches stock and laying it out upon necessary repaires of the place of Gods Worship called the Church and the Vestry being a company of the wisest and richest Parishioners that have been or are to be Church-Wardens are exercised in auditing the accompts of the Church-Wardens and Collectors for the poore And though now and then they are taken up in admonishing an unruly neighbour yet they doe it not by Authoritie as Rulers but by Christian discretion and charitie Answ Wee doe not say that Church-Wardens and Vestry men are the same with Ruling Elders for though they are both chose by the body of the Church yet in the choice the qualifications of Ruling Elders are not attended to nor are they so ordained either with the like holy Solemnitie or invested with the same measure of spirituall power nor allowed to continue for life as Ruling Elders are and ought to be But yet such as they be wee may see in them some footsteps and remnants and as it were Rudera of that holy and ancient Ordinance so much as is escaped out of the ruines of Antichristian Apostasie For to say nothing of Chancellors Commissaries and Officialls who are meere Lay Elders and yet administer Church-Government not in one Church onely but in many scores of Churches what other thing soundeth the very name of Church-Wardens Guardiani Ecclesiae but Church-Guardians or Church-Rulers And what is the company of Vestrymen but a kinde of a Consistory Secondly Though by the Sophistry of Satan and of his Vicar the man of sin a great part of this care is transformed from ordering the spirituall body of the Church to take care of the body of the materiall Church or Temple yet what power of Government is left in any Congregation besides Preaching the Word the Church-Wardens and Vestery men doe assist the Ministers in managing the same they observe all scandalous disorders that are found in any of the Church-Ministers or people they admonish the offenders And though they be over-rulers to present all disorders to the Cathedrall Church and the Officers thereof which of right they should complaine of when the offenders are incorrigible onely to their own Congregation yet it is an usuall thing for the Bishop and his Officers to returne such offenders having first paid them their fees to the Minister and Church-Wardens to make acknowledgement of their offences before them and to professe their amendment of which also they must bring a Certificate under the Minister and Church-Wardens hands Yea of our knowledge there be some peculiar priviledged Churches in England exempted from the Jurisdiction of the Bishop and his Officers where the Church-Wardens and Ministers either by themselves or with the consent of the Congregation doe transact all that Government which in other Churches the Bishop and his Officers doe invade and usurpe as to admonish offenders to enjoyne acknowledgement of scandalous offences and to debarre from the Sacraments c. And by this means they represse idlenesse drunkennesse swearing Sabbath-breaking and the like disorders with better successe then other Townes can doe who have the helpe of Major and Justices but not so much spirituall power in the Church but by that power which is still left in some Churches unto their Ministers and Guardians or Rulers it may not obscurely appeare that anciently they did enjoy it amongst themselves before one Church began to Lord it over another Object The other Objection which is made against Ruling Elders is That it is a matter of perilous consequence to set up Rulers in the Church and that by Authoritie from the Word of God when yet the Word hath no where set forth the limits and bounds of their Authoritie Answ The word of God hath clearly enough limited the bounds of a Ruling Elders Calling and the worke of his Rule For since all Ecclesiasticall power is the power of the keyes not of the Sword Matth. 16.19 And the Kingdome of Christ is not of this world Joh. 18.36 It is plaine no Church-Governour may take up the power of the sword to wit Civill Jurisdiction without usurpation The power of the sword is Princely Lordly But the power of the Keys is onely Stewardly and Ministeriall For so it is said the Keys of the House of David to Eliakim Isa 22.22 And he was over the House Ver. 15. Which phrase of being over the House is translated properly Gen. 43.19 Steward of the House Seeing then the Kingdome of Christ is spiritnall and not worldly and the Government of his Kingdome is not Lordly but Stewardly and Ministeriall evident it is that these Ruling Elders in the Church may onely attend to works of spirituall and ministeriall Rule And further because such acts of spirituall Rule as are dispenced in the preaching of the Word the Ruling Elders are not called to attend unto but that worke is left unto Pastors and Teachers Therefore plaine it is that what acts soever of spirituall Rule and Government Christ hath committed to his Church over and above the Ministery of the Word and Sacraments All such acts of Rule are committed to the Ruling Elders and none but such To Instance then in the particular duties of the Ruling Elders Office
