had for ordaining some among them to be their Ministers it were not worth the having but withall it being impossible to be had the call and confirmation of the Church is sufficient as Beza pleads for the first Reformers in Acts 14.23 But further for clearing this scruple we lay down CHAP. VIII The sixth Instruction That Bishops in office above Presbyters are no Church-officers of divine institution it is pleaded by Jerome from Scripture and the highest Gospel-antiquity THere is a Divine Bishop one and the same with a Presbyter or a Pastor or Teacher of a Congregation and Elder labouring in the Word and Doctrine there is an humane Bishop one that pleads his office to be above the Presbyters or Pastors office and two things he challengeth above the Presbyter 1. Power of Ordination 2. Power of Jurisdiction Jerome a learned Father famous about 390 yeeres after Christ in his Epistle to Evagrius and in his Commentary upon the Epistle to Titus speaks clearly to this question both from Scripture and from the first Gospel antiquity I have therefore thought fit to translate that Epistle and thence to observe his Arguments from Scripture as likewise what he produceth from antiquity that we might at once give double light to this question knowing well that where antiquity is used against the Scripture it is nothing worth but whereit stands fair with the Scripture it may be a secondary confirmation of the true meaning of Scripture to the impartial enquiter after truth and an argument fully in force against the adversary pretending antiquity for his Error This Epistle is directed against a certaine person who would have a Deacon to be above a Presbyter against whom thus Jerome We read in Isaiah the fool will speak folly I hear of one who hath broken forth into so great folly that he would prefer Deacons before Presbyters that is before Bishops For when the Apostle teacheth clearly that Presbyters are the same with Bishops who may endure that the servant of tables and widowes should lift up himselfe swollen above them by whose prayers the body and blood of Christ is consecrate Seekest thou authority Heare the Testimony Paul and Timothy Phil. 1. the Servants of Jesus Christ to all the Saints in Christ Jesus which are at Philippi with the Bishops and Deacons Acts 20. Wilt thou another example In the Acts of the Apostles thus Paul writes to the Ministers Sacerdotes of one Church Take heed to your selves and to the whole flock over which the holy Ghost hath made you Bishops for it is the same word here that every otherwhere is translated Bishops that yee might rule the Church of the Lord so he reads it which he hath purchased with his owne blood And that no man may contentiously wrangle that there were many Bishops in one Church hear yet another testimony by which it is most manifestly proved Tit. 1. that a Bishop and Presbyter are one and the same For this end I left thee in Creet that thou mightest redresse the things that were wanting that thou mighest appoint Presbyters in every City as I have also commanded thee If any man be without blame the husband of one wife have faithful children 1 Tim. 4. not accused of riot or disobedient for it behooves a Bishop to be without blame as the Steward of God And to Timothy Neglect not the grace which is in thee which was given thee by prophecy with the laying on of hands of the Presbytery But Peter likewise in his first Epistle saith 1 Pet. 5. The Elders or Presbyters which are among you I intreat who am your fellow-Elder and a witnesse of the suffrings of Christ and also a partaker of glory to come which is to be revealed that yee rule the flock of Christ and oversee it not of necessity but willingly according to God which in the Greek is more significantly exprest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishoping that is overseeing them from whence the name of Bishop is drawne Do the testimonies of these so great men seem small to thee let the Gospel-trumpet sound the Son of thunder whom Jesus loved so much who drunk the flowing streams of doctrine out of his Saviours breast The Presbyter to the elect Lady and to her children whom I love in the truth And in another Epistle The Presbyter to the wel-beloved Caius whom I love in the truth Hitherto Ierome Here we have both clearly affirmed and strongly confirmed that a Bishop in office above a Presbyter is no where to be found in Scripture but Bishop and Presbyter are two names of one and the same office so that whatsoever belongs to any Bishop by vertue of his office the same belongs to every Presbyter as he is a Presbyter For clearing both his affirmation and confirmation we must observe that in his time the custome of the Church had obtained that some were single Presbyters others so Presbyters as withall Bishops challenging above single Presbyters the Power of Ordination at the least themselves likewise ordained not by single Presbyters as they called them but by Bishops and it is pleaded by the Advocates of Episcopacy at this day that the Apostles before their death ordained severall Bishops in office above Presbyters as formerly we laid down over the Churches in severall cities and these Bishops in continuall succession ordained others neither can a Bishop be ordained by Presbyters nor a presbyter without a Bishop at least ordinarily Against this Jerome pleads taxing the great errour of them that would preferre a Deacon to a Presbyter That it is all one to preferre him to a Bishop for according to Scripture the one is neither greater nor lesse then the other neither is there any such distinction of single Presbyter from the Bishop but they are one and the same and this he saith the Apostle teacheth clearly and having affirmed this he proves it by many Arguments 1. From the granted operation belonging to the Presbyters office as such and therefore to every Presbyter which is to consecrate the body and bloud of Christ Where is the highest officiall operation there is the highest office but in the hands of every Presbyter is the highest officiall operation for we may not thinke that either imposition of hands in Ordination or passing sentence in excommunication are acts of higher nature then consecrating the elements in the Supper and this belongs to every Presbyter by vertue of his office therefore in the hands of every Presbyter is the highest office The like Argument we have 1 Tim. 5.17 Those acts which are most worthy of honour are the highest but such is labouring in the word and doctrine belonging to every minister of the word compared with ruling challenged by the Bishop 2. Argument from the two first testimonies Phil. 1.1 and Acts 20. Of Bishops above Presbyters there is but one belongs to a city But here are many to one city to Philippi to Ephesus and these were one and the same
