appointed wherein an Edict is read and affixed on the Church-doore and another day set for his ordination at which day the Edict is called all who have any thing to object against his life and doctrine are thrise publikely at the Church-dore invited to come and object And this we thinke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 1 Tim. 3. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 6. 3. to finde out and to try the man The day of ordination is a day of fasting and praying for Gods blessing to the ministery as Acts 13. 23. And they ordained them Elders in every Church and prayed with fasting Acts 13. 3. and when they had fasted and prayed they laid their hands on them The Presbytery and people meeting some Pastor as Acts 1. 15. preacheth for the purpose in hand as Peter doth there v. 17. 18 19. After Sermon the Pastor calleth him up before the Congregation and demandeth if he be willing to accept the charge and he must testifie his consent as Isaiah Isa. 6. 8. Jer. 6. v. 7 8. Acts 9. 20. Then the Pastor asketh the peoples consent which they testifie by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lifting up of their hands as Acts 14. 23. and the man must please the whole multitude as Acts 6. v. 5. Acts 1. 26. This being done the Pastor commeth downe out of the Pulpit and he with the Presbytery layeth their hands on his head and prayeth that God would blesse him as the Apostles did Acts 6. 6. The Apostles prayed and laid their hands on them Acts 13. 3. They prayed and laid their hands on them 1 Tim. 4. 14. 1 Tim. 5. 22. all being done the Eldership of the Congregation give him the right hand of fellowship as Gal. 2. 9. The action is closed with thanksgiving as all grave actions should be 1 Thes. 5. 18. And this order in substance is kept in ordaining Doctors Elders and Deacons Here are no popish toyes which Papists use in ordination no man is obtruded upon the flocke against their consent and no man appointed a Pastor but of a certaine flocke as Acts 20. 28. 1 Pet. 5. 2. of the Church which receiveth the childe in her fellowship as Rom 6. 3 4 5. 1 Pet. 4. 20 21. The presenter of the childe is the father or some friend if he be dead or absent because the childe is received in the Covenant because the fathers are within the Covenant and so sealed with the same seale of the Covenant Acts 2. 37 38 Rom. 11. 14. Gen. 17. 7 8. 9 10. and the action is closed with thanksgiving as all grave but especially actions of Gods worship should be ended 1 Chron. 16. 7 8 9. and as the other Sacrament is closed Mat. 26. 30. 6. ARTICLE The Lords Supper THese onely are admitted to the Lords Supper who in the judgement of charity have tryed and examined themselvess 1 Cor. 11. 28. The prophane and scandalus are debarred from this Table as Mat. 7 6. Psal. 50. v. 16 17. This Sacrament requiring a self-examination going before 1 Cor. 11. 28. Therefore a Sermon of preparation is preached the day before even as Christ prepared and dieted his guests with heavenly Sermons preceding the action as is cleare Luke 22. 14 15. Marke 14. 18 19 20. Mat. 26. 21 22 23. Iohn 13. v. 13 14 15 16. A Table is covered not an Altar erected as is Luke 22. 21. Iohn 13. 28. A Sermon for the pupose in hand is preached before as Christ doth Joh. 13. 18 19 20. Mat. 26. 22 23. as a Sermon goeth before Baptisme Acts 8. 35 39. Acts 19. 4 5 6. The banqueters sit downe at Table even as Iesus sate downe with the twelve Disciples as is Mat. 26. v. 20. and v. 28. Marke 14. v. 18. and 22. the Lord honouring them with Table-honour with himselfe as is cleare Luke 22. 21. Iohn 13. 24 28. The Pastor taketh the bread and before he breake it he giveth thanks and prayeth for the blessing of the Elements to the end and use appointed by Christ even as Christ did Mat. 26. 26 and thereafter taketh the bread rehearseth the words of the institution and breaketh the bread and giveth to the banqueters and they divide it amongst them at Christs commandement as also he taketh the cup and saith drinke ye all of this this is the New Testament c. as Christ did Mat. 26. 26 27. Marke 14. 22 23. Luke 22. 19 20. v. 17. In the meane time while the people are eating and drinking the Pastor is speaking of Christs love in dying for man of the Lords death of faith required in annuntiating the Lords death till he come againe even as Christ all the while entertained his guests with heavenly Sermons as is cleare Mat. 26. 28 29. Marke 14. 25. Luke 22. 21 2◠Iohn 13. and having done they sing a Psalme as Christ and his Disciples did Mat. 6. 28. Mar. 14 26 all the while Elders in reverend and decent manner attend the service of the Table as the banquet requireth for that some serve at that Supper is gathered from Mat. 26. 19. Marke 14. 15. where mention is made of a large upper roome furnished and prepared which is a cleare warrant for a large Table a cleane and faire Table-cloth Basons Cups and vessels decent and comely for that service and from Christ his guirding himselfe with a towell and washing their feet and standing as a servant Iohn 13. 