they feared persecution upon admission Answ Persecution was not universally feared till Nero's days 2. Hypocrites needed not to fear persecution because they could evade it at their pleasure 3. The fear of persecution did make admission the more difficult so far was it from facilitating it Paul had not been shaved but for fear of persecution not for fear of pollution It may be then retorted that there is less need of searching now then in those days because we do not fear persecution by false Brethren as they did 4. All Hypocrites might have more cause all things considered to joyn themselves in those times in respect of danger then now they have because they could then revolt at their pleasure both safely and honorably in respect of the multitude which now is impossible And there were alluring invitations of gain maintenance wonderful gifts the society of the Apostles men admired If the Apostles had made tryal of Converts before admission it had been more considerable yet the adventure of persecution is common to Turks Papists Familists all Heretiques it is ordinary for men to precipitate themselves upon death even for colourable novelties But if there was less gain acquired in those days there was more loss adventured and gain enough to occasion much suspition of Converts and much inquisition in admission if it had been allowed And what though Joel Prophesieth of great conversions in Primitive days He did not Prophesie that all or most that should desire fellowship should be sincere Converts Object James requireth good Works to the demonstration of a living Faith Good works may benecessary to prove falvatiō yet not admission Answ The Apostles scope is to demonstrate the necessity of all kindes of good Works in their seasons both of Charity and Piety both external and internal in all grown Christians but not before admission nor in respect of admission but in respect of salvation Object It doth good to men to be debarred of communion Ans A Magistrate may do an innocent person good in correcting him it might make him a better member by Gods over-ruling providence both in Church and State but it is not therefore lawful for a Magistrate so to do I might in many respects deny the Assumption but I need not insist on so weak an Objection Object It was difficult for Paul to abstain fellowship Ans The difficulty was not for Conscience sake in respect of pollution but for fear of persecution 2. Are we to condemn Paul in requesting fellowship or the Brethren in denying it One would think that Paul did know what he did better then the Brethren They had not respect to the rule of admission but to the rule of natural or common prudence to prevent persecution Object The Worshippers in the Temple must be measured Answ The reed is the word conversion or vocation is the measuring Christians are measured as converted not as admitted The measuring here is appropriated to the Church in respect of its invisible state The visible Church represented by the outward Court is not measured under that consideration as visible 2. It evidently signifieth the secret act of conversion by the reed of the Gospel not a visible Church act of admission 3. It is to be granted that there are measures for Members as visible the question is not touching the being or existence but touching the nature essence or difference of the measures in the Visible Church The materials of the Visible Church may be mean compared with the materials of the Invisible All the Members of the Visible Church are not Saphirs and Diamonds they are not of the beaten Gold of the Candlestick or of the Golden Cherubims The Invisible Members are but dark Saphirs and invisible in comparison Those heavenly representations shew rather how transparent we shall be in heaven then what we have already obtained The measure of the outward Court is not the exact measure of the Temple of God Object The Servants are blamed for sleeping in the Parable of the Tares Answ The servants are not blamed at all 2. They are distinguished from men it is said Whilest men slept to note the season of Satans seed time 3. It doth not hold out Church-state the field is the Region of the Church not Church-state 4. If they had been rashly admitted they might have been consideratly excluded The petition is that all sins might be cast out of the Region of the Church this is denied but Christ doth not deny his people to purge sinners out of Church state The equity of the Parable forbids us to be so violent in purging out the Tares out of Church state as to cast out wholly any wheat in so doing Saints must not be cast out of the Church-State in toto or wholly Beza speaketh as strictly as any of the first Reformers and yet I cannot finde him opposite to our Proposition Bucer requires that children should be dutiful to their Parents that they should be found to pray creberè ultro that they should seem to have a sense and fear of sin that they should hold forth some signs of Regeneration before they are admitted to the Lords Supper all this doth well consist with the rule of admission in the Proposition It is a rule that holdeth forth the highest degree of an incompleat or comparative probability But it is in a rule of absolute probability that must perswade always concerning the sincerity of the greater part of those which are admitted Concerning Imposition of hands IMposition of hands seems not to be warranted in ordination by Imposition of hands upon the Levites 1. Arg. 1. Israel imposed hands on the Levites to signifie that they were to bear their sins their burthens and to make atonement for them Exod. 29. they imposed hands on the head of the Sacrifices in like maner 2. Aaron and his Sons were to ordain the Levites and not to stand by while the common Members of Israel did use this sacred Rite for Ordination The common Members may not now Ordain their Elders standing by 3. It hath been proved that common Members may not Ordain when they are destitute of Officers or by themselves without Officers 4. The Levites were Ordained by the Priests in all other particulars Numb 8. 5. This was a Jewish Ceremony and why should this all other being abrogated be only reserved 6. Imposition of hands by the Congregation was proper to the Ceremonial offering of the Levites as a Sacrifice to God not to our Moral offering of Ministers in Ordination Calv. Inst 4.3.16 That act of the Congregation did contain something of Election rather then of Ordination 2. Arg. 2. Heb. 6. doth not hold it forth in point of Ordination but is a Fundamental principle of Religion used figuratively for the gift of the holy Ghost which is signified and conferred 1. The Apostles discourse concerned such principles as were necessary to the Institution or Initiation of Converts 2. Doctrine is added to
