majesty which awes even the wicked whether they will or not but we are at this day strangers to it nay by our prophane libertie of living wickedly we render our selves together with the Gospel contemptible Thus much for the fifth Argument 6. From expresse Command of the Churches separation from the openly wicked 2 Cor. 6.17 with the former verses Object The wicked here are heathen and profest Infidels Answ 1. The Apostle urgeth in his expostulation v. 14 15 16. such a repugnancy in the Churches Communion with those wicked ones as betwixt light and darknesse righteousnesse and unrighteousnesse Christ and Belial that the Church then may answer that part of the comparison which belongs to her be those wicked ones who they will she must consist of a righteous people 2. If the Church must separate from them because darknesse unrighteousnesse c. then from those who are such in life whatsoever in word they professe being as evill in Scripture account as such heathen and termed infidels or unbeleeving Tit. 1.15 16. worse then profest Infidels 1 Tim. 5.8 and those who have a forme of Godlines and therefore in word professe the true God at the least but deny the power of it guilty of open wickednesse are to be turned from 2 Tim. 3.5 3. Otherwise manifest Prophanation of the name of God with a palpable lye 1 John 1.6 7. should entitle to the great honour of Church-Communion the great Priviledges thereto belonging and the visible Church should be no Temple refusing the unclean but a common Inne for all Commers a Cage of unclean birds a Sty for swine 4. Many most abominable hereticks may in word professe the true God to whom yet it is granted generally that Church-Communion is to be denied Adde Ishmael Esau c. profest the true God yet they were not of the Church 7. From the doctrine of discipline Mat. 18.15 c 1. The visible Church is a brotherhood If thy brother sinne c. and this brotherhood founded in Christ John 20.17 but doth Christ owne as brethren God as children any but such as are in some degree sanctified apparantly so that they may be apparantly owned 2. The duties by our Saviour required in the exercise of discipline from any Church member indefinitely cannot be expected from any other both here admonishing in the three degrees with aime at gaining a brother c. 1 Cor. 5.2 It is required of the Church that they be mourners when any proves scandalous among them to the Church of which the people are a maine part is the power of Christ committed for casting out and delivering up to Satan v. 4 5. in case of neglect hereof the whole lump is leavened viz. the whole Congregation is under guilt neglect here is a sin tending to the dischurching of Churches Rev. 2.14.20 c. with all scandalous of the Church familiar society is to be refused by every Church-member v. 9.10 〈◊〉 such severity herein is required as cannot be exercised towards all scandalous with whom we must needs have commerce in this world v. 11. the scandalous within the Church when any prove such are by the Church to be judged v. 12. and put away v. 13. the end of all is to humble shame and recover the fallen sinner Now how can these things be expected from the Church if wicked Persons shall be allowed the matter of the Church Can they deliver to Satan that are themselves delivered to him c. have they share in the power of Christ who are themselves under the power of Satan what is there in a company of wicked Persons to humble and shame a wicked Person how shall they act in any of their duties depending upon discipline who have no Principles for it 2 Thes 3.6 If he that walks inordinately having been formerly received must be withdrawne from then such a one not yet received is not to be received and generally forasmuch as scandalous when in are to be cast out not in they are to be left out They who confine all Church-power to the officers alone will here take offence that in following this Argument we allow a share of that power to the people to that we shall speak more fully and purposely hereafter in due place 8. From the Testimonies given to the Churches in most of the Epistles especially about the beginning as Rom. 1.8 c. 15. v. 14. 1 Cor. 1.4 to 10. Phil. 1.3 to 9. 1 Thes 1.2 to the end 2 Thes 1.3 to 8. read the places so of those seven Asian Churches some very pure as Smyrna and Philadelphia so as no fault found with them others as Ephesus Pergamus and Thyatira a very faire Testimony of them both what they had beene and what in part they were though not a little lapsed but both against them and the other two most corrupt Sardis and Laodicea their dischurching is severely threatned except they shall returne to a purer state Object The Apostle gives a faire Testimony to the Church of Corinth yet were there many great enormities among them Answ 1. His Testimony is to the Church generally but with exception of such as walke disorderly in the Church as appears in that 2. He requires the Church to proceed in way of discipline against such so as in case they persevere in their evill Course to cut them off from the Communion of Saints whence 3. it appears that in their admission they were not discovered such whence that which may hence be gathered is that a Church rightly constitute is not presently upon her degenerating in many of her members to be forsaken but they so degenerating to be cut off 4. The retaining of such in the Church involved the whole Church in guilt and threatned wrath 1 Cor. 5.6 and c. 11.30 so Rev. 2.14 15 16 20. c. whence we may lay down this Conclusion such persons are not the true matter of the Church the retaining of whom in the Church makes evidently for her destruction but such are the openly wicked foul hereticks 5. However the Church of Corinth was by her false Teachers first staggered out of the way in something of doctrine and thence grew remisse in discipline for a time yet it appears by their speedy and sound repentance 2 Cor. 7. that they were generally and habitually a very holy people 9. From the practise of the primitive Churches after the Apostles times in two things it appears how choice the matter of the Church then was 1. The 〈◊〉 all of their Catechumens when any formerly heathen wrought upon by the preaching of the Gospel professed their embracing of the Christian Religion renouncing their former folse worship and desired the Church to take them into her care for their spirituall state the Church accordingly took them into her care for instruction and edifying but did not receive them into her fellowship any further then to heare the word till they gave a good account both of their Christian knowledge and Christian
prevented who will quickly in appearance humble themselves if that may serve the turne such a course of discipline will in stead of humbling harden like the Papists absolution upon their formal auricular confession and indulgences 2. For him in such a case to desire sudden receiving is scandalous an evidence that he is not humbled which if he were he himselfe would not venture so soone upon his own heart Object Matth. 18.21 22. with Luk. 17.3 4. Answ It is a Precept against revenge it is Personal not Ecclesiastical forgivenesse here commanded forgivenesse of the heart not of the Court of an injury against me not of a sinne against God and even betwixt man and man this forbids not but a man may prosecute the law against the trespasser in diverse cases and yet from the heart forgive him and pray for him 3. Conclus Hence the vanity of that argument used by some who refuse to joyne apart from the scandalous in a true way of Church-Communion and discipline To the pure all things are pure therefore the wickednesse of others defiles not me receiving the Sacrament with them Answ Thy sin defiles thee and it is thy sin to keep off from the true way of the visible Church Suppose in a setled Church a Person justly excommunicate thou shouldst defile thy selfe if thou shouldest receive with him because thou violatest the order of the Gospel so here CHAP. III. The second Instruction Discipline is an Ordinance of Christ for ordering the visible Church in her severall Congregations MAt 18.15 c. 1 Cor. 5. 2 Thes 3.6 Rev. 2.2 14 20. 1 Tim. 5.20 These Scriptures perused shew us both that there is a discipline and what it is For the nature and use of discipline together with the obligation lying upon Christians in their places for indeavouring it I shall gather something out of Dr. Ames that excellent Divine Medull l. 1. c. 37. 