offence from the spirits of their Brethren but if it do appear that the dissent whether of one or more Brethren do arise from such darknesse and intricacie of the matter in hand as that the officers and members of the Church do find themselves either unable to cleare the matter fully or at least unfit in regard of some prejudice which may be conceived against them which sometimes doth fall out though very seldome in such a case when the matter is weightie and the doubt great on both sides then with common consent wee call in for light from other Churches and intreat them to send over to us such of their Elders or Brethren as may be fit to judge in such a cause upon their coming the Church meeting together in the Name of Christ the whole cause and all the proceedings in it are laid open to them who by the help of Christ pondering and studying all things according to the rule of the Word the truth is cleared a right way of peace and concord discovered and advised and the spirits of the Brethren on all parts comfortably satisfied SECT IV. IN these transactions wee know not what might be subject to exception or controversie but only that we allow to the people so much power in the censures of the Church both in binding an offender to admonition and excommunication and in loosing of penitents from the same But the Reasons that prevail with us to take this course seems to us to have evident ground from Scripture-light and therefore may excuse us from following the pattern of such Churches as rather consult with humane wisdome then divine institution in this case Our first Reason is taken from the royall rule of Love and Wisdome in healing offences given by our Saviour Matth. 18.17 where he directeth a Brother offended for the healing of the spirit of an offender finally to referre the matter to the Church Tell saith he the Church Now we cannot finde throughout the new Testament that ever the word Church is taken any otherwise then for the Society and Congregation of the faithfull unlesse it be once where it is taken for a civill Assembly Act. 19.41 But never for one Bishop or Counsellor or Archdeacon for neither doth the Scripture acknowledge any of these offices in the Church at all as hath been shewed above taking a Bishop as now they stand nor can the Church which is a word of multitude hold forth a Bishop or his Commissary who is but one person For though one person may represent a whole Church when he is sent forth in the Churches name with instructions from the Church yet such is not the case here The Bishop cometh in his own name and the Commissary in the Bishops name but neither of them in the Churches name nor with instructions from the Church but rather with destructions or at least with disturbances to the Church Neither is the word Church taken throughout the new Testament for an Assembly of Presbyters the Consistory is a word unheard of there Nor are any complaints directed thither unlesse it be to prepare them for the hearing judgement of the Church As all the Elders are said to be assembled in the house of James to prepare and instruct Paul for the carriage of his matter before the Church Nor are any Censures of the Church committed to the Presbyters alone to be administred by them though they be to be administred by them in the presence and with the consent of the Church And therefore when the Angels of the Churches in Asia are blamed for neglect of proceeding against offenders whether Balaam or Jezabel or the Nicholaitans the charge is given not to the Angels of the Churches onely but to the Churches also themselves Let him that hath an eare heare what the Spirit saith unto the Churches Rev. 2.17.29 And though the word Congregation which is all one with Church be sometimes put in the old Testament for Elders or Judges of the Congregation yet 1. It is farre more frequently put for the Elders and body of the people met together as he that observeth the severall places shall finde it 2. When it is put for the Elders and Judges of the Congregation as Numb 35.12.24 25. it is never understood of them sitting in a Consistory by themselves apart from the people but in the presence of the publick Assembly of the people who also had libertie in such cases to rescue an innocent from unjust punishment 1 Sam. 14.45 Object In Mat. 18.17 when Christ directeth the Brother offended to tell the Church he speaketh of such a Church to whom wee may orderly and ordinarily complaine now this wee cannot doe to the whole multitude Answ Wee willingly grant it will be orderly to tell any offence to the Elders of the Church before it be presented to the multitude of the Church both because they are the mouths and guides of the Church and also meet it is all things be prepared by them for the Churches cognizance that so the Church be not cumbered as sometimes it might with unnecessary and frivolous agitations But though the Elders in such