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
answers all cavils started to obscure his doctrine touching the equality of Bishops and Presbyters by divine institution and whereas in the close of all he seems to parallel the Bishop and his Presbyters with Moses and his seventy Judges that this in parallel is according to the custome of the Church not according to scripture rule is evident by the words immediatly foregoing CHAP. IX WE returne now to his Epistle to Evagrius and come to the instance of the Church at Alexandria further confirming the equality of Presbyters and Bishops when he had said as formerly we quoted in prevention of an objection but that afterwards one was chosen who should be set 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 he addes for at Alexandria also from Mark the Evangelist untill the time of Heraclas and Dionysius Bishops the Presbyters alwayes named one the Bishop who was chosen out of themselves and placed in an higher degree as if an Army should make a Generall or the Deacons should from among themselves chuse one whom they knew industrious and call him Arch-Deacon For what doth a Bishop Ordination excepted that a Presbyter may not do The summe of these words is as at Ephesus and Philippi in the Apostles time the Bishops and Presbyters were one and the same so after their time till about two hundred and sixty years more or lesse after Christ they remained equall in office at Alexandria what change soever was made sooner in some other Churches occasioned by schismes amongst them only for more orderly Proceeding one of the Presbyters was chosen by the rest to be in degree above the rest but not in office or distinct Power as having no peculiar Ordination and this man they called the Bishop that this is the true meaning of the words it appears upon distinct consideration of them here we must remember that his Prevention of the Objection follows immediately his Scripture testimonie and the instance of Alexandria immediately follows that Prevention 1. The Conjunction also or and joyns this example of Alexandria to the former of Ephesus and Philippi For at Alexandria also 2. He makes a difference betwixt Heraclas and Dionysius Bishops and those before them from Mark the Evangelist whom they called Bishops 3. He shews what the difference was that whereas Heraclas and Dionysius were by peculiar Ordination made Bishops as in office and Power above Presbyters as the like custome had obtained earlier in other Churches as appears in Cyprians Epistles they that were before were only chosen by the Presbyters placed in an higher degree and called Bishops but had no peculiar Ordination and therefore no peculiar office That they had no peculiar Ordination is manifest 1. By the Persons by whom they were set in an higher degree they were only the other Presbyters But 1. Presbyters alone say the advocates of Episcopacy may not ordaine a Presbyter much lesse a Bishop 2. If they might ordaine a Bishop much more might they ordaine a Presbyter and then what place for the office of a Bishop in the Church above the Presbyter Ordination being one maine peculiar challenged to the Bishop Had it then been peculiar Ordination that had advanced these above the rest and so invested them with a peculiar office it must have been Bishops not Presbyters by whose hands they were lifted up 2. By the explication subjoyned in two comparisons 1. As if an Army should make a Generall Here the Army chusing the Generall answers to the Presbyters chusing the Bishop so called As Jerome speaks He that is Generall only upon those termes hath no peculiar Commission it belongs to the Prince or State to give that neither had he that was Bishop any peculiar Ordination according to the mind of this comparison which the next comparison holds forth more clearly suppose the Deacons should agree among themselves to chuse out one whom they would call Arch-Deacon here neither is nor could be any peculiar Office or Ordination conferred upon this Arch-Deacon Hence Jerome concludes having no distinct Ordination they had no distinct Power or Office and that is the true meaning of those words for what doth a Bishop Ordination excepted that a Presbyter may not do This is usually otherwise interpreted viz. that a Presbyter may do all that a Bishop may do only the act of Ordination excepted he may not ordain And 1. they that are for the divine right of Episcopacy will have the exception to be by divine institution but this is clearely to interpret this clause contrary to Ieroms whole discourse both the Scope and Arguments of it 2 Pleading the equality of Bishops and Presbyters or their identity rather instanced in Imposition of hands by the Presbytery 3. This interpretation overthrows his discourse in this very instance of the Church of Alexandria whence it is inferred as we have seen by the naturall explication of this discourse But 2. they that are against Episcopacy understand Ierome to speak of the Practice of the Church in his time as if he should say there was no difference formerly now there is only this and that not by divine institution but by the custome of the Church A Bishop ordains which a Presbyter may not do This interpretation may stand with his former discourse and with the truth and this passing there is nothing for Episcopacy by divine right therefore to grant this looseth nothing of the cause in hand but the truly naturall interpretation following upon the former discourse which hath concluded what is here inferred seems to be that formerly given Ordinarion excepted signifying without Ordination conferred Ordination here passively not actively taken Summe up the discourse in this instance of Alexandria Every distinct Church officer hath a distinct Ordination but these Bishops so called in the Church of Alexandria till Heraclas and Dionysius had no distinct Ordination from that of Presbyters therefore