a Deacon But the Consequence is false as is granted by all neither can every one of the People assist and give their voyce touching every Almes that must be given to the Poore yea it were very dangerous that every Poore man should Iudge for then all the Poore should Iudge one for another and hunt after the Deaconship that they might keep the purse or give their advise upon every point of Doctrine taught or to be taught nor should they then need to learne at the Sermons And before the Pastor should teach the People they must consult whether his Doctrine be sound or not As in governing we consult whether this or that is to be done censured or not censured 29. If every man hath power to rule we need no Ruling Elders for every member of the Church is a Ruling Elder since he may exercise Ecclesiasticall Iurisdiction as the Ruling Elders doe But they hold the Consequent to be false Ergo. They may answer that Elders are needfull to debate things before they be propounded to the People But that is only the duty of a Committee and lesse then to Iudge and he who may have a deliberative and decisive voyce may debate the matter yea the matter being debated by the Elders may be debated again amongst the People so that their Debate should besuperfluous 30. Here to confirme this we may bring in all those passages of Scriptur which our Brethren bring against it as Christs Command Mat. 18. c. 1 Cor. 5. and 2 Cor. 2. They only have Iurisdiction and power of Excommunication in Christs Church whom St. Paul in those passages commands to cast out from amongst them and to admit the Incestuous person But not every one of the promiscuous multitude but those only that are of the Representative Body of the Church those only whom St. Paul commanded to cast out from amongst them and to admit the Incestious person Er. The first Proposition is granted by our Brethren the second is certain for that which is in the Text cannot appertaine to every one of the people This is written to all the Church of Corinth which was very great and consequently could not meete together as it is commanded verse 4. neither could every one of them deliver him to Sathan as it is commanded 5. neither can it be shewed from the Text that this is only said to growen men that have the use of Reason that doate not to the exclusion onely of Children of those that doate that want altogether or in part the use of Reason and of women Neither could every one comfort him forgive him c. as it is commanded 2 Cor. 2.7 and 15. Chapter For further proofe hereof we shall by and by bring the rest of the passages that they alleadge for evidence against them CAP. 2. Where the Independants Opinions are refuted THey object 1. some Passages of Scripture to prove that the Exercise of Iurisdiction belongeth to all the People promiscuously as Mat. 18.17 Tell the Chnrch all i. e. the People Acts 1. where the People did choose Matthias to the Apostleship Acts 6. where Deacons are chosen by the people Acts 14.23 where Priests or Elders are said to be chosen of the People i.e. by the Peoples suffrages signified by the stretching out of their hands Acts 15. in the difference about the Observation of the Ceremoniall Law 1 Cor. 5. and 2. Cor. 2. where the Incestuous person is excommunicated by the People and admitted againe to the Communion by the same People To all these I answer in order and 1. To that of Mat. 18.17 Tel the Church Ergo all the People I deny this Consequence for our Brethren themselves at least one great or the greatest part of them denies that we should delate every Offender to all the People as 1 to women 2. to children 3. To distracted Persons howsoever they be members of the Church 2. Neither can they produce any Passage of Scripture where the word Church is taken in this signification viz. for the collective Body of the Church to the exclusion of the greatest part therof viz. all women children distracted persons and vicious men or notorious sinners But of this we have said enough before To the second Passage Act. 1.15.1 Put the case that the word Disciples signifie the promiscuous multitude yet 2. I answer that it is not there said that every one of them gave their voyce but only that Peter stood up in the midst of the Disciples the number whereof was about 120.3 If every one of them voyced Ergo the women and Mary who are named v. 14. voyced also which is contrary to St. Pauls command that women are to keep silence in the Church 4. Only therefore those did voyce that had power to voyce viz. Church-Officers and not every one of the promiscuous multitude for the Reasons already alleadged And it may be confirmed 5. because it was not in the Peoples power to choose or not to choose an Apostle for he shewes from Psal 9. that another man must take his Bishopricke v. 20. Item he binds them in another point that some must be chosen of those men which had accompanied with the Apostles all the time that the Lord Iesus went in and out among them beginning from the Baptisme of Iohn unto the day he was taken up from amongst them Obj. But wherefore then sayes Peter v. 22. One must be ordained Answ To shew them that necessitate Praecepti of Gods command or rather to accomplish this Prophesie Psal 9. some man must be put in Iudas his place but hence it followes not that he was to be chosen by the People Obj. But wherefore then sayes the Text that the People appointed two viz. Barnabas and Matthias Answ The Text saies not that the People but that they viz. the Apostles and other Church-Officers peradventure they that accompanied with them at the time that the Lord Iesus went in and out amongst them 2. Besides this it is not for us to answer all these Questions or wherefore the Holy Ghost speakes so or so It suffices us to beleeve that which is spoken These things are written and said to the end that we should beleeve them It is our Brethrens part to prove from the Text that which they say otherwise we neither can nor will beleeve them 6. To give them more satisfaction and to answer sundry other Questions that may be proposed we distinguish in the Creation of a Minister two things 1. His Vocation to the Charge 2. His Admission unto the actuall Exercise thereof The 1. containes 1. the examen of his Life 2. the examen of his Doctrine 3. the act of Ordination or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As for the first of these three it may be done by the Pastors and Ruling Elders by power of Iurisdiction and by the People by way of Accusation in declaring to the Assembly of Pastors and other Church-Officers what impediments they finde if so be that the Person that