meet to request assistance for exhortation together with prayer and blessing as also for the satisfaction of other Churches concerning the faith and order of such a Church But for a Fast of constitution for a concourse of Churches and their messengers and solemnities in way of covenant unto the rearing of particular Churches I finde no Apostolical direction or footstep of primitive practice A feast of dedication may seem as sutable as a fast for constitution Apostles and such like were present and did something in separating the brethren but for explicite covenanting pro modo forma I finde nothing Explicite covenanting and searching of the conscience may be a dispensation too violent and compulsory in respect of the facility of Gods grace in point of acceptance The Ordinances of the covenant of grace are sutable to the grace of the covenant The Elders of the cities of refuge did not expostulate with such as fled before the avenger of blood in way of any explicite covenant or exquisite examination Josh 20. The Eunuch did not promise by any covenant explicite what he would be he onely shewed what he did believe or what he was Excesse of complements in solemnities formalities punctualities is unsutable to the simplicity and spirituality of the Gospel and also fully forbidden in the second commandment Calvin in his commentary on Rom. 14.3 4. maketh Knowledge a sufficient testimony that a man is received of God When thou seest a man saith he illuminated with the knowledge of God Satis testimonii habes quod a Deo assumptus sit And he addeth that we ought to hope well of any one in quo cernimus aliquid Dei Confessions of Faith have been deemed sufficient for mutual communion of Churches either by writing or word of mouth Concerning the Power of the Church THe body of members women and such as are unmeet to govern Pro. 1. excepted hath all power originally and essentially The body of members is the immediate subject of the Keys 1. Every being be it never so subordinate hath a defensive power and the Church or body of members is a seat and society of Authority and therefore hath power both offensive and defensive within it self Those churches Acts 14.23 had no proper Officers when they were called churches and there is no intimation that their Officers made them churches Officers are not the like and soul of churches 2. Else the church shall be left destitute of necessary supports for its subsistence times may come in which no Elders are to be obtained for many particular churches Such as are wholly subject have a defensive power according to the law of Nature David and Elisha thought it lawful to defend themselves Israel defended Jonuthan 3. 2 Kings 6.32 3. It is natural that the Whole should have Soveraignty over its parts especially when parts are equal or pares If all members in the body had an eye all should give direction according to the order of nature 4. The church hath relation of a Spouse unto Christ and it is meet that the Spouse should have power some way or other in absence of the Husband 5. The church hath power to give the Keys therefore it hath power to act the Keys 6. Those which have power in other Societies to elect their Governours have power also to act themselves yea to reserve to themselves what power they please in respect of those that are elected And if the church be a church in propriety when it hath no Officers then it hath an offensive power over such as are within and a defensive power towards those without as all Beings have which are sui juris Object The church may have the Keys to give yet not to act A messenger may carry a commission and yet have no power to open or execute the commission Answ The Arguments from the constitution of the church do prove that the church hath power to act as well as it can until it be furnished with Officers 2. The churches power of election is forcible of it self unlesse there be something against the proportion of the churches power as compared with other Societies 3. The church is not onely the conduit but the onely ordinary fountain of power upon earth 4. The members have all of them gifts for edification 1 Cor. 12.5 In Israel the whole body did act as well as elect though when they had Magistrates they could onely exercise a defensive power in interposing with or against their Magistrates and that onely for demonstrable causes not scandalously circumstantiated The memberâ— may act in the way of charity and of natural Office the Elders onely in way of Stewardship or instituted Office the people by a natural law the officers by a positive law The members have gifts and therefore may act as a potentia ad actum valet argumentum The people may give that which it hath onely virtually and act that which it hath formally or in potentia proxima Object There is not the same reason for supernatural Societies as for natural for the power of supernatural Societies as for the power of natural Societies Answ Supernatural Societies are as perfect as natural Societies and therefore if natural Societies have power within themselves for their subsistence the church must have the like Object The church cannot administer the Seals without Officers Answ The church hath power to act all Ordinances that are essential to its primary and natural integrality that are necessary to its being or first being though without Officers it cannot dispense some Ordinances as are necessary to its well-being or secondary being and essential to its secondary integrality The church hath not an organick integrity but it hath an essential integrity before it hath Officers The people have power to elect and authorize their own Officers Pro. 2. 