1. Holy discipline is the Personall application of the Will of God by censures either for preventing scandals or for removing them out of the Church of God 2. In the preaching of the Word the Will of God is propounded and really applyed for begetting and increasing of faith and obedience In the administration of the Sacraments the Will of God is personally applyed by Seals for confirming faith and obedience In the exercise of discipline the Will of God is personally applyed by censures for removing of sins which fight against true faith and obedience 3. This discipline is instituted by Christ Mat. 16.19 and Mat. 18.15 16 17. and is therefore plainely of divine right neither may it by men at pleasure be taken away diminished or changed 4. Nay he sins against Christ the Author and Ordainer whosoever doth not what in him lies to settle and promote this discipline in the Churches of God 5. The persons about whom it ought to be exercised are the members of the visible institute Churches without any exception Matth. 18.15 1 Cor. 5.11 and no others verse 12. To all and onely those it belongs to whom it belongs to receive the Sacraments An institute Church is a particular Congregation of visible beleevers joyned together by special bond expresse or implicite for exercising the communion of Saints constantly among themselves cap. 32. 6. In those persons it hath respect to sinnes and scandals for it is an healing medicine for the wounds and diseases to which the sheep of Christ are subject 1 Cor. 5.5 7. Because it doth effectually urge obedience to Christ therefore not without singular reason a great part of the Kingdome of Christ as he doth visibly rule his Church is by the best Divines placed in this Discipline Hence likewise the Keyes and one of them is the Key of Discipline are called the Keyes of the Kingdome and the operations of this Key binding loosing opening and shutting the Kingdome of heaven have upon them the stamp of Christs kingly authority 8. And this is the true reason why in so few Churches the Discipline of Christ together with the Doctrine is throughly setled and exercised because very many of those who will seeme to know Christ and to hope in him do yet refuse to receive the whole Kingdome of Christ and to give up themselves altogether unto him 9. And as it is part of the Kingdome of Christ so by the same reason it is part of the Gospel for it is an holy manner of promoting the Gospel appointed in the Gospel it selfe therefore they do neither receive the whole kingdome of Christ nor the whole Gospel who reject Discipline 10. But because every part of the kingdome of Christ is in its place necessary and that part especially which doth effectually represse sinne therefore we may not safely enough rest in those Churches which want Discipline except that publique want be made up by private care and mutuall watching 11. The parts of this Discipline are two Brotherly admonition Excommunication Which in case of repentance approved to the Church is succeeded by Absolution 12. Brotherly admonition is to be exercised in case of any sin for which Discipline is appointed as a medicine but after a diverse manner according to the difference of secret and open sins In secret sins those three degrees are to be observed which Christ prescribed in order Matth. 18.15 16 17 but in publike sins those degrees are not necessary 1 Tim. 5.20 13. Full Excommunication is not to be exercised except stubbornnesse be added to the sin Matth. 18.17 for the sinner duly admonished must needs either appeare penitent or stubborne the penitent is not to be excommunicate therefore onely the stubborn 14. When the matter may sufferdelay it is agreeable to Scripture and reason that Excommunication be begun by suspending from the Lords Supper and such like priviledges of the Church which is commonly called the lesse Excommunication 15. But in this degree we must not rest but repentance is by this meanes and in this space to be urged of which if there be no hopes we must then go on to a compleat separation from the communion of the faithful which is commonly called the greater Excommunication 16. But because the stubborne sinner cannot be separated from the faithful except the faithful also be separated from him and this makes for the wholsome shaming of the sinner 2 Thess 3.14 therefore they who are justly excommunicate are to be shunned by all Communicants not as to duties simply morall or otherwise necessary but as to those parts of conversation which are wont to accompany approbation and inward familiarity 17. From the bond of Excommunication no impenitent person is to be loosed neither ought Absolution to be denied to any penitent but it is not sufficient repentance for a man to say I repent me I will do no more except he otherwise make proof of true repentance but such tokens of true repentance ought to appeare that the Church may be bound to rest in them otherwise hypocrisie is nourished and both the Church
distinct from and above Presbyters is manifest in this instance of the Church of Alexandria where till Heraclas and Dionysius a Bishop was no other but one of the Presbyters by the choice and consent of the rest set in an higher degree 2. Another pretence from antiquity is the Catalogues of Bishops succeeding each other in such and such Churches Answ How doth it appeare that these Bishops had peculiar Ordination and above Presbyters there is as formall a Catalogue given in of the Bishops of Alexandria as of any other Church succeeding Mark the Evangelist in this order 1. Anianus 2. Abilius 3. Cerdo 4. Primus 5. Justus 6. Eumenes 7. Marcus 8. Celadion 9. Agrippas or Agrippinus 10. Julianus 11. Demetrius 12. Heraclas 13. Dionysius Whereas yet we have it cleare from Ierome that Heraclas was the first who had distinct Ordination and Office above a Presbyter 3. Pretence from antiquity such testimonies as are given to the honour and power of Bishops by the Ancients and here above all Ignatius helps at every turne Answ 1. Forasmuch as five of his Epistles are granted by diverse advocates of Episcopacy to be such as do evidently betray no little forgery who shall assure us that those seven by them avouched in all things genuine are so indeed what more unlikely then that they should escape tampering by the same hands 2. Those seven most stood upon are by very learned men amongst others Salmasius judged in the very testimonies very spurious and that not from blasse but upon good grounds 1. The arrogance of some of them take that for one in his Epistle to the Trallians What is the Bishop but he that is strongly possest of all Principality and Authority beyond all as much as is possible for men to be possest being made an imitatour according to Power of Christ who is God He that can find here an Apostolicall spirit breathing surely hath little acquaintance with the Apostles writings saith Salmasius and indeed how unlike to that of the Apostle is it 1 Cor. 3.5 Who then is Paul and who is Apollo but ministers by whom you beleeved c. This was Pauls way to take up schisme how contrary to this Ignatius here for the Prevention of it 2 Of the falsenesse of some that in the same Epistle Reverence the Bishop as Christ as the blessed Apostles commanded you Where is this command That in his Epistle to the Smyrnians Let that be accounted a firme Eucharist which is by the Bishop administred or by him to whom he shall have committed it it is not lawfull without the Bishop either to baptize or to offer c. Hath not the Holy Ghost committed preaching and baptisme and administration of the Supper joyntly to every Presbyter this sounds ill in every care except of Papist or Prelate the Church of Alexandria had no true baptisme for about two hundred and sixty years if this be true doctrine as for the Reformed Churches they are in the same case 3. The idolatrous strayne of some take that in the same Epistle In the Church is nothing greater then the Bishop consecrate to God for the salvation of the whole world 4. The impertinencie of some take that in his Epistle to the Philadelphians Let the Princes obey the Emperour the Souldiers the Princes the Deacons the Presbyters those High-Priests the Presbyters and the Deacons and the rest of the Clergy and who are they I wonder and what part of the Clergy is the Deacon with all the People and the Souldiers and the Princes and the Emperour let them obey the Bishop Setting aside other flawes what impertinencie is here to enjoyne the Princes and the Emperour to obey the Bishop when there were not at this time nor many years after any Emperour or Princes Christian These are some few gleanings more of the like stamp there to be found that not without reason it is by the learned conjectured that about the beginning or middle of the second Century was this forged Author surreptitiously brought into the Church about which time this kinde of Episcopacy soaring above Presbytery began 3. How little our prelates and their party regard his writings only they plead them to serve their own turne is manifest that we hear so little from them of subjection to the Presbyters and Deacons which Ignatius urgeth so much in his Epistle to the Trallians It is necessary that ye do nothing without