yet promiseth an Answer M.S. his first Answer is that the Five Ministers ayme at no separation but as their Brethren the Scots did from Prelaticall coaction A.S. If it be only from Prelaticall coaction wherefore separate they themselves from their Brethren the Scots their Sacramentall Communion and the Scots from theirs if they separate not themselves from us wherefore are they suitors for a Toleration or approbation of their Religion since ours is already tolerated and approved as appeareth in the French Italian and Spanish Churches in this Kingdome Neither are you compelled to be Actors in any thing against your Consciences as your Brethren were by Bishops M.S. He saith the Church from which the five Ministers would separate testifies a great desire to reforme Defects yet saith he those Defects are but pretended A.S. Our meaning is to reforme Defects if any there be such as we acknowledge to be in manners as amongst you also or in the administration of Discipline as may be amongst us all But as for any Defects in the principall parts of our Ecclesiasticall Discipline we see none as yet that we travell not to reforme but believe such as hee objects us in them to be rather pretended then Reall Neither can we or shall we judge them to be any other thing but pretended till he make it appeare that they are Reall Will He that we beleeve them to be Reall because that he only sayes so but it is not the first untruth has falne from his pen. M.S. He would have the Five Ministers quit the Assembly A.S. This M.S. supposes that this last Proposition crosseth my Supposition But they may stay in the Church to reforme Abuses if there be any really as it is pretended by the Independents and live out of the Assembly as many others who are no wayes their Inferiours Neither said I that I wished them to be out of the Assembly only I propounded a question whether in consequence of the publishing of their Apologie they should not resolve themselves to quit the Assembly Now courtcous and conscientious Reader be thou judge I pray thee whether this man hath answered any of my Questions yea or not which are all the main points here to be debated Quest I. Whether it had not been honester and fairer dealing to have added the Author and Licencer's Name to M.S. his Booke then to have omitted them I Affirme it 1. because it testifieth a greater sincerity especially in these Times 2. Because it makes it appear more probably to the world that it is not a Libel 3. And that it conteineth nothing against the Law 4. Because the Name of the Author giveth authority to the Book if he be either learned or honest and the omission thereof may cut off the Authority of it and bring discredit unto it especially when the Law for this effect ordaineth it to be added 5. Because when it is suppressed and the Book a Libell it giveth too much adoe to the Magistrate to find out the Author to censure and punish him condignly according to his demerits 6. Because the Holy Writers did so and if their Names be omitted in some Books we know not whether it was with their consent or whether they did not put to their names howbeit not in quality of Canonicall Scripture or peradventure it was because they were not the Authors but as it were Gods Secretaries or Scribes for the Holy Ghost dictated them what they had to write 7. Because it hindreth men from being deceived in their moneys for sundry times men because of specious Titles put before Books buy them and afterward find nothing worth their money 8. The adding of the name of the Author and of the Licencer with the Licence will hinder the common people to be deceived in reading of hereticall and unsound in stead of Orthodox and sound Books So that this being confidered this Author should have done better that he had added his name and the Licence to his Book Quest II. Whether Mr. Cranford might not justly Licence A.S. his Consid and Answer to the Libell c. I Susteine the first part of the Question and deny the second As for the first it is evident 1. Because it is conformed to Gods word as we shall see hereafter 2. Because that Answer is nothing else but an Apologie for the Discipline of the Reformed Churches 3. Because it containeth nothing contrary to the Doctrine of the Church of England or any other true Reformed Churches only it hath some new Sectaries for Enemies 4. Because the Church of England evermore entertained Union with the Reformed Churches that were ruled by that Discipline and they refused not one another to the Communion of the Sacraments 5. Because that a Bishop and the rest of the Commissioners from England at the Synod of Dordrecht approved that Discipline in the name of the Church of England 6. Because in England it selfe it hath been evermore approved by the King and Parliament who granted the Exercise thereof unto the French Dutch Italian and Spanish Churches in this very City of London and sundry other parts of this Kingdome 7. At this present Episcopall Government being put down it standeth by Law approved both by State and Church as conforme unto Gods word 8. The Kings Majesty likewise by consent of Parliament Licenced it in Scotland The second part of the Question may be proved by the contrary Arguments 1. Because it maintaineth a Discipline that is not conforme to Gods word which hath not one word of particular Churches Independent one from another of particular Church-Covenants distinct from that of Grace of not Baptizing Christians Children of not admission of Faithfull men and women who are without Scandall unto the Lords Table c. 2. Because the Discipline it maintaineth is repugnant to all other Disciplines of all other reformed yea of all Christian Churches 3. It containeth many things contrary to the Doctrine of the Church of England as they confesse themselves 4. Because the Church of England never entertained any Union or Communion with any Church ruled by that Discipline 5. No Commissioners from England ever approved it 6. It hath never been received in England by King or Parliament 7. It hath never been put up here nor standeth here Legally as the other And therefore the first Legally might have been Licenced and the other could not be Licenced QUEST 3. Whether any man may not state and determine Questions agitated in Synods before the Synods Determination M. S. BLames me mightily for stating some Questions now in agitation in the Synod To the contrary I conceive that herein I have done nothing amisse But for the better stating and determining of this Question we must observe 1. That there are two sorts of Questions some that are already determined in Gods Word and his Church also Others that are not 2. That there are some Determinations by publick Authority as Lawes Statutes Ecclesiasticall Canons c. and others particular proceeding