4 5 6. Luke 22. 27. The nature of the Sacrament requires thanksgiving and therefore afternoone a Sermon of thanksgiving is preached which is also warranted from Mat. 26. 30. 7. ARTICLE Publike Fasting THe Fast is indicted eight dayes before and the causes laid open for preparing of the people for humiliation as Ioel 2. 1 2 3. Isa. 22. 12 13. We have no anniversarie and set Fasts or Feasts either because God himselfe by his judgement imminent or already inflicted or by permitting his people to follow their owne wayes calleth to fasting and mourning Isa. 22. 13 Joel 2. 1 2 3 4 5 6 c. and so by his mercies and wonderfull deliverances calleth to extraordinary joy of thanksgiving Psal. 118. 24. The doctrine of the Law is preached as Ioel 2. and Isa 58. and the Fast observed with abstinence from meat and drinke and carnall and ordinary pleasures Ioel 2. 16. We thinke to deny the lawfulnesse of publike fasting on the Lords day as if the Christian Sabbath were a day onely of spirituall feasting and rejoycing because that day Christ ended the worke of redemption and second Creation is a wronging of the Christian Sabbath which is ordained for the whole publike worship of God joying sorrowing for sinne learning Gods will in all and every point as the Jewish Sabbath was not ordained onely for Meditation on the worke of Creation but for worships of all kinde The worship of this day Acts 20. 7. is as large as preaching and being in the Spirit on the Lords day and seeing the
supernaturall ends and effects and then forbidden multitudes who have this power as men women and children to touch the Arke or to preach or meddle with the holy things of God So Francis White Andrea Duvall Soto Victoria Baynes 8. Christ would have set down rules how all Beleevers should use this power as he setteth downe Canons how all Church-men should use their power in the Epistles to Timothy and Titus If any such power as is pretended were originally and fundamentally in all Beleevers But we reade of no rules or no Canons in Gods word obliging all Beleevers to bring in act to actuate or exercise this power thus and thus and not according to their owne liking Therefore there is in them originally no such power CHAP. VI. Q. 6. Whether Christ hath left the actuall government of his Church to the multitude of Beleevers PLato said well of Government by the hands of the people That amongst lawfull governments it is worst amongst uniust governments the best Aristotle saith of of its nature it is corrupt and faulty Plutarch calleth it the Serpents taile leading the head Xenophon speaketh not well of it Our Divines as Calvin Beza Chemnitius Mâ—lancthon Luther Junius Pareus make the government of the Church to partake of all the three governments In respect of Christ the only supreame King it is an absolute Monarchy but this is the invisible government for the most part in respect of the rulers as Pastors and Elders it is an Aristocracie the visible government being in the hands of the Elders and in respect of some things that concerneth the whole members of the visible Church it is a Democracie or hath some popular government in it We are now to enquire if the government of the visible Church be in the collective body of the Congregation as indeed by consequent they teach with whom we now dispute or in the Eldership in Classes and Synods provinciall and nationall as it is now in Scotland We hold that the government popular as it is properly taken when the collective body judgeth and governeth to be expresly against the word of God Eph. 4. 11. He gave some not all to be Apostles c. 1 Cor. 12. 28. And God hath set some in the Church first Apostles secondarily Prophets thirdly teachers after that miracles c. 1 Thess. 5. 12. Now we beseech you brethren to know them that labour amongst you and are over you in the Lord Heb. 13. 17. Obey them that have the rule over you and submit your selves c. 1 Tim. 5. 17. Let the Elders that rule well be counted worthy of double honour Hence it is cleare as the noone-sunne if there be some over the people of God some that are Elders that rule well some to whom the people should submit and give obedience then the whole people are not rulers all have not the rod nor a definitive voice in that highest censure of excommunication All are not overseers guides governours fathers stewards shepheards but some are governed subject sons the flocke ruled and fed then doth not the people governe 2. The keyes were only given to the Elders as is proved 3. God set downe in his word rules canons and directions for all lawfull governours how Timothy and Titus should behave themselves in Gods house in the Epistles to Timothy and Titus but no where doth God give directions how all beleevers should rule command and governe neither hath he promised that Spirit to all in that charge 4. Guides are eyes eares fathers gifted-teachers Eph. 4. 