sunt apud Dominum primi habentur and after Hi omnes candidi juvenes sunt qui crediderunt qui credituri sunt ex eodem enim genere sunt And being a Pastor mentions not the society of Fathers alluding to 1 Joh. 2.14 unless the copy be corrupted or they closely intended in lapidibus rotundis of these he saith Hi omnes de candido monte sunt Tertul. de Praescrip Haeret. shewing how the Hereticks by their wiles corrupted the Church saith De scripturis aguni de scripturis suadent and after in ipso vero congressu firmos quidem fatigant infirmos capiunt medios cum scrupulo dimittunt Clemens saith of the children or Doctors Society Non enim nos pueri infantes appellati sumus quòd sit puerilis contemnenda nostra disciplina ut nos calumniati sunt qui inflati sunt scientia Strom. l. 1. Parvuli ergo sunt etiam philosophi nisi à Christò viri fiunt he calls them Primogeniti qui descripti in coelis sunt because their Names written after Baptism in the Church Rolls alluding to that Heb. 12.23 He calls the other Church members youth and perfect men Germani and amici Dei Athletae perfecti Dei alumni Vatablus Psal 84.8 De turma ad turmam de cumulo ad cumulum vel de caterva ad catervam comparebit quisque eorum apud Deum c. id est ad singulas catervas accedent ut audiant laudes Dei vel ibunt turmatim donec videant Deum c. vel apparuerint coram eo in Sion ac si diceret nunquam quiescent donec pervenient ad Templum ipsum ubi Deus super arcam conspicitur Quidam vertunt ibunt de virtute in virtutem videbitur Deus in Sion alii de doctrina in doctrinam vel de academia in academiam id est crescet illorum doctrina à deo ut unusquisque videat eam in ecclesia aut crescet donec perveniant ad penfectam Dei notitiam Doctoris magis placet illa versio de virtute in virtutem id est Collectis inde novis viribus donec appareat illis Dominus in Sion Without question in these words the Gospel-Government is aymed at and sweetly set out when things shall be made more clear unto us Clem. Lib. 7. Strom. p. 811. Mihi quidem videtur esse prima quaedam salutaris mutatio quae fuit à Gentibus ad fidem ut prius dixi secunda est à fide in cognitionem 3 illa vero trajiciens ad charitatem a threefold change clearly exprest as in words they may and that matter and way by which and unto which as excellently set down Dionysius cap. 6 Eccles Histor seems to mention a ceremonial practice in use in the Church at the changing of Societies by a change of Garments alluding unto Coloss 3.10 12 13. Prioris autem vestis positio alteriusque assumptio migrationem illam à media vita licet sacra ad perfectiorem significat sicut in Divina regeneratione promotionem indicabat à purgata vita ad contemplantem illuminantemque habitum illa vestis condentis immutatio Clem. Strom. lib. 7. p. 817. Sunt enim quomodo Gymnicis certaminibus ita etiam in ecclesia coronae virorum puerorum Dr. Field observes there were in ancient Rome certain Churches called Baptismal Churches because in them onely Baptism was originally ministred and not in all Vid. Potter of 666. cap. 17. p. 114. Clem. lib. 7. p. 810. Cum cessaverint quidem à purgatione cessaverint etiam ab alio ministerio sic sit sanctum inter sanctos deindo iis qui sunt mundo corde per proximam Domino adhaesionem perpetuae contemplationi permanet restitutio Ambrose 1 Tim. 3.12 When the Church was taking her leave of the world sets down the full Ecclesiastical Officers called by Ignatius fitly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is more then any since that I have read have done Nunc autem septem Diaconos esse oportet aliquantos Presbyteros ut bini sint per ecclesias unus in civitate Episcopus in which he shews what the Ecclesiastical officers in every Gospel Church ought to be at the departure of the Church he living about 380. as which he sheweth are to be seven Deacons two Presbyters and one Bishop in a city Ambros on 1 Cor. 14.31 Ye may all Prophesie one by one shews how they were distinguished in their general Meetings in their maner of sitting which Meetings by Dionysius is fitly called Synaxis Haec traditio Synagogae est quam vos vult sectari quia Christianis quidem scripsit sed ex Gentibus factis non à Judoeis ut sedentes disputent seniores dignitate not in age in Cathedris sequentes in subselliis novissimi in pavimento super Mattas quibus si revelatum fucrit dandum locum dicendi praecepit nec despiciendos quia membra corporis sunt This is a Tradition of the Synagogue which he will have us to follow because he hath written it to Christians but done of the Gentiles not of the Jews That the Seniors in dignity should dispute sitting in Chairs those next them on Forms the last upon Mats on the the pavement to whom if any thing were revealed he requireth that