their own as for other mens use and salvation to be a corpus heterogeneum dissimilare an Organicall Body composed of divers parts of different names and natures one from another and from the whole Body having different functions and operations as of prophecy government of Miracles c. as a man of his head legs and arms whereof the one is not of like nature or like name with an other or with the man for the leg is not the head nor a man as the Apostle declares neverthelesse in regard of her spirituall and saving gifts as Faith Hope Charity c. wherein consists her intrinsecall form conferred upon the Elect for their own use otherwayes called by Schoolmen gratia gratum faciens Grace that makes us acceptable to God it is totum homogeneum or similare a similary Body Composed of the like parts whereof every one hath the same name and nature one with another and with the whole Body for all the members of Christ have the like Faith inclining to the like Acts of Beleef the same Mysteries and a like Charity inclining to the like Acts of love to all men and especially to the Houshold of Faith So every particular Church is a Church one as another and as the universall Church I speak here of the redeemed Church for the Church of Angels and of men before their Fall be not parts homogeneall with the redeemed Church because of their dissimulary Covenant and intrinsecall formes and vertues Item the Church may be denominated universall in regard of her extrinsecall and accidentall forme consisting 1. in the externall profession of her intrinsecall Christian vertues by confession of her Faith Hope and exercise of Charity and holinesse of life 2. In her participation of the holy Sacraments according to Gods Word 3. In her extrinsecall sound Discipline and Government which should be in every Church Againe the Church may be universall in respect of some Circumstances viz. of time place persons and Ages 1. of time because the Christian Church from her first institution by Christ till the end of the world shall never decay 2. of place not positively as if it were in all places but negatively because it is not excluded from any place as that of the old Testament limited within the confines of the Holy Land but spread through all the world Psal 19.5 Mat. 26.13 Col. 1.6.3 of Persons of all Ages Sects and Conditions for no man is excluded from the Gospell neither Iew nor Greeke neither Servant nor Freeman neither Male nor Female Gal. 3.28 2. And it may be distinguished according to her materiall or integrant parts into the Church of Angels and of men But the Scripture has very little of that of the Angels so as we may let it passe 3. That of men may be distinguished according to the state and condition thereof into that which is Militant here on earth fighting against Sathan and Triumphant and victorious in Heaven reigning eternally with God 4. The Militant according to the state thereof and Covenant is distinguished into that which was before the Fall that after the Fall The Church before the Fall was composed of Adam and Eve alone and governed by the Law of Nature and some supernaturall Precepts and called to supernaturall felicity I say composed of Adam and Eve alone viz. actually for howsoever before the creation of Eve God or Christ was his head yet could he not be his Head as of a Church 1. For a Church is a company not of the Head and one member but of the Head and many members Rom. 12.5 Eph. 1.22 23.2 Because before the Creation of the Woman there was no symbolicall Law nor Sacraments of the Covenant ordained by God as the Tree of Life 3. Because the Church is a Family a City a Kingdome which cannot consist of one member Col. 1.13 Rom. 14.17 1 Tim. 3.15 Apo. 21.2 Matth. 13.11 Item a body composed of sundry members 1 Cor. 12. a flocke 1 Pet. 5.2 which is not composed of one sheep yea after the Creation of Eve it was not a perfect or compleat Church but in fieri tending to perfection by the propagation of mankind and perfected in its fieri when it was breeding for to a perfect Church is requisite a Ruler or Rulers and some to be ruled and not one alone 2. Because the Church is a Society like to that of a Kingdom or a City which can not consist of two persons only 3. Because howsoever three may compound a Colledge yet can they not make up an Ecclesiasticall or politicall Society 4. Because in a Church there must be power of Excommunication which cannot subsist in two for if the one should Excommunicate the other the Church should perish which is repugnant to the nature of Excommunication which is not given to the destruction but to the conservation of the Church 1 Cor. 5. 5. Because it was imperfect in its ayme in respect of man for it brought no man to felicity or glory 6. Because to every Reall Church correspond some Representative Church which is a sign of the Reall and not altogether the same but there could be no representative Church before the Fall correspondent to it different from it selfe because these were but two persons not differing from themselves notwithstanding it might have been represented by an Ambassadour but not by a Church The Militant Church after the fall is that which is redeemed by Christ called in him to the forgivenesse of their sins and eternall Glory 5. This in regard of time and state is either before Christ as that of the Old Testament wherein Christ was obscurely revealed or of the New since his comming wherein he is more cleerly revealed which for this cause is called the Christian Church partly because it is since Christ partly because Christ is more visibly revealed unto her partly because he in Person revealed himselfe and his Gospel for the Law was given by Moses but Grace was given by Iesus Christ Iohn 1. The particular Church is only a part of the Universall or totall Church And as the universall is universall 1. In regard of Time which comprehends all the Churches of all times 2. Of place which comprehends the Churches of all places or through all the world 3. Or of Persons which comprehends all forts of persons so the particular is either 1. in regard of time which only comprehends in its selfe the Churches of a certaine time as that of the Old Testament which was before the comming of Christ in the flesh and that of the New which is since his comming So we call the Church Primitive that which was before our times immediatly after Christ his comming and some time after 2. Or in regard of places as when we say that a Church is Nationall which is in one Kingdome or Republick Provinciall that is in one Province and Parochiall which is confined within the limits of one Parish 3. Or in regard of Persons which
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