1. The people did something in the election of Matthias Act. 1. the members elected Deacons Acts 6. 2. The Officers have no constant and ordinary mean of calling but from the church and body of members they do not receive their Office immediately from Christ and they cannot receive it immediately always from other Elders The power of Officers is dependent on the church not the power of the church on the Officers The church is greater then its Officers in respect of priority fontality finality stability and dignity Master Parker hath abundantly demonstrated this assertion in his Ecclesiastical Policie and that from principles maintained by Gerson a Papist 3. It was a continued custome from the Apostles days that the people did elect their Officers consuetudo est bona juris interpres Calvin hath demonstrated this point from Cyprian Calvin is for some consent Cal. Instit l. 4. c. 3. Sect. 5. Beza Epist 83. p. 365. Beza for an implicite consent The election of the people gives the Keys at least incompleatly when they have Elders because their consent is necessary together with the consent of the Elders The Elders have
the special improvement of their special gifts and in case they are all alike gifted they may every way be equally employed 9. It is evident that the Deacons are here distinguished by gifts onely he that distributeth is not a distinct officer from him that sheweth mercy Object The Apostle distinguisheth him that distributeth from him that sheweth mercy because it is the distinct office of the widows to shew mercy Answ It belongeth to the Deacons office to shew mercy else the Apostle would not say he that sheweth mercy but she that sheweth mercy 2. Widows are not to be found in all Congregations there the Deacons must shew mercy by themselves or others 1 Tim. 5.16 by men or women as cause shall require 3. Widows are not distinct officers but subservient instruments to the Deacons office not set officers but occasional objects as well as instruments of the Deacons as the poverty of the widows subjecteth them to the Deacons special providence For conclusion it may appear by what hath been said that teaching is but an incompleat ministration or office of an Elder and so exhortation a gift to teach and a gift to exbort are both necessary for every Elder Governing Elders are not distinct officers in the Churches Pro. 1. There is no appearance of any such distinction in succeeding ages next after the Apostles all Elders were called Sacerdotes and had power both to teach and administer the seals The Centuriatores Magdeburgeuses were for ruling Elders and yet could not espie any thing in those first Centuries which made for them Cartw reply P. 14. The allegations seem to me very insufficient that of Ambrose it most specious That which Ambrose testifieth is interpreted by Mr. Caertwright as if he should say that the ancient Elders were abolished in his time but his words hold forth to such thing Ambrose onely saith that the ancient custom of consulting with Elders was neglected in his time Ambrose doth indeed say that this was come to passe by the pride of the Doctors but whom should he mean according to Ecclesiastical History but such as by reason of special learning and favour were exalted to be Bishops and set over other Elders The Elders which Ambrose speaks of were extant in his time therefore he speaks not of ruling Elders Besides he cannot mean any other then Bishops by Doctors because they were the teaching Presbyters which were neglected according to Ambrose in point of consultation for as much as there were no other Elders then extant Field l. 5. C. 26. Read Dr. Field lib. 5. Cap. 25 26. and Catal. Test. Church-Wardens do seem rather to be the defaced Image of ancient Deacons then reliques of ruling Elders 2. As Elders are called to teach and consequently to baptize Matth. 28.18 All Elders ought to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Bishop must be apt to teach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tim. 3.2 All Bishops must exhort with wholsome Doctrine Tit. 1.9 All officers represented in Rev. 4. were full of eyes as Seers apt to teach All Elders are equally described in these places by a gift to teach 3. All Elders are sometimes described by their ministration of governing 1 Thes 5.12 Heb. 13.17 This is an argument that it is not onely the office of some to govern and the special office of others to teach but that it is the office of those which teach equally to attend upon government in point of office with those which are supposed to be onely for government This being supposed ruling Elders seem to have little or nothing to do veritas non parit absurda The teaching Elders are most meet to act in publique administrations in private administrations the Deacons were wont in ancient times to do what ruling Elders are supposed to serve for 4 Elders are equally honoured in all salutations Act. 20. Phil. 1.1 The Apostle putteth a distinction between Bishops and Deacons none between Bishops and ruling Elders Teachers are eminently more honourable in respect both of administrations and qualifications for they onely are intrusted with the Tables and Seals of the Covenant and they onely are endued with knowledge and wisdom in reference to teaching persons thus unequal do not deserve equal honour Mr. Hooker in his preface to his Ecclesiastical policy conceiveth that Calvin admitted ruling Elders at the