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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
saint_n	act_n	church_n	paul_n	1,514	5	6.3663	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93887	Zerubbabel to Sanballat and Tobiah: or, The first part of the duply to M.S. alias Two brethren. By Adam Steuart. Whereunto is added, the judgement of the reformed churches of France, Switzerland, Geneva, &c. concerning independants, who condemne them with an unanimous consent. Published by David Steuart. March 17. 1644. Imprimatur Ja: Cranford.; Duply to M.S. alias Two brethren. Part 1	Steuart, Adam.; Steuart, David, fl. 1644.	1645 (1645)	Wing S5494; Thomason E274_14; ESTC R209896	100,836	110

only to pull in pieces the garment but even the Body of our Lord and his Spirituall Tabernacle and to take away from the Church the title of the Communion of Saints to divide that which God hath joyned together by his Holy Spirit the which being the spirit of peace inspires where ever it bloweth peace concord and brotherly and charitable communication and leades us to lend each other of us the hand to maintaine the whole together in a spirituall sympathy and a reciprocall ayding and assisting one of another 11. Besides that under the pretence of casting out Tyranny it is to introduce and bring in an Anarchie and confusion into the House of God and to open a wide gate to all sorts of disasters which are apparently unavoy dable if every particular Church shake off all manner of Yoake and refuse to give an account of its behaviour unto the assembly of his Brethren attributing unto itselfe an absolute power to doe whatsoever it selfe please without answering unto any therefore save to God only For if we open a gare to such a licentiousnesse the Socinians the Anabaptists and generally all sort of Hereticks Fanaticks and Enthusiastsshall quickly find the mean of seducing the people to possesse themselves of the Pulpits and so to make havock of the Churches of God 12. Moreover this pretended Independence ingageth them that maintaines it in a manifest contradiction for since they confesse that the Church of England is a Body they must necessarily avow that its parts ought to be united and tyed together which should be absolutely impossible should every Church be obliged to make a combination a part and to stand Independent upon another Church 13. From the very birth of the Christian Church unto this present there hath never been such a Government established as these men at this time propound on the contrary the mutual and reciprocall dependence of Churches and the uniting of them all together to a certaine Ecclesiasticall Order and Politie having been debated by a common deliberation hath been accepted voluntarily by all and hath ever been judged absolutely necessary 14. But to rest my selfe upon the Scripture alone we have it formally enjoyned without any exception to submit our selves one to another in the feare of God Eph. the 4. and to goe one before another Rom. 12. God would have every thing in his House decently and in order and as the spirit of the Prophets are subject to the Prophets so those that Prophesie ought to subject themselves one to the other remembring that God is not the God of confusion but of peace 1 Cor. 14. 15. The Apostle Saint Paul had beene called by our Lord Iesus Christ unto the Apostleship immediatly so as that he had neither received nor learnt any thing of any man and yeelded not in any thing to to those that would seeme something and acknowledged not that those that were in place had added any thing unto him notwithstanding he tooke not himselfe for an Independent but after that he had three yeares together Preached the Gospell and wrought divers miracles he disdaines not to goe to Ierusalem to visit Peter and to receive the right hand of fellowship And like wise he went up ten yeares after by Revelation to Ierusalem to conserte with the Apostles touching the Gospell to the end saith he least by any meanes I had not or should have run in vaine Gal. 2 In conclusion after that he had undergone a world of troubles and was become famous for many signes and miracles and had made the Gospel of Christ to flourish from Ierusalem unto Illyricum Rom. 1.17 he maketh no difficulty or scruple to submit himselfe unto the Counsell that the Church of Ierusalem gave him although he had never required any Counsell at their hands Acts 21. 