a case have power to direct and perswade what were best to be done yet not power to judge and determine publick Cases without the consent of the Church unlesse the Brother offended be satisfied in their advise Answ 2. When a whole multitude is assembled in a body any offence may be orderly and ordinarily told unto them by a complainant especially in case any Officer amongst them shall call him forth to tell his complaint As the Levite orderly told his complaint to the whole multitude of the Congregation of Israel assembled at Mispah Judg. 20.3 4 c. Object 2. The Church Christ directeth unto he presupposeth to be the ordinary Executioners of all Discipline and Censures which the multitude is not And the reason ratifying the Censure of the Church doth shew the number of them to be small Mat. 18.20 where two or three c. Answ The multitude of the Church doth ordinarily execute all Discipline and Censures by the Presbyters and the Presbyters by their Consent The promise made to two or three ver 20. respecteth not the Judges of the cause when it is brought to the Church but the two or three Brethren who dealt in the Cause before it came to the Church As in like sort the promise of binding in heaven what the Church bindeth in earth ver 19. pertaineth to the ratifying of the Censure of the whole Church mentioned in the verse before to wit in vers 17. A second Reason why wee allow such power to the people in Church-censures is taken from the practice of the Church of Corinth in the case of the incestuous person and that according to the Apostles direction For in the 1 Cor. 5.4 5. he directeth the whole Church of Corinth to whom he writeth That they in the name of the Lord Jesus when saith he yee are gathered together
and my Spirit with the power of the Lord Jesus Christ to deliver such a one unto Satan Where Paul saying in the verse foregoing that he had judged already that so it should be done doth not argue that now the Church was at hand he took the power of judging the Cause wholly unto himselfe and the publication and declaration of it onely in the Church but that he had seene already evident cause to judge the partie worthy to be cast out but directed them to doe it with all the power that is requisite to that action As 1. In the name of the Lord Jesus Christ in whom the principall power of all Church-censures resteth 2. When they that is the whole Church are gathered together not the Bishops nor the Presbyters alone 3. And Pauls spirit with them to wit so much of Apostolicall Authoritie being committed to the Church and present with it in such cases 4. He speaketh of the power of the Lord Jesus with them in this action which holdeth forth their Authoritie 5. When the Excommunicate person was humbled under this Censure Paul beseecheth them to forgive him to comfort him to confirme their love unto him 2 Cor. 2.7 8. Now they who have power of forgiving an offender have power also of binding him under wrath Ejusdem potestatis c. ligare c. solvere Object 1. All this argueth no more but that some in the Church had this power to wit the Presbytery of the Church but not the whole body of the people Answ 1. There is no word in the Text that attributeth any power to the Presbytery apart or singularly above the rest But as the reproofe is directed to them all for not mourning and taking the offence to heart that the offender might be taken away from amongst them ver 1.2 so is Commandement directed to them all when they are gathered together to proceed unto the casting of him out In like sort in the end of the Chapter he exhorteth them all againe Put away therefore saith he from amongst you that wicked person ver 13. and that by a judiciall power to wit as under Christ doe not yee judge them that are within ver 12. And lest this Judgement should be restrained to the Presbyters onely he magnifieth the judgements of the Saints taking occasion from hence to stretch their Judicature in some cases even to Civill matters also Know yee not saith he that the Saints shall judge the world yea the Angels 1 Cor. 6.2 3. And thereupon he incourageth them to betrust the deciding of any Civill Cause depending between Brethren to the Judicature of the meanest Brother in the Church ver 4. rather then to fly suddenly unto Civill Magistrates especially amongst the Heathen Object 2. But if the power of Judicature be committed to the whole Church together with the Presbyterie then all the multitude shall be made Governours and who then shall be governed Answ The multitude of Brethren are governed by the Elders so long as they rule aright to wit whilest they hold forth the Word and voyce of Christ which the sheep of Christ are wont to heare Joh. 10.4 But in case the officers do erre and commit offence they shall be governed by the whole body of the Brethren though otherwise the Brethren are bound to obey and submit to them in the Lord Heb. 13.17 Object 3. A democraticall government might do well in Athens a city fruitfull of pregnant wits but will soone