first onely out of policy to give some content to the Magistrates and members truth is there is some shew of it because they were annually elected 5. The office of all Elders is to feed like shepheards and a shepheard is to feed by teaching as well as by governing The Apostles charge all Elders to â—eâ—d alike not some by doctrine and others by government 1 Pet. 5.1 Act. 20. What feeding was intended by our Saviour when he bids Peter feed his lambe and sheep Joh. 21. Elders are called Pastors from feeding and the Pasters of the Church must feed with knowledge and understanding Jer. 3 15. This is the current of Scripture phrase 6. Why doth the Apostle give no intimation of these Elders in his discourse concerning church officers 1 Tim. 3. All the officers of the Church in all likely hood are there discoursed of and yet the Apostle requires the same qualifications without any distinction in all the Elders of the Church 7. Ruling Elders seem to have nothing to do but that which Deacons did in Primitive times The Deacons were wont as is supposed by good Antiquaries to be part of the Presbyterie According to Cyprian Cypr. lib. 3. ep 10. l. 3. ep 15. they did praeceptis gubernare manus imponere Under the Ceremonial law all the Church officers were Priests and Levits and doubtlesse the Jewish church was an accorate type and pattern of the Christian This may serve for an eighth Argument The Levirs were to excel in power and dignity for they were chosen in place of the first born And the Deacons were to be full of the holy Ghost and wisdom Act. 6. In Moses time some Levites did bear the Arke the Table the Altar some the Tabernacle the Tent or Covering some the boards and pillars c. Numb 4.8 1 Tim. 3.12 13. Num. 6.3 In Davids time some attended immediatly on the Priests and were Singers others were Porters others were Treasurers 1 Chron. 24 25 16. Now if the Deacons are answerable to the Levites then the Levites must help carry the Lord Jesus in his Ordinances and sing forth the glad tydings of Salvation The Tabernacle was a type of the Church the Deacons therefore must promove the communion and consolation of the Church and support the Presbyters thereof these are the pillars of the Churches which the Levites in way of type did bear on their shoulders The Deacons were at the first instituted for to ease the Elders in all matters or ministrations which are not proper to the teaching Elders Act. 6. We are to attend on the Word and Prayer saith the Apostle The
Priests office to take down the tent and tabernacle and accordingly it is onely the Elders office to preach ordinarily the doctrine of the Gospel the doctrine of humiliation and mortification to make way for the Churches progresse in the wildernesse Object The Princes are sent to teach 2 Chron. 17.7 Answ Piscator supposeth that the Princes did onely promove the Levites in teaching The Hebrew word doth signifie to make to learn whether by ones self or others 2. Magistrates have power to teach in the Common-wealth ordinarily though not as Prophets in the Church We may shut up all The Church is the golden Candlestick but the spirit of the Elders is the shining and burning light therein and the two Olive-branches thereof Zech. 4.2 Ezek. 7.20 The Church is the hangings of the Temple The Elders are the pillars on which the hangings did depend Concerning the Power of the Presbyterie THe Presbyterie is to govern with great condescendencie Prop. 1. and to labour for the consent of the Church in cases of moment Magistrates themselves are called Pastors and Fathers partly because they ought to be mild as Causabon and others have observed in the execution of their power Pastors should carry lambs in their bosomes Isa 40. Magistratical Soveraignty of spirit Luke 22. 1 Pet 5. is intolerable in Ministers of the Church It is better to be the Bride then the Bridegrooms friend Abrahams servant must intreat Rebeckah with kindnesse with bracelets and jewels and carry her to his master with honour The Priests were charged to take down the Tabernacle and the Levites to bear it with great respect and the Tabernacle was a type of the Church Our Solomon will have his mother to be set at his right hand in a chair of State Rev. 3. 4. 20. The four and twenty Elders have all thrones and crowns as Christians Cyprian ad Clâ—rum nihil sine vestro consilio plebi consensu Lib. 3. Ep. 10. l 4. Ep 5. l. 3. Ep. 22. l. â— Ep. 10. l. 5. Ep. 7. though not as Ecclesiastick Governours Cyprian seemeth sometimes to tender thus much respect to the common members or body of the Church as when he saith Vobis praesentibus judicautibus but not a word of suffrage in antiquity except in point of Election And Cyprian is bold to write after this manner hortor mando as to subjects The Apostle is bold to threaten the rod to the Corinthians Shall I come unto you with a rod 1 Cor. 4 21. The more authority is conferred upon Elders the more humble have they need to be Caesari cui omnia licent propter hoc minus licet I suppose the power of Jurisdiction doth originally and essentially reside in the body of members Elders have their power either by Election or Ordination because there is no other ordinary mean of vocation Election is necessary even from the people because they are to subject themselves or withdraw according as Elders preach for Christ or against Christ and therefore the peoples election doth incompleatly at least give the keys We affirm that the power of Presbyters doth not essentially depend on Ordination but on Election The people have power to act yea even to administer the Seals virtually and mediately and give power by Election to the Elders Election is now answerable to the hereditary vocation under the Law and the Ceremonial Ordination was but circumstantial to the hereditary right of the Leviâ—es Election in all Societies doth substantially or essentially derive power and correspondeth to an hereditary derivation of power * Ep. 65. p. 285. 