the truth and with edification or rule well and beleeve not which may bee done by a very wicked man Mat. 7.19 20 21 22 23. and another may be a good man but an ill Preacher Prophet or Ruler if he have sanctifying grace and have not so great abilities to preach or to rule as an other who perchance is an Atheist or if he be somewhat negligent in the exercise of his charge The Apostle sayes not that all that were in their Churches were Saints either really or appearingly but to all the Saints 4. It is probable also and some of them grant it that all the Members of the Church in those texts of Scripture are called Saints or holy 1. because of the holiness of the Covenant 2. Or holy because of the holy Confession 3. Or holy Profession 4. Or of the holy Sacraments of the holy Covenant wherunto they were partakers or finally because of their externall Vocation to salvation But all this makes them not learned prudent judicious nor furnishes them with other abilities which are needfull for the exercise of Ecclesiasticall Jurisdiction 5. But put the case that we should grant them all this yet can they not escape thus saying that in so doing they admit not all those that are actually received in the Church as her Children and members to the exercise of Ecclesiastical Discipline but the lesser part for there are more ignorant then learned and ill men then good in the Church or at least that have not the gifts required therunto and so in rejecting they are forced to admit some Election and establish some representative Church by the admission of some and the exclusion of others so that in this point they differ not from us in not admitting a Representative Church but in admitting a greater and more Vast Representatative Church then we and the members thereof of lesse Abilities 6. Hence it follows that men have not right to exercise Ecclesiasticall Jurisdiction in qualitie of Christians professing Christ since women and others have it not but in some other consideration which we desire to know viz. whether it be not for their Abilitie and so it is not to be found in all 7. This rejection of some yea of the greater part of the Church as women children old men ignorants Vitious men and others that have not the abilitie to judge as all unholy and prophane men and admission of others that are the lesser part as sanctified men in whom only consists the Church is capable to breed Divisions in their Church if the people have power to judge For accordingly they will judge in favour of themselves to be admitted and so procure a schisme and quarrell for the taking away whereof the Government accordingly is established let them take it into consideration how hard it is for any man yea for the most part of the Church to be declared ignorant imprudent young of an unripe judgement and doting c. and to the Church and see the lesse part which pretends to be the only Church declared apt and fit to their owne exclusion and what thereupon may ensue in a Democraticall Government upon such filthy and infamous aspersions in checking the greater part as prophane it may peradventure stirre up a bellum servile more dangerous to the Church then that amongst the Romans 8. The Doctrine that destroyes Gods holy Ordinance viz. the Distinction which he has put betwixt the Rulers of the Church and them that are ruled and are to obey cannot be admitted as our Brethren will confesse But the Doctrine that gives to every Member of the Church power and administration of Jurisdiction in ruling and governing the Church is such For God hath ordained some to rule and others to obey Rom. 12.8 1 Cor. 12. Eph. 4. 1 Thess 5.12 1 Tim. 5.17 Heb. 13.17 Obey them that rule over you and submit your selves unto them Now then if some be Rulers and others to obey we cannot all be Rulers as it appeares 1. Cor. 12.28 29. And God hath set some in the Church Apostles and Governments c. Are all Apostles c Where he sayes that one gift is not given to every Member of the Church Note that he speaks here of those gifts or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are called gratia gratis data not for our own but for other mens use Ergo this order cannot be admitted 9. No confused Discipline or government of Gods Church can be ordained by God for God is not the God of Confusion 1. Cor. 14.33 But that wherein every one of the people hath Jurisdiction or juridicall power is a confused Discipline or government Ergo It cannot be ordained by God The Major will be granted since it is Gods word The Minor is evident For I put the case that in a Church composed of some 20000 persons there be some point of Doctrine to be decided what disorder and confusion should it not breed if every one of that huge multitude yea every illiterate and idle fellow should come and propound his idle thoughts By what wisdome of man could this many-headed beast be reduced to order It may be answered that they should be wise But we reply they are not nor can that be hoped or expected in this life nay doe any beleeve it either Donatists or Anabaptists and howbeit they were all wise to salvation yet followes it not that they should all be wise for Government and Examination of all Church Officers 10. The exercise of the Discipline of the Church is morally possible for God will not that his Church be governed by an order that is impossible But this Democraticall and Plebeian exercise of Discipline is not morally possible for if there were 20. or 30. points to be judged by such a huge multitude certainly they could not easily discusse and judge every point For if every one of 20000 should give his advise and peradventure be interrupted by some and then begin his discourse againe which ordinarily falls out amongst rude people when should the Examen and discussion of the businesse be ended Grant to every one of them but halfe an houre whereas I warrant you some should take halfe a day or halfe a yeare and say little to the purpose and yet make 〈…〉 of one businesse onely employing 12. hours a day counting the Lords day also should amount to two yeares and foure moneths or thereabouts so that here there is too much delay for a businesse should scarce ever be judged or ended what should become of all other businesse What if in this one question there should fall out 20. or 30. Incidents whereof every one should take up as much time as the principall Question which quicke witted men may easily procure when then should a Question be ended It may be answered that there may be some order taken for deliberating and consulting which may hinder this as at Rome where there were 1000. Senators and in Paris where at the Parliament there are 200. Senators
transgression of the Politicall Law of Moses c. yea it is probable that they were not abrogated at all by Christ among the people of the Iewes since they were Juris Naturalis quoad substantiam Politici quoadmodum for he came not to abrogate but to fulfill the Law And so hath all the Christian world hitherto understood this Passage whose Iudgements we cannot easily reject without some solid ground and so much the rather for that since Iesus Christ his time till some forty or fifty yeares agoe or thereabouts never any man of esteeme did ever dreame of such a Popular and confused Government if yee except Morellies And so is the word Ecclesia taken Deut 31.