they were no distinct Church-officers from them Hence we have light discovering the truth against the three Pretences from antiquity pleading the divine right of Episcopacy 1. It is alledged that such and such Apostles and Evangelists were ordained Bishops of such and such Churches among the rest Mark the Evangelist Bishop of Alexandria that they ordained their Successors and so Episcopacy hath run downe in a constant course from the Apostles times Answ 1. This story overthrows it selfe as is observed by the learned 1. What place is there for ordaining Apostles and Evangelists Bishops over such and such Churches who as Apostles and Evangelists had already in every Church what power soever a Bishop can claime in any Church to which he is ordained 2. Ordination is from the lesse to the greater if an Apostle or Evangelist first be afterwards ordained a Bishop then is the office of an Apostle or Evangelist inferiour to that of a Bishop Answ 2. That there was no such Succession of Bishops ordaining Bishops
or Ministers or refusing the unworthy which thing we see also to descend from divine authority that the Bishop or Minister be chosen the people being present in the sight of all and be approved worthy and fit by publicke judgement and testimony as in Numb 20.26 27 28. adde Levit 8.3 c. God commands the Priest to be 〈◊〉 before the whole Assembly that is he teacheth and sheweth that Ordination of Priests ought not to be but with the joynt knowledge of the people assisting the people being present either that the crimes of the evil may be discovered or that the merits of the good may be declared and it may be a just and lawfull Ordination which hath been examined by the suffrage and judgement of all he still goes on which thing afterwards is observed according to divine Precepts in the Acts of the Apostles when Peter speaks to the People about ordaining a Bishop in the place of Judas Acts 1.15 Cyprian he understands those one hundred and twenty names the people of the Church and makes use of this place for the peoples Election he addes and we take notice the Apostles observed this that not only in the Ordination of Priests that is Bishops or Ministers but of Deacons also Acts 6.2 3. which verily was therefore so diligently and warily done the whole people being called together lest some unworthy should have crept in c. he addes that it is most diligently to be kept from divine tradition and Apostolicall observation which among them and almost throughout all the Provinces is observed that for the right celebrating Ordinations all the next Bishops of the same Province meet with that people to whom the Ruler is to be ordained and the Bishop being chosen the people being present c. which we find observed by you saith he in the Ordination of Sabinus that the office of a Bishop was conferred upon him by the suffrage of the whole brotherhood and the Bishops who were present Epist 68. This testimony is cleare and full for many things worthy our observation 1. That Ordination was after Election 2. That the people have right of chusing the highest officers in the Church 3. That they have the greatest power of chusing or refusing 4. That they have right and it is their duty to separate themselves from such as having been placed over them prove wicked 5. That all this is by divine authority 6. That they have the same right to chuse all Church-officers 7. That this is the way to keep out the unworthy whence we may conclude the people owned for true matter of the Church then were an understanding and holy people Pamelius in his Annotations upon the place though no great friend to the peoples power here yet proves the presence and suffrage of the people for some ages after in Africa Augustines Successors so chosen the same practice in Greece in Chrysostomes times in Spaine in France in Rome and this custome to have continued till Gregorie the first nay till the times of Charles and Lewis Emperours the like testimony from the first times of all immediately succeeding the Apostles Clemens Romanus the same who is mentioned Phil. 4.3 writing an Epistle to the Corinthians and taxing a great schisme among them casting off some of their faithfull ministers he tels them it is an unjust thing to remove them from their publick ministry who had been placed by the Apostles or after them by excellent men the whole Church consenting or it seeming good to the whole Church c. 2. For the Testimonies of our Reformers it is well known to be the doctrine of the reformed Churches generally I shal give an instance or two Calvin upon that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 14.23 they two saith he viz. Paul and Barnabas created the Elders but the whole multitude as it was the custome of the Grecians in their Elections declared with their hands lifted up whom they would have So the Romane Historians speak many times the Consuls who held the Assemblies created new Magistrates for no other reason but because they received the votes and moderated the people in their choice Institu l. 4. c. 3. Sect. 15. Againe Paul and Barnabas are said to chuse the Elders do they this as a duty proper to them nay rather they permit the matter to the votes of all therefore in ordaining Pastors the choice of the people was free but least any thing should be done tumultuously Paul and Barnabas have the leading plaes or rule them as Moderatours and so ought the decree of the Councell of Laodicea to be understood which forbids the choyce to be left to the people Calv. in Acts 14.23 Beza upon the same place this word translated ordained but signifying as formerly we heard to chuse by hands lifted up ariseth saith he from the custome of the Grecians who gave in their votes and suffrages with their hands stretched out And the force of this word is to be observed he still goes on that we may know Paul and Barnabas did nothing of their owne pleasure nor exercised any Tyranny in the Church Then maintaining his owne calling and the calling of the rest of the Reformers to their ministry First he denies that Ordination or Consecration by Imposition of hands to be lawfull which is used among the Papists upon a double ground 1. Because there was no lawfull choyce before it 2. Because the Ordainers among them deserve excommunication and in these two cases Ordination is void by the Canons they