also is contained He that is ordained from the lesse to the greater he is advanced Therefore either let the Deacon be ordained from the Presbyter that is let him that is first a Presbyter be afterwards ordained a Deacon that the Presbyter may be proved lesse then the Deacon into whom he encreaseth from a little one or if the Presbyter be ordained from the Deacon let him know that he is lesse in gaines greater in ministery And that we may know that the Apostolicall traditions were taken out of the Old Testament what Aaron and his sonnes and the Levites were in the Temple that let the Bishops and Presbyters and Deacons challenge in the Church Here we have two things confirming the equality of Bishops and Presbyters in the third place an objection is to be answered seeming to favour their inequality The first thing confirming their equality That Presbyter and Bishop are different names of one and the same person in one and the same office as having one and the same ordination and where it is said the Presbyter is contained in the Bishop the meaning is not as the lesse in the greater but as one with him thus he exprest himselfe in the beginning of this Epistle this he hath strongly pleaded all the way thus againe in his Commentary upon 1 Titus as was formerly quoted in these words Some man may think that this is not the sentence of the Scripture but mine owne that a Bishop and Presbyter are one and that one is the name of age the other of office let him read the words of the Apostle Phil. 1.1 c. The second confirmation of their equality that Ordination is from the lesse to the greater and therefore if the Deacon be greater then the Presbyter he must from a Presbyter as a little one grow by Ordination into a Deacon as a great one this rule destroyes the foundation of Hierarchy that the Apostles were towards the end of their dayes and so the Evangelists ordained Bishops of certaine Cities every one having his proper See then from an Apostle or Evangelist as the lesse did he by Ordination increase into a Bishop as the greater but this is too absurd that a Bishop should be greater then an Evangelist nay then an Apostle The Objection to be removed follows in the last words And that we may know that the Apostolicall traditions c. where he cals the superiority of Bishops over Presbyters then obtaining in the Church an Apostolicall tradition Answ 1. There was great difference betwixt the Episcopacy that then was and the Prelacy as we have had it as nothing was done without the Bishop so nor without the rest of the Ministers and People 2. His scope was to prove and clearly he hath proved that according to the Scriptures in the writings of the Apostles there is no inequality at all betwixt Bishop and Presbyter but they are one and the same 3. The rise of their inequality he makes the custome of the Church contra-distinguished to the truth of the Lords order 4. Therefore that he cals it an Apostolicall tradition it can amount only to this that what the Church did here when by schismes occasioned thereto he conceives not contrary to Apostolicall Precept in generall though particularly the equality or identity rather of the Bishop and Presbyter be abundantly held forth in their writings but rather that the Churches Practice here fell under some generall rule as let all things be done to edifying or the like And here was the difference as is observed by the learned betwixt Jerome and Aerius they both agreed that according to divine institution there was no inequality Aerius would have this inviolably observed in the Church Jerome thought the Church had liberty to make a difference and that it was a great expedient against schisme Of the same mind with Ierome for equality by divine institution it is pleaded by some choicely learned amongst our Writers of sacred Controversies Ames and Salmasius confest by a learned Authour among the Papists Medina that Ambrose Austin Sedulius Primasius Chrysostome Theodoret Oecumenius and Theophylact were This instruction then stands good Bishops in office above Presbyters are no Church-Officers of divine institution according as it is pleaded by Jerome I shall conclude this instruction with one question Quest May the Church in any case set up as an expedient an office in the Church which is not of divine institution Answ No in no wise It was appointed that the man of fin should ascend into his chayre thence the Church discerned not the iniquity of those beautifull steps by which he was to ascend what the Church took for an expedient to prevent schisme proved an expedient to promote tyranny His time of falling hath been comming on in this last age is more and more hastening hence this truth making not a little for it passeth clear and current in the Reformed Churches that in the Church no office-Power is to be owned but what is of divine institution An Argument or two to confirme it 1. As among Jewes no order of Priests or Levites but what was expressely appointed of God was to be received so in the Gospel-Churches no other order of Ministeries All by Moses there as a faithfull servant All by Christ here as a faithfull Sonne 2. Christ is the onely Law-giver of his Church the appointing of office is a