11. But the whole body is not an eye for then where were the hearing 1 Cor. 12. 17. All are not fathers nor all governours gifted therfore 1 Cor. 12. 28 29. actuall government is not in the hands of all the community of believers 5. The faults of evill government is laid upon some not upon all 1 Tim. 3. 4 5 6. Mat. 24. 28. Tit. 1. 7. 1 Pet. 5. 3. Revel 2. 14 20. 3. Ep. John v. 10. And the praise of good government is given to some not to all 1 Thes. 5. 12. Heb. 12. 17. 1 Tim. 5. 17. Rev. 2. 2. 2 Tim. 4. 4 5. 1 Pet. 5. 4 5. 6. It is against the dignity of such as are Embassadours in Christs roome 2 Cor. 5. 20. representing his person who are to be heard as himselfe Mat. 10. 41 42. His Angels Revel 2. 1. intrusted with his secrets 2 Cor. 5. 18. His stewards and builders 1 Cor. 4. 1 2 3. Cor. 3. 10. the friends of the Bridegroom Joh. 3. 29. Therefore they must have some honour of government that is not given to all and every one of the people 7. That government which necessarily includeth a confusion is not to be thought to come from the God of order popular government is such for in some Apostolike Congregations that were independent there were six thousand and above Act. 4. 9. Two answers are given here 1. Smith saith one may speake for all the Church or two Answ. These two are then a representative Church and doe speak in the name of the rest which he denyeth 2. M. Best saith none should be a congregation but so many as may orderly meet without confusion Answ. Then the Apostles government was confused els there was an Eldership that represented the rest and the Church of believers was no independent Church A third answer is Let heads of Families and fathers onely speake Answ. Yet you fall upon a selected and representative Church which otherwaies you deny 2. If sonnes and servants have a like interest in Christ and a like power of the keyes who dare for eschewing confusion take from them what Christ hath given them We may not do evill or rob any that good may come of it Ainsworth against Bernard The Authours deny they maintain popular government Therfore say they the state is popular the government on Christs part is a Monarchy and in the hands of Elders an Aristocracy The people is freely to voice in Elections and judgment of the Churches let the Elders publickly propone and order all things let them reproove convince exhort c. So they say they hold no Democracy or popular government Ans. I acknowledge that the Doctors of Paris doe make distinction betwixt the state and government who yet doe acknowledge a visible Monarchy in the Church and so did the Fathers of the Councell of Constance For the state of the Church is indeed popular in respect nothing that concerneth the state and body of the Church so concerneth theÌ„ should be done without the privity or consent of the people of God no excommunication untill the man and his scandalous sinnes be delated to them 1 Cor. 5. Nothing should be concluded in a Synod untill the people heare and know yea they have all place to speake object reason and dispute
but the childâ—en of beleeving parents aime at this That the faith of the father is imputed to the children which indeed reverend Beza doth maintaine Or then a worse that Infants are not to be baptized at all seeing they oppose the places that we cite for the lawfulnesse of baptizing Infants The authors of Presbyteriall government call the baptizing of children a untimous anticipation Our brethrens mind is that the Infants of both Parents knowne to be unbeleevers are not to be baptized untill they come to age and can give proofe that they are within the covenant of grace what Anabaptists thinke here is knowne Some say that Boniface the 4. in the yeare 606. began the Baptisme of infants M. Best saith too nakedly I beleeve at Augustine Cyprian Origen Cyrill Nazianzen Ambrose and many other Fathers affirme that the Church hath received the Baptisme of Infants from the Apostles What doth he not beleeve that it is most evidently in Scripture and hath he no better warrant then the â—athers Fourthly M. Best objecteth If there be no precept nor example for baptizing of Infants begotten of both Parents unbeleeving then there is no promise of blessing made unto it but the first is true Ergo the second Answ. 1. We aske with what faith and by what precept or example was ever circumcision in the whole old Testament denyed to any male-childe of the most wicked Jewes and by what precept and example is Baptisme denyed to any Infant in the New Testament for his Parents wickednesse the Fathers professing the Christian Faith Yea seeing Baptisme is denyed to Infants upon a suspition that their Parents are destitute of faith and not within the Covenant Now this suspition is not faith nor grounded upon any word of God or certaintie of faith for whether an other man beleeve or beleeve not it is not faith nor knowne by faiths certaintie to me but by the judgement of charitie Fifthly they object If all promiscuously be baptized Gods name is taken in vaine and the holy Sacrament greatly abused Mal. 1. 