boast of Secondly he layes down the certaine notes of their call his owne with the other ministers of the Reformation that they were approved of both for life and doctrine by the lawfull Testimony of their Churches that they were by them chosen and lastly with calling upon the name of God confirmed in their ministery Bucer The Holy Ghost requires that they who are ordained to the Holy ministery be first tryed and proved and so farre as is possible approved to all in the Church and this he argues from the unfruitfulnes of the ministry otherwise adds wisely and not according to humane wisedome only but divine did Leo Bishop of Rome write that no reason would admit that he that should take care of the Church should not be both proved desired by that very Church which Paul considering viz. how much it made for the fruit of his ministry labours so earnestly to preserve his love and esteem among the Corinthians and to restore the same among the Galatians Bucer of the lawful Ordination of Ministers p. 242. Furthermore great care is to be had of this that those ministers may be given to the Churches whom they may love esteem and honour and that this may be brought to passe no man at all is to be admitted to the sacred ministeries of the Church who is not before religiously tryed and approved to the whole Church where he ought to administer p. 243. p. 244. In this tryall of
those that are presented to the services of the Church not only is this to be required who are made fit for those ministeries by God but likewise that they may be acknowledged received and accounted such by the Churches their tryall is so to be ordered and carryed thorough that it may be knowne and throughly beheld by the whole Church to which any one is to serve who are to be received by them as given and sent of the Lord unto them who are to be refused by them as not given and sent by the Lord unto them And then he brings in that of Cyprian formerly mentioned Epist 68. Let these suffice for instance Object But the people are ignorant irreligious and many wayes unfit Answ 1. For their abilities in learning for their judgement in the highest and mysterious most points and the like who are to be chosen they are by learned Ministers where it may be to be tryed 2. There is a great use of the guidance and direction of able and approved Ministers for ordering the proceeding in the choice that it be done with due care and peaceablenesse 3. The People of the Church are not to be supposed ignorant irreligious c. they that are so are no true matter of the Church nor to be owned as formerly this hath been proved 〈◊〉 this very right and duty of the People addes a further proof because it belongs to them to chuse their officers therefore they must not be such a People and in all these testimonies we find them supposed of another stampe 4. Suppose that assistance of ministers cannot be had as in case God should enlighten with his truth a company of people in the midst of Rome might not they by divine charter settle among themselves a ministery In other cases when the helpe of ministers cannot be had the reasons formerly given especially the first second third and fifth will conclude the Peoples right without them Otherwise this would further ensue after a generall Apostacy as that of the Papacy though God should enlighten never so many People except withall he should enlighten some of their Priests there must be an impossibility of Church-Reformation 5. Though such a concurrence of ministers where it may be had is for the help of the Church as in the respects above named yet may they not devest her of this native right to put upon her any but whom she shall chuse and approve It is true to a wicked People no true matter of the Church a minister may be sent to preach the Gospel though they hate him so farre from chusing him but it is one thing to be a Preacher to a People another to be their Pastor and ruling elder in way of discipline Only the Saints visible combined are capable of Pastorall and disciplinary interest Quest How is this right of the people preserved to be judged by officers of their own chusing in the ordinary way of the Classis when the sentence shall be carried against an whole Congregation by officers of other Congregations never chosen by them how was it not fairlier preserved in the way of primitive Episcopacy All the people chusing the Bishop and all the Ministers Cyprian Epist 68. supr So Clemens for the Ministers Supr CHAP. V. The fourth Instruction Christ hath committed the power of Discipline not to the Officers alone but to the Church that is to the Officers and the brotherhood THere is in the Church of Christ a twofold power of Order Office The power of order ariseth from Church-fellowship and belongs to the brethren so joyned together The power of office ariseth from Commission for rule and belongeth to officers set over the brethren The power of Order is To be exercised by the brotherhood whilest yet without Officers and it is the power of chusing their Officers formerly spoken to To be exercised by the brotherhood together with the officers and it is the power of Discipline in * Or binding by Excommunication for which Admonition makes way withdrawing partly makes way for it partly followes upon it Binding by Admonition Withdrawing Excommunication Loosing or Absolution The power of Order is here taken in a sense very different from that School use where it is distingushed from jurisdiction or rather against it Admonition in case a Brother sinne scandalously Withdrawing in case he hear not the Admonition Excommunication in case of stubborne persisting in his sinne against the Admonition of the Church Excommunication exprest by Judging 1 Cor. 5. Putting away 1 Cor. 5. Taking away 1 Cor. 5. Purging out 1 Cor. 5. Delivering to Satan 1 Cor. 5. Stating among the Heathen Matth. 18.17 Loosing or Absolution in the Churches Forgiving Upon Repentance 2 Cor. 2.7 8. Comforting Upon Repentance 2 Cor. 2.7 8. Confirming her love Upon Repentance 2 Cor. 2.7 8. This power of Discipline is one of the Keyes of the Kingdome of Heaven The Key is twofold of Doctrine Discipline Luk. 11.52 and here the opening and shutting of the Key is the same with binding and loosing formerly Matth. 16.19 with Matth. 