the Bishop but that ye be in subjection likewise to the Presbytery as to the Apostles of Jesus Christ And ye ought by all means to please the Deacons being of the mysteries of Jesus Christ The Presbyters are the great Councell of God and the Chain of the Apostles of Jesus Christ In his Epistle to those in Tarsus Let the Presbyter be subject to the Bishop the Deacons to the Presbyters the People to the Presbyters and the Deacons they that keep this good order my soul for theirs Much more to the same purpose up and down in him where Salmasius conjectures this spurious Author was about the midst or towards the beginning of the second century whilst the Presbytery yet retaind much of its authority Now what do our Prelates and their party here For Presbyters they allow them no rule by way of jurisdiction for Deacons they have first changed their office and then ordered it so as it is never long standing being only a degree to Presbytery And indeed here this Ignatius seemes to ascribe that office and power to Deacons which the scripture takes no notice of which hath appointed them to the service of tables not to preach and rule in the Church as Jerome argues and this furthers discovers that this is no true Ignatius 4. Conclude from Jerome that before schisme fell out in the Churches and that long after the Apostles times the Church was governed only by Presbyters that the Bishop above the Presbyters was brought into some Churches sooner into others later according as schisme gave the occasion that it was about 260 years ere this change was made in the Church of Alexandria that wheresoever it was made it stands not upon divine authority but upon Church Custome and this by Scripture strongly proved therefore these testimonies of Ignatius or whatsoever the like so farre as they plead for Episcopacy above Presbytery cannot stand either with the truth of the Scripture or the practice of the first and purest Churches We returne to Jerome his Epistle to Evagrius That which next follows concernes not the matter in hand but is against the superiority of the Bishop of Rome and against a perverse custome in Rome that a Presbyter was ordained upon the testimony of a Deacon that which concernes the present question followes in these words Presbyter and Bishop one is the name of age the other of dignity whence to Titus and Timothy the Apostle speaks of the Ordination of the Bishop and Deacon concerning the Presbyters he is altogether silent because in the Bishop the Presbyter
frequently the seven Angels that sounded the seven trumpets and the seven Angels that powred out the seven vials were not seven singular Persons but seven Companies or sorts of men performing that service 3. The Angel of the Churches Rev. 2. and 3. must be taken collectively or the whole company of the ministers of the Church as is evident Rev. 2.24 To you in the plurall number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writing to the Angel as distinguished from the rest of the Church Having seen the unwarrantablenesse of the Diocesan Bishop we shall not need to speak of the true officers for rule in the Church for Pastors and Teachers they are doubted by none but the Episcopall Party for ruling Elders to them adjoyned as it hath been the doctrine and practice of the Reformed Churches generally so of late there are diverse discourses easie to be met with fairly and clearly pleading their divine right among the rest the way of the Church of Christ in New England the Jus Divinum c. the summe of the survey of discipline by Master Hooker I shall therefore passe to another instruction about particular Congregations CHAP. X. The seventh Instruction To a particular Congregation of visible Saints furnished with officers it belongs to exercise all parts of discipline within it selfe In it power of all discipline whether all power of discipline or not 1. The Churches instanced in Scripture of Corinth Ephesus c. thus far they seem to have been each a particular Congregation 1. All the ordinary officers were chosen by the People as officers in command to the flock in common this appears from the doctrine of the Peoples choyce formerly of the Church of Corinth their ministers were chosen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it seeming good to the whole Church in the time of Clemens Romanus 2. In the exercise of discipline the People generally concurred with the officers jointly this from the doctrine of discipline formerly those officers formerly by them in common chosen and thus the Churches true liberty was preserved As for that Objection the number of Christians and officers were so great they could not ordinarily meet in one place for worship the answer is suppose that to be truth yet might the officers interchangeably administer to them as officers in common to the flock in common as wel for all publick administrations of worship as for discipline joyntly As for the other maine objection variety of languages therefore their Congregations must be many and fixt Answ There were interpreters of languages that those who in the Congregation understood not their language spoken in might by interpretation understand it this argues their Congregations were not fixt according to the difference of languages 3. Where there are all sorts of power for discipline there is an entire right for the exercise of it for power is for exercise but in every Congregation there are all sorts of Power there is power of order and power of office and for office-power there are both sorts of officers Elders labouring in the word and doctrine and others for rule with them and in this they of the Presbyterian and Congregationall way agree 4. Where our Saviours rule may be observed Matth. 18.15 16 17. there is entire power of discipline But in every Congregation so framed that rule may be observed Admonition first single then before a witnesse or two and lastly by the Church 5. Where authoritative suspension may be there may be excommunication but in every such Congregation authoritative suspension may be this later is granted the former is thus confirmed Where there is power of Church-admonition there is power of excommunication Mat. 18.17 but where there is power of authoritative suspension there is power of Church-admonition 1. Suspension supposeth such admonition 2. Admonition is a lesse act of power and jurisdiction then Suspension is 6. Where there is right to entire Church-fellowship in the Ordinances of Publicke Worship and private Communion there is right for the exercise of discipline this appears thus A scandalous sinner in such a society retained is leaven leavening the whole lump involving the whole society in guilt 1 Cor. 5. therefore it is their duty and in their power to cast him out But in every Congregation so framed there is right for entire Church-fellowship c. This is not questioned Hence to the Church of Corinth power is ascribed and she blamed for not casting out the incestuous Person not because she had thus and thus many officers but because she was a Church entirely framed for discipline having in her all kinde of power for that purpose CHAP. XI The eighth Instruction To a Congregation of visible Saints not yet possest of officers it belongs to possesse themselves of them HEre are two things fall into consideration Election Ordination 1. For election forasmuch as it is the Peoples right as such as hath been proved in the third instruction hence it belongs to any number of them joyned together into a congregation by choyce to call Officers to themselves 2. If they have not this right among themselves whence shall it be derived to them 1. From other Churches but how came they by their officers 2. From a Synod but a Synod is made up of the delegates of setled Congregations therefore Congregations must first be setled There is the same answer for a Classis 3. From the civill magistrate This hath been prevented in the fifth Instruction 4. From the combination of diverse ministers Be it granted that the People now about to forme into a disciplinary Congregation and to chuse their officers ought to consult and follow the just guidance of able and faithfull Ministers proceeding aright in directing them yet ought not those ministers to appoint officers over them whom they shall not upon their directions freely consent to Preachers to them not Pastors and Rulers over them may they with the help of civill authority fix among them In a setled Congregation where by death or removall or censure only one officer is wanting the rest of the officers have not Power to impose another upon the Congregation without her choyce as is cleare by the third Instruction formerly shewing the right of the Peoples Election but those her owne officers have greater authority over her then any combination of Ministers not yet disciplinarily setled in severall