they should have leave to speak and not to be despised because they are members of the body 1. He confesseth this order of placing members in this their general Church-meeting to be derived from the Jewish Synagogue but the exercise here required of the Gentiles was such as the Jews in their Synagogues practised not 2. He proves sufficiently this oft to be the Christian Church practice because written to the Gentiles 3. Here are onely three sorts of people mentioned the first whereof are Seniors yet not senectute but dignitate not in age but dignity the last sort some of them that sate on Maps may be of fuller age then those sate in Chairs This being one of the distinctions made by Clemens among the Church members Dignitatibus p. _____ and these are Elders indeed and no man is to despise their youth but honor them for their gifts sake Now this being the means they had to try the ability of their members to fit them for the succeeding Ministery it was permitted to any to speak and gives the Reason Because they are members by which he shews these were none but such as were of Church communion Ap. Of this may be fitly this That as in the natural man there are differing statures according to which men are differenced and honored so in the Spiritual there are differing statures according to which Christ hath in the Gospel differenced them and appointed them so to be in the Church 2. It sheweth Flesh and blood shall not inherit the kingdom of God so that men cannot inherit it by prerogatives thence or accordingly thereunto durus sermo or in consideration of any thing thereof Man as natural hath nothing to do therein
form was not observed by Jerom. 2. It is like some Church might retain the true form in those times but condemned for Hereticks and Schismaticks they not observing the Decrees of the Councels of these times The Apostle Paul divides the Ministry as is observed by Ambrose on the Ep. to the Rom. which is very remarkably done in his Salutation to the Romans whom he salutes not in the beginning of the Epistle as others in the other Epistles but in the last Chapter the form whereof was not changed without cause of note 1. The Evangelists Society ch 16. ver 5. in which he salutes the house of Aquila and the church therein Quest How appears this to be the Evangelists Society R. 1. He calls that Society the Church Synecdochi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. He calls Aquila my helper not ours as usually and after as he saith of Vrban signifying he did at Rome what Paul was to do had he been there or that he did do when he was there Obj. Priscilla is said to help Paul also with Aquila therefore it was in Tent-making not in Church-edification R. 1. Ver. 3. They are said to be his helpers in Christ 2. Priscilla as those women Phil. 4.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was a work required of all Phil. 1.17 with one spirit striving together and this was a private perswading of men or women to imbrace the doctrine Paul taught in publick as Act. 18.16 which was not a ministeriall work 3. Paul in this would honour Priscilla in Aquila giving honour to her as to the weaker vessel But the chief grounds proving this Society to be the Evangelists are 1 From those hee salutes which were of that Society doubtlesse from the commendation given them for their eminency of gifts Epinetus is the first fruits of Achaia Mary laboured much on them Andronicus and Junia were in Christ before Paul himself and then salutes Vrban the chatechist an helper with Aquila which was a member of that Society Apelles approved Stachys and Amplias my beloved ones 2. Hee comes to salute the other Societies having done with the Evangelists and begins with those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where is to be understood for perfecting the sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is those of the brethren of Aristobulus Society ver 10. 3. Ver. 11. Salute those of the brethren of Narcissus ministry 4. Those from ver 12. to 15. were members belonging to both Societies of Pastor and Teacher Object Ver. 14 15. it is said Salute the Brethren with them Hence the Apostle had no such purpose in this place or there were no more Societies then three in the Church of Rome of Church-Societies Resp The expressions by the Apostle are changed and so the minde of the Apostle appears plainly to differ in ver 11. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in ver 14 and 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be understood of men serving or sojourning with them of the dispersed Saints And after ver 16. hee joyns the whole Church together with this Salute one another with an holy kisse Ambros Rom. 16.11 Narcissus hic illo tempore Praesbyter dicitur fuisse sicut legi in aliis codicibus quia praesens non erat videris quâ causâ eos in Domino salutet ut sanctos qui ex ejus erant domo Hic autem Narcissus Presbyter officio peregrini fungebatur exhortationibus firmans credentes 1. His ministry consisted in exhortations the Pastor's proper duty 2. He saith he had it from former writings and therefore the more to be considered 3. Where-ever he was they are by the holy Ghost said to be his he was to give account to God for them Ver. 10. those of Aristobulus Iste Aristobulus congregator intelligitur fratrum fuisse in Christo credentium cujus factum sic probat ut ejus discipulos suâ salutatione dignos ducat 1. He was the gatherer of the Brethren which could be no other then the Doctors Ministers properly and fitly so called 2. These Disciples he saith were believers 3. They are his Disciples 4. Without question as Ambrose had that of Narcissus left written by some of the Apostles times or immediately after so he had this of Aristobulus 5. These two with Aquilas society make up the full Church Ministry Theophilact on those of Narcissus Hos nominatim non explicat quia forte erant eorum quos supra meminit similes alluding to the Church in the House of Aquila Adeod on ver 5. saith There were an Assembly of beleevers did assemble together at Aquila's house and that there were divers small assemblies in one City Object Is it to be thought the famous Chuch of Rome had no other meeting places but private houses Resp Act. 28.30 Paul taught in Rome in his own hired house three yeers Fox in his Martyrologie in the life of Severus An. 224. records this Story to shew the Christians of Rome had no Church builded nor publick house quietly obtained because the Christians having got some convenient place for the assembling of their Congregation in which time it was doubtless much increased the company of Cooks or Tiplers made challenge of the place to belong to them but the matter being brought before the Emperor he judged it more honest that the place should serve for the worship of God how ever it were then to the dirty slobering of Cooks and Scullions 12 El ction of Ministers Cypr. lib. 2. Ep. 11. A. 240. Cognoscant intelligant Episcopo semel facto Collegarum plebis testimonio judicio comprobato alium constitui nullo modo posse Tertull. de exhort castitatis Vsque adeo nisi Laici ea observent per quae Praesbyteri adleguntur quomodo erunt Praesbyteri qui de Laicis adleguntur Saith he insomuch unless the Lay-men observe those things for which the Presbyters are deputed how shall they be Presbyters that are deputed of the Laicks Ministers took the several Ministeries on them by degrees as Timothy and others Cyp. lib. 4. epist 2. Saith of Cornelius of Rome Ad Sacerdotii sublime fastidium cunctis religionis gradibus ascendit This appears in Clemens Alexandrinus 1. Some call him Catechist from his writing to the Gentiles some Presbyter some Bishop from the several places and ministry as appears in his Paedag. and Stromes he successively took in the Church and not per saltum Hieron ad Evagrium Alexandriae a Marco ad Heraclem Dionisium Episcopos Praebyteri semper unum ex se electum in excelsiori gradu collocatum Episcopum nominabant Ambrose Tim. 3.8 Post Episcopum Diaconatus ordinationem subjecit quare nisi quia Episcopi Praesbyteri una ordinatio est uterque enim sacerdos est sed Episcopus primus est ut omnis Episcopus Presbyter sit non tamen omnis Presbyter Episcopus See here what the change of names is had he held to the name Evangelist it had been Truth but is now false and by
gradu collocatum Episcopum nominabant Heraclas was Origens Scholler in whose time the old form observed by the Church from Mark to that day was broken and who was more like to break it then Origen who was of that Church and a man not unknown to any that have read him of unsound and uncertain judgement yet learned and witty who did acknowledge in taking Ordination from Dimetrius at the first for Catechizing that the power of Ordination did reside in every true constituted Church And who knoweth where God permitted him to Emasculinate himselfe as a judgement on him for destroying that order by which God raised up seed in the Church he being best to take the litterall no man since but hath taken mystically as other things being all forced it may be Origen did this for some controversie had between Dimetrius of Alexandria and himselfe and to honor Theotistus and Alexander who had shewed exceeding favour to him in his banishment at Ceserea who it is like were willing to take this honor to themselves robbing the Church of it's choicest Jewell Hieron In the first times Bishops differed nothing from Presbyters and are