16. Saint Peter that was the first in order in the Colledge of the Apostles beleeves not himselfe to be an Independent when he perceiveth that they were offended with his manage of the affaires he presents himselfe boldly to his Brethren as they were assembled in Ierusalem and gives them an account of what had passed by the meanes of his Ministery in the Calling of the Gentiles Act 11. And when he went not the right way to the truth of the Gospell he endured himself to be reprehended publickly by the Apostle Saint Paul Gal. 2. 17. The Church of Antioch was the first that was honoured with the Title of Christian and it had famous men immediatly inspired by the Holy Ghost Amongst others Saint Paul and Barnabas And yet notwithstanding when there hapned amongst them a Controversie of importance it presumed not to decide it of it selfe alone it presumed not to shew it selfe Independent but contrariwise it sent Paul and Barnabas with some others to Hierusalem where a Councell was called consisting of the Apostles and Elders And the Question that was first of all moved and debated at Antioch was examined and decided at Hierusalem to the glory of God and the edification of the Church Acts 15. 18. For very great important and just reasons it is decreed to abolish the Episcopacy but it were lesse mischiefe and inconvenience by farre to suffer it after that the Excesses of it were corrected and the Tyranny abolished then to bring in such an horrible confusion as is vailed under this name of Independency 19. God be thanked there is no need to come to that For if the Church of England will observe the order already happily established in ours and the Churches of Scotland if I mistake not it shall receive much profit and edification thereof and shall see the Gospell of Iesus Christ and of true Piety reigne and flourish more then ever in the midst of her people 20. In every particular Church there ought to be a Body made up of Pastors or of Pastors Ancients and Deacons that may meet in Consistory upon set and appointed daies to advise by common consent of the Affaires and the Government of the Church 21. If there be but one Pastor in these Consistories He presides there evermore But if there chance to be more they preside by turnes 22. In great Cities and Townes as in London where there are many Parishes every Parish may have its particular Consistory made up of Pastors Ancients and Deacons And yet notwithstanding to entertaine an holy Christain like and Brotherly union and concord such as ought to be among the Faithfull that are of the same Towne we are of Opinion that it would doe well that every weeke or Moneth at least a Generall Consistory should be held where the other Consistories should meete either in their Bodies or by their Deputies if their number be too great The Pastors of the several Parishes may preside by turnes or as it shall be agreed upon by a common choise And the businesses that shall be there propounded shall be there decided by plurality of voyces 23. Over and above this It will be needfull to establish the

being presupposed I put this Conclusion All Persons in a Church or the whole Collective Body thereof have not Ecclesiasticall Iurisdiction 1. They have not the power to exercise it 1. Because we read no such thing in Scripture viz. that ever God committed the Government of the Church to every idle Fellow that is a member thereof 2. Because it is contrary to the generall Ordinance of God 1 Tim. 3. that all Church-Officers be examined and tryed before their Admission And to the practise of the Old Testament in the religion of the Levites that served five yeares in their Apprenticeship 3. Because every particular member of the Church hath not the Ability to Iudge or Rule because of his ignorance and want of learning for every one in the Church cannot be learned for some there be that needs are spirituall some that be carnall some Babes in Christ some men some have need of milke some of meat 1 Cor. 3.1 2 3. 4. Because of their imprudence for some of the vulgar are somewhat precipitate and rash in the examination of matters others very slow in their judgement some in their speech and some in all which is not convenient in so grave matters in Iudging the Iudgements of the Lord. 5. Because some are vicious and culpable of the faults or crimes that are to be Iudged and condemned in others and therefore are not fit Iudges to Iudge them 6. Many in the Congregation may be friends Kinsmen or allyed with the party that is to be Iudged and so partiall wherefore some of the Congregation at the least in that case are to be excluded and by Consequence the simple Title of Christianity and profession thereof or to be a member of the Church gives not all christians this right but some other thing 7. If every one of the Church