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Septuagint translates it gather unto me all the Elders of your Tribes and Officers and Deut. 23. v. 1 2 3. it is commanded that he that is hurt by Bursting or hath his privie members cut off that is a Bastard an Ammonite or a Moabite shall not enter into the Congregation or Ecclesia even to the Tenth Generation Here Ecclesia or Congregation cannot signifie the Reall but the Representative Congregation For it had been unjust to exclude any man from the reall Church consequently from Gods Covenant that desired to be therein If it had been so they could not have received any Proselytes which is against Gods Law Exod. 23.48 where it is commanded to admit unto the Passeover all Strangers that would be circumcised so that which was said to the Elders of Israel that were the Representative Congregation Exod. 2.16 is said to have been said to the Sons of Israel that were the Reall Congregation Exod. 14. and the Text confirmes it for Moses had not charge to say that the Lord would bring up out of Affliction the Elders only but also the People 25. This Doctrine at once condemnes all the Martyrs and Councells and all their practise in Ecclesiasticall Government 26. Our Brethren holde that the absent part of the Church may give over or remit their power of Iudging to them that are present and that the lesser part are bound to acquiesce with the major part in voycing wherefore then may not all the People give over or remit their power of Iudging to a certaine number of the wisest such as the Representative Church is or acquiesce unto their Iudgements 27. To whom the Apostles in the first Constitution of the Church at their last Farewells committed the power of Iurisdiction and Ordination to those it is to be committed at this present But to Church-Officers or to the Representative Body of the Church alone did the Apostles in the first Constitution of the Church at their last Farewell committed the power of Iurisdiction Ordination c. Acts 20. 1 Pet. 5. Ergo. But our Brethren reply that we cannot shew any Place in all the holy Scriptures or prophane Authors where the word Church is taken in this signification viz. for the Representative Church or Congregation A. Whereunto we answer 1. That the stile of Scripture must not be sought in prophane Authors but in Scripture it selfe 2. Some give some Examples in prophane Authors 3. In Scripture our Adversaries will never finde any place wherein the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for all the Reall Parochiall Church to the exclusion of children women all those that have not the use of Reason and that are notoriously vicious as it is taken by themselves 4. We on the other side to confirme the signification wherein it is taken by us viz. for the Representative Congregation present them with these places 1 Exod. 3. v. 14. Thus shalt thou say unto the children of Israel i. e. unto the representative Body of the children of Israel viz. the Elders of Israel gathered together as it is expounded v. 16.2 Exod. 12. In the institution of the Passeover v. 3. Speake yee unto all the Congregation of Israel i. e. the Elders which were the Representative Body of Israel as it is expounded v. 21. and Reason confirmes it for they could not in so short a time speake to all the Reall Congregation composed of so many thousands neither could they easily be gathered together into one place nor could it be done without apparent danger Item Numb 35.24 in speaking of Murther through ignorance the Revenger of the blood and the Cities of Refuge It is said that the Congregation shall Iudge between the slaine and the Revenger of Blood according to those Iudgements without doubt the Congregation here cannot signifie all the Reall but the Representative Congregation i. e. the Elders 1. Because so it is expounded Deut. 19.2 and Iosua 20.4 5 6. 2. because it was not for every one of the people or the Reall Congregation but belonged to the Elders that were the Representative Body thereof to Iudge of the Blood And Deut. 31.28 Gather unto me all the Elders of your Tribes and your Officers the 70. turne it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie to congregate By the Rules of Conjugata it followes that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Congregation that was congregated or gathered together from amongst the rest But the Ecclesia or Congregation that was here gathered together was not all the Reall but the Representative Congregation consisting of Elders c. as appeares by the Text Ergo. So it is said that Solomon assembled the Elders of Israel and all the Heads of the Tribes c. 1 Reg. 8.1 And that David assembled all the Princes c. 1 Chro. 28.1 so the word Congregation is taken for the Representative Body thereof 1 Chro. 13.1 2 3 4 for David could not speake to all the Congregation but to the Captaines and Chieftaines thereof as it appeares v. 1. and 4. 5. neither could they all goe with him Deutrinomy 23.1 2 3. It is commanded that neither he who is bursten or that hath his privie members cut off or that is a Bastard an Ammonite or a Moabite shall enter into the Congregation or in Ecclesia even to the tenth Generation here the word Ecclesia or Congregation must not signifie the Reall but the Representative Congregation for it should have been unjust and cruell to have excluded from the Church and consequently from the Covenant of God any of those that desired to be admitted thereunto 2. For then they could not have received any of those Nations for Proselytes to the tenth generation 3. Because this is repugnant to another Law of God Exod. 23.48 where it is commanded to admit unto the Passeover all Strangers circumcised 28. If every member of the Church should have power to Governe or a power of Iurisdiction in every Ecclesiasticall Cause Ergo of teaching also and of Deaconship for there is a parity of reason in both for there be some points of Controversie as hard to be Iudged as it would be to master a Sermon and it is much difficulter to rule then to exercise the charge of
is to be created Pastor be of a vicious and scandalous life The second belongs not to every one of the People but only to Church-Officers who are presumed capable to judge of Doctrine and of his ability for the Ministery Now whether this belongs to Pastors alone or to the Ruling Elders also I will not dispute only they say that they only can examine his Doctrine that have the capacity to judge of it To these two may be referred the voycing of his probitie and capacity for his Doctrine which belongs to the Pastors and Elders or to the Representative Church for howsoever the People may assist at the Action to accuse the person that is to be received of ill life or false doctrine or of ignorance yet for the Reasons above proposed they are not to be accepted in voycing either of his life or Doctrine but that belonging to the Pastors alone 1 Tim. 3.15 and chap. 5. v. 11 22. The third viz. the right of Ordination or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemes only to belong to the Pastors neither doe our Brethren deny it and it may be proved from 1. Tim. 3.14 Tit. 1.5 As for the Admission or Acceptation of a Minister into a particular Church it belongs to the people or to the whole Congregation for as a Husband is not to be urged upon a woman against her will but it being not Concubitus consensus qui facit matrimonium no more is a Pastor upon a particular Church and howsoever he may goe to the Pulpit and preach among them yet unlesse they consent he is not