67. p. 289. 13. p 365. Beza is onely for an implicite consent of the people and that onely in Election The French Synods have condemned Morellius his Democracie and established the next Proposition The commom members are not to govern by suffrage and co-ordinate authority together with their Elders Pro. 2. Prudence and brotherly love require an endeavour in the Elders for the procuring of consent from all Confessus seniorum est judicium Reclesiae Calv. Instis l. 4 c. 12. Sect 3. but consent is not absolutely necessary The consent of the people is not authoritative but consultative in respect of the Elders Praeter electionem ministrorum plebis nullas esse partes in Ecclesiastico regimine censemus so Chamier 1. Arg. 1. If the Presbytery be not invested with the power of Jurisdiction then the Presbytery serves but for order Cyprian by himself or his 〈◊〉 by it self either in consult a plâ—â—e did binde and loose censure and absolve the lapset though he speaks of the consensus plebis at such times Presbyters are but Prolocutors every members is essentially and substantially a Governour as well as an Elder 2. Arg. 2. If the Elders are not to baptize and administer the Seals but at the appointment of the Church in particular then they have not compleat power of order because they have not compleat power to execute their proper acts which belong to the power of order 3. The ministerial Keys or the Keys of execution were given to Peter as an Apostle Matth. 16.18 19. They may be given to Peter before he was an Apostle quoad promissionem after he was an Apostle quoad confirmationem when he was made an Apostle Arg. 3. quoad constitutionem 1. Peter is here made oeconomus Ecclesiae the keys of the Kingdom are given to Peter and kingdom includes the Church Peter is evidently distinguished from the Church therefore he doth not represent the Church On this rock saith the Lord Christ will I build my Church and unto thee will I give the keys he doth not say Vnto it as meaning the Church out Vnto thee meaning Peter and distinguishing Peter from the Church Object If it be objected that the Keys are not given to the Church here mentioned because it is the universal Church Answ I reply 1. The universal Church may as well be made the subject as the object of the Keys as it is the object in particular visible Churches so it may be the subject also 2. It may as well be made the subject of the Keys as of the visible Officers 1 Cor. 12.28 3. Is it probable that Poteâ— should represent any other Church then that which is expressed in the Text 4. I suppose it hath been already proved that there is an universal visible Church Secondly Peters confession argueth that this promise was made unto Peters person in way of reward 3. Peter is made a principal stone of the Church a secondary foundation a master-builder The doctrine of the Apostles is called a foundation of the Church Eph. 2.20 Rev. 11. the twelve Apostles are twelve sundamental stones of New Jerusalem Peter was named so with reference to his Ministery One and the same rule is not sutable to Peter as an Apostolical stone and as a Christian stone also Christ is the Rock Peter a stone
judicial power It is but equal that governors or rulers should have judicial power to constrain obedience which is inconsistent with a necessity of the members consent If an absolute Aristocracy be for the general lesse dangerous then a Democracy there is lesse danger in the church then in the Common-wealth from such an Aristocracy because the medium of government in the church is rather swasive then coactive Elders are to govern verbo non gladia Such governors do best become the Church as may eminently represent the kingly office of Christ at least as evidently as the priestly and prophetical office of Christ It is supposed that a King or Monarch may be complete in respect of ordinary execution and yet the Soveraignty or Majesty reside in the Kingdom and an Aristocracy may be complete in respect of ordinary execution and yet that Soveraignty or Majesty reside in the Common-wealth Where the people have power to set up and pul down Magistrates with an offensive power there is a Democracy in being or constitution if not in ordinary action or execution Epist 67. and 68. Arg. 10. Num. 21.16.17 1 Chr. 26. And a power defensive or a power to except and interpose in case of just defence is connatural to all bodies or beings civil or natural where the Soveraignty or Majestie is lost or given away to such as bear the ensignes of authority Bexa is for an implicite consent of the people in election but resolute against it in other cases non tantum periculosum sed etiam iniquuns esse totum caetum is suffragia witti Epist. 83. pag. 36. 10. The relations of elders to churches do challenge power complete They are antitypical the eyes heads fathers princes of the Congregation Moses and the Princes did represent Christ and his Apostles and Elders They are the Captains of the Lords Host Moses and the Princes digged the well and sang to it to denote how Christ and the Elders do digge the well of salvation and sing the new song of salvation to the Israel of God Though proâ—atiâ— uniâ—â— be probatiâ— nullius sometimes yet such as these both together and apart may be vehemently perswasive Some do scruple at the calling of the Ministere heads of the Churches and indeed there is no universal head beside Christ but yet ministers may be called heads of particular churches in that sence as they are fathers and rulers 11. It was Gods Ordinance in Israel In all Courts Arg. 11. Lev. 13. Num. 35. Deut. 19.12 in the Temple in the Cities of Refuge in the Synagogues the elders had full power of execution The Priests did onely determine concerning the Leprosie The Levits themselves did open and shut were porters under the Priests This Ordinance of God seemeth to be grounded on moral equity we generally find an equity in Gods Ordinances as well as a ceremony And it is most sutable to