may Iudge or exercise Ecclesiasticall Iurisdiction then women also whom Saint Paul commands to hold their peace in the Church 1 Cor. 14.34 and to be subject in obedience without Iurisdiction 8. All distracted men and babes should have power to Iudge and so those that are without Iudgment shold Iudge since they are members of the Church It may be answered that they admit not babes but those only that are in age and apparently regenerated Inst But then every member of the Church hath power to Iudge but men distracted are in age Ergo they have power to Iudge It may be answered that they understand that those only that are in age and have the use of reason should be admitted Inst 1. But when hath a man the use of Reason how shal they define that It is commonly defined by Philosophers and others the age of seven yeares which will make no very able Ecelesiasticall Senator here the Scripture is desicient they will admit nothing in Discipline but that which is commanded by Christ 2. What if a man in his old age begin to dote they may answer that then he is excluded because reason failes him Inst Then he must be declared not sitting which may breed division Jnst Item a man may be in age and yet little skilled in Divinity for to Iudge in matter of Heresie and be more vitious then when he was a childe And if a man be Iudged by babes children fooles and doting old men it is to be feared especially if the Iudged be rich that the Iudgement be the cause rather of division then concord so this Discipline being established all Schismes may break forth controversies and contentions They may answer that they establish these that are really or apparently in judgement of charity Saints as it may be collected from the Rom. c. 1.2 1 Cor. 1. Eph. 1. Phil. in the beginning of the chapters Reply But every particular man in every particular Congregation of the Visible Church whereof we only dispute is not nor can in speaking morally as falleth out ordinarily be a Saint 1. Because the Church is compared to a Ground whereof one part is by the way side the other stony another thorny another good To a Ground wherin growes Wheat and Tares To a Draw-Net receiving good and bad fishes Mat. 13. to a Society of wise and foolish Virgins Mat. 25. And to a House wherein there are Vessels to honour and dishonour There must be Offences or slanders saies Christ Math. 18.7 2. Howbeit they were all Saints yet should it not follow thereupon that they are all learned prudent judicious and endowed with other gifts to judge either in matters of Doctrine in Creating of Ministers and in Excommunicating of Hereticks or of Discipline which sometime requires some knowledge of the Civill law as in Cases of Matrimonie c. As for the Passages of St. Paul 1. I deny that he calls all the Members of the Church Saints Formally but the whole Body of the Church is so called or denominated because of the holinesse which is really or apparently inherent in some Members or parts thereof which denominates the whole Body as when a man is said to see because of the sight which is not inherent in all the parts of his Body but only in his Eye or wise for his wisdome which is inherent in his Soule alone 2. If it were otherwise the Apostle should have written untruths in these Texts for Rom. 16.17 18. he sayes Now I beseech you Brethren marke them which cause divisions and offences c. For they that are such serve not our Lord Jesus Christ but their own belly and 1 Cor. 5. It is known that the Incestuous man was not excommunicated Some of them were also Schismaticks saying that they were of Christ of Paul of Apolloes And what the Galathians were the whole Epistle testifies so that according to our Brethrens grounds there was no visible Church here and nothing could have been judged 3. It is not sanctification or holinesse of life but Politicall or Ecclesiasticall prudence that furnisheth their Abilities for 1. Sanctification is Gratia gratum faciens one sort of Grace or gift of the Spirit that renders us gracious or makes us acceptable to God But the facultie of Ruling and exercising of Jurisdiction in the Church is Gratia gratis data given gratiously only but makes us not gracious or acceptable to God as the Gift of Prophecie of Tongues Intepretation c. 2. The first is given us principally for our own benefit the other principally for other mens benefit and therfore 3. the first is for to save a man himself the second to save others when peradventure he may be damned himselfe as we see in Judas who had the grace of Prophecie whereby he saved others but damned himselfe and did preach salvation to others beleeving but damnation to himselfe unbeleeving 4. The first makes one a good Christian the other a good Citizen in the exteriour Societie of the Church alone yea 5. I may boldly say that a man may be a good Preacher or Prophet or Ruler in the Church and an ill Christian if hee preach

