the Synagogues prove not this power which is much disputed Mat. 10.17 and 23.34 Luke 6.22 and 12.11 and 21.12 Acts 22.19 and 26 11. Yet at least excluding men their Synagogue Communion may Iohn 9.22 34. and 12.42 and 16.2 But because this argument leads us into many Controversies about the Jewish customes lest it obscure the truth by occasion in quarrels I shall pass it by 2. I find no particular Political Church in the New Testament consisting of several Congregations ordinarily meeting for communion in Gods Worship unless as the forementioned accidents might hinder the meeting of one Congregation in one place nor having half so many members as some of our Parishes When there is mention made of a Country as Iudea Galile Samaria Galatia the word Churches in the plural number is used Gal. 1.2 Acts 15.41 and 9.31 2 Cor. 8.1 But they 'l say These were only in Cities But further considâ—r there is express mention of the Church at Cenchrea which was no City and they that say that this was a Parish subject to Corinth give us but their words for it without any proof that ever I could see and so they may as well determine the whole cause by bare affirmation and prevent disputes The Apostle intimateth no such distinction Rom. 16.1 1 Cor. 11.18 20 22.16 When ye come together in the Church I hear that there be divisions among you When ye come together therefore into one place this is not to eat the Lords Supper 16. We have no such Custome nor the Churches of God Here the Church of Corinth is said to come together into one place And for them that say This is per partes and so that one place is many to the whole I answer the Apostle saith not to a part but to the whole Church that they come together in one place and therefore the plain obvious sence must stand till it be disproved And withall he calls the Christian Assemblies in the plural number Churches for its plain that it is of Assembly Customes that he there speaks So 1 Cor. 14. there is plainly expressed that it was a particular Assembly that was called the Church and that this Assembly had it in many Prophets Interpreters others that might speak Verse 4. He that Prophesieth Edifieth the Church that is Only that Congregation that heard And Verse 5. Except he interpret that the Church may receive Edifying And Verse 12. Seek that ye may excell to the Edifying of the Church Verse 19. In the Church I had rather speak five words with my understanding that I may teach others also And Verse 23. If therefore the whole Church be come together into one place and all speak with tongues One would think this is as plain as can be spoken to assure us that the whole Churches then were such as might and usually did come together for holy communion into one place So Verse 28. If there be no Interpreter let him keep silence in the Church And which is more lest you think that this was some one small Church that Paul speaks of he denominateth all other particular Congregations even Ordered Governed Congregations Churches too Verse 33. For God is not the author of confusion but of peace as in all the Churches of the Saints So that all the Congregations for Christian Worship are called All the Churches of the Saints And it seems all as well as this so stored with Prophets and gifted men that they need not take up with one Bishop only for want of matter to have made subject Elders of And Verse 34. Let your women keep silence in the Church for it is a shame for a woman to speak in the Church So that so many Assemblies so many Churches Obj. But it seems there were among the Corinthians more then one Congregation by the plural Churches Answ. 1. Many particular seasons of Assembling may be called many Assemblies or Churches though the peoole be the same 2. The Epistle was a Directory to other Churches though first written to the Corinthians 3. Those that say it was to Corinth and other City-Churches that Paul wrote need no further answer It seems then each City had but a Congregation if that were so 4 Cenchrea was a Church neer to Corinth to whom Paul might well know his Epistle would be communicated and more such there might be as well as that and yet all be entire free Churches So in Col. 4.16 And when this Epistle is read among you cause that it be read also in the Church of the Laodiceans and that ye likewise read the Epistle from Laodicea This Church was such as an Epistle might be read in which doubtless was an Assembly The whole matter seems plain in the case of the famous Church at Antioch Acts 11.26 A whole year they assembled themselves with the Church and taught much people Here is mention but of One Assembly which is called the Church where the people it seems were taught And its plain that there were many Elders in this one Church for Acts 13.1 it said There were in the Church that was at Antioch certain Prophets and Teachers And five of them are named who are said to Minister there to the Lord And though I do