degenerate to an Anarchie a popular tumult amongst rude common people Answ 1. It is unworthy the spirit of so godly learned a man as maketh this objection to preferre Athens before Jerusalem pregnant wits before sanctified hearts Answ 2. Though the government were democraticall as it is not yet there is no tumultuous disorder where not the will of each man beareth the sway but the voyce of Christ alone is heard who is the Head and wise Monarch of the Church Object If it be said tumult and disturbance and confusion cannot be avoided where the multitude have all of them not only leave but power to speak and one will be ready to take the word out of the others mouth and one of them to thwart and contradict one another and will not this make the Church of Christ a confluence of Cyclops Answ All such disorder is easily and timely prevented by the Elders who have power from Christ to restrain any mans speech whilest another is speaking and to cut off any means speech that groweth either impertinent or intemperate the Elders having received in speciall manner the power of the keys they have power to open and shut the dores of speech and silence in which respect the government of the Church is not meerly democraticall but as the best governments be of a mixt temper in respect of Christ whose voyce only must be heard and his rule kept it is a Monarchy in respect of the peoples power in choosing officers and joynt power with the officers in admitting members in censuring offenders it is a Democracy in respect of the officers instruction and reproof of the people in the publike ministery and in ordering of all things in the Assembly it is an Aristocracy what is found good in any civill government is in Church-government and what is found evill is by the wisdome of Christ safely avoided and prevented But that we may more distinctly declare our selves wherein lyeth the difference of their mutuall authority both of the Church over the Elders and the Elders over the Church wee conceive the Church exerciseth severall acts of authority over their Elders to wit in three cases 1. In calling and electing them to office and in ordaining them also thereunto in defect of their Presbyterie 2. In sending them forth upon the publike service of Christ as the whole Church at Jerusalem sent forth chosen Ministers with letters of instruction to Antioch and other Churches Acts 15.22 Now the Ambassador is not greater then he that sent him but usually inferiour Job 13.16 3. In case of offence given by any Elder or by the whole Eldership together the Church hath authority to require satisfaction of them and if they do not give due satisfaction to proceed to censure according to the qualitie of the offence For wee see when some of the Church of Jerusalem tooke offence against Peter for communicating with the Gentiles and contended with him about it Peter condescended to give ample and due account of his actions to the fatisfaction of them all Acts 11.2 to 8. If admonition and in some cases excommunication be ordinances of God sanctified for the healing of the soules of Gods people gone astray it were a sacrilegious injury to the Elders to deprive them of the benefit of such wholsome medicines when the estate of their soules should come to stand in need thereof and it being a ruled case Cujus est instituere ejus est destituere If Plebs obsequens praeceptis Dominicis ipsa
the whole body of them could not doe but by deputing some eminent persons amongst them to the performance thereof But after they be furnished with Elders a Presbytery of their owne let Imposition of hands be given by them according to 1 Tim. 4.14 to such as for the future shall be ordained 6. For the making up of a Presbytery in stead of Parson and Vicar wherewith some Congregations are endowed let them choose Pastors and Teachers and Ruling Elders in stead of those who crept into their roome viz. the Church-wardens and Sidesmen But let them choose and ordaine them in a day of humiliation according to Acts 14.23 and not for a yeare onely but during life and let the Presbyteries of all neighbour Churches take all opportunities to make use one of another for brotherly consultation but not for Jurisdiction and Authoritie one over another And in stead of Collectors or Overseers for the poore who crept into the roome of Deacons let Deacons be chosen as hath been shewed above but not as members of the Presbytery 7. For set forms of prayer or prescript Liturgies let them not be enjoyned unto the Ministers of the Churches but let the Ministers as well give up themselves wholly unto prayer as to the Ministery of the Word Act. 6.4 8. Baptisme may orderly be administred to the children of such parents as have professed their faith and repentance before the Church as above Or where either of the parents have made such profession or it may be considered also whether the children may not be baptized where either the grand-father or grand-mother have made such profession and are still living to undertake for the Christian education of the childe for it may be conceived where there is a stipulation of the Covenant on Gods part and a restistipulation on mans part there may be an obligation of the Covenant on both parts Gen. 17.7 Or if these faile what hindereth but that if the parents will resigne their infant to be educated in the house of any godly member of the Church the childe may be lawfully baptized in the right of its houshold Governour according to the proportion of the law Gen. 17.12 13. 