Congregations Much lesse hath any one Minister this power 2. For Ordination Not to dispute whether it be the formall Constitution of an officer or the solemne approbation of him by the Peoples Election formally constitute 1. According to Scripture-rule and thence the Practice both of the Primitive and Reformed Churches it ought to succeed the Peoples Election this is cleare for a Pastor or Teacher to a Church gathered whatsoever may be said for a Teacher by office for gathering a Church 2. Be it granted that the People having chosen their officers ought to present them having the opportunity to some approved Ministers for Imposition of hands it must likewise be granted that those Ministers without just exception against that People or their choyce ought not to refuse the officer so presented 3. Supposing such Ordination cannot be had whether are the People to remaine without the publike ministery and so without the publike Ordinances of worship and discipline or doth their election and approbation alone in this exigency invest with office-power Let us indeavour to frame a judgement by instance of a case or two 1. Suppose a company of Saints cast upon a remote Island not neare any Churches or Ministers and there they are to fixe their habitations may they not having Persons among them fitted settle among themselves a publike ministery 2. Suppose a company of People in the midst of the Romane territories savingly enlightned with the truth of the Gospel 1. Ought they not having fit Persons among them to choose out some for the publick ministeries of the Church 2. Ought they in case Imposition of hands might be so obtained to present them to the Romane Prelates for it Beza saith no. 3. In case that they either ought not or it could not be obtained might they not without it settle their officers among themselves 3. In case then that a Congregation stands convinced of the true bounds of the matter of the visible Church and the true confinement of discipline to them within those bounds hath fit Persons for the publike ministry among them but can not obtain Imposition of hands upon their choyce from Ministers sought unto as differing in judgement about the matter and discipline of the Church why hath not this Congregation the same liberty in this case that the others had in the former Object Here they make themselves Judges Answ 1. So in the former instances 2. What way soever they are in or what Governement soever they are under except they see it with their owne eyes to be according to rule it is but blinde walking and blind obedience and therefore unacceptable Quest In case they go wrong and the ministery with other Christians against them be right what is to be done Answ 1. For them they are to obey their own consciences though we cannot say erring Persons have a right to obey their owne consciences yet may we say that it is their duty An erroneous conscience bindes 2. For the Ministry and Orthodox Christians against them as the Church is to proceed against Schismaticks so are they against those in case they themselves be in a State of discipline and judge the offence of that moment Quest Suppose they be right and the Ministry and Christians against them wrong Answ 1. For the ministery c. as formerly on the other part here is their duty though not their right to proceed as the Church ought to do against Schismaticks 2. For the Congregation it is their duty and their right to proceed as in other cases the true Church is to hold on her way though persecuted as schismaticall and hereticall CONSECTARY With more evidence yet A Minister consenting with diverse Christians nay diverse Ministers so consenting may together with those Christians joyning with them settle discipline among themselves In this case here is all intrinsecall power for setling discipline FINIS
to preach the truth among the Papists to preach it then in the other nations was as it would be now to preach it among the Turks If upon the powerfull preaching the truth in the maine points of religion contrary to the maine Popishand Turkish tenets whereof they are most zealous such and such in the midst of the Popish and Turkish dominions should against manifest and great temptations openly embrace and professe the truth such a Profession would amount to another kinde of evidence then is generally pleaded for from those examples among us 3. God for vindicating his name against scandalous Profession put forth his revenging judgements against the deceitfull and hollow as in Ananias and Saphira's case whence many were much deterred from joyning with the Church Acts 5.13 thus for the state of those times Then thirdly consider what a faire profession Simon Magus made and for some time continued in which argues seemingly no small change Acts 8.13 it is said he beleeved he continued with Philip he was taken with admiration c. so Ananias and Saphira made a faire Profession to sell their Possession for reliefe of the Church 4. When Simon discovers his rottennesse then not till then Peter perceived the wickednesse of his heart v. 23. and when he perceives it he professeth he hath no lot among them because his heart is not right v. 21. yet was not Peter without hope but he might repent v. 22 and something hopefull still doth Simon appeare v. 24. And now the answer to this instance may cleare all other of the like nature There is a fifth Object 5. The scandalous mentioned in some of the Epistles as in the Church of Corinth but this hath been answered before in the eighth Argument and these are all the objections I know that have any colour in them or at the least in the answers to these the grounds are laid for answering the rest We come now 2. To peculiar Objections respecting the generality of our people in this kingdome Object 1. We are all of the Church by baptisme already Answ 1. From the beginning it was not so that all should be so promiscuously received therefore it behoves us to returne to the first patterne what right have they to baptisme for their seed themselves having been baptized who had none for themselves were they unbaptized 2. Ishmael and Esau were circumcised yet afterward unchurched so were the Shechemites circumcised Many Heathens in America baptized by the Spaniard yet none of these ever of the Church 3. To receive to baptisme for themselves or seed grosse ignorants who understand not the ground nature and end of that Ordinance is 1. To make the service of God in so maine an Ordinance an unreasonable service 2. To make up the visible Church in her several congregations by an implicit faith 4. To admit the scandalous in like manner for themselves or seed is not to set the Seale to the Covenant but to passe it against the Covenant 5. The Reformed Churches receive not to the Lords Supper and other priviledges of Church-Communion such as were baptized in their infancy but upon tryall of their knowledge and Christian conversation which when approved they solemnely admit them understanding Imposition of hands Heb. 6. to point at the solemne admission of such So Calvin upon the place pleading thence for infant-baptisme Reply But children may have right by former Ancestors Answ 1. Visible administration must have visible grounds it must therefore upon particular evidence appeare to the Church that such Ancestors they had in whose name they may have right 2. How farre may we go back and where must we stop 3. Offer such reasoning to thy Prince will it passe for currant if thou shouldest claime the Armes and Honour of some noble family meerly upon this supposition that it may be some of thine Ancestors were possessed thereof 4. Such as could not finde their register for the line of the Priesthood were as polluted put from their office Ezra 1.62 5. This will prevent the distinction betwixt the Church and the world and keep off for ever the baptisme of growne men 6. As for the children of wicked Parents circumcised among the Jewes this stone hath been removed before they had by Abraham visible right under whom they fell Object 2. But all sorts among us have likewise received the Supper Answ 1. But the greatest part besides the rule as is evident upon the same grounds now pleaded against promiscuous baptisme 2. In the Reformed Churches when any member of one Congregation transplants to another notwithstanding he hath received the Supper formerly in the Church whence he came yet doth the Church to which he is come examine and approve him for knowledge and conversation before they receive him to the Supper 3. How or by what right have the Sacraments been ordinarily administred in diverse of our Congregations where the word hath not been ordinarily preached From the doctrine of the matter of the Church we may lay downe some further Practicall Conclusions 1. The Saints are to separate from the wicked into Church-Communion 1. Otherwise the Church cannot be made up only of its due matter God cannot have his Temple 2. The Command is expresse for it as we have seen in the sixth Argument the Saints as expressely called to this as Abraham out of Caldea as the people of God out of Babylon 3. To this separate Communion belongs far greater blessings then to beleevers in promiscuous standing 2 Cor. 6.17 18. generally whatever blessings belong to the visible Church may be clearlyest expected and are most fully bestowed upon the Church when most truly and purely setled in her Congregations the presence of Christ Rev. 2.1 his Protection and Defence and Comforts Isa 4.5 the power of Christ 1 Cor. 5.4 When we have spoken to the discipline we shall have further evidences of this Conclusion 2. No Person habitually scandalous is to be received to the Sacrament though he humbles himselfe before the Church till some time of tryall He is not true matter of the Church who is not habitually in the Churches eye righteous But the Sacraments are peculiar Church-Ordinances Object He that hears not the Church is to be refused but he that hears her is to be received now he that humbles himself before the Church upon her admonition hears her Answ 1. That rule If he hear not the Church is concerning a brother one within Matth. 