12. Heb. 10 29. Answ. This is to accuse God as if he had not found sufficient wayes out to save his owne name from blasphemy Nor can our brethren by their Doctrine save his name from dishonour nor the Sacrament from prophanation because multitudes of Infants borne of beleeving Parents are reprobates and yet God hath commanded to baptize them who being reprobates must be without the covenant and so the covenant is prophaned and many Infants of wicked Parents are chosen and within the covenant yet are we forbidden by our brethren to give them the seales of the covenant untill they come to age which also should be given to them and needs force by their doctrine that Christ hath commanded a certaine way of dishonouring his name which is blasphemy â—or we have not such a cleare way to know Infants cleane and uncleane as the Priest had to know the polluted bread and the polluted sacrifices Mal. 1. 7 12. as he citeth For what Infants are within the covenant indeed and chosen of God and what not We neither know nor is it requisite that we know further then that we are to know that they are borne within the visible Church Sixthly they say The Church of God is defiled Hag. 2. 14 15. Ezech. 44. 7. If all Infants promiscuously be baptized for then the people and every worke of their hand and their offering is uncleane So M. Best Answ. We deny that children borne within the visible Church are an uncleane offering to the Lord and that the baptizing of them polluteth the Nation and all the worship of the Nation as they would gather from Haggai For being borne of the holy Nation they are holy with a federall and nationall holinesse Rom. 11. 16. If the root be holy so are the branches For our brethren baptize children of Parents who are hypocrites and unbeleevers and so the uncircumcised in heart come into the Sanctuary Yea Peter in baptizing Simon Magus and Ananias and Saphira brought in the uncircumcised in heart and the strangers to Gods covenant as Best alledgeth from Ezech. 44. borrowing such abused testimonies of Gods word from Separatists as they borrowed them from Anabaptists For we preach and invite in the Gospell all the uncircumcised in heart and all the wicked to come and heare and partake of the holy things of the Gospell and receive the promises thereof with faith And when many come to this heavenly banquet without their wedding garment Mat. â—2 12 13. 2 Cor. 2. 16. Mat. 21. 43 44. It followeth not because they prophane the holy things of God that Ministers who baptize the Infants of hypocrites and prophane persons are accessarie to the prophaning of the holy things of God and that we bring in the polluted in heart to the Sanctuary of God It is one thing whom Ministers should receive as members of the Sanctuary and Church and another thing who should come in and what sort of persons they are obliged to be who come to be members To say that Ministers should receive none into the Church but those that are circumcised in heart and cleane and holy and cloathed with the wedding garment of faith is more then our brethren can prove Nay we are to invite to the wedding good and bad chosen and unchosen Mat. 22. 9. As many as you find bid to the wedding But that all that come to be received members of the unvisible Church are obliged to be circumcised in heart and holy and cloathed with the wedding garment else they prophane the Sanctuary and holy things of God is most true But we desire that our brethren would prove this The Porters that held out the uncircumcised and the strangers out of the Sanctuary were types of the Ministers and Church of the New Testament who should receive none to be Church-members and invite none to the wedding of the Gospell but such as have their wedding garment and are circumcised in heart and are cleane and holy else they prophane and defile the Church of God as M. Best saith We beleeve this latter to be an untruth and yet the strength of this Argument doth hang upon this They are obliged to be such who enter into the Church else they defile the Sanctuary Ergo the Church and Ministers of the New Testament are obliged to invite none to any Church-communion or receive them into a Church fellowship but only the circumcised in heart Wee utterly deny this consequence It is one thing what sort of persons they ought to be that should be members of the Church doubtlesse they should be beleevers And another thing whom the Church should receive in these should be professors Seventhly M. Best reasoneth thus The Minister is made a covenant-breaker Mal. 2. 8. who baptized the childe of prophane Parents and why because he offereth the blinde for a sacrifice to God Answ. What if the Parents be