nature it being unnatural for the multitude to execute I is true that the people of God are â—â—â—â—isted to a neâ—â—â— communion with God in worship then under the Law but it is true in respect of the Elders as well as of the common members And we are freed from the ceremony of the Mosaical Ordinances not from the equity 12. Arg. 12. That power which is ascribed to the Priests and Levites Ezek. 44.23 24. must needs type out the power of elders in the Christian church The whole chapter and prophesie concerneth the Christian church The civil acts in Israel were a typical pattern of the Christian church as well as the Temple The Priests and the Levits must stand in judgement and judge and determine controverfies in the church Deut. 19.17 By their word shall all strife be tryed Deut. 21.5 They shall give the sentence of judgement and thou shalt not decline from their judgement they are separated for this purpose by the Lord Deut. 17.9.11 Allegories are Argumentative when they are evident And though all things are not exactly typed out in the ceremonies at least in all ceremonies yet it is our duty to observe that which is representative The Priests were types of all spiritual men in opposition to natural men but they were types also of Elders in respect of their special office as they are opposed to the Saints in general 13. Arg. 13. Elders are titles of authority the notation thereof alludes to the Elders under the Law Pastors are titles of authority the notation thereof alludes to the use of the phrase in the Scriptures and it is applyed even to Civil Magistrates Shepherds do govern as well as feed and Elders are to feed by authority as well as by doctrine The Priests under the Law had complete power in the Temple 1. To admit into the outward Court 2. To administer at the Altar and Laver the Covenants and Doctrines and the sence of Regeneration and Justification of Mortification and Vivification 3 To administer about the Table and Candlestick for the increase of faith and love and joy Thus the Elders are to institute and make disciples and after institution by the doctrine of the Covenants to confirm by Baptism and then build them up unto perfection by teaching them all things Matth. 28.18 Go make Disciples in all Nations baptizing them and teaching them to observe all things whatsoever I have commanded you Admission into the outward Court seemeth to signifie initiation into the visible Church the Altar and Laver and Table the gradual proceeding from grace to grace of those that are worshippers of God in spirit and in truth of inward worshippers of God of such as belong to the mystical Church Rev. 11.2 3. c. True converts are first brought to the altar of faith repentance and mortification and then to the laver for the confirmation of sanctification and justification by the doctrines and seals of the blood and spirit of Christ 14. What the Apostles could do in all Churches Arg. 14. that the ordinary Elders can do in respect of ordinary administrations and ordinary exemption within the sphaeres of their particular Churches And the Apostles could admit excommunicate threaten the rod make decrees c. They did not ask the vote of the Church in admissions or excommunications Acts 2. 1 Tim. 1. Philip himself could admit without the Church Acts 8. Paul bids Timothy and Titus to command and rebuke Tit. 1. Mr. Cartwright hath done enough for this point in his Reply If the Apostles had deprived the people of any power due to them in respect of their Elders they would have taken election out of their hands If the Apostles had power in all Churches in respect of ordinary administrations as Elders then they differ from ordinary Elders but as an Aristocracy in a Common-wealth from an Aristocracy in one City or as the great Synedrion of elders in Jerusalem from the lesser Synedrions in the Cities What power the Apostles had in all Churches as elders that power all elders must have in their
particular churches because they also are elders The twelve gates of new Jerusalem Rev. 21. are the particular churches the angels are Presbyters and are set to govern the gates the gates are not to open and shut of themselves but the angels are to open and shut the gatâ—s in the use of the keys The 4. beasts Ezek. 1. compared with those in Rev. 4. and the 4. orders of Levites about the Tabernacle Numb 4. may well seem to represent the elders of the Christian Church by which the Lord Christ is carried up and down to the World in the chariot of church ordinances The churches are represented by wheels which should readily follow the elders in way of obedience neither go before nor side by side together with their Elders Object The Apostles received their power immediatly from Christ Answ The same power may be derived mediatly which is derived immediatly The question is concerning the power of elders not concerning the manner of comming by it And the Apostles power was universal and extraordinary Object The Apostles wrote in the name of the church as well as in their own name Acts 15. Answ 1. The Apostles were wont to respect the Church so as to do all things in a brotherly manner 2. The Church is not named in respect of authority it had not authority over other churches and those decrees are called the decrees of the Apostles and elders Acts 16. Those elders must be supposed to be extraordinary elders else they might not be joyned with the Apostles in point of such an extent in authority 3. There was special cause to make mention of that churches consent because those questions did spring out of that church It is certain that the Apostles could determine without the church Paul had power to command and ordain 1 Cor. 16. and 1 Cor. 11. and 14. What though extraordinary elders might be the churches messengers by way of intreaty it was not by way of authority 5. The Church of Antioch sent to the Apostles and elders not to the church The Apostles and elders extraordinary were a great and