18.15 1 Cor. 5.12 but no Person habitually scandalous is a brother as the doctrine of the matter of the Church hath evinced 2. For a brother fallen into some scandalous sinne and humbling himselfe it follows not that he is not to be cast out therefore he is suddenly to be received he is neither to be suddenly cast out nor suddenly received to the Sacrament but to stand under further tryall otherwise 1. Church-admonitions will be turned into a meer mockery execution of censure against the most impudent for ever
or Ministers or refusing the unworthy which thing we see also to descend from divine authority that the Bishop or Minister be chosen the people being present in the sight of all and be approved worthy and fit by publicke judgement and testimony as in Numb 20.26 27 28. adde Levit 8.3 c. God commands the Priest to be 〈◊〉 before the whole Assembly that is he teacheth and sheweth that Ordination of Priests ought not to be but with the joynt knowledge of the people assisting the people being present either that the crimes of the evil may be discovered or that the merits of the good may be declared and it may be a just and lawfull Ordination which hath been examined by the suffrage and judgement of all he still goes on which thing afterwards is observed according to divine Precepts in the Acts of the Apostles when Peter speaks to the People about ordaining a Bishop in the place of Judas Acts 1.15 Cyprian he understands those one hundred and twenty names the people of the Church and makes use of this place for the peoples Election he addes and we take notice the Apostles observed this that not only in the Ordination of Priests that is Bishops or Ministers but of Deacons also Acts 6.2 3. which verily was therefore so diligently and warily done the whole people being called together lest some unworthy should have crept in c. he addes that it is most diligently to be kept from divine tradition and Apostolicall observation which among them and almost throughout all the Provinces is observed that for the right celebrating Ordinations all the next Bishops of the same Province meet with that people to whom the Ruler is to be ordained and the Bishop being chosen the people being present c. which we find observed by you saith he in the Ordination of Sabinus that the office of a Bishop was conferred upon him by the suffrage of the whole brotherhood and the Bishops who were present Epist 68. This testimony is cleare and full for many things worthy our observation 1. That Ordination was after Election 2. That the people have right of chusing the highest officers in the Church 3. That they have the greatest power of chusing or refusing 4. That they have right and it is their duty to separate themselves from such as having been placed over them prove wicked 5. That all this is by divine authority 6. That they have the same right to chuse all Church-officers 7. That this is the way to keep out the unworthy whence we may conclude the people owned for true matter of the Church then were an understanding and holy people Pamelius in his Annotations upon the place though no great friend to the peoples power here yet proves the presence and suffrage of the people for some ages after in Africa Augustines Successors so chosen the same practice in Greece in Chrysostomes times in Spaine in France in Rome and this custome to have continued till Gregorie the first nay till the times of Charles and Lewis Emperours the like testimony from the first times of all immediately succeeding the Apostles Clemens Romanus the same who is mentioned Phil. 4.3 writing an Epistle to the Corinthians and taxing a great schisme among them casting off some of their faithfull ministers he tels them it is an unjust thing to remove them from their publick ministry who had been placed by the Apostles or after them by excellent men the whole Church consenting or it seeming good to the whole Church c. 2. For the Testimonies of our Reformers it is well known to be the doctrine of the reformed Churches generally I shal give an instance or two Calvin upon that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 14.23 they two saith he viz. Paul and Barnabas created the Elders but the whole multitude as it was the custome of the Grecians in their Elections declared with their hands lifted up whom they would have So the Romane Historians speak many times the Consuls who held the Assemblies created new Magistrates for no other reason but because they received the votes and moderated the people in their choice Institu l. 4. c. 3. Sect. 15. Againe Paul and Barnabas are said to chuse the Elders do they this as a duty proper to them nay rather they permit the matter to the votes of all therefore in ordaining Pastors the choice of the people was free but least any thing should be done tumultuously Paul and Barnabas have the leading plaes or rule them as Moderatours and so ought the decree of the Councell of Laodicea to be understood which forbids the choyce to be left to the people Calv. in Acts 14.23 Beza upon the same place this word translated ordained but signifying as formerly we heard to chuse by hands lifted up ariseth saith he from the custome of the Grecians who gave in their votes and suffrages with their hands stretched out And the force of this word is to be observed he still goes on that we may know Paul and Barnabas did nothing of their owne pleasure nor exercised any Tyranny in the Church Then maintaining his owne calling and the calling of the rest of the Reformers to their ministry First he denies that Ordination or Consecration by Imposition of hands to be lawfull which is used among the Papists upon a double ground 1. Because there was no lawfull choyce before it 2. Because the Ordainers among them deserve excommunication and in these two cases Ordination is void by the Canons they boast of Secondly he layes down the certaine notes of their call his owne with the other ministers of the Reformation that they were approved of both for life and doctrine by the lawfull Testimony of their Churches that they were by them chosen and lastly with calling upon the name of God confirmed in their ministery Bucer The Holy Ghost requires that they who are ordained to the Holy ministery be first tryed and proved and so farre as is possible approved to all in the Church and this he argues from the unfruitfulnes of the ministry otherwise adds wisely and not according to humane wisedome only but divine did Leo Bishop of Rome write that no reason would admit that he that should take care of the Church should not be both proved desired by that very Church which Paul considering viz. how much it made for the fruit of his ministry labours so earnestly to preserve his love and esteem among the Corinthians and to restore the same among the Galatians Bucer of the lawful Ordination of Ministers p. 242. Furthermore great care is to be had of this that those ministers may be given to the Churches whom they may love esteem and honour and that this may be brought to passe no man at all is to be admitted to the sacred ministeries of the Church who is not before religiously tryed and approved to the whole Church where he ought to administer p. 243. p. 244. In this tryall of