9. Let the Lords Supper be administred onely to such as have so professed their faith and repentance publickly and are received approved members of the Church endued with sufficient knowledge to examine themselves and to discerne the Lords body free from scandall and of good conversation 10. Let Officers in the Church be redressed and removed not by presentments to Officers of other Churches but according to the order of the Gospel described above Chap. 5. sect 1 2 3. 11. Where the Ministers of the Congregation are ignorant or scandalous meet it is that they were removed and better chosen in their roome by the people according to the counsell direction of the godly Ministers and brethren of neighbour Churches Hos 4.6 12. Where the people in a Congregation are generally ignorant and profane it were necessary godly Preachers were sent forth with countenance from the King and State to preach unto them till they were brought on to knowledge and to some measure of gracious reformation Thus Jehosaphat sent forth Priests and Levites to teach in the Cities of Judah and certaine Princes and Nobles with them to countenance the good worke in their hands 2 Chron. 17.7 8 9. 13. Till the people be in some sort duly prepared and growne up to some measure of knowledge and grace it were neither meet to receive them to a renewing of their Covenant formerly made at their Baptisme or to the seales of it But after they have been wrought upon by the Ministery of the Word to lament after the Lord as the Israelites did when the Arke had been long absent from them 1 Sam. 7.29 then let them proceed as other godly Christians were directed to doe Propos 2 3 c. for renewing of their Covenant for choice of their Ministers and Officers and for Communication in all the liberties of the Church of God 14. For the helpe of the Universities of the whole Kingdome and of all the Churches in it it were necessary that some experienced godly learned Nobles and Ministers were deputed to visite and reforme the Universities That subscriptions to Ceremonies and prescript Liturgies were removed That degrees in Divinitie were not abused unto qualifications for pluralities and non-residency nor allowed in the Ministers of Churches to put a difference between brethren of the same calling whence Christ hath removed it Mat. 23.8 9 10. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there mentioned is not to be translated Master for it is a Title common to all Ministers but Doctors and the Academicall title of Doctors is fitter for Masters of Colledges Readers in the Schooles then for Church-officers Here also speciall care would be taken for setting up of such Preachers in both the Universities as whose spirit and gift and Ministery might be examplary patterns to young Students 15. For the effectuall and orderly expedition and transaction of all these things it were requisite that as King Jehosaphat did so the King and State should depute some choice persons to doe the same to wit to goe throughout all the Kingdome to see the people returned and all the Churches restored to a true state and course of Reformation 2 Chron. 19.4 All which things are humbly presented by us not as if we would undertake to give Counsell to them that are wiser then our selves much lesse Injunctions But as Subjects who desire to approve our faithfull service to the Lord and our King and Countrey hold them forth as true Consectaries from the Rules of the Gospel which should rule us all FINIS An Alphabeticall Table containing the principall things handled in this Treatise A OF Addition of members to the Church page 52. chap. 3. Sect. 1. Sect. 2. Of communion of Churches by way of Admonition pag. 108. Sect. 6. The Antiquity of the Church way intimated in the Bishops Common-prayer book p. 12 Of disclaiming Advocations by Patrons to livings p. 113. Sect. 2. B Whether all Baptized are fit for Church-fellowship p. 9 Why by the same reason that beleevers children circumcised were admitted to the Passeover now they are baptized may not be admitted to the Lords Supper p. 9 All Baptized by vertue thereof are not members of a particular visible Church p. 9. No place in Scripture for succession of Diocesan Bishops after the Apostles p. 46. Sect. 8. p. 49. Sect. 9. Whether unbeleevers giving up their infant to be educated in the house of a godly member of a Church it may not according to Gen. 17.12 13. be Baptized in the right of that houshold p. 115 C. The part of all true Christians to joyne themselves into some particular visible Church p. 2. Joyning into a particular visible Church cannot be but by Covenant p. 2. 3. 4 c. Particular visible Churches to be gathered must have the concurrence of