standing Presbyterie of the universal Church Act. 14. I see no intention or intimation of a Synod or assembly of Churches in that act of the Apostles at Jerusalem The Apostles were onely called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chamier observeth Object The Apostles had an infallible spirit Answ The infallibility of spirit answers to the transcendency and universality of power in all Churches Ordinary elders have a spirit of excellency in respect of common members If the infallibility of spirit in the Apostles may admit of a limitation in respect of election why not in other acts also if they had been connatural to the power of the members 15. Arg. 15. It is sutable to the law of nature that the power of execution should be committed by the multitude to some elected and selected ones Adam had been a perpetual Monarch of the whole world according to a natural right if he had not sinned What should have deprived him of his natural titles What need of altering the natural frame of policy Bodin doth justly dispute for the ancient power of Fathers Fatherly power is the absolutest image of Gods absolute dominion and the most exact pattern of all power The natural constitution of the world yeeldeth no documents for a Democracy for a Democratical execution of power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer Facile imperium in bonos Primum illud certum est si humano judicio res aestimetur nullum statum aut pagi aut vici aut urbis aut regionis aelieujus magis obnoxium esse turbis quam Democraticum Beza Ep. 83. p. 365. I conclude Let this discourse be compared with the practise of Reformed Churches of the church of Geneva and the peoples approbation or consent required by Calvin and others will amount to no more then I have acknowledged As for Cyprian he could censure yea even elect officers without the consent or counsel either of the Clerus it self If Calvin did attribute more power to the people in his writings then Beza yet their practise doth argue an accord in conclusion And Calvin in his Catechisme and in a Tractate de Coena Domini attributes power of dispensing censures without the consent of the church unto the elders Object Matth. 18. We are bid tell the church and the church is no where taken for the Presbyterie in the new Testament Answ 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for any assembly in the new Testament Acts 19.39 and therefore is applicable to an assembly of elders even according to its use in the new Testament 2. See Calvin Instit l. 4. c. s 3.4.7 The Presbyterie is called the congregation or church in the old Testament Namb. 35. with Deut. 19.12 Mr. Ainsworth and Mr. Cartwright have abundantly proved this point and Mr. Cartwright alledgeth many places of Scripture to shew that church in this place signifieth the Presbyterie Mr. Rutherford affirmeth the congregation in the old Testament is alwaies taken for the Presbyterie when it is meant of an authoritative congregation Our Saviour may well be supposed to conform his speech to the old Testament rather then to the new Testament to the use of the phrase at that time when he spake not so much to the future use of it in the new Testament 3. Our Saviour doth manifestly allude to the Presbyteries of the Jewes and gives the Christian church a pattern from the practise of the Jewish church One would not think that our Saviour should speak of an unknown church and not describe it because he directs the disciples to repair to it to direct one to a place unknown and unknowable is but labour in vain Besides those phrases heathen and publican and two or three witnesses do argue that our Saviour referred his speech to the Jewish church Two or three witnesses were required by a State rule in their civil Judicature and it was grounded upon morality and therefore to be observed in their Ecclesiastick proceedings to censure They might not have found out such a rule though naturally moral by the reach of natural light but being instructed by Gods Ordinance they could easily discern the morality thereof especially the Prophets and men of God which were raised up continually amongst them 4. The church is here explicated in the next words What you shall bind shall be bound in heaven If the church had been taken for the body of members it should in probability have run thus What it shall bind shall be bound in heeven 5. Else this rule did nothing concern the Apostles considered personally but they were personally to practise themselves according to this rule The Apostles were neither to judge together with such a church nor to be judged by such a church as consisted of the body of members 6. Is it likely that our Saviour should bid a brother repair in the first place to the body of
members What do the elders then serve for 6. The promise to two or three doth somewhat declare what church is here meant The former words What you shall bind c. seem to be referred to the Apostles then present these words Where two or three are gathered together in my name c. seem to be referred to ordinary elders which were to follow And these two or three elders may justly be supposed to be an ordinary Presbyterie and they are proportionate to the two or three elders which constituted Presbyteries in the lesser cities of Israel The two or three here intended are not the same with the two or three witnesses before mentioned 1. Such a private proceeding doth not constantly admit of prayer 2. Christs presence in the midst of them argueth a more solemn assembly then that of the witnesses 3. So solemn a promise intimateth some great difficulty in the act to which it is applyed 4. Our Saviour hath manifest reference to such as did bind and loose in the words going before 5. It is spoken in conformity to a church then erected and to the proceedings then accustomed The intent of the promise argueth a greater latitude then is competible to that particular case of conviction I might now charge the