appelle Saints eu Esgird a l'alliance de Dieu qui les sanctifie quant aux autres ou ils sont nes entre nous ou ils s'y rengent par conversion quant a ceux qui se convertisent Il est uray qu'on ne les doibt point admettre legerement au corps de l'Eglise qu'il est bon d'avoir des preuves de lear connoissance cala Religion des tesmoignages de leur saintes conversations afin que l'Eglise de Christ ne soit point souillée de leurs erdures Mais en cet examen il y a faut proceder en charités n'estre point par trop severes de peur de rebuter destriurre celuy qui est encore foible debile en la foy● Quant a ceux qui sont desja dans nostre communion les reigles de la parole de Dieu y sont expresses Ceux dont les pehcz ne sont poine deeuulues nous les devons reprendre censurer en particulier autrement ce seroit Espandre un scandale pecher coutre la Charité qui couure une multitude de pecbez Ceux qui pechent publiquement dont les fautes font connues de touts ou de la plus grande partie du peuple nous les debvons reprendre publiquement faire que les scandales publies soyent reparees par une repentance publique en cax que cela son requis pour l'Edification de l'Eglise Se les pechez sont enormes ou fi les pecheùrs fout endurcis obstines cumel Il les faut retrancher par excommunication oster du milieu de nous le viel levain de peur qu'il n'enaigrisse toute la paste que interdit ne face tourner le dos a Israel Mais le pecheur pour quelque grand pecheur enorme qu'il soit s'il se repent appes avoir esprouve sa repentance pour un temps convenable il luy faut tendre les bras l'admettre a la paix de l'Eglise depeur qu'il ne so it englouti par la tristesse precipitê au desespoir il faut eviter la trop grande rigeur severité des anciens la trop grande indulgence qui a aujourd'huy la vogue 4. Quaut a ce qu'ils veulent que chaque membre particulier soit present a la deliberation de leur affaires sans avoir droict de suftrage authoritè je trouve que cela merite une grande Difiniction Car il y a de certaines occasions ou je leur accorderois plus quils ue demandent comme lors quil est question des assaires Extraordinaires qui regardent le general de l'Eglise pour Exemple lars quil sagit de la Vocation on Admission d'un Pasteur en quelque Eglise Jestime que touts le Chess de Famille de ce troupean non soulement doibuent estre presents a la deliberation mais quils dutbuent avoir leur voix leur suffrage Mais qu'ils soient presents a toutes sortes de Deilborations il n'y a nulle apparence Calaue se peut n'est pas expedient Il ne se peut car ayant san● cesse des affaires Ecclesiastiques sur les quelles il y a a deliberer commant est il possible ●'assembler toute l'Eglase Cela aussa n'est pas expedient car il y a de certaines affaires qui ne dothuent peint estre divulgees ou le prudence le secret est necessaire S'il faut censurer quelque particulier de quclque fante qui est cognue de peu de persones qui estant divulguée texposc●ott a un danger tout visible faudra il deliberer sur sa censure devant tout un pcuple Ne s'y rencontre il jamais d'affaires done le simple peuple n'est pas capable de comprendre les raisons ne de garder le silence Faut il abandonner les affires de l'Eglise a la diseretion d'un chacun Si le peuple assiste a toutes les Deliberations que de bruits que de contestations que de divisions que de scandales Car eneor qu'il ne die point son advis il ne laissera pas au sortis de l'Assemblee de syndiquer l●● advis des autres de murmurer contre les choses arrestees si clles ne sout selon son goust ou si clles nc sout appuyeés sur des raisons qu'il iugé admissibles 5 Quant a ce qu'ils permettent que qui que ce soit estant capable presche publiquement dans l'assemblée quoi qu il naye acune ordre cest l'un des plus grands desordres qui puisse arriver an monde cest introduire toute sorte de Fanatiques d'Enthusiastes exposer la Religion Chresiienne a la risée des adversaires de la verité de la maison de Dieu qui est une maison dordre en faire une cobue de desordrt une confusion horrible Et ne sert d'alleguer l'exemple de l'Eglise Chrestienne du temps des Apostres car alors touts les fidelles avoient des graces extra●rdinaires le don de Prophetie eneor falloit il que ces Saincts Prophetes attendissent qu'on les fit parler qu'on leur dat comme a Sainct Paul a Barnabas hommes