their Minister Now to apply this to the present Passage I say that the examen of life and Doctrine in this Election of Matthias belonged to the Apostles and other Church Officers whereunto might be admitted such of the People as had the capacity so did the Deliberative and the Decisive voycing as likewise the power of Ordination belonged to the Church-Officers alone And yet the People were there 1. to propound if they knew any impediment against his Vocation 2. to know that he was chosen 3. to admit him as a Minister of the Universall Militant Church upon Earth and in this they might voyce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. by giving their consent in stretching out their hands Neither can they or any man living draw any more from this Text But note here that the Vocation of a Minister Essentially and Formally consists in the Decisive voycing and in his Ordination The examen of his life and Doctrine are only Antecedents and the Admission of the people only Consequents of the Vocation and so Accidentally it belongs to the People but Essentially to Church-Officers only But what if the Congregation will not admit the Minister that is ordained A. I answer 1. That the Representative Church should not ordaine a Minister till they be assured of some Flock or Congregation that will admit him for their Minister 2. That if after they have promised to admit him they admit him not they doe wrong to the Church He is their true Pastor and they are to be commanded to admit him even as a woman that hath lawfully consented to marriage by her contracting of her selfe to such a man 3. If they will not obey neverthelesse he is a Minister yea their Minister and hath power to teach though he cannot exercise it for want of a Flock But it concernes the Church to provide him of some Flock 7. Others answer that the People may have a hand in the Election of their Church-Officers in Ecclesia constituenda such as this was but not in constituta The Passage which our Brethren bring out of Acts 6.2 3. and 5 6. prove not That every one of the people had power of Iurisdiction and of the voycing in the Election of the seven Deacons to the exclusion of children yong men men of weak Iudgement notorious Sinners and women for the Text hath no such thing in it 2. It may be doubted whether the multitude of the Disciples v. 2 3. signifie the promiscuous multitude or the multitude of the seventy Disciples chosen by Christ 3. But suppose it signifie generally Christs Disciples and not precisely those seventy yet it is not said that they created or ordained the Elders 4. The contrary may be concluded from the v. 4 5. Then the Twelve called the multitude of the Disciples unto them and said Looke yee among you seven men of honest report full of the Holy Ghost and wisedome whom we may appoint over this Businesse where yee see that the Apostles appointed their Deacons and not the People only the People sought out those seven men as knowing better what kind of men were among them then the Apostles And they presented them to the Apostles to be examined in their lives and Doctrine before the Church-Officers and to be ordained by them So that the Apostles 1. ordained the Office 2. commanded the People to seeke out honest Men. 3. examined them 4. and appointed or ordained them The people only had the power to inquire of their lives and to admit or approve them by their consent and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 5. After that They were ordained by the Church-Officers that were present in the whole Action and had seen all things passed without partiality as I have above declared 5. If the People had had any voyce here which cannot be collected out of this Text yet it should only follow that they had this power in Ecclesiâ constituendâ but not in constitutâ i. e. in the first Institution of Churches or Church-Officers but not in a Church already established and furnished with all her ordinary Church-Officers say others The Place Acts 14. verse 22. whereon they insist so much hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when they had ordained them Elders in every Church Here they conceive that the word signifies to create Ministers by Suffrages of the People who had voyce in the creating of Elders A. To this some answer and that very probably that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath three divers significations 1. that it signifies the same that the latin word suffragari or porrectis manibus suffiagia ferre to give their approbation by lifting up or stretching out their Hands 2. to choose in any fashion whatsomever Acts 10. verse 41.3 for the imposition of Hands commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so it is taken in some of the Fathers Writings so they say that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here may be taken either in the second or third signification and that it cannot be proved from the Text that it is taken in the first But they take that for granted which they are not able to prove 2. Put the case it signifie here to ordaine by the Consent of the Peopte yet followes it not that this Consent of the People was a Voyce because it was not asked of every man a part neither hath the Text that nor can it be
sought in great Congregations 3. Put the case they had Voyce yet followes it not that they had voyce in the Examen and Iudging of the Pastors sufficiency since they had not the Iudgement or sufficiency themselves to Iudge thereof but only as I said before in the Examen of his life if they knew any thing that might hinder his Reception or in the acceptation into a particular Church or rejection from it which only belonged to the Congregation wherein he was to exercise his Office which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore as Tilenus observes in his Dispute De Vocatione Ministrorum the Church of old times was wont to write in a Table or Placard in some publicke place the name of him who was destin'd to the Ministery or in case that could not commodiously be done they named him publickly in the Ecclesiastick Assembly to the end that if any man knew any thing which might hinder his Reception He might advertise the Church within such a time as Shee prescribed for that purpose And thus much we grant and this Text proves no more Our Brethren triumph much also of the Place Acts 15. where they pretend that in that famous Controversie betwixt Paul and Barnabas on the one part and some Pharisees on the other about the observation of the Ceremoniall Law and of Circumcision the People Iudged and had voyce as well as the Pastors and Elders both at Antioch and at Hierusalem which they prove 1. because v. 2. the Brethren determined to send Paul and Barnabas to Hierusalem unto the Apostles and Elders about that Question I answer 1. That the Text sayes not that the Brethren and People determined to send them but that they determined which probably were those of the Representative Church 2. Put the case that all the Church