those that are presented to the services of the Church not only is this to be required who are made fit for those ministeries by God but likewise that they may be acknowledged received and accounted such by the Churches their tryall is so to be ordered and carryed thorough that it may be knowne and throughly beheld by the whole Church to which any one is to serve who are to be received by them as given and sent of the Lord unto them who are to be refused by them as not given and sent by the Lord unto them And then he brings in that of Cyprian formerly mentioned Epist 68. Let these suffice for instance Object But the people are ignorant irreligious and many wayes unfit Answ 1. For their abilities in learning for their judgement in the highest and mysterious most points and the like who are to be chosen they are by learned Ministers where it may be to be tryed 2. There is a great use of the guidance and direction of able and approved Ministers for ordering the proceeding in the choice that it be done with due care and peaceablenesse 3. The People of the Church are not to be supposed ignorant irreligious c. they that are so are no true matter of the Church nor to be owned as formerly this hath been proved 〈◊〉 this very right and duty of the People addes a further proof because it belongs to them to chuse their officers therefore they must not be such a People and in all these testimonies we find them supposed of another stampe 4. Suppose that assistance of ministers cannot be had as in case God should enlighten with his truth a company of people in the midst of Rome might not they by divine charter settle among themselves a ministery In other cases when the helpe of ministers cannot be had the reasons formerly given especially the first second third and fifth will conclude the Peoples right without them Otherwise this would further ensue after a generall Apostacy as that of the Papacy though God should enlighten never so many People except withall he should enlighten some of their Priests there must be an impossibility of Church-Reformation 5. Though such a concurrence of ministers where it may be had is for the help of the Church as in the respects above named yet may they not devest her of this native right to put upon her any but whom she shall chuse and approve It is true to a wicked People no true matter of the Church a minister may be sent to preach the Gospel though they hate him so farre from chusing him but it is one thing to be a Preacher to a People another to be their Pastor and ruling elder in way of discipline Only the Saints visible combined are capable of Pastorall and disciplinary interest Quest How is this right of the people preserved to be judged by officers of their own chusing in the ordinary way of the Classis when the sentence shall be carried against an whole Congregation by officers of other Congregations never chosen by them how was it not fairlier preserved in the way of primitive Episcopacy All the people chusing the Bishop and all the Ministers Cyprian Epist 68. supr So Clemens for the Ministers Supr CHAP. V. The fourth Instruction Christ hath committed the power of Discipline not to the Officers alone but to the Church that is to the Officers and the brotherhood THere is in the Church of Christ a twofold power of Order Office The power of order ariseth from Church-fellowship and belongs to the brethren so joyned together The power of office ariseth from Commission for rule and belongeth to officers set over the brethren The power of Order is To be exercised by the brotherhood whilest yet without Officers and it is the power of chusing their Officers formerly spoken to To be exercised by the brotherhood together with the officers and it is the power of Discipline in * Or binding by Excommunication for which Admonition makes way withdrawing partly makes way for it partly followes upon it Binding by Admonition Withdrawing Excommunication Loosing or Absolution The power of Order is here taken in a sense very different from that School use where it is distingushed from jurisdiction or rather against it Admonition in case a Brother sinne scandalously Withdrawing in case he hear not the Admonition Excommunication in case of stubborne persisting in his sinne against the Admonition of the Church Excommunication exprest by Judging 1 Cor. 5. Putting away 1 Cor. 5. Taking away 1 Cor. 5. Purging out 1 Cor. 5. Delivering to Satan 1 Cor. 5. Stating among the Heathen Matth. 18.17 Loosing or Absolution in the Churches Forgiving Upon Repentance 2 Cor. 2.7 8. Comforting Upon Repentance 2 Cor. 2.7 8. Confirming her love Upon Repentance 2 Cor. 2.7 8. This power of Discipline is one of the Keyes of the Kingdome of Heaven The Key is twofold of Doctrine Discipline Luk. 11.52 and here the opening and shutting of the Key is the same with binding and loosing formerly Matth. 16.19 with Matth. 18.15 16 17 18. The power of discipline thus briefly declared we now come to confirme the instruction that not to the officers alone but to the Church it is committed that is the brotherhood with the officers 1. It belongs to the Church Matth. 18.17 but the Church never signifies the officers alone throughout the new Testament frequently the officers and brethren together as in the inscriptions of the Epistles to the Church at Corinth c. sometimes the people distinct from their officers when they were possessed of officers Acts 15.4 the Church there distinct from the Officers whether Apostles or Elders and this Church the brethren v. 22 23. so Rev. 1.20 the starres are the ministers and the candlesticks are the Churches before they were possessed of officers Acts 14.23 there is the Church as the candlestick before the candle be put into it If any man shall say that in Matth. 18.17 the Church signifies the officers alone in stead of proving he begs the question 2. The Apostle enjoyning the exercise of this power for Binding 1 Cor. 5. Loosing 2 Cor. 2. ascribes it to the brotherhood together with the officers First for Binding 1 Cor. 5. he writes to the whole Church 1. To the same here to whom he inscribes the Epistle but he inscribes it to all the Saints in Corinth with all in every place as comprehended in his salutation and concerned in the institutions of this Epistle though particularly sent to the Church at Corinth 2. The same who were puffed up when they should have mourned v. 2. are to be gathered together in the name and with the power of Christ Pauls spirit joyning with them though he was absent in body v. 4. to deliver such an one to Satan v. 5.3 The same whose glorying is rebuked the whole lump leavened v. 6. are to purge out that leaven v. 7. whence the Apostle digresseth from publick leaven the
out themselves According to your divine suffrages conspirators and wicked men should of their owne accord drive themselves out of the Church he here cals the suffrage of the people divine not because infallible but because it is according to Scripture that they should have their vote Againe They alone beare the punishment of their conspiracy who formerly according to your suffrages now according to the judgements of God have deserved to undergo the sentence of their conspiracy and Perversenesse To the same People about the businesse of the lapsed in generall for receiving or still refusing them Cyprian declaring his hope shortly to be restored together with his fellow ministers Whom being present saith he according to your iudgement either way arbitrium likewise and the Common Counsell of us all we may order and exactly handle the things that are to be done as once it seemed good Epist 40. A further Testimony we have formerly set down at the end of the ninth Argument for the matter of the Church shewing at once how the People of the Church were qualified and what power they had for keeping out the unworthy Epist 55. More Testimonies of like nature might be alledged out of the same father but these shall suffice I shall not need here to observe how he ascribes to the People in point of censure as their right counsell consent vote or suffrage judgement either way or arbitrium nor how generall his Testimonies are as including the rest of the ministry the ministry of Rome likewise giving the like Testimony We come now to some few Testimonies out of some of the choycest Divines of the Reformed Churches Calvin Let us observe that this temper is to be held in excommunication that this discipline be exercised by the Common Councell of the Elders and with the consent of the People and this is the remedy whereby Tyranny is prevented in 1 Cor. 5.4 That is the warrantable proceeding in excommunication which Paul shews if not only the Elders do it apart but with the knowledge and approbation of the Church viz. in that manner that the multitude of the People do not rule the action but observe it as a witnesse and keeper that nothing be done by a few at their pleasure Institut lib. 4. cap. 12. sect 7. Bucer This power of the keyes is in the whole Church but the authority of the ministry is in the Elders and Bishops as of old at Rome the Power was in the People the authority in the Senate in Mat. 16.18 19. The same Author expounding Matth. 