freres si vous 〈◊〉 quelque parole d'exhortation dites la ce qui estoit une espece de Vocation Aujourdbuy que les hommos n'ent point de dons infus qu'ils n'acquicrent les Sciences la faculté de prescher que par lestude le travail Dieu y espendant sa Benediction cest se moequer de Dieu des hummes de vouloir que toutes personnes puissent prescher indifferemment sans un examen prealaóle de leur dons de leur dexterite a detailler la parole de Dieu a Edification 6. Quant a ce que plusieurs maintienent que chacun doibt avoir la Liberté de faire profession de la Religion qui lny semble la meilleure quelque mauvaise quélle soit pourveu quélle ne face rien contre lestat Cést un libertinage insurportable eu●la maison de Dieu directement contraire a sa parole Car en l'ancien Testament il n'estoit pas permis de faire profession d'une autre Religion que de celle que Dieu avoit instituée vous scaves que Dieu ordoune an 13 du Deut contre les faux Prophetes qui destournent le peuple de son pur service Et qu'an Nouvean l'Apostre Sainct Paul veut que nous prennions garde a ceux qui font des partialites scandales contre la Doctrine que nous avons apprins que nous nous destournions deux Rom. 16.1 que si un Apostre ou un Ange du Ciel nous Evangelisé outre ce qui nous a esté

Evangelisé il nous soit Anatheme Gal. 1. Jusques La que Sainct Jehan la douceur la charitè mesme ne veut point que nous recevions en nos maisons n'y que nous saluions seulement ceux qui ne nous apportent la Sancte Doctrine de l'Evangile 7. Quant a ce qu'ils ne font aucun cas du Jugement n'y du Consentement des autres Eglises Reformées ayns le rejettent comme un Argument Humain je trouvc qu'ils ont fort peu profite en l'Escbole de Sainct Paul qui veut que nous nous submettions les uns aux aulrres en la crainte de Dieu que nous nous prevenions les uns les aultres par honneur que les esprits des Prophetes soient subjects aux Prophetes A Dieu ne plaise que nous metions en un mesrus rang les Ordonances de Dieu et les constitutions Ecclesiastiques 〈◊〉 ce que Dieu nous dit nous est une Ley invialable 〈◊〉 aux bommes Nous esprouvons toutes choses retenons ce qui est bon Pour le fonds et l'Essence de la Religion il n'y a que Dieu seul qui en puisse Orda●ner Mais quant a l'ordre Exterieur a la police de l'Eglise ce sage pere de famille se contrute de nous dere en general que tout se face en sa maison honnestement par ordre il laisse le detail a la saincte Prudence de ceux quil appelle a conduire son peuple c'est a eux lors quils sont Assembles au nom du Seigneur de le supplier ardenment de presider au milieu d'eux et de leur mettre un coeur les choses qui seront les plus expedientes pour s● gloire l'edification de ses Enfants la conduite des autres Eglises Reformees ne nous impose pas un jong necessaire ne nous peut estre proposee comme une loy infallible mais elle nous doibt servir d'Exemple que nous devons imiter si nous ny recognoissons des repugnances manifestes a la parole de Dien que s'il y a quel qu'un qui ponse estre contentieux nous a avens pas une telle constume ny aussi les Eglises de Dieu 1 Cor. 11.16 6. Nous tenons pour constant qu'il n'y a n'y doibt avoir auoune charge pour paistre conduire l'Eglise qui ne soit fondé en la parale de Dieu ainsy les charges du Ministre Pasteur Evesque Ancien Diacre sont fondèe simmediatement for mellement expressement dans la parole de Dien bien que quelques nus venlent que la charge d'Ancien telle qu'elle anjour dhuy dans les Eglises reformées n'est fondee dans l'Escriture que par analogie tirèe par consequence necessaire comme ils parleut qui au fond est un de mesme car ce qui est tiré par consequence necessaire de la St. Escriteure y est autand comme ce qui est en te●●es expres Tout cecy est conforme aux articles 29 30. de confession de Foy au il est dict que nostre Seigneur a establic'este police governement dans l'Eglise par Pasteurs Sur veillants ou Anciens diacres que les urays Pasteurs en quelque lieu qu'ils soient ont le ●esme authoritè esgale puissance s●ubs nostre Seigneur l'Archi-pasteur grand Evesque des nos ames Act. 6.4 Ephes 4.11 1 Tim. 3.1 Tit. 1.5 Math. 20.26 18 2. 