maine exercise of the Law-givers power as in the kingdomes of men so in the Kingdome of the Mediator 3. All proper and essentiall meanes of worship must be of divine institution 1. Because worship by other meanes is will-worship and will-worship is hatefull unto God 2. Because it is God alone who can sanctifie and blesse the meanes of worship man can put no instrumentall efficacy unto meanes therefore cannot he ordaine them But office or ministery in the Church is a proper and essentiall meanes of worship therefore it must be of no other then divine institution As for that worne Octjection of Timothy and Titus Answ They were Evangelists who as the Apostles are succeeded by Pastors and Teachers above whom there is no Bishop Object The Angel of the Church 2 and 3. of the Revelation is the Bishop of each Church a Pastor of peerlesse power in the Church Answ 1. Suppose by the Angel is meant a singular person and he an eminent Pastor how doth it appear that he had distinct power of Ordination and jurisdiction above the rest Why might it not be in those Churches as in the Church of Alexandria from Mark the Evangelist till Heraclas and Dionysius one in degree and order not in office and distinct power above the rest to whom the Epistle is inscribed 2. Angel in the singular number doth not of necessity infer a singular person it is used in Scripture collectively diverse times as Psal 34.7 The Angel of the Lord pitcheth his tents c. that is the Angels of the Lord pitch their tents round about c. so the Revelation
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
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-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-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
chusing officers and a fourth the due limits for the Sacraments and so the whole frame growes ruinous I much admire the wisedome of our king and lawgiver of his Church who hath so ordered all as where his Patterne is observed there must be a beautifull Temple To instance in this particular because the People have their share in the power of the keyes and the exercise of it therefore they must be a knowing and a holy People without which they have no Principles for such duties 2. Had this been observed Prelacy had never got footing in the Churches 3. Much lesse Primacy over all that which the man of sinne claims to his pretended chaire the slacking of this joint made way for the mystery of iniquity in the world and the infirming of it must make for the destruction thereof 3. In setling a disciplinary Congregation there is the substance of a Church-Covenant whether in word exprest or not What is the substance of a Church-Covenant The mutuall consent of the faithful for walking together in one Congregation according to the rules of the Gospel for faith obedience communion in Worship and Discipline in setling the Church in her Congregations here is the substance of this these things are visibly done what objection then can there be of weight against the solemne profession of it by word 1. The Scripture seemes to hold it forth as Isa 44 5. So Israel of old was taken into Covenant and how often the Covenant renewed with them even upon singular reformations 2. In the Primitive times the Catechumens when received into Church fellowship gave up themselves by solemne profession openly exprest unto the Church 3. When members are admitted in the reformed Churches they professe their purpose for religions walking in Church-fellowship and for subjection to the Discipline 4. In this as in other cases by open profession and covenanting we lay a stricter tye upon our selves for all duties of Church-communion 5. We do more expressely witnesse our high esteeme of Gods institution for Church-order and priviledges This confederacy according to the order of the Gospel seems to give immediate right to the sealing Ordinances as visible interest in the Covenant of grace gives the first right 1. It was not interest in the Covenant of grace alone that gave immediate right to Circumcision and the Passeover of old but there must be a profest joyning with the Church of the Jews in her Discipline and Policie therefore Job for instance was not to be circumcised because not so adjoyn'd 2. Where there is full communion in Church-priviledges there must be the exercise of Discipline for keeping that communion pure under paine of highest displeasure from the Lord 1 Cor. 5. throughout but where there is communion in the sealing Ordinances there is full communion in Church priviledges therefore there must be this reall confederacy for discipline 3. If the sealing Ordinances may at least ordinarily be administred to such as refuse confederacy for discipline then may the Ordinance of discipline for ever be refused by the Churches but this may not be as hath more largely been proved Instruct 2. cap. 3. To me saith grave and learned Bucer the Church without the most frequent use of mutual admonition Mat. 18. â—ct 4. p. 386 seems the same with a kingdome that is without judgement without the use of laws and as a city brought indeed under the Power of the Prince but as yet not so orderd and setled by him as that it should have the forme of a city and