now above them rather by the custome of the Church then by the truth of the Lords disposing and ought to rule the Church in common which shewes that the Bishops practice in Jeroms time differed from that of the Apostles and that the true primitive practice was fallen in his time In Cornelius time Euseb l. 6. cap. 43. at Rome numbers under one Bishop 46. Priests 7. Deacons 7. Subdeacons 42. Acoluths 52. Exorcists and a numberlesse company of Readers and Sextons if these are not Popish corruptions the Church in 50. years was strangely altered Cyprian mentions in his Epistles the same names of Officers whose names are not written in the Gospell-Kalender In his time also there were Bishops of Provinces and although he held the name of Colleagues and Compresbyeters yet the number were altered and so the order among them as appeares in many Epistles is to be doubted Bilson in his 14. cap. of Perp. Church-Government tells us how Bishops came to extend their Jurisdiction so vastly far about them in the Countrey By no meanes saith he could any Countrey-Parishes in the Primitive Church have any Presbyters but from some City and that not without the liking of the Bishop which forced all Countrey Townes and Villages to matriculate and incorporate themselves into the Church of some City by whose Bishop their Presbyters living were governed and dying were supplyed 1. It 's confessed they must incorporate or should have no Presbyter 2. The people and Presbyter are forced to be under his Jurisdiction or they should have no Presbyter nor will let Episcopall Authority go from him 3. It must be with the liking of the Bishop conditions are first agreed on between Presbyter and Bishop and Bishop and People So that whereas the Episcopall power should reside in every true and right constituted Church the Bishops would keep it from them the Presbyter shall not be ordained nor people be taught if before-hand they promise not submission to the City-Bishops Jurisdiction and this granted by a Bishops confession which shews the subtil course taken to raise Antichrist The 4. Century Eusebius Caesariensis 320. Lactantius wrote to the Gentiles but nothing of the Church-Discipline at all Athanasius 370. Hylarius 370. Bazilius Chrysost 370. Hieronimus Ambrosius 370. Augustinus 370. The Church was to go into the wildernesse and be hid to the world in the Yeare 406. It was to remain hid 1260. yeers That the number of Antichrist may be 1666. 1. Eusebius l. 5. cap. 9. saith of the time of Pantenus about 210. Erant enim adhuc in illis Temporibus Evangelistae nonnulli qui ad imitationem sanctorum Apostolorum in diversis orbis partibus oberrantes per gratiam Dei animi sui virtutem 1. It is to cleare these of these times could not be extraordinarily called nor I think were they extraordinarily gifted untill these times the Church kept it's true forme and it 's like the senior Presbyter was of many called the Evangelist however altered in their writings 2. It seemes that after these times the name and the office of Evangelist ceased in the Church 1. In the Councell of Nice his office was destroyed and an Antichristian Officer put in his place Canon 10. Et nè in una civitate sunt duo Episcopi which proves before this Canon or Councell there were in some Cities two Bishops there being in them two compleat Churches A high step made to help Antichrist into his throne Councell of Antioch took downe the Country Evangelist or Bishop as Nice the City Conceditur Chorepiscopis ut ordinent Lectores Subdiaconos Exorcistas de superioribus ordinibus decernitur ut nec Presbyterium nec diaconum ordinare audeant praeter civitatis Episcopum cui ipse cum possessione subjectus est 1. Had not Country Bishops ordained all degrees of orders in the Church they by a Councell would not have granted the lesser and have denied the greater 2. Whereas he may do it by leave of the City Bishop though not without shewes the act was lawfull according to God or how could it be done by the allowance of men 3. If it were lawfull according to God then the tyranny of Antichrist was great in these times Zozomen l. 7. cap. 19. Etenim per Scithiam cum civitates multae unum duntaxat hae omnes Episcopum habent apud alias vero Nationes reperias ubi in pagis Episcopi ordinantur sicut apud Arabes Cyprios apud Novatianos Montanistas 1. This is more then is written of any after his time this was quickly altered when Antichrist came to his throne in the world 2. These that held the Church forme went under the name of Novatians Montanists Sectaries The ground they had to distinquish the Country from the City Bishop was that the Country Bishop was resembled in the 70. the City Bishop in the Apostles But as it is well observed of