Pastor We desire an instance 2. All ordination by practise and precept in the New Testament is by more Pastors then one yea by a Colledge of Pastors which is cleare Acts 1. 13. the eleven Apostles were at the ordination of Matthias and the Apostle Peter presideth in the action And Acts 6. 2. the twelve Apostles did ordaine the seven Deacons ver 6. and prayed and laid their hands on them ver 6. It is vaine that Turreâ—remata and other Papists say that Peter himselfe alone might have chosen the seven Deacons See for this Whitgyft opposing Turrecremata and Whittaker Also see Acts 13. 1 2 3. Prophets and teachers with the Apostles sent Paul and Barnabas to preach to the Gentiles and they fasted and prayed and laid their hands on them So Paul and Barnabas if there were not more Pastors with them Acts 14. 23. appointed Elders in every Church with fasting and prayer Acts 20. 17. ver 28. There was a Colledge of preaching Elders at Ephesus and at Philippi Phil. 1. 2. Bishops and Deacons at Thessalonica 1 Thes. 9. 12. a multitude that is more then one Pastor that were over them in the Lord and laboured amongst them and admonished them ver 13 1 Tim 4. 14. a Colledge or Senate of Presbyters or Pastors who ordained Timothy by the laying on of hands 2. If ordination of Pastors in the word be never given to people or beleevers or to ruling Elders but still to Pastors as is cleare 1 Tim. 5. 22. Tit. 1. ver 5. Acts 6. 6. Acts 13. 3. 2 Tim. 1. 6. 1 Tim. 4. 14. And if ordination in the word of God be never in the power of one single Pastor except we bring in a Prelate into the Church then one Pastor with one single Congregation cannot exercise this point of discipline and so not all points of discipline 3. If the preaching Elders be charged by the Spirit of God to watch against grievous wolves speaking perverse things Acts 20. 29 30 3â— and rebuked because they suffer them to teach false doctrine and commended because they try false teachers and cast them out Rev. 2. ver 14. ver 20. ver 2. if they be commanded to ordaine faithfull men 2 Tim. 2. 2. and taught whom they should ordaine Tit. 1. 5 6 7. 1 Tim. 3. ver 2 3 4 5. 1 Tim. 5. 22. and whom they should reject as unmeet for the worke of the Lord Then one Pastor and a single Congregation have not the power of this point of discipline and so they are not independent within themselves but the former is said by GODS Word Ergo so is the latter 2. Argument That government is not of God nor from the wisdome of Christ the law-giver that deviseth means of discipline for edifying the people by the keyes and omitteth meanes for edifying by the keyes the Elders of every particular congregation but the doctrine of independent Congregations is such Ergo this doctrine is not of God The proposition is cleare Christs perfect government hath wayes and meanes in his Testament to edifie all rankes and degrees of people for the perfecting of the body of his Saints Eph. 3. 11. 1 Cor. 5. 4 5. Mat. 18. 15 16. Iohn 20. 21 22 23. I prove the Assumption If a pastor and six or twelve Elders turne scandalous in their lives and unsound and corrupt in the Faith there is no way of gaining them by the power of the keyes for there be but three wayes imaginable 1. That they should censure and use the rod against themselves which is against nature reason and unwritten in the Word of God 2. They cannot be censured by Presbyteries and Synods for the doctrin of independent Congregations doth abhorre this And thirdly they cannot be censured by the multitude of believers for 1. The Lord hath not given the rod and power of edification such as Paul speaketh of 1 Cor. 4. 20 21. to the flocke over the over-seers 2. This is popular government and worse the flock made over-seers to the Shepheards the sons authorized to correct the fathers 3. We desire a pattern of this government from the word of God Our third argument is from many absurdities That doctrine is not sound from whence flow many absurdities contrary to Gods Word but from the doctrine of independent Congregations without subordination to Synods flow many absurdities contrary to Gods Word Ergò that doctrine is not sound The Major is out of controversie and is cleare for the Scriptures reason from absurdities 1 Cor. 15. 14 15. Iohn 8. 55. I prove the assumption as 1. The Prophets shall not be authoritatively judged by Prophets and Pastours but by the multitude contrary to that 1 Cor 14. 29. Let the Prophets speake two or three and let the other judge 2. Authoritative and judiciall excommunication was in the Pastors and Elders power 1 Co. 5. 4. 1 Tim. 1. 20. 2 Cor. 10. 8. 1 Cor. 4. 21. this doctrin â—uâ—teth authoritative and judiciall excommunication into the hands of all the people 3. All the assemblies of Pastours in the Apostolick Church for the discipline which concerned many Churches upon necessary causes shall be temporary and extraordinary and so not obliging us now as Acts 1. Act. 6. Act. 11. 1. Act. 8. 14. Act. 13. 1 2 3. Act. 15. Act. 21. 18 19. 1 Tim. 4. 