2 Cor. 1.27 1 Pet. 5.3 The Iudgement of the Church of France concerning Episcapacy and Independency extracted out of Letters written to Master Buchanan by some French Ministers 1. OUr Churches have ever believed and constantly taught that the Order of Bishops it not at any hand of Divine Right 2. If some Protestant Doctors have used this terme Divine it is with the same impropriety and abuse of Language that some of the Ancients called those Canons which their Fathers had made and which themselves could at any time change and abrogate Divine Canens 3. According to the Scripture Priest and Bishop point out but one and the same Christ howsoever in divers respects one of those names which seemes to be derived from their age or yeares denotes such a gravity as befits Christs Ministers and the other expresseth their Office that is to watch over the Flock which is common to them both 4 It is as cleare as the day that in Scripture Priest and Bishop mark out one and the same Charge for there were many Bishops in the same Town Phil. 1. and the very same persons are qualified indifferently both Priest and Bishop Acts 20.1 5. So as we take it to be the surest way to hold our selves close to that Apostolique simplicity that the Church of God be governed by Pastors Antients and Deacons 6. But we understand on all hands and the Writings of the Bishops themselves make it good that they have hither-to made a Body a part distinguished from other Postors likewise that they take an Authority upon them and a superiority over the other Pastors of the Church which they will needs have to be of Divine Right Likewise that they beleeve that they alone are the Representative Church of the Nation that they challenge to themselves the cognizance and absolute disposall of all the Affaires of importance that they exercise a dominion over their Brethren whom the Forme of their Discipline hath put in a kind of subjection unto them and treate the Pastors not as their Brethren and equalls by Divine Right but as Subjects and servants which being granted it cannot be avoided but they must be accounted as those that have exercised a kind of Tyranny in the House of God and maintained the arts of Antichristianisme 7. Wherefore many of our men considering the state of the Church of England which God had delivered from the Errours and the Idolatries of the Church of Rome how notwithstanding she still retained the Pompe of Hierarchy and Ceremonies had just cause to say that the Body of the great Whore was indeed taken away but that her Vestments and Apparrell still remained with her 8. We were much joyed when we understood that things were so well fitted and disposed toward an holy Reformation in England being well assured that the power which the Bishops had usurped and which till this present was given them ought to be entirely suppressed and abolished 9. But we are much afflicted that among them that put their hand to so holy and necessary a work there there are some that passe from one Extream to another willing that every particular Church be so absolute and soveraign that it depend not upon any other for its direction nor be obliged to give an account to other Churches of its Government 10. We conceive that this is not

sure at the rising of the Assembly to murmure at and condemne the Iudgements that were passed if either they were not to their good liking or that they found them not to be grounded upon such Reasons as themselves approved of 5. As to that that they permit any one whatsoever if he have the ability to Preach publickly in their Assemblies notwithstanding that he have not Orders This is one of the greatest Disorders that can possibly happen in the world This what is it other but to bring in all kinde of Fanatiques and Enthusiasts and to expose Christian Religion to be made a laughing-stock to the Enemies of Gods Truth And to make of the House of God which is an House of Order a Babell of Disorder and horrible Confusion It will serve them to little purpose to alleadge for themselves the Example of the Ancient Church in the Times of the Apostles for in those times all the faithfull had Extraordinary Graces as also the guift of Prophecie and yet for all that were those holy Prophets to stay till they were bidden to speake and untill such time as it was said to them as to St. Paul and Barnabas Men Brethren If you have any word of Exhortation speake on which was a kind of Vocation Now a daies when men have not such Infusions of Guifts but that they acquire the Sciences and abilities for Preaching by study and paines God powring forth his blessing upon their industry it were to mocke God and men to require that all men should Preach indifferently without any praevious Examen of their Guifts or the dexterity they have to divide the Word of God to Edification 6. As to that That many maintaine that every man ought to have liberty to make profession of whatsoever Religion himselfe thinkes best how bad soever it be provided that he attempt nothing against the State wherein he lives this is a Libertinisme not to be indured in the