Mr. Rutherford p. 476. of a Presby Church at Antioch Look what frame of Churches the Apostles did institute in Cities that same they behoved to institute in villages also for places cannot change the institution of Christ And before p. 470. on Acts. 8.5.6 When Peter and John came to Samaria to help Philip it cannot be that they all went to one house and to one single assembly to preach the Word And Page before 460. on 1. Cor. 14.15 I baptized none but Cryspus and Gaius c. If many were baptized other Pastors not Paul baptized them and so they were baptized in other Assemblies then in those in which Paul baptized Acts. 18.8 Many Corinthians were baptized I passe by these and come to my task though these are the truths I intend Chrysost on Eph. 4.11 Tertio Evangelistas non circumeuntes sed Evangelizantes ut erant Priscilla Acyla Pastores Doctores quibus viz.
2 Chron. 19.8 9 10. where with the Priests and Levites there are of the heads of the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Here it seems to me Senior is opposed to Doctor I suppose if he had intended as it is objected he would have set downe Episcoporum rather then Doctorum which comprehends the whole Ministerie 3. It is cleare the Church-ruling Elder in 1 Cor. 6. was ceased before his time and practised as I think by the Bishops and Doctors August cited by Calvin on 1 Cor. 6. saith thus which confirms it In libro de opere Monachorum ubi suas occupationes commemorat hanc sibi de multis vel molestissimam esse asserit quòd secularibus negotiis partem diei impendere cogatur se tamen patienter ferre quia ejusmodi necessitatem sibi Apostolus injungat ex hoc loco quadam Epistola apparet solitos certis horis sedere Episcopos ad lites-dirimendas quasi eos hic designet Apostolos ut autem res in deterius semper labuntur ex illo errore deinde manabit Jurisdictio quam sibi in causis pecuniariis Episcoporum officiales usurpant in illo autiquo more duo sunt reprehensione digna quod Episcopi alienis à suo officio negotiis implicabantur c. 1. This of judging in civill causes was the office of the helping Governour which the Bishops in and after Ambrose time executed themselves 2. M. Calvin saith this was a businesse belonged not to Bishops he calls it in them malum tolerabile yet see how Augustine saith it was designed them by Apostles 3. In that he saith in alienis negotiis shewes it was a businesse pertained to some and it must be a Church-Officer though not them which was the Ruling Elder Hieron on Ep. Tit. cap. 1. shewes the reason why it was decreed in the whole world that all the care of the Church should pertain to one and that was from the primary dissentions of Presbyters which was that whereas when the three Presbyters governed the Church together they could not agree among themselves therefore they would have the Government onely to be in one and not in three any more A faire excuse it was even for the peace of the Church 1. If they walked by the Rule how could they disagree 2. Tyranny of Antichrist could never get up by three but by one in giving government to one in the Church was much of Antichrist revealed and made way for all Applic. 1. Mixt societies are set up and Nationall Churches constituted Ordination is taken from the Church and the Government of the Church by its owne Presbyters is destroyed Evangelists rooted up and Teachers office cast down and the helping Ruler is taken away whereas were two Bishops in a City now one rules a whole Province these proceed to Patriarks which preceded the Pope all this is left upon Record that the government of the Church was not in Ambrose time such as in the Apostles 2. I desire those read and intend to write against what is herein contained to cleare 1. How 2. When these things thus said to be altered came to be restored 3. Whether that a government be right that hath not all and no more then all that the Apostles practised and left to be practised in the Church 4. Whether the Conventicula quae constituta sunt Rectores caetera Officia in Ecclesia ordinata spoke of Ambrose Eph. 4. have not respect to single Congregations the same now amongst us in opposition to Gospell Churches consisting of severall societies set up usually in Cities if not what they were then 5. Whether his Capit alio ordine prudentia gubernari Ecclesia signifie not that then one Minister came to do all and all parts of Ministery were done in the Conventiculis and â—â—er have been since and where this used by us be not ab alio ordine prudentia quam eo quod à Deo est in Evangelio if not in what the constitution of our Churches do differ from theirs here mentioned That I may bring you to the Pope in whose manifestation the Gospell-Government was fully hid In the time of Theodo