14. and yet these same necessary causes of such assemblies as Divisions betwixt Grecians and Hebrewes heresies schismes remaine in the Church to the worlds end 4. Those who authoritatively governe and ediâ—ie the Church are men separated from the world not intangled with the affairs of this life 2 Tim. 2. 2 3 4 5. therefore if all the multitude governe and over-see both themselves and their guides they are not to remaine in their callings as trades-men servants merchantâ— lawyers c. but to give themselves wholly to the over-seeing of the Church contrary to that which the Word of God saith ordaining every man to abide in his calling 1 Cor. 7. 20 21 22. Col. 3. 22. 1 Thess. 4. 11. 5. Believers are over-seers to excommunicate deprive censure and authoritatively rebuke their pastors and so 1. pastors of pastors over-seers and watch-men over their Over-seers and Watch-men 2. The relation of pastor and flock of feeders and a people fed is taken away 3. That which the Scripture ascribeth to pastorâ— only 1 Tim. 5. 19 20. Tit. 1. 13. v. 9. is given to private professours 6. The brotherly consociation of the authority and power of jurisdiction in many sister-Churches united together is taken away there is no Christian-communion of Church officers as Church officers 7. All particular Churches are left in case of errours to the immediate judgement of Christ and obnoxious to no Church censures suppose they consist of six or ten professours only 8. The grounds of the doctrine are these same arguments which Anabaptists and Socinians use against the places of Kings Judges Magistrates to wit that believers are free redeemed
wicked but the Apostle speaketh not of the office but the officers and the praise-worthy exercise of the office The Elders who rule well are worthy of double honour and so the example is not alike 2. If Paul had put downe a generall onely in the former part and said an Elder is worthy of honour this answer might have had some colour howbeit but a colour But now Paul putteth downe a speciall Elders who rule well are worthy of double honour and with these another speciall sort of Elders especially these who labour in the word and doctrine and so clearly he setteth downe two particular species and sorts of Elders Now to make good the sense of the objectors of this they must say a worthy Preacher who ruleth well is worthy of double honour but especially a worthy Preacher is worthy of double honour Therefore of necessity some Elders who rule well must be meaned in the former part who are not meaned in the second and these can in good reason be no other but ruling Elders and teaching Elders for these same sort of Elders cannot be understood in both places 3. And this sense suppose it should stand should have but a colour of reason because you shall never find the Spirit of God commend and praise the simple exercise of an office but the right and conscientious exercise thereof Gods Spirit will not say he who ruleth and he who preacheth is worthy of double honour but he who ruleth well and preacheth well is worthy of double honour 4. By this wild interpretation men may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well-governing Pastors who labour not in the word and doctrine and so the dumbe Prelates who hold it all one to be damned to a Pulpit and to a man-mill shall be Pastors worthy of double honour Now Paul will not say this of a right Bishop 1 Tim. 3. 2. Tit. 1. 9. because good governing in a Pastor includeth labouring in the word and doctrine as the whole includeth the part For preaching is a speciall act of overseeing and well-governing of soules Jer. 1. 10. 2 Tim 4. 2. Because the word is the instrument of pastorall governing how can Pastors rule well by using aright the word of God except they labour in the word which is the shepheards staff of right governing and painfull preaching Heb. 13. 17. Acts 20. 28 29 â—0 31. And so the Apostle shall say one thing twice to wit these Pastors who rule well in labouring in the word are worthy of double honour especially these Pastors who labour well in the word and doctrine 5. To labour in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3. 8. 1 Cor. 15. 38. 1 Thes. 1. 3. Mat. 11 28. is a word in the positive and not in the superlative degree And let it be a word of the superlative degree if the well-governing Elder here signifie the Prelate as the currant exposition of Formalists is and the Elder labouring in the word and doctrine signifie the painfull preaching Presbyter then the Presbyter who is a poore Pulpit-man is more worthy of double honor and double maintenance and the Lordly benefice then my Lord Prelate This glose will offend the proud Prelate Doctor Hall fetcheth from Sculâ—etus another poore interpretation The Elders who rule well that is administer the Sacraments make publike prayers and privately admonish faithfull people are worthy of double honour especially these who excell in the gift of teaching which is more excellent then baptizing 1 Cor. 1. 