of a Common-wealth Magistracy being put upon it and laws setled thus he and what authentick right can there be of publick administring the peculiar Priviledges of the Common-wealth to the free borne subjects in a city so unsetled so for the Church undisciplined Object Those baptized by John and the Eunuch by Philip. Answ When the time or the place was not for particular Churches the first right alone sufficient as before the Temple or Tabernacle sacrifices not confined to place 4. Conclusion For setling discipline in this Kingdome Person unfit for Church-Communion are to be left out This question whether for the true method of setling of Christ the Churches aright in this Kingdome Persons unfit are to be left out or cast out well cleared will make much for true Reformation among us To this we say two things 1. Supposing all such are to be cast out they must first be left out that they may be cast out leaving them out orderly making way for their casting out 1. That they may be cast out discipline must be setled for it is by discipline that they must be cast out that discipline may be setled officers must be chosen by the people of the Church but Persons unfit for Church-Communion 1. are not the People of the Church 2. They are morally unfit to chuse officers 3. They are a Party engaged as if Malefactors should chuse their Judge therefore they may not chuse officers 2. The discipline for casting out is to be exercised as by the officers by an office-power so by the people by a Power of Order but Persons fit to be cast out may not have this power and the exercise of it this would prevent discipline for ever except we shall think that they will cast out themselves 3. As in a Church where Discipline is setled such as are formally suspended or to be suspended are left out as to vote or consent before they be cast out so in a Church to be setled such as are materially suspended or to be suspended as are all to whom we refuse or should refuse the Sacraments are to be left out before they be cast out 4. If Christians in name but scandalous in life have not lost their disciplinary interest till they be cast out then neither have the scandalous Ministers lost their ministeriall interest for Discipline till they be cast out if so then these Ministers with those Christians may joyning together set up the Prelatical Discipline Ecclesiastically valid Whether now shall these be withdrawne from or not that the true Discipline may be set up If not they will carry the false by number of Votes if they may the question is granted there must be leaving out before casting out 2. They are to be left out not cast out 1. They onely are to be cast out by Discipline in case of scandalous sinning who have beene by voluntary confederacy under it and accepted as fit matter of the Church but such were not our scandalous sinners they were never yet under the Discipline which we contend for neither can they in true account be owned as fit matter of the Church 1. That only they who are true matter of the Church are objects of discipline it is cleare because discipine is for them within not for them without 2. only them who have by voluntary confederacy come under it 1. No man or society of men hath Church-power over another without his consent first
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-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
Magistrate take order for it or not whether he allow it or oppose it We shall here premise two conclusions to prevent mistake 1. The civill magistrate is not to allow any exercise of church-Church-power in his dominions which either is or by him is conceived to be contrary to the rule of Scripture and so displeasing to God 2. In case the Church proceed according to Scripture-rule and is by the Civill magistrate opposed or persecuted she must not defend her selfe by armes but suffer in a way of well-doing This premised now to the Proof of the Consectary 1. The Church as the Church is entrusted with the power of discipline a great Gospell-Ordinance in the exercise whereof consists a great Part of the administration of the Mediators Kingdome as we have seen in the second instruction formerly and this power intrinsecally in her independently upon the civil magistrate therefore it behoves her as she would be found faithfull in that great trust committed to her to exercise it To the Church of beleevers not yet furnishedwith officers in any Congregation it belongs to chuse and settle officers taking in what due help of the neighbour Ministers Congreg ations may be had To the Church ministeriall in her Congregations furnished with Officers it belongs to exercise discipline as occasion shall bee The same right that believers have to joyne together in congregations for duties of solemne worship the same right have they for the duties of discipline the same right that they have to chuse Elders for labouring in the word and doctrine the same have they for chusing Elders that shall rule them the same Commission that enjoynes the Pastors and Teachers to preach and administer the Sacraments enjoynes them likewise to dispense discipline but according to the method of the Gospel 2. The Church when in her purest state