18.15 16 17 18. The power of discipline thus briefly declared we now come to confirme the instruction that not to the officers alone but to the Church it is committed that is the brotherhood with the officers 1. It belongs to the Church Matth. 18.17 but the Church never signifies the officers alone throughout the new Testament frequently the officers and brethren together as in the inscriptions of the Epistles to the Church at Corinth c. sometimes the people distinct from their officers when they were possessed of officers Acts 15.4 the Church there distinct from the Officers whether Apostles or Elders and this Church the brethren v. 22 23. so Rev. 1.20 the starres are the ministers and the candlesticks are the Churches before they were possessed of officers Acts 14.23 there is the Church as the candlestick before the candle be put into it If any man shall say that in Matth. 18.17 the Church signifies the officers alone in stead of proving he begs the question 2. The Apostle enjoyning the exercise of this power for Binding 1 Cor. 5. Loosing 2 Cor. 2. ascribes it to the brotherhood together with the officers First for Binding 1 Cor. 5. he writes to the whole Church 1. To the same here to whom he inscribes the Epistle but he inscribes it to all the Saints in Corinth with all in every place as comprehended in his salutation and concerned in the institutions of this Epistle though particularly sent to the Church at Corinth 2. The same who were puffed up when they should have mourned v. 2. are to be gathered together in the name and with the power of Christ Pauls spirit joyning with them though he was absent in body v. 4. to deliver such an one to Satan v. 5.3 The same whose glorying is rebuked the whole lump leavened v. 6. are to purge out that leaven v. 7. whence the Apostle digresseth from publick leaven the
out themselves According to your divine suffrages conspirators and wicked men should of their owne accord drive themselves out of the Church he here cals the suffrage of the people divine not because infallible but because it is according to Scripture that they should have their vote Againe They alone beare the punishment of their conspiracy who formerly according to your suffrages now according to the judgements of God have deserved to undergo the sentence of their conspiracy and Perversenesse To the same People about the businesse of the lapsed in generall for receiving or still refusing them Cyprian declaring his hope shortly to be restored together with his fellow ministers Whom being present saith he according to your iudgement either way arbitrium likewise and the Common Counsell of us all we may order and exactly handle the things that are to be done as once it seemed good Epist 40. A further Testimony we have formerly set down at the end of the ninth Argument for the matter of the Church shewing at once how the People of the Church were qualified and what power they had for keeping out the unworthy Epist 55. More Testimonies of like nature might be alledged out of the same father but these shall suffice I shall not need here to observe how he ascribes to the People in point of censure as their right counsell consent vote or suffrage judgement either way or arbitrium nor how generall his Testimonies are as including the rest of the ministry the ministry of Rome likewise giving the like Testimony We come now to some few Testimonies out of some of the choycest Divines of the Reformed Churches Calvin Let us observe that this temper is to be held in excommunication that this discipline be exercised by the Common Councell of the Elders and with the consent of the People and this is the remedy whereby Tyranny is prevented in 1 Cor. 5.4 That is the warrantable proceeding in excommunication which Paul shews if not only the Elders do it apart but with the knowledge and approbation of the Church viz. in that manner that the multitude of the People do not rule the action but observe it as a witnesse and keeper that nothing be done by a few at their pleasure Institut lib. 4. cap. 12. sect 7. Bucer This power of the keyes is in the whole Church but the authority of the ministry is in the Elders and Bishops as of old at Rome the Power was in the People the authority in the Senate in Mat. 16.18 19. The same Author expounding Matth. 18.15 c. If the offending brother heare not the second admonition let his stubbornnesse be declared to the Church that he may be the third time admonished by the whole Congregation of those amongst whom he is or whereof he is a part and if he heare not the Church being admonished by her let him be accounted as an heathen and Publicane Againe of the Power of binding and loosing that is of shutting out or receiving into the Church whether at the beginning or after wickednesse committed I have spoken before Mat. 16. but here it is clearly set forth that this power that is the keyes of the kingdome of heaven is in the hands of all those who meet together in the name of Christ that is in faith because theirs is the spirit of the Lord and his word for such only meet in the name of Christ that is trusting upon Christ and grow together many members into one body c. Then interpreting the 19. v. when two of you shal agre together to ask any thing c. he thus speaks of private admonition and absolution in the hands of the brethren the Lord speaks here especially of praying for pardon on their behalfe who had offended Hence therefore we may learne the fruit of private admonition and absolution for if two shall agree together to beg the pardon of a sin that sin must be known to them both and acknowledged as a sin here therefore the private admonition or confession of that sin must have had place Now forasmuch as true prayer shuts out doubting of obtaining it must needs be that a brother may confirme a brother that pardon is granted and by applying it to him may render him secure in the Lord hence the brethren in private according to Christs institution exercise in part the power of the keyes and thence their right of publick exercise of them it being of the same kind wil evidently follow as he there speaks It is true saith he the Lord hath uttered this Promise concerning a few that he might teach how he approves and embraceth us agreeing and consenting together in himselfe though we be never so small a number but we shall please him more if many amongst our selves shall agree together in him and we shall be