House of God and it is flatly against his Word For in the Old Testament it was not permitted to any to make profession of any other Religion save that which God himselfe had instituted And you know what God ordained against false Prophets that turne away the people from his service Deut. 13. As also in the New Testament how St. Paul wills us to take heed of such as make Divisions and raise scandalls against that Doctrin that we have learn't and that we turne away from them Rom. 16. And that if an Apostle or an Angell from Heaven preach another Gospell unto us then hath been preached that he be accursed Gal. 1. yea St. Iohn very sweetnesse and Charity it self will not at any hand that we receive into our houses no not that we so much as bid God speed to those that bring us not the Doctrin of the Gospell 7. As to that That they make no reckoning either of the Iudgement or Consent of other Reformed Churches but reject them as an humane Argument I see they have profited little in Saint Pauls Schoole whose Lesson is that we submit our selves one to another in the feare of God and that in giving honour we goe one before the other and that the spirits of the Prophets be subject to the Prophets God forbid we should ever place Gods Ordinances and the Ecclesiasticall Constitutions in the same ranke together Whatsoever God sayes should be unto us a Law inviolable But as for men we are to prove all things and to hold that which is good For as much as concernes the Foundation or Essence of Religion there is none but God alone that can ordain any thing in it But as to the Exteriour Order and Policy of the Church That wise Father of his Family is content to leave with us his Generall Word of direction That in his House all things be done decently and in order He leaves the particulars to the pious prudence of such as he hath called to the guidance and Government of his people It is their duty when they are met together in the name of the Lord to be earnest Suiters and Suppliants unto him that he will please to preside in the midst of them and put in their hearts to doe those things that shall be most expedient for his Glory and the Edification of his Children The Government of other Reformed Churches layes no absolute yoake upon us nor can it be propounded as any infallible Law But true it is it ought to be a Patterne and Example for our imitation if so be we finde no manifest repugnancies in it to the Word of God But if there be any that is resolved to be contentious hereabouts we have no such custome nor yet have the Churches of God 1 Cor. 2.16 We hold for certaine that there neither is nor ought to be any Office for teaching and governing the Church which should not have its foundation and ground in Gods Word And so the Office of Minister Pastor Bishop Ancient and Deacon are founded immediatly Formally and Expresly on the Word of God howsoever some there be that will needs have the Office of Ancients as it is now practised in the Reformed Churches to have no other ground at all in Scripture save onely by Analogy and as it is drawne thence by necessary Consequence as they speake which in conclusion is one and the same thing For that which is deduced by necessary Consequence from Scripture is every jot as much in Scripture as that what ever it is that is there in Expresse Termes All this is agreeable and conforme with 29. and 30. Articles of the Confession of Faith where it is said That our Lord hath established this Policy and Government in his Church viz. by Pastors Over-seers or Ancients and Deacons And that those that are true Pastors in what place soever they inhabit have the very same Authority and equall power under the Lord Iesus Christ the chiefe Pastor and Bishop of our soules Act. 6.4 Eph. 4.11 1 Tim. 3.1 Tit. 1.5 Matth. 20.26.18.2 2 Cor. 1.27 1 Pet. 5.3 Sentiment d'u grand Theologien de France Touchant l'Independence declarè en une Lettre addresseè a Mr. Buchanan VN mien amy homme vertueux craignant Dieu m'a adverti que quelques personnes trouvent mauvais l'ordre establi en nos Eglises par le quel les Consistoires sont subjects aux Colloques les Colloques aux Synodes Provinciaux les Provinciaux aux Nationaux Ils voudroient que chaque Consistoire eust une authoritè absolue qui ne dependist d'aucune assemblée superieure la dessus ce mien amy me demande quel est mou seutiment la chose est de telle nature de telle importance que je nay peu luy refuser ce qu'il requiert de moy Je dis donc que ceux qui font telles Propositions ne doivent estre creus si on suiuois leur advis il ne s'en pourroit ensuiure que le renversement de l'Eglise une