other Churches gathered p. 4. Propos 5. The manner how p. 6. Sect. 2. How the Church is the subject of power p. 43. Sect. 7. The Church not to consist of good and bad as farre as they can decern p. 56. Sect. 3. The necessity and grounds of Church-covenant p. 59. Sect. 4. The first and second Commandements excellently opened p. 71. last line p. 72 73. Of dispensation of Censures p. 89. chap. 5. Sect. 1. What Common consent is requisite in Church proceedings p. 94. Sect. 3. Of the peoples power in Church Censures p. 96. Sect. 4. Of the sevenfold Communion between severall Churches p. 102. Chap. 6. Sect. 1. Of Communion of Consultation between Churches p. 105. Sect. 3. Sect. 4. Of Contribution p. 107. Sect. 5. Of Reformation of Congregations in old England p. 111. chap. 7. Sect. 1. There are many things in the Common-prayer book which intimate the antiquity of the Church-way p. 112 D. Of the office of Deacons p. 38 Election not ordaining of Deacons p. 42. Sect. 5. E Why the members of Old England are not presently and immediatly admitted they to the Communion their children to baptisme in New England p. 76. Sect. 5. Of Elders who to be elected and ordained p. 10. chap. 2. Sect. 1. That Ruling Elders are jure divino p. 13. Sect. 2. How all Elders are to be elected and ordained p. 39. Sect. 4. Ruling Elders are not meer Lay Elders p. 26. The Fathers mention Ruling Elders p. 30 c. F. Against set Formes of Liturgies p. 70. Sect. 4. G. Whether the faith and profession of the beleeving Grand-father or Grand-mother may entitle the Grand-child the parent being an unbeleever to the ordinance of baptisme p. 115 H. What is to bee done with Heathens and unveleevers yet not fit to bee in Church-fellowship p. 9 The beleeving Houshold entitles an unbeleevers child given up to their education to baptisme p. 115 I. No Injunctions of formes of worship to be allowed by Churches p. 115 What should bee done with Ignorant people not fit for Church-fellowship p. 11◠Of Imposition of hands by those of the same Church on their own Officers p. 43. 50 No Jurisdiction transcendent now reserved to any one man or Bishop p. 49. Sect. 9 K. As the Kings of Israel gave the Treasures of the Temple to save themselves from captivity so may Parsonages c. given to the whole Churches use be by them disposed of according to their discretion for their best advantage p. 114 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explained p. 116 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interpreted p. 20 21 L. Against set formes of Liturgies p. 70. Sect. 4. M. Of addition of Members to a Church p. 52. Sect. 1. 2 Of the peoples power in admitting Members p. 64. Sect. 5 Whether Ministers of Churches may baptize the infants of beleevers that are in no particular Church p. 81. * * * So the Authour though yet we cannot come up to him in that Of Multiplication of Churches p. 109. Sect. 7. Of Maintenance of Ministers in Old England p. 114 N. The lowest requisite Number to the being of a Church begun p. 53 The greatest Number a Church may increase to p. 53. 54 O. The Order of gathering dispersed Christians into a Church p. 1 The Officers of Churches to be chosen and ordained p. 10 chap. 2. Sect. 1. The manner of their election and Ordination p. 39. Sect. 4 Of diversity of Officers p. 92. Sect. 2. P. What warrant the People have to chuse their Officers p. 42. Sect. 6. The Church is not the first subject of Ecclesiasticall power p. 43. Sect. 1. The office of a Pastor is immediatly from Christ p. 43. Sect. 7. The Peoples power in receiving members into the Church p. 46. Sect. 5. Of the Peoples power in Church censure p. 96. Sect. 4. Of Communion of Churches by way of propagation or multiplication of Churches p. 109. Sect. 7. Certain Propositions tending to the reformation of the Churches in Old England p. 113. Sect. 2. R. Of Ruling Elders p. 13. Sect. 2. Of Recommendation of membres in their travell or finall departure from one Church to another p. 103. Sect. 2 The way of Reformation of Congregations in Old England p 111. cha 7. Sect. 1. Certain Propositions tending to that Reformation p. 113. Sect. 2. Of our Renewing our Covenant in Old England p. 113. Sect. 2. S. Scandalous persons not to be admitted to the Communion by confession of the Bishops Common-prayer Booke p. 113 T. Timothy and Titus did not ordain as Bishops p. 46. Sect. 8. V. What is to be done with Unbeleevers in regard they are unfit for Church-fellowship p. 9 Who to bee put in stead of Vicars and Parsons p. 114 Of ordering of Universities p. 116 Of Vestry men and Church-wardens p. 34. W. Of Church Widowes p. 39. Sect. 3. The ordering and forme of administration of Gods publick Worship p. 65. chap. 4. Sect. 1 2 3. Of Church Wardens and Vestry-men p. 34 Z. How Zadok is said to be anointed high Priest by the people p. 114 FINIS