18.15 c. If the offending brother heare not the second admonition let his stubbornnesse be declared to the Church that he may be the third time admonished by the whole Congregation of those amongst whom he is or whereof he is a part and if he heare not the Church being admonished by her let him be accounted as an heathen and Publicane Againe of the Power of binding and loosing that is of shutting out or receiving into the Church whether at the beginning or after wickednesse committed I have spoken before Mat. 16. but here it is clearly set forth that this power that is the keyes of the kingdome of heaven is in the hands of all those who meet together in the name of Christ that is in faith because theirs is the spirit of the Lord and his word for such only meet in the name of Christ that is trusting upon Christ and grow together many members into one body c. Then interpreting the 19. v. when two of you shal agre together to ask any thing c. he thus speaks of private admonition and absolution in the hands of the brethren the Lord speaks here especially of praying for pardon on their behalfe who had offended Hence therefore we may learne the fruit of private admonition and absolution for if two shall agree together to beg the pardon of a sin that sin must be known to them both and acknowledged as a sin here therefore the private admonition or confession of that sin must have had place Now forasmuch as true prayer shuts out doubting of obtaining it must needs be that a brother may confirme a brother that pardon is granted and by applying it to him may render him secure in the Lord hence the brethren in private according to Christs institution exercise in part the power of the keyes and thence their right of publick exercise of them it being of the same kind wil evidently follow as he there speaks It is true saith he the Lord hath uttered this Promise concerning a few that he might teach how he approves and embraceth us agreeing and consenting together in himselfe though we be never so small a number but we shall please him more if many amongst our selves shall agree together in him and we shall be able to doe things innumerable in his name The same Author The Apostle blames the Corinthians that the whole Church had not appointed mourning that is fasting and publick deprecation of the wrath of God for this wickednesse and that she had not cast out the incestuous Person out of her Communion He did no losse solemnely exhort the Corinthians that after his repentance they would receive him into the favour of the Lord and his Church lib. de regno Christi c. 9. p. 43. There is much more in the same grave Author to the same purpose up and down in his works I shall adde only one short testimony more out of Peter Martyr We conclude saith he without the consent of the Church that is the People of the Congregation no man can be excommunicated loc com de excommunicat sent 9. This right belongs to the Church neither ought it to be taken from her sent 10. We shall forbeare further quotations it being generally the doctrine of the Reformers as is well known to such as are acquainted with their Writings CHAP. VI. THis Chapter shall be taken up with certaine Conclusions depending upon the former about discipline 1. As the Prelates stripping both the People and the Elders of the power of discipline violate the Gospe-order in two maine degrees we may adde a third in that they take it into their owne hands who have nothing to do with it so they that will have the Presbyterian Government so exercised as all power shall be confined to the Elders excluding the People violate the Gospell-order in one maine degree at the least 2. Forasmuch as the People of the Church have a power of Church-order for the exercise of discipline both privately and publickly hence we may now clearly see of what necessity it is that the matter of the Church be only visible Saints according to the doctrine and explication of the matter of the Church formerly laid downe Many there are who loosing this Peg in the Tabernacle of the Peoples power for discipline they then loose another concerning their qualification for the due matter of the Church and thence a third their right of
had as the reverend Assembly speaks in answer to the Dissenting Brethren the mutual assent and agreement of the people among whom and over whom discipline is to be exercised is the next foundation of the exercise thereof 2. Discipline being among the weapons of spirituall warfare and having to do onely with the conscience it hath place only upon those who conscientiously in appearance at least have owned this Discipline as an ordinance therupon of free accord voluntarily engaged in it Object The preaching the word is to deal only with the conscience shall it therefore be preached onely to such as voluntarily submit to hearing Ans The preaching of the word is an ordinance first proving it selfe and then all other ordinances as Sacraments Censures therefore so far as it hath first convinced others take place 3. The people of the Church are a willing people 4. The Discipline had no place with the Catechumens of old notwithstanding their personall profession till upon their voluntary giving up themselves to the Church and by the Church approved they were received into full Church fellowship 5. The like method is used by the reformed Churches None are under discipline who have not first been approved and by voluntary tender of themselves received to the Supper 2. The Church is so to be made up of her members in her severall congregations as that the smaller number is ever to be supposed to be cast out of the greater 1. Forasmuch as the people have their Vote in casting out 2. Forasmuch as the presence and censure of those who are to cast out make for the humbling and shameing of those who are to be cast out but if all the scandalous are to be cast out it cannot be supposed that they will be the smaller number in severall congregations 3. Casting out supposeth publique but personall admonition if he hear not the Church and particularly proofe of the fault ' for which the sinner is to be cast out but how this is possible in our Nation I shall only appeal to experience and common sense 4. If all scandalous sinners amongst us be to be cast out then are they all the scandalous of the Church what have I to do to judge them that are without But they are not all the scandalous of the Church with none of the scandalous of the Church must we familiarly keep company and yet may we abide in the world but with-many of the scandalous in the Nation we must upon diverse occasions keep familiar company except we will go out of the world and it is the same case in all Nations of the world 1 Cor. 5.9 with experience HENCE The true way of Reformation amongst us in this that persons fit matter of the Church joyne together in Church fellowship chuse Officers with Cautions formerly said down and so forme Congregations into a disciplinary State exercising discipline among themselves leaving out the rest From Congregationall Churches thus setled Combinations of Churches for mutuall help will arise but here is now our scruple about the civill Magistrate what warrant Christians and Ministers have thus to proceed except he by publick authority take order In answer to this I lay down CHAP. VII The sifth Instruction There is a Church-Power formally distinct from the Civill One conclusion will here be of use before we insist upon the proofe of this Instruction And it is this The authority and relation of Magistracy is one and the same whether the person of the Magistrate be Christian or not as the authority and relation of a father is one and the same in both cases It belongs to the office of Magistracy to preserve authoritatively both Tables of the law of God to take order that the Subjects may live in godlinesse and honesty though onely the Christian Magistrate hath principles for exercising this power in a Christian way This premised we come to the proofe 1. From the ensignes of these Powers the Sword of the Civill the Keyes of the Ecclesiasticall these as of different name and nature so they represent that power whereof they are the ensignes different 2. From the nature of these Powers compared 1. In their Object of the one the Common-wealth of the other the Church 2. In their laws of the one such as humane wisedome findes necessary or expedient for the society of mankind of the other only the word of God 3. Their authority of the one Imperiall commanding in their own names as Lawgivers to the Subjects of the other ministerial commanding only in the name of Christ the only Lawgiver of his Church 4. In their punishments rewards of the one such as concern the outward man as for punishments fines imprisonment banishment death c. For rewards revenues honours c. Of the other such as concerne