able to doe things innumerable in his name The same Author The Apostle blames the Corinthians that the whole Church had not appointed mourning that is fasting and publick deprecation of the wrath of God for this wickednesse and that she had not cast out the incestuous Person out of her Communion He did no losse solemnely exhort the Corinthians that after his repentance they would receive him into the favour of the Lord and his Church lib. de regno Christi c. 9. p. 43. There is much more in the same grave Author to the same purpose up and down in his works I shall adde only one short testimony more out of Peter Martyr We conclude saith he without the consent of the Church that is the People of the Congregation no man can be excommunicated loc com de excommunicat sent 9. This right belongs to the Church neither ought it to be taken from her sent 10. We shall forbeare further quotations it being generally the doctrine of the Reformers as is well known to such as are acquainted with their Writings CHAP. VI. THis Chapter shall be taken up with certaine Conclusions depending upon the former about discipline 1. As the Prelates stripping both the People and the Elders of the power of discipline violate the Gospe-order in two maine degrees we may adde a third in that they take it into their owne hands who have nothing to do with it so they that will have the Presbyterian Government so exercised as all power shall be confined to the Elders excluding the People violate the Gospell-order in one maine degree at the least 2. Forasmuch as the People of the Church have a power of Church-order for the exercise of discipline both privately and publickly hence we may now clearly see of what necessity it is that the matter of the Church be only visible Saints according to the doctrine and explication of the matter of the Church formerly laid downe Many there are who loosing this Peg in the Tabernacle of the Peoples power for discipline they then loose another concerning their qualification for the due matter of the Church and thence a third their right of
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
distinct from and above Presbyters is manifest in this instance of the Church of Alexandria where till Heraclas and Dionysius a Bishop was no other but one of the Presbyters by the choice and consent of the rest set in an higher degree 2. Another pretence from antiquity is the Catalogues of Bishops succeeding each other in such and such Churches Answ How doth it appeare that these Bishops had peculiar Ordination and above Presbyters there is as formall a Catalogue given in of the Bishops of Alexandria as of any other Church succeeding Mark the Evangelist in this order 1. Anianus 2. Abilius 3. Cerdo 4. Primus 5. Justus 6. Eumenes 7. Marcus 8. Celadion 9. Agrippas or Agrippinus 10. Julianus 11. Demetrius 12. Heraclas 13. Dionysius Whereas yet we have it cleare from Ierome that Heraclas was the first who had distinct Ordination and Office above a Presbyter 3. Pretence from antiquity such testimonies as are given to the honour and power of Bishops by the Ancients and here above all Ignatius helps at every turne Answ 1. Forasmuch as five of his Epistles are granted by diverse advocates of Episcopacy to be such as do evidently betray no little forgery who shall assure us that those seven by them avouched in all things genuine are so indeed what more unlikely then that they should escape tampering by the same hands 2. Those seven most stood upon are by very learned men amongst others Salmasius judged in the very testimonies very spurious and that not from blasse but upon good grounds 1. The arrogance of some of them take that for one in his Epistle to the Trallians What is the Bishop but he that is strongly possest of all Principality and Authority beyond all as much as is possible for men to be possest being made an imitatour according to Power of Christ who is God He that can find here an Apostolicall spirit breathing surely hath little acquaintance with the Apostles writings saith Salmasius and indeed how unlike to that of the Apostle is it 1 Cor. 3.5 Who then is Paul and who is Apollo but ministers by whom you beleeved c. This was Pauls way to take up schisme how contrary to this Ignatius here for the Prevention of it 2 Of the falsenesse of some that in the same Epistle Reverence the Bishop as Christ as the blessed Apostles commanded you Where is this command That in his Epistle to the Smyrnians Let that be accounted a firme Eucharist which is by the Bishop administred or by him to whom he shall have committed it it is not lawfull without the Bishop either to baptize or to offer c. Hath not the Holy Ghost committed preaching and baptisme and administration of the Supper joyntly to every Presbyter this sounds ill in every care except of Papist or Prelate the Church of Alexandria had no true baptisme for about two hundred and sixty years if this be true doctrine as for the Reformed Churches they are in the same case 3. The idolatrous strayne of some take that in the same Epistle In the Church is nothing greater then the Bishop consecrate to God for the salvation of the whole world 4. The impertinencie of some take that in his Epistle to the Philadelphians Let the Princes obey the Emperour the Souldiers the Princes the Deacons the Presbyters those High-Priests the Presbyters and the Deacons and the rest of the Clergy and who are they I wonder and what part of the Clergy is the Deacon with all the People and the Souldiers and the Princes and the Emperour let them obey the Bishop Setting aside other flawes what impertinencie is here to enjoyne the Princes and the Emperour to obey the Bishop when there were not at this time nor many years after any Emperour or Princes Christian These are some few gleanings more of the like stamp there to be found that not without reason it is by the learned conjectured that about the beginning or middle of the second Century was this forged Author surreptitiously brought into the Church about which time this kinde of Episcopacy soaring above Presbytery began 3. How little our prelates and their party regard his writings only they plead them to serve their own turne is manifest that we hear so little from them of subjection to the Presbyters and Deacons which Ignatius urgeth so much in his Epistle to the Trallians It is necessary