and every member thereof determined to send them yet could they not determine that but as they could viz. the Representative Church composed of Church-Officers by power of Iurisdiction in voycing and giving of Iudgement And the People by consenting to their just Iudgement explicitely or implicitely 3. It may be that the Church was divided into two Factions of equall force which made a great Schisme for the Text sayes v. 2. that Paul and Barnabas had no small dissention with the Pharisees and in such an extraordinary case the Consent of the people might well have been sought Howsoever the Text sayes it not 4. But howbeit it were so Extraordinary Cases are not to be drawn into consequence 5. Howbeit the People had determined yet did they it not in an Ecclesiasticall but in a Politicall way viz. in furnishing them their Charges and in that they might have Voyce or Power to consent or give suffrage in furnishing money which was accidentall to this Ecclesiasticall and Spirituall Power 6. To send Deputies or the parties to Hierusalem or to a Synod to debate the question is not a proper act of Ecclesiasticall Jurisdiction but the Voycing and Pronouncing of Sentence in Ecclesiasticall Causes 2. They prove it from this Text because they were brought on their way by the Church E. What follows That every one of the People in the Church except Women Children Distracted men and Sinners had Voyce in this businesse A. 1. I deny the Consequence for how know they that there were no VVomen nor Youths that brought them on their way 2. How know they that all the Reall Church brought them on their way 3. To bring them on their way is not an Act of Ecclesiasticall Jurisdiction but of Christian Charitie or of Civill Humanitie Neither belongeth it to every one that convoyes a Commissioner a part of his way to have a Decisive Voyce in that which his Commission containes Truly This is so ridiculous that I am ashamed to answer it or that the world should believe that so good and so learned men should be moved to make a Schisme in the Church of God for so frivolous Arguments 3. They prove it from the fourth verse because they were received of the Church and of the Apostles and Elders E. Every one in the Church had power of Voycing and of Jurisdiction except Women Children and Sinners A. 1. I deny the Consequence For he who receives a Commissioner or a party hath not evermore Power to heare his Commission much lesse to judge thereof as we see in State-Businesses 2. The Text sayes not that they were received by all the Reall Church excepting Women Children c. 3. Neither sayes the Text that they that received them received them immediatly in the Peoples name 4. Or that they were received by them in qualitie of Church-Commissioners from Antioch But rather in qualitie of Apostles by Apostles by whom God had done great wonders in the Conversion of the Gentiles as it may be concluded from the 3. and 4. verses For in declaring this they rejoyced 5. Neither was this Reception an Act of Ecclesiasticall Jurisdiction and it seemes that those that were so received were not all the Commissioners but those only that had converted the Gentiles viz. Paul and Barnabas Ans I answer the Antecedent may be denied that the word Congregation or Church here signifies all the Members of the Reall Church as above we have clearly proved because our Brethren confess that it signifies not Women Children c. 2. Put the case it signifie all the Church or the whole Church yet can it not signifie it wholly Significat totam sed non totalis but every part according to the matter in hand The Epistle then was written by the whole Church but by their Representative Body as having power of Jurisdiction and by the rest as consenting directly or indirectly Ob. But in this Church is comprehended the Brethren who are distinguished from the Apostles and Elders E. they signifie the People A. 1. It may signifie the Evanglists the Prophets and those that had the Gift of Tongues c. 2. I grant it according to my former declaration only I deny that they had Power of Jurisdiction or a Decisive voyce in this Company 3. What if it be denyed that the word Brethren here signifieth every one of the promiscuous multitude and I should say that it signifies the Deacons or men of the better sort that had a Deliberative voyce 4. Our Brethren themselves deny that it signifies all Brethren as Children and Women who are accounted under the word Brethren 2. Ans I deny the Consequence of the Argument 1. Because the Letters were also written to children women young men and notorious Sinners and yet even according to our Brethrens confession they had not Power of Voycing or of Jurisdiction in this or in any other Ecclesiasticall cause 2. Because that all the Scriptures are written to every Christian yea that which toucheth the day of Judgement and yet never any one of them shall judge thereof but be judged thereby 3. Because howbeit their Letters or this Judgement was
gift that is in thee which was given thee by Prophesie with the laying on of the hands of the Presbytery Item That which is said c. 5. v. 21.22 About laying on of hands and drinking of wine But all this should be ridiculous and superfluous The truth is that here as in other Epistles many Duties are commanded but not all to all but some to Publick persons as to Pastours to Church-Rulers Some to particular Persons And others are common to all And this here is commanded to Timothy a Pastour and in his name to all other Pastours as the same common Dutie of them all After Scripture they bring Reason but against both Scripture and Reason 1. VVhat concerneth all ought to be done by the consent of all But the Government of the Church concernes all E. A. If by the word Consent bee here meant Formall and Actuall explicit Consent it is false 1. Because our Brethren crave not the consent of VVomen and young Men and yet the Preaching of Gods word the Administration of the Sacraments and the Government of the Church concernes them all 2. Because scarsly is it possible or at least it falls rarely out that every one whom every Act of Ecclesiasticall Government concernes consents thereunto for Voyces and suffrages sometimes are divided yea among our Brethren in their voycing So that this is against themselves 3. In our Churches it is done by the consent of all either Formall or Virtuall since our Ecclesisticall Discipline and Government is established by all and our Church Rulers have the Power to rule according to Gods word by consent of the People so far forth as they actually consent thereunto or contradict it not 4. Either they understand here the generall Forme of Government and the power of Jurisdiction or the exercise thereof in actuall judging or the execution thereof after the matter is judged which they will to be done with the consent of all The first is established by God without our consent as they avow The second we deny it for in the Politicall Government the Judges doe Voyce and judge without the