the younger Anno 423. which is but 17. yeares after the time of the Churches obscuring the highest of Antichrist was manifested in a manner in the publike Charter granted Bononia for the making of an University WE Theodosius by the grace of God Emperor of the Romans ever Augustus moved with the commodiousnesse and fertility of the place having 25. moneths taken found and deliberate advice therein sitting in our seat of Majesty a generall councell of Christians being assembled in the presence of Celestine high Bishop of Rome 12. Cardinals Arch-bishops and Bishops innumerable and sundry other Dukes and Princes of divers degrees and callings Baldwine Earle of Flanders and Gaulter Earle Poictiers Embassadors the one representing the person of the King of France the other of the King of England the whole Colledge of an 100. senators sitting do by this inviolable act c. Given at Rome in the Capitoll Anno 423. May. 11. This made the Pope truly Antichrist when he counterfeited Christs Ordinance by setting up that in his false Church in a false way which Christ set up in the true his 12. to Christs 12. which are above Archbishops and Bishops Dukes and Princes Clem. recognit l. 3. though a counterfeit yet is it ancient Haec autem his similia cum dixisset Petrus manibus superpositis Zacheo oravit ut inculpabiliter Episcopatus sui servaret officium post haec 12. Presbyteros ordinavit diaconos 4. These are said to be ordained to serve at Cesarea to justifie the Roman practice and their 12. Cardinals though not a word in Scripture witnesse any such thing at all Having briefly spoken of the fall I shall propose one Propheticall Scripture for the rise of the fallen Churches Gentiles as well as Jewes together now shortly to be within 18. years in most of the world Ezek. 16.55 When thy Sister Sodome and her daughters shall returne to their former estate and Samaria and her daughters shall returne to their former estates then thou and thy daughters shall returne to your former estate 1. To understand this note that in Scripture the first Churches are called Mother Churches those that succeed them and are constituted according to them and receive ministry and means mediately from them are not unfitly called Daughter Churches whether they are true or false and in this it well agrees such as the mother such as the daughter 2. In this sence it cannot be said of literall Sodome she was no Church she had no daughters but in Rev. 11.8 Rome mystically is said to be called Sodome and surely no where if not here in all the Book of God she is the mother of Harlots that is of idolatrous Churches and societies and in 7. Sess Councell of Trent can 3. De Baptismo she is called Mater omnium Ecclesiarum
appointed to doe The true helping Governour 1. Is indeed a Lay-Elder 2. His Institution is without laying on of hands Bilson cap. 11. perp Church-Government if they had laying on of hands they had not been Lay-Elder 3. The gospel hath instituted no Church-lay Officer but that of 1 Cor 6.1.6 who was only set up to compose differences in the Church in civill affaires 4. There is no institution for any such Officer in the Church as the Lay-Elders under Presbytery are assigned unto so they cannot but be an Anti-Christian Office acting by a Anti-Christian power unlesse we say there are to be Officers and Offices in the Church that are not of gospel institution As for that brought to prove them out of 2 Chron. 19.9.10 it is of no validity Christ saith No man putteth an old piece no not a piece to a new Garment therefore that is not Christs mind that they whatever their Office was should be to rule under the gospel though I think their Office was far differing from Lay-Elders now 5. The Office of the Elder was not about Ecclesiasticall things but 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ordinary businesse ver 1. and then ver 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lesser things ver 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things of this life or livelihood and to this Chron. 