not conclude that they were all the fixed Elders of that particular Church yet while they were there they had no less power then if they had been such In the third Epistle of Iohn where there is oft mention of that particular Church it appeareth Verse 6. that it was such a Church as before which the â—rethren and strangers could bear witness of Gaius Charity And it s most probable that was one Assembly but utterly improbable that they travailed from Congregation to Congregation to bear this witness And Vers. 9 10. it was such a Church as Iohn wrote an Epistle to and which Diotrephes cast men out of which is most likely to be a Congregation which might at once hear that Epistle and out of which Diotrephes migâ—t â—asilier reject strangers and reject the Apostles letters then out of many such Congregations Gal. 1.22 When Paul saith he was Vnknown by face to the Churches of Iudea it is most likely that they were Churches which were capable of seeing and knowing his face not only by parts but as Churches And its likely those Churches that praised Luke and sent him with Paul as their chosen messenger were such as could meet to choose him and not such as our Diocesses are 1 Cor. 16.1 2. Paul gives order both to the Church of Corinth and the Churches of Galatia that upon the Lords day at the Assembly as it is ordinarily expounded they should give in their part for the relief of the Churches of Iudea So that it seems most likely that he makes Churches and such Assemblies to be all one Acts 14.23 They ordained them Elders Church by Church or in every Church Here it is confessed by those we plead against that Elders signifie not any subject
to the work 8. The People and he may consent and they may unanimously choose him and he Accept their choice And in all these the will of Christ is easily discerned that this is the person whom he would have to undertake the Ministry Sect. 35. For 1. Where â—â—ere are so many evident signs of his Wills and Characters agreeing to the description in the Law there the will of Christ maâ— be discerned and it may be known that this is the described person But these are here supposed oâ— enough of these And indeed it is no very strange thing for all or almost all these to coâ—cur where there are persons of excellent qualifications Sect. 36. And 2. Where there is no Controversie or room for a Controversie the determination may be made without a Judge The Principal reason and use of Ordainers is that there may be standing Judges of the fitness of men to prevent the hurt of the Church by the withdrawing of the Worthy and the intrusion of the unworthy But here is no Controversie or place for Controversie therefore c. Sect. 37. But I suppose some will say that Though the Approbation of the Ordainers be not alwaies of Necessity because the person may be easily known without them yet their Investing the person with the Power iâ— of Necessity because without that he is but a person fit for the Office but cannot receive it till some authorized person shall deliver it Because the great mistake is involved in this objection I shall answer it fully Sect. 38. The Law it self is it that directly gives the Power and Imposeth the Duty when the person is once determined of that falls under it There needs no more but the signification of the Wâ—ll of Christ to confer the Power or Benefit or impose the Duty As an act of Oblivion pardoneth all the described persons and an Act that imposeth any burden or office upon every man of such or such an estate or parts doth immediately by it self oblige the persons though some Judges or others may be appointed to call out the persons and see to the execution who do not thereby impose the duty so is it in this case Gods Law can Authorize and oblige without an Ordainer sometimes Sect. 39. The Investiture performed in Ordination by man is not the first Obligation or Collation of the Power but only the solemnization of what was done before And therefore though it be necessitate praecepti a duty and ordinarily necessary to Church Order and preservation yet is it not necessary to the Being of the Ministerial Office or Power Sect. 40. And this will be made apparent 1. From the common nature of all such subsequential Investitures and inaugurations which are necessary to full possession and exercise of Power sometimes but not to the first being of it nor to the exercise neither in cases of Necessity when the Investiture cannot conveniently be had Sect. 41. Ordination as to the Investing act is no otherwise necessary to the Ministry then Coronation to a King or listing to a Souldiour or solemn investiture and taking his Oath to a Judge or other Magistrate c. But these are only the solemn entrance upon Possession and exercise of Power supposing a sufficient Title antecedent and in cases of Necessity may be unnecessary themselves and therefore so is it here as a like case Sect. 42. 