consent of all whom it concerneth As for the third if it concerne all particularly as Excommunication then it is published and if none contradict the Judgement they are thought to consent at least interpretativè since they contradict it not or if any man dissent his Reasons are to be heard which if they be just the proceeding is to be hindred if not he is to rest contented according to Gods word And if after sufficient satisfaction he acquiesces not he is to be punished according to the quality of his Fault Ob. If your Ecclesiasticall Senate judge alone as the Representative Church as ye call it then must it judge according to the Judgement of the People or Reall Church otherwise it shall no more represent the People or the whole Congregation then an Assent represents a Dissent or Black represents White But that can it not unlesse it know the Judgement of the People which cannot be known but by their Voycing and hearing of them E. R. I answer 1. to the Major it must be conforme to their actuall Judgement formall I deny it for the reason here alleadged to their vertuall Judgement I grant it for they professe actually that they will follow Gods word wherein vertually is conteined and they may be deduce if they will that the Representative Church judges not according to their erronious formall and actuall judgement and so the Assumption is false R. 2. To their actuall Judgement whatsoever it be I deny it To that whereby they will judge truly according to Gods word I grant it and then the Assumption is false R. 3. To all their Judgement I deny the Major for it is impossible to follow the Judgement contradictory of divers Persons or those of one man which actually and formally or virtually may be contradictory to themselves R. 4. I answer the Representative Church must judge according to the actuall Judgement of the Reall Church or People it is false For what if the People be infected with Heresie Shall the Ministers and Rulers of the Church in that case become Hereticks or judge in favour of Hereticks according to the Judgement Such as it should be according to Gods word it is true for the Representative Church is not so called as if it represented the Churches Judgement such as it is but such as it should be according to Gods word that rules them both yea if that should represent this actuall Judgement it should doe more then 20. divers Judgements which oftentimes are to be found amongst the People upon one subject And so we deny the Assumption of the Syllogisme To the confirmation thereof I answer that it should no more represent their actuall Judgement I grant it but it should represent their Potentiall Judgement such as they are bound to have howsoever their actuall Judgements be contradictory Ob. But what if the Judgement of your Ecclesiasticall Senate or Representative Church be wrong and that of the Reall Church sound A. That Case is extraordinary in respect of the order established in Gods Church for when it is said Tell it unto the Church and if hee heare not the Church c. It is supposed that the Church will judge the judgements of the Lord or according to his Law neither hath Shee any other order from God but in that extraordinarie Case supposed I answer that neither the People nor any particular man is bound to obey the Representative Church but every one hath power of God to contest lawfully the Judgement of the Representative Church and Shee is bound to admit them in their contestations and to heare them according to the Scripture and to amend their Judgement And if all the Church or the greater part of the Reall Church or Congregation oppose it selfe to their Judgement it cannot stand nor be put in execution yea I dare say that the Representative Church shewing her selfe pertinacious in her errour after sufficient conviction or refusing to heare her conviction is really Schismaticall or Hereticall according to the matter contested in Gods account And howsoever particular men cannot right themselves but are bound to suffer injustice so long as they stay in such Churches since they are not Ecclesiasticall Judges or to retire themselves out of the societie of such Oppressors to the end they may more easily defend themselves neverthelesse the Collective Body of the Reall Church or the greater part thereof if it have the Abilitie is bound to refute them to make them ashamed yea to contemne their Judgement and by all lawfull meanes oppresse such Oppressors And this is the Doctrine of our first Reformers oppressed by the Roman Antichristianisme against Papists which holds also in Reformed Churches For it is all one to me to find Antichristian Tyranny at Rome or at Edinburgh London Paris or Amsterdam It is not the place but Antichristian Tyranny or Doctrine that makes an Antichrist And to be quit with them here I aske againe what if the Judgement of the Consistorie be right and that of the People which ordinarily falls out wrong or if the Judgement of the greater part of the People be wrong and that of the lesser part right what then is to be done or followed Here they shall find themselves in no lesse straights then they think to draw us unto Ob. They say it is a thing never heard nor seene in any Kingdome of the world or in any Ecclesiasticall Judicatorie before Calvin and Beza that all the People should be secretly as it were in a Chamber of Meditation judged out of all mens presence by six or ten Ecclesiasticall Persons A. They that say so have not seen nor heard much of that which passes in the Christian world it is a thing very ordinary to see some civill Causes in civill Judicatories Pleaded with the doors shut by the consent of the Parties yea sometimes by the will of the Judges 2. And I would pray them to go no farther to tell me if every man hath libertie to enter in at the Parliament here at home They cannot deny but that the door is kept close and that ordinarily only the Members of the House have entry 3. And neverthelesse if the Parties desire to plead their Causes in the presence of so many as may enter I doubt not but the Reformed Church will grant it them yea there is an Act of the French Discipline to that purpose commanding that the Parties desiring their Causes to be discussed openly the doores cast open it should be granted Yea wee maintain that in such Cases when parties complaine of such secret Ecclesiasticall oppression the Church is bound by law and Conscience to proceed publickly and to justifie to the world her Proceedings otherwise shee is no wayes to be believed And this Argument I had willingly passed over if it had not been urged against me and that I had beene prayed to answer it by some of our Brethren that thought it so strong that it could not be answered But to answer ad hominem may not such faults fall out amongst them that object this Argument as we have Examples of it Our Question is not so much what is done as what should be done How to establish a Law against Abuses in the Churches and not How men abuse their owne Authoritie FINIS