17. Answ. 1. We have a new office brought in in odium tertij out of hatred to ruling Elders and this is a creature who can baptize administer the Lords Supper and pray far off a print booke and admonish in corners but cannot preach but first I aske this fellowes name 2. Where is such an officer in Gods word 3. By what warrant hath one power to administer the Sacraments and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well as a well-governing Elder who cannot preach the word and pray this is but the reading Priest who saith service for hire and yet he baptizeth ex officio by his office Christ conjoyneth the publike preaching and baptizing Mat. 28. 18 19. as two parts of an office and here they are separated and given to different officers 4. How is a man called on that ruleth well because he baptizeth well and readeth faire in the booke and is not called on who ruleth well because he preacheth well For it cannot be conceived how baptizing belongeth rather to well governing then good preaching 3. Good governing is the Prelates element for so he saith himselfe but to preach base it 's for his Chaplaine and by this to read service to baptize to exhort privately shall make the Prelate a good governing Elder but worthy of lesse honour then the preaching Presbyter But the right Bishop 1 Tim. 3. must both be apt to teach and one who can governe well and this maketh the Prelate in office only a Reader But neither can Doctor Fields other glosse stand The guides of the Church are worthy of double honour both in respect of governing and teaching but especially for their paines in teaching so he noteth two parts or duties of Presbyteriall offices not two sorts of Presbyteries Answ. 1. By this it is the Prelates glory to preach but he cryeth up courting and Lordly command and in his practise cryeth downe preaching 2. This interpretation wrongeth the Text For the divers Pronounes must note divers persons as is cleare in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it is all one as if Paul should say That Archippus who ruleth well is worthy of double honour especially that Archippus who laboureth in the word and doctrine where as it is one Archippus who ruleth well and laboureth in the word and doctrine None use to speake so supersluously or ignorantly who understandeth the Greeke Language except by way of excellency persons be noted which is not here Also it should be untrue that any should be worthy of double honour for well governing except only he who laboureth in the word and doctrine which is against reason and the words of the Text. Neither can these words Tell the Church stand in a particular Congregation if ruling Elders be removed especially where there is a Pastor in the Congregation For then the Church should either signifie the multitude of beleevers which I have abundantly refuted or the Pastor with the Deacons but Deacons have no jurisdiction in Gods Church by the word of God Or thirdly the word Pastor it alone should signifie the Church which is Popish therefore of necessity there must bee some Rulers with the Pastors which make the ministeriall Church of which our Saviour speaketh Neither can the famous Councell at Jerusalem consisting of Apostles Elders and Brethren exclude ruling Elders D. Field citeth Cyprian Tertullian Hierom Ambrose for ruling Elders but doth no way satisfie the Reader for he
visions of God Rev. 1. 10 11 12. and the whole ordinary worship publike It is then too narrow to restrict all our Sabbath-worship to one single act of festivall rejoycing 8. ARTICLE Marriage MArriage is no Sacrament but because it is not a contract meerly humane and God is said to joyne the parties together Mat 19. 6. and God first married Adam and Eve We thinke it fit that the Pastor who is the Embassador of Christ 2 Cor. 5. 20. should joyne them together and instruct them in the doctrine of Marriage as it is Gen. 2. 18 19. Mat. 19. 3 4. Heb. 13. 4. 1 Cor. 7. expressed by God For eschewing of scandals harlotry forbidden Marriages for obtaining consent of Parents and vice-parents and hearing of parties contracted to the parties to be married proclamation of purposed marriage is needfull that we give no offence 1 Cor. 10. 32 33. 1 Cor. 7. 29. 9. ARTICLE Buriall AS comming in the world so neither interring and buriall is performed in the Word of God with preaching reading service over the dead singing Scriptures as Papists which tend to superstition therfore we use only with a company of Christians in decent manner to convey the corps to the Earth with moderate mourning conference of our mortality as Sarah Gen. 23. 2 19. Abraham Gen. 49. 31. and Joshua Josh. 24. 30. and Samuell 1 Sam. 25. 1 2 3. Josiah were buried The place of buriall with us is not under the Altar or the place of assembling the Church for the word or Sacraments as Papists doe but in some publick place either neare the Church or some inclosed field because the Jewes buried sometimes in a cave Genes 25. 