for the first 300 years durst no more neglect that ordinance of discipline then any other Gospel-ordinance though cruelly persecuted by the civill powers here that conclusion is of use The relation and authority of Magistracy is one c. 3. If that may be laid aside the Sacraments must because partaking in them are acts of highest Church-fellowship and the Lord allowes not under severe penalty upon the whole congregation the retaining of scandalous sinners in Church-fellowship who yet cannot be cast out but by the exercise of Discipline 4. The civill Magistrate must not be allowed power to abridge Christ of the compleat administration of his visible Kingdome but if the Church so depend upon him for the exercise of Discipline as without his allowance she hath no right thereto then is this Power allowed the Magistrate 5. The civill Magistrate hath a power cumulative for the Churches good therefore he is promised her as a blessing Kings shall be thy nursing fathers not privative of her good then should he be no blessing to her but if in his power it be to deprive her of the power of Discipline and the exercise of it he hath a power privative of her greatest good her purity that which all the peace she can have by his meanes can never recompence nay this must needs deprive her of her peace too as making way for all wickednesse in a short time to overgrow her and so exposing her to the wrath of God There is yet another scruple sticks with some and that is Episcopacy They who account that Government to be according to Scripture know not how to indeavour Reformation any other way To remove this 1. Supposing such an Episcopacy as we finde to have had place in the Church about two hundred years suppose sooner after Christ to be according to Scripture 1. Yet the frame of our Prelacy made up of civill Lawyers and their retinue downwards hath no countenance therefrom but must owne the Papacy as the root whence it sprang 2. Their administration was intolerably wicked 1. Highly sacrilegious taking out of the hands both of Ministers and Christians that power which Christ hath given to them and commanded them to use in the exercise of discipline 2. Notoriously prophane besides their whole course abetting prophanenesse and strengthening the hands of the wicked every where a memorable monument hereof we have in the Book of Liberty of their procuring and enjoyning for the most abominable and ridiculous not without palpable straines of Paganisme Prophanation of the Lords day another the many most scandalous and vile of the sons of men by them ordained Ministers and highly preferred 3. Grossely superstitious witnesse the Ceremonies new and old so zealously by them contended for as if all religion had been in that will-worship 4. Plainly idolatrous memorable here their Altar-worship 5. Egregiously persecuting the voice of bloud speaks here aloud from Gaoles from Pillories even the bloud of the sincere and godly Party generally up and down this Kingdome Ministers and Christians continually under the lash of these taske-masters Memorable here the many precious servants of God now in new England forced by their tyranny into those remote wildernesses 6. Openly rebellious shaking with both hands all true foundations of civill Governement under pretence of Prerogative lawlesse ones endeavouring the same boundlesse tyranny in the State Civill that they themselves exercised in the Church Memorable here that Proclamation of their procuring and enjoyning so highly abetting and stirring up to rebellion set forth against the Scots raised up by the hand of heaven to stand for the right of civill Governement as became true Patriots and free Subjects 3. Suitable to their frame and administration was their admission so farre from comming in at the true doore by Christ appointed for entrance into Church office and accordingly by the Primitive Bishops made use of to wit the Peoples Election that they scorned to owne this door but other back-doors did they not so much come in as break in at stiffely avouching this disorder of theirs 4 It is the right and duty of the Church to separate from sinful Church-rulers as formerly we have seen both from Scripture and antiquity how great a necessity was there then of separating from this whole tribe whose foundation frame administration was so Apocryphall and Anti-christian Supposing then Episcopacy distinct from Presbytery to be according to rule yet was our Prelacy so little of kinred to the ancient Episcopacy and so contrary to the rule as either it must not stand or the Churches must not stand that we may then come to that we must first leave this 2. Come to it in the true way which is the free choyce of the people and Ministers That this may be done the people fit matter of the Church must first be form'd into Congregations As for that which would here further be required upon this supposition Imposition of hands by Bishops in this case of so great Apostacy as hath prevail'd the necessity would sufficiently plead excuse As suppose a people cald out of Babylon if imposition of hands by Popish Bishops might be
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
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