2.19.11 Amariah is for the matters of the Lord and Zebadiah in the matters of the King ver 10. proves it clearely The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the Churches instituting some and in an autoritative way among themselves for determining differences amongst them occasioned about things abovesaid as in ver 4. Question will be whether the governour set up by the Corinthians were Iure divino The Governours Rom 12.8 1 Cor. 12.28 are said to be set up of God in the Church the same is meant doubtlesse 1 Tim. chap. 5. ver 17. Institution for an other Governour then this in this 6 to the Corinthians I prove all those hold the contrary to shew 1. The grounds to be observed by the Church in ordaining Lay-Elders are laid downe by the Apostle in this Chapter as fully as for the ordaining any other Officer in the Church First hee must be qualified with wisedome a wise man Secondly a Church-member Thirdly a member of their owne Church a wise man amongst them which proves it to be a proper office pertaining to the well governing of every Church Fourthly they are to bee set up to judge by the Churches authority Fifthly the Apostle doth approve the practise by arguments drawn à majore ad minùs they are just therefore fit to judge and more fit then those are unjust before whom they brought their Causes to tryall they shall judge the World and Angels how much more the things of this life Q. If these are Iure divino then whether are they to continue in the Church or not they being set down in Scripture to be set up in the Primitive Church Respons Master Bilson Chap. 10. Perpet Church Government saith they had no authority necessity nor perpetuity and after in Christian Common-Wealths these Iudges must cease because there is no cause of declinining the Tribunall of Christian Magistrates Yet he himselfe confesseth these to be Governours and Moderatours of their brethrens quarrels and contentions others he finds not in the Apostolick writings but such as withall were watchmen and seeders Chap. ibid. pag. 142. who then if not these were the helping Governours 1. He cals them Governours and yet saith rhey had no authority and 1 Tim. 5.17 God requires obedience to those that rule well 2 They were set up or appointed by the whole Church which must be a publick intrustment of the Church bestowed upon some particular persons for this end in the Church which is the common ground of authority that is set up over a free people as the Church in this case 3. Master Bilsons Title of his Book is the Perpetuall Government of Christs Church which shewes that the Government in the beginning instituted by the Apostles in the Church and consequently the Governours are to bee perpetuall of which this 1 Cor. 6.1 was one Object These were set up only to prevent scandals among the Heathen under the Christian Magistrate it needs not to be 1. Christ never intended the being of a Nationall Church in the World 2. If once Churches come to bee collected there is the same reason for them now that ever there was in the World 3. It was instituted to prevent scandals as well within the Church from offending one another as without from the offending the world Object This were to ecclipse Magistracy 1. He ruleth for the Magistrate and under him Rom. 13. and is to bee accomptable to the Magistrate for his acts if required 2. He ruleth not as the Magistrate by the sword to compell or force or lay any pecuniary mulcts on those that disobey or corporall punishment that indeed were to take the sword out of the Magistrates hand but by the word and by love shewing what is the command of Christ in their severall cases one to perform to another 3. To me it seemes the Apostle alludes to this power in the Church only he writing to the Church Rom. 13.1 Let every soule be subject to the higher Power and so cals the Church Elder the inferiour power so that this establishes the Magistrate Object You say the Church should set him up and so he stands not by the Magistrate Respons Indeed he stands jure divino now the priviledge God hath given the Saints is no more then the Magistrate gives to every petty Incorporation which is that they shall choose their own Magistrate Object The City Magistrate rules by the Law of the publick Magistrate Respons True the Elder rules in the Church by the gospel which if the world could beare it were far better if all were ruled by it onely Illust God ruled by the Magistracy of Rome by the Law of nature by Moses government in a way that made men more holy and mercifull one to another then others were why so God rules one way in the world another way in the Church more evangelically mercifully the members have a spirit of love by which they are taught to seek not their own but the good of one another 2. As in proceeding in the Church first tell one or two then the Church so remedy should be sought by this way of the Church first before any other 3. In case the member submit not to wholesome counsell according to the nature of the fact the ecclesiasticall Officers being first acquainted with it they may suspend from Sacraments excommunicate and deny society to them untill satisfaction in some way be given to the Church 3. This is authority enough for Christ to rule by which cannot be any way offensive to Magistrates it is a small boon to be granted Christ every free subject is granted as much in his house and shall not Christ have it