2. If want of Investiture in cases of Necessity will not excuse the determinate person from the burden of the Ministerial work then will it not prove him destitute of the Ministerial Authority For every man hath Authority to do his Duty in that he is obliged to it But the Antecedent is plain If once I know by certain signs that I am a man that Christ requireth to be imployed in his work I durst not totally forbear it in a case of such exceeding moment for want of the regular admittance when it cannot be had while I know that the work is the End and the Ordination is but the means and the means may promote the end but must not be pleaded against the End nor to destroy it it being indeed no Means when it is against the end Ordination is for the Ministry and the Ministerial Office for the Work and the Work for Gods honour and mens salvation And therefore God must be served and men must be saved and the Ministry to those ends must be used whether there be Ordination to be had or not Necessity may be laid upon us without Ordination and then woe to us if we preach not the Gospel The Law can make Duty without an Ordainer Sect. 43. If this were not so a lazy person that is Able for the Ministry might by pleasing or bribing the Ordainers be exempted from abundance of duty and escape the danger of Guilt and Judgement upon his Omission And truly the burden is so great to flesh and blood if men be faithful in their Office the labour so uncessant the people so unconstant ungrateful and discouraging the worldly honours and riches so tempting which may bâ— had in a secular life with the study and cost that fits men for the Ministry and the eneâ—ies of our work and us aâ—e so many and malicious and times of persecution so frequent and unwelcome that if it were but in the Prelates power to exempt all men at their pleasure from all the trouble and care and danger and sufferings of the Ministery they would have abundance of Solicitors and Suitors for a dispensation especially where the Love of God and his Church were not very strong to prevail against temptations for this would free them from all fear Sect. 44. 3. If a man and woman may be truly husband and Wife without a solemn Marriage then a Minister and People may be truly conjoined in their Relations and Church-State without his solemn Ordination For these are very neer of a Nature A private Contract between themselves may truly make them Husband and Wife and then the standing Law of God conveyeth to the man his Power and obligeth him and the woman to their duties without any Instrumental investiture And yet if there be opportunity it is not lawful for any to live together in this relation without the investiture of Solemn Matrimony for Order sake and to prevent the fornication and bastardy that could not be avoided if Marriage be not Ordinarily publick Just so it is a very great sin to neglect Ordination ordinarily and where it may be had and tendeth to the bastardy of the Ministry and of Churches and soon would most be illegitimate if that course were taken And yet if Pastor and People go together without Ordination upon private Contract in case of Necessity it is lawful And if there be no Necessity it is sinful but yet doth not Null the Baptism and other Ministerial administrations of any such person to the Church of Christ or the upright members Sect. 45. 4. If a man may be a true
souls are said to be the greater and remoter ends â—nd the glory of God the ultimate end If then I have good assurance that I cannot use such or such a ceremony but it will prove the subversion of Order or Edification though it should be by accident through the infirmity of men I know no reason I have to use them when such a mischief would follow unless they can shew me some greater good that also will follow which may recompence it § 3. Therefore the commanding of unnecessary ceremonies on such Penalty as was done in England and Scotland to the silencing of the Preacâ—â—rs and dissipating of the flocks and casting out that worship or hindring that Edification that was pretended to be their end was preposterous both in the commanders and obeyers and proved not convenient means to the ends pretended § 4. If I be enjoyned by the Magistrates whom I mention as of more undoubted authority then our Bishops to read such and such chapters and preach on such and such texts through the year I am in reason to interpret their commands with this exception when it doth not apparently cross the main end So that if in my course I should be commanded to read and preach of an aliene subject when my hearers are running into schism sedition heresie c. I will suppose that if the Magistrate were present he would allow me to read or preach according to the matter of present necessity And if I were commanded to read the Common prayer in a Surplice and other formalities I hope if the Church were all in an uproar and the stools flying about my ears as the women at Edinburgh used