that ye do nothing without the Bishop but that ye be in subjection likewise to the Presbytery as to the Apostles of Jesus Christ And ye ought by all means to please the Deacons being of the mysteries of Jesus Christ The Presbyters are the great Councell of God and the Chain of the Apostles of Jesus Christ In his Epistle to those in Tarsus Let the Presbyter be subject to the Bishop the Deacons to the Presbyters the People to the Presbyters and the Deacons they that keep this good order my soul for theirs Much more to the same purpose up and down in him where Salmasius conjectures this spurious Author was about the midst or towards the beginning of the second century whilst the Presbytery yet retaind much of its authority Now what do our Prelates and their party here For Presbyters they allow them no rule by way of jurisdiction for Deacons they have first changed their office and then ordered it so as it is never long standing being only a degree to Presbytery And indeed here this Ignatius seemes to ascribe that office and power to Deacons which the scripture takes no notice of which hath appointed them to the service of tables not to preach and rule in the Church as Jerome argues and this furthers discovers that this is no true Ignatius 4. Conclude from Jerome that before schisme fell out in the Churches and that long after the Apostles times the Church was governed only by Presbyters that the Bishop above the Presbyters was brought into some Churches sooner into others later according as schisme gave the occasion that it was about 260 years ere this change was made in the Church of Alexandria that wheresoever it was made it stands not upon divine authority but upon Church Custome and this by Scripture strongly proved therefore these testimonies of Ignatius or whatsoever the like so farre as they plead for Episcopacy above Presbytery cannot stand either with the truth of the Scripture or the practice of the first and purest Churches We returne to Jerome his Epistle to Evagrius That which next follows concernes not the matter in hand but is against the superiority of the Bishop of Rome and against a perverse custome in Rome that a Presbyter was ordained upon the testimony of a Deacon that which concernes the present question followes in these words Presbyter and Bishop one is the name of age the other of dignity whence to Titus and Timothy the Apostle speaks of the Ordination of the Bishop and Deacon concerning the Presbyters he is altogether silent because in the Bishop the Presbyter
frequently the seven Angels that sounded the seven trumpets and the seven Angels that powred out the seven vials were not seven singular Persons but seven Companies or sorts of men performing that service 3. The Angel of the Churches Rev. 2. and 3. must be taken collectively or the whole company of the ministers of the Church as is evident Rev. 2.24 To you in the plurall number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writing to the Angel as distinguished from the rest of the Church Having seen the unwarrantablenesse of the Diocesan Bishop we shall not need to speak of the true officers for rule in the Church for Pastors and Teachers they are doubted by none but the Episcopall Party for ruling Elders to them adjoyned as it hath been the doctrine and practice of the Reformed Churches generally so of late there are diverse discourses easie to be met with fairly and clearly pleading their divine right among the rest the way of the Church of Christ in New England the Jus Divinum c. the summe of the survey of discipline by Master Hooker I shall therefore passe to another instruction about particular Congregations CHAP. X. The seventh Instruction To a particular Congregation of visible Saints furnished with officers it belongs to exercise all parts of discipline within it selfe In it power of all discipline whether all power of discipline or not 1. The Churches instanced in Scripture of Corinth Ephesus c. thus far they seem to have been each a particular Congregation 1. All the ordinary officers were chosen by the People as officers in command to the flock in common this appears from the doctrine of the Peoples choyce formerly of the Church of Corinth their ministers were chosen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it seeming good to the whole Church in the time of Clemens Romanus 2. In the exercise of discipline the People generally concurred with the officers jointly this from the doctrine of discipline formerly those officers formerly by them in common chosen and thus the Churches true liberty was preserved As for that Objection the number of Christians and officers were so great they could not ordinarily meet in one place for worship the answer is suppose that to be truth yet might the officers interchangeably administer to them as officers in common to the flock in common as wel for all publick administrations of worship as for discipline joyntly As for the other maine objection variety of languages therefore their Congregations must be many and fixt Answ There were interpreters of languages that those who in the Congregation understood not their language spoken in might by interpretation understand it this argues their Congregations were not fixt according to the difference of languages 3. Where there are all sorts of power for discipline there is an entire right for the exercise of it for power is for exercise but in every Congregation there are all sorts of Power there is power of order and power of office and for office-power there are both sorts of officers Elders labouring in the word and doctrine and others for rule with them and in this they of the Presbyterian and Congregationall way agree 4. Where our Saviours rule may be observed Matth. 