the inward man binding or loosing the weapons of this warfare are spirituall retaining or remitting sins 3. From the institution of these powers the institution of Magistracy is divine in generall The powers that be are ordained of God The constitution in particular is humane in diverse nations diverse in some the Governement by the king in others by the State in others by the People Be subject to every humane creation 1 Pet. 2.13 The institution of Church-office is divine both generally that there be officers in the Church and particularly that these be they and no other 1 Cor. 12.28 the civill magistrate is nowhere in the list or roll of Church-officers 4. From the conveyance of these powers 1. The civill magistrate to instance in the supreme Person may be by succession Church-officers must be by Election the civill magistrate to instance in the supreme Court may be by election of the people of the Common-wealth as such whether duly qualified for Church-Government or not Church-officers must be by election of the People of the Church as such and they must be qualified according to Scripture-Characters that they may rightly be chosen 5. From the exercise of these powers both these powers were exercised in their full height for the first three hundred years after Christ when yet neither was any Church-officer a civill magistrate neither did any civill magistrate pretend to be a Church-officer 6. From the dissolution of these powers excommunication dissolves all Church-power in the hand of a Church-officer when rightly administred against him it neither dissolves nor weakens civill power in the hand of the Magistrate when rightly administred against him 7. From the farre distance of these Powers a woman may be a civill magistrate as Deborah in Israel Queen Elizabeth in England but a woman may not be a Church-officer a Person may by good right be a Magistrate yet by no right a Church-member much lesse a Church-officer 8. Adde to these the concurrent judgement of all Churches who have ever avouched both in Doctrine and Practice these powers distinct Hence a CONSECTARY To the Church as the Church it belongs to exercise all Church-power whether the civill
to the Elders as the Elders it belongs and Elders and Bishops are one and the same Adde here what is observed the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Bishop is never mentioned in the New Testament as belonging to a perpetuall Church officer but the actions therein required belong to any teaching Presbyter are not those peculiar actions challenged to the Bishops 7. Argument from this last testimony and 2 John 1 3 John 1. There is no perpetual office in the Church above that which the Apostles hold in common with the perpetual officers labouring in the word and doctrine and according to which they stile themselves but that is the office of Presbyters as is cleare in these testimonies All these Arguments we have here in Ierome's discourse and thus by him made use of let us adde the 8. Argument The office of Pastor or Teacher is an office of the highest denomination after the Apostles and Evangelists have ceased Ephes 4.11 1. To feed and to teach are higher acts then to rule in way of Discipline 1 Tim. 5.17 2. These are the only Ministers of the word given of Christ to the Church in all ages for perfecting the Saints for the work of the Ministry for edifying the body of Christ verse 12. But every Minister of the word is by his office a Pastor or Teacher Object But Bishops above Presbyters may be Pastors above Pastors and Teachers above Teachers Answ 1. Those acts and the power for them whereby they challenge superiority cannot make them above because they are of inferiour nature to the acts of feeding and teaching belonging to every Minister of the word 2. All officers of one denomination whether above them or below them are equall in power and office the Apostles and Evangelists above them equall among themselves the Deacons below them equall among themselves and what hint is there that these middle officers should among themselves be divided into extremes Thus from Scripture Jerome now goes on to shew the equality of Bishops and Presbyters as to their office by divine institution partly by preventing an objection partly by a famous instance in the Church of Alexandria the objection he prevents in these words But that afterwards one was chosen who should be preferred before the rest it was done for the remedy of schisme least every one drawing the Church of Christ to himselfe should break it in pieces The Summe is this in the Apostles times there was no difference the Scripture holds them forth equall this difference was made afterwards occasioned by schisme for the healing whereof the Church thought it expedient to take this course but no ground in Scripture for this inequality and this he expresseth yet more clearly in his Commentary upon Tit. 1.5 comparing the fifth and seventh v. together thus he speaks Let us diligently attend the Apostles words saying that thou mayest appoint Presbyters in every city as I had appointed thee who shewing what kind of Presbyter ought to be ordained in his following discourse thus he inferrs for it behoves a Bishop to be blamelesse as the steward of God a Presbyter then is the very same with a Bishop saith he and before that by the instinct of the devill divisions were made in religion and they said among the People I am of Paul I am of Apollo but I am of Cephas the Churches were governed by the Common Councell of the Presbyters these Presbyters not joyned to the Bishop as one above them as it is here plaine but all the Presbyters equall among themselves joyning in this Common-Counsell the Father goes on but after that every one thought those whom he baptized his owne not Christs it was decreed in the whole world that one chosen from among the Presbyters should be set above the rest to whom all the care of the Church should belong and the seeds of schisme should be taken away 1. Here we see that this custome came in long after the Apostles times generally Object Nay the Apostle ordered it thus in his time for it is said here when one said I am of Paul another I am of Apollo c. Then was this course taken but it was in the Church of Corinth in the Apostles time that so they said Answ That forme of words Jerome here useth aptly to expresse the manner of Schisme but doth not point at that time as if the Apostle had then taken this course as is manifest 1. When he had proved the equality of Bishops and Presbyters from Epistles written after the Epistle to the Corinthians he yet saith afterwards this course was taken 2. He doth not say when the Corinthians said thus but when they said thus among the people it was decreed not in Corinth but in the whole world 2. And as it was after the Apostles times so that it had no ground in their writings he goes on to shew by some of the same Scriptures formerly used in this Epistle to Evagrius which Scriptures he further in this place insists upon Some man may think saith he that this is not the sentence of the Scripture but my owne that a Bishop and a Presbyter are one and that one is the name of age the other of office or duty let him read the words of the Apostle Phil. 1.1 Philippi is of Macedonia and certainly in one city there could not be many Bishops as they are called but because they called the same Bishops at that time whom they called also Presbyters therefore the Apostle spake indifferently of Bishops as of Presbyters Yet this may seeme doubtfull to some men except it be confirmed by another testimony Acts 20.17 28. Mark this diligently saith he how he calling the Presbyters of one city of Ephesus afterwards cals the same Bishops If any man will receive that Epistle which is written to the Hebrews in Pauls name there also the care of the Church is equally divided among many forasmuch as he writes to the people Obey them that rule over you c. Heb. 13.17 and Peter who from the firmenesse of his faith received his name in his Epistle speaks saying the Elders that are among you I who am likewise your fellow Elder c. 1 Pe. 5.1.2 These things I have therefore spoken that we might shew that amongst the Ancient Bishops and Presbyters were the same but by little and little that the miseries of dissention may be plucked up all the care was laid upon one Therefore as the Presbyters know that they are by the custome of the Church subject to him that is set over them so let the Bishops know that they rather by custome then the truth of the Lords order are greater then Presbyters and that they ought to governe the Church in Commune imitating Moses who when he had it in his Power alone to rule the People of Israel chose seventy with whom he would judge the People Hitherto Jerome upon Tit. 1.1 whose discourse is so plain and cleare that the very reading it over