the Bishop I might think it would not tend in that Congregation to order or Edification to use such Ceremonies Were they things of Gods institution they would not edifie the people till they were prepared to receive them and therefore that preparation should go first § 5. Indeed it is the Pastors office to be the guide of his flock in the worship of God and therefore to judge pro re nata what subject to speak on to them and what circumstances to choose that may be most suitable to time and place and persons to promote his ends even the good of souls And therefore no Magistrates should take the work or power of Pastors from them though they may oversee them in the use of it CHAP. XII Prop. 12. It may be very sinfull to command some ceremonies when yet it may be the subjects Duty to use them when they are commanded § 1. I Add this Proposition as necessary both for Rulers and for Subjects For Rulers that they may not think that all may be lawfully Commanded which may be lawfully done when it is commanded And for subjects lest they think that all things are unlawfull to be done which are sinfully commanded § 2. Some Governors think that the Sermons and Arguments that charge the people with sin for disobeying them do all justifie them for making the Laws which others should obey And all the words that are spent in aggravating the sin of the disobedient they think are spoken in justification of their commands And on the contrary many people think that all that is said against the laws or penalties is said in justification of their disobedience And they are so lamentably weak that they cannot discern how that can lawfully be obeyed that is sinfully commanded when yet the case is very plain § 3. If a thing be simply unlawfull as being forbidden by God himself there no command of man can make it lawfull But if it be but inconvenient or evil only by some accident or circumstance it is possible for the commands of Governors to take off the accidental evil and make it become a duty For example It is not lawfull for me to travail one mile in vain nor is it lawfull for a Prince to command me to travail a mile in vain And yet if he send me such a command to appear before him at such a place yea though it be many miles it may become my duty to obey him Otherwise subjects should not be bound to appear before any judicature till they were satisfied of the cause which is absurd I a Prince command his officers to execute some unjust sentences if they know it not at least it may be no sin of theirs in many cases though it be his Every war that is unlawfully undertaken by the Prince is not unlawfull in all his Souldiers Some of them that have not opportâ—nity to know the evil of his undertaking may be bound to obey the case of others I determine not § 4. So if a Pastor call the Assembly at an inconvenient hour or to an inconvenient place though it be his sin to do so yet is it their Duty to obey If in the manner of Prayer he tolerably miscarry they may not therefore refuse to join with him If of two Translations of Scripture or two versions of the Psalms he use the worser so it be tolerable they must obey § 5. Yet if the miscarriage be so great in the ordering even of these circumstances or in the Manner of Duties as shall overthrow the Duty it self and be inconsistent with the ends or bring greater evils upon the Church then our refusing to obey the Pastors in those cases can do then as I have before shewed we are not bound to follow him in such a case But otherwise we are § 6. The Reasons of this are obvious and clear Even because it is the office of the Governours to determine of such Circumstances It is the Pastors office to guide and oveâ—see the flock And so the determining of Time and Place of woâ—ship that 's undetermined belongeth to his office and the choice of the subject on which he shall preach the leading them in prayer and praise and choice of versions translations and other ordinary helps in his work And therefore when he determineth these he is but in his own way and doth but his own work and therefore he is therein the judge if the case be controvertible If none shall obey a Magistrate or Pastor in the works of their own office as long as they think he did them not the best way all Government then would be presently overthrown and obedience denyed We are sure that God hath commanded us to obey thâ—m that are over us in the Lord 1 Thes. 5.12 Heb. 13.7 17 c. And therefore a Certain duty may not be foâ—born upon uncertain conjectures or upon every miscarriage in them that we owe it to This would unchurch aâ—l Churches as they are Political Societies For if Pastors be taken down and the work of Pastors the Church is taken down And if Government and obedience be taken down then Pastors and their work is taken down Which will be the fruit of this disorder § 7. And the things in which the Pastor is now supposed to err are not of themselves unlawfull