18.15 16 17. there is entire power of discipline But in every Congregation so framed that rule may be observed Admonition first single then before a witnesse or two and lastly by the Church 5. Where authoritative suspension may be there may be excommunication but in every such Congregation authoritative suspension may be this later is granted the former is thus confirmed Where there is power of Church-admonition there is power of excommunication Mat. 18.17 but where there is power of authoritative suspension there is power of Church-admonition 1. Suspension supposeth such admonition 2. Admonition is a lesse act of power and jurisdiction then Suspension is 6. Where there is right to entire Church-fellowship in the Ordinances of Publicke Worship and private Communion there is right for the exercise of discipline this appears thus A scandalous sinner in such a society retained is leaven leavening the whole lump involving the whole society in guilt 1 Cor. 5. therefore it is their duty and in their power to cast him out But in every Congregation so framed there is right for entire Church-fellowship c. This is not questioned Hence to the Church of Corinth power is ascribed and she blamed for not casting out the incestuous Person not because she had thus and thus many officers but because she was a Church entirely framed for discipline having in her all kinde of power for that purpose CHAP. XI The eighth Instruction To a Congregation of visible Saints not yet possest of officers it belongs to possesse themselves of them HEre are two things fall into consideration Election Ordination 1. For election forasmuch as it is the Peoples right as such as hath been proved in the third instruction hence it belongs to any number of them joyned together into a congregation by choyce to call Officers to themselves 2. If they have not this right among themselves whence shall it be derived to them 1. From other Churches but how came they by their officers 2. From a Synod but a Synod is made up of the delegates of setled Congregations therefore Congregations must first be setled There is the same answer for a Classis 3. From the civill magistrate This hath been prevented in the fifth Instruction 4. From the combination of diverse ministers Be it granted that the People now about to forme into a disciplinary Congregation and to chuse their officers ought to consult and follow the just guidance of able and faithfull Ministers proceeding aright in directing them yet ought not those ministers to appoint officers over them whom they shall not upon their directions freely consent to Preachers to them not Pastors and Rulers over them may they with the help of civill authority fix among them In a setled Congregation where by death or removall or censure only one officer is wanting the rest of the officers have not Power to impose another upon the Congregation without her choyce as is cleare by the third Instruction formerly shewing the right of the Peoples Election but those her owne officers have greater authority over her then any combination of Ministers not yet disciplinarily setled in severall Congregations Much lesse hath any one Minister this power 2. For Ordination Not to dispute whether it be the formall Constitution of an officer or the solemne approbation of him by the Peoples Election formally constitute 1. According to Scripture-rule and thence the Practice both of the Primitive and Reformed Churches it ought to succeed the Peoples Election this is cleare for a Pastor or Teacher to a Church gathered whatsoever may be said for a Teacher by office for gathering a Church 2. Be it granted that the People having chosen their officers ought to present them having the opportunity to some approved Ministers for Imposition of hands it must likewise be granted that those Ministers without just exception against that People or their choyce ought not to refuse the officer so presented 3. Supposing such Ordination cannot be had whether are the People to remaine without the publike ministery and so without the publike Ordinances of worship and discipline or doth their election and approbation alone in this exigency invest with office-power Let us indeavour to frame a judgement by instance of a case or two 1. Suppose a company of Saints cast upon a remote Island not neare any Churches or Ministers and there they are to fixe their habitations may they not having Persons among them fitted settle among themselves a publike ministery 2. Suppose a company of People in the midst of the Romane territories savingly enlightned with the truth of the Gospel 1. Ought they not having fit Persons among them to choose out some for the publick ministeries of the Church 2. Ought they in case Imposition of hands might be so obtained to present them to the Romane Prelates for it Beza saith no. 3. In case that they either ought not or it could not be obtained might they not without it settle their officers among themselves 3. In case then that a Congregation stands convinced of the true bounds of the matter of the visible Church and the true confinement of discipline to them within those bounds hath fit Persons for the publike ministry among them but can not obtain Imposition of hands upon their choyce from Ministers sought unto as differing in judgement about the matter and discipline of the Church why hath not this Congregation the same liberty in this case that the others had in the former Object Here they make themselves Judges Answ 1. So in the former instances 2. What way soever they are in or what Governement soever they are under except they see it with their owne eyes to be according to rule it is but blinde walking and blind obedience and therefore unacceptable Quest In case they go wrong and the ministery with other Christians against them be right what is to be done Answ 1. For them they are to obey their own consciences though we cannot say erring Persons have a right to obey their owne consciences yet may we say that it is their duty An erroneous conscience bindes 2. For the Ministry and Orthodox Christians against them as the Church is to proceed against Schismaticks so are they against those in case they themselves be in a State of discipline and judge the offence of that moment Quest Suppose they be right and the Ministry and Christians against them wrong Answ 1. For the ministery c. as formerly on the other part here is their duty though not their right to proceed as the Church ought to do against Schismaticks 2. For the Congregation it is their duty and their right to proceed as in other cases the true Church is to hold on her way though persecuted as schismaticall and hereticall CONSECTARY With more evidence yet A Minister consenting with diverse Christians nay diverse Ministers so consenting may together with those Christians joyning with them settle discipline among themselves In this case here is all intrinsecall power for setling discipline FINIS