9. sometimes in a valley Deut. 34. 6. sometimes in a garden 2 Kin. 21. 18. Joh. 19. 41. ART 10. Schooles and Doctors THere are with us Doctors of Divinity who teach in Schooles and Vniversities men tryed to be holy and learned and then put in office as 1 Tim. 3. 10. under whose instruction are students ayming at the holy mynistery called exspectantes as in the Jewish Church in their Colledges were young Prophets or sonnes of the Prophets as 1 Sam. 10. 5. 2 Kin. 2. 7. 2 Kin. 4. 1. 1 Kin. 20. 35. These Doctors and also the teachers of humane literature who traine up children in the nurture and admonition of the Lord Pro. 22. 6. Ephes. 6. 4. if they ayme at the Ministery prophecie in our presbyteriall meetings 1 Cor. 14. 29. ART 11. Elders and Deacons ELders helpe the Pastors in governing but labour not in the Word and Doctrine 1 Tim 5. 17. and yet visit the sick over-see the wayes and manners of the people and so rule with diligenâ—e Rom 12. 8. 1 Cor. 12. 28. and judge with Pastors and Doctors Matth. 18. 18 19 20. Deacons are officer who judge not authoritatively neither preach the Word nor administer the Sacraments but attend Tables or taketh care of the Churches rents and sheweth mercy with chearfullnesse Act. 6. 3 4. Rom. 12. 8. being tryed to be grave sober faithfull are put in office 1 Tim. 3 10. Vpon the first day of the weeke every one layeth by in store as God prospereth him giving it in to abroad at the Church-doore for the reliefe of the poore as 1 Cor. 16. 2. It is provided that Ministers have competent stipends as 1 Cor 9. 13. and that Hospitals be upholden Mat. 25. 35 36. Eccl. 11. 1 2. and that the fabrick of the Church be upholden by the Patron and free-holders as Mal. 1. 10. Hag. 1. 4. Hag. 2. 16. ART 12. Church-Assemblies and the power of censures THere are Assemblies in our Church as were in the Apostolick Church Act. 1. 15 16. Act 6. 2 3 4. Act. 11. 1 2 3. Act. 15. 6 7 8. c. They handle only matters meerly ecclesiasticall what is scandalous and what may edifie Mat. 18. 18 19 20. 1 Cor. 5. 5 6. but no things civill which belong to the civill Magistrate Luk. 22. 25 26 27. Luk. 12 13 14 15. Rom. 13. 4 5 6. compared with Rom. 12. 6 7 8. Assemblies in our Church are of foure sorts 1. Sessions of every particular Congregation who hath power of discipline in things belonging to themselves such as is to rebuke publickly these who sinne publickly as 1 Tim. 5. 20. to admit or not admit to the Sacrament to order decently the publick worship 1 Cor. 11. 20 21. 1 Cor. 14. 33 40. Tit. 1. 5. Hence there was an Eldership ordained in every Church Act. 4. 23. Also seeing every particular Congregation is a visible ministeriall Church having power of the Keyes in preaching the Word though they be but a small number as two or three assembled in Christs name Mat. 18. yet have they a promise of Christ of his presence for binding and loosing Mat. 18. 18 19 20. in things which belong to themselves The second Assembly is a Classis of many Pastors and Elders from sundry congregations who have power of excommunication in respect that the person excommunicated doth keep company with many consociated Churches and so as a leaven may infect many 1 Cor. 5. 4. Mat. 26 59. Joh. 11. 47. Act. 20. 17 18. and for this cause one Pastor of a single Congregation not being able to ordaine a Pastor because it wanteth example in the Word of God therefore a Colledge of Presbyters or a Presbytery of Pastors and Elders who have power larger then a Session even to excommunicate and ordaine Pastors is necessary in the Church which ordaineth Timothy to be a Pastor and so may deprive and excommunicate him 1 Tim. 4. 14. Act. 20. 17 18 28 29. These are to assemble together and to prophecy two or three by course and others sitting by are to judge that every mans gifts may be tryed by the Presbytery and the Church edified 1 Cor. 14. 27 28 29 30 31 32. and howbeit these Prophets were extraordinarily gifted yet their preaching by courses and the authoritative trying and judging of the gifts of the Prophets and Pastors cannot be extraordinary for if that were extraordinary and temporary there should be now in the Church no Colledge of Pastors who are to try the Pastors that they lay not hands on them suddenly 1 Tim 5. 22. and are to take care to commit the Gospell to faithfull men who are able to teach others 2 Tim. 2. â— Tit. 1. 5 â— therfore is this Presbytery in our Church 1 Tim. 4. 14. The third Assembly is the meeting of many Pastors of a Province or a greater number of Congregations who handle matters of discipline which concerne the whole Province and many moe Congregations which differeth not from the Presbytery but that it is a greater Presbytery containing moe Pastors and Elders so we thinke because there were many Pastors and Elders at Jerusalem then at Corinth therfore the meeting of Pastors and Elders of Jerusalem and the Churches about Act. 21. 18 19. was a Provinciall Assembly so the meeting of