multitude of Incerpreters both ancient and modern but it is done already by others It is most probable that the Synedrion of Elders was called the Congregation because there was wont to be an assembly of people present in the place and at the time of Judicature we call the Presbyterie the representative church upon another consideration A second general answer may be this the church is sometimes destitute of Elders and then a Church properly so taken is to be repaired unto immediatly And our Saviour may lay down the rule so as that it may serve for all times and all conditions of the Church Object The Apostle bids the whole church of Corinth to excommunicate the incestuous person and also all the Thessalonians to mark a brother that walketh disorderly and to withdraw from him 1 Cor. 5. Answ 1. Women have no judicial power though the Apostle writes to all therefore other members may not have judicial power though the Apostle writes to all Such speeches must be interpreted quoad materiam subjectam And if women notwithstanding this place of the Apostle must be denied judicial and co-ordinate authority or power or consent because other texts do so require why should not other common members also not withstanding this place of the Apostle be denied the like authority power or consent if other texts do require it If there be any authority in Councels and Synods then the consent of the major part of members shall not be necessary in many great acts which concern all because it is impossible for all churches to convene in their particular persons The Apostle wrote to the elders as well as to the members Rom. 12 8. 1 Peter 5.1 1 Corinthians 1.11 and therefore it is to be supposed that the elders were especially if not wholy respecter by the Apostle in such instructions and commandements 1 Corinthians 14. All are exhorted to see that all things be done decently and in order but this is especially if not onely in point of immediate execution the elders care and office Elders are not onely the members orators or such as we call moderators and prolocutors to govern the actions and not the persons of the assembly Morellius his phantasme as one calleth it who writes strongly for the power of members hath been generally condemned especially by French churches in their Synods Though common members were not equal agents with the elders in excommunications and yet the Apostle doth not here undertake to declare in what order they should concurr 2. The church of Corinth was now to obey the Apostles sentence and did but put the Apostles sentence with due and effectual solemnities in execution The spirit of the Apostle doth denote his Apostolical spirit both of direction and correction To direct with judicial authority is to command with coactive power The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 argueth more then a doctrinal determination What spirit should be present at the instant of excommunication but his spirit of Apostolical inspection or authority Spirit here is to be interpreted quoad materiam subjectam truth is the Church of Corinth according to the original is not made the nominative case to the act of delivering up to Sathan only it is required that it be done when the church is gathered together The Apostle then did excommunicate virtually and praeceptivè Cartw. reply p. 67. the church of Corinth obedientialiter Mr. Cartwright and others do consent to this assertion 3. It is apparent that the Apostles were wont to write so much to the whole church because the common members had special need to be instructed and incited to the performance of their duty and in particular to the submitting of themselves to their elders 4. We grant that the common members have something to do in many church acts and especially in excommunications they are to put the sentence of the elders in execution in declining from the parties censured What the Apostle attributes unto the whole church any where is abundantly exhausted and satisfied in the Churches doing of execution Moses applieth the phrase of casting out or putting away the evil one to the peoples doing of execution Deut. 17.7 See Ainsworth on the place Moses frequently applies the act of judging killing c. to all Israel though they did what they did chiefly by their Magistrates Deut. 13.5.9 c. We do farther grant that the common members have a sudordinate power of judgement though not a co-ordinate power A brother is under a power judicial of the body of members but the body of members are under the judicial power of the elders themselves 1 Thes 5.12 Heb. 13.17 The Saints are brought in as judging the world 1 Cor. 6.3 and they have a judicial power over the sinful world but it is subordinate and they must judge dependently under Christ The woman is brought in prophesying and praying in the Congregation but she must prophesie and pray in the church by no power formally but onely by participation Joshua giveth the sentence against Achan and all Israel stoneth him with stones and burneth him with fire thus all Israel must stone and burn the Achans of the Church with the judgements of God denounced against them in Gods fiery law by the ministery The Priests must blesse and curse at the entrance into Canaan and all Israel are to say Amen Deut. 27.14 The living creatures Ezek. 1. and Rev. 4. are to cry holy holy holy and the Elders fall down and worship and say Amen The Saints shall judge the world under Christ and yet have not cause to expect so much as a consultative power together with Christ All in Israel were to observe a due distance by measure from the Priests and
Jerusalem is the mother of us all 3. She is described with breasts to declare how she nurseth her new born babes with the milk of the Word But how and by whom doth the Church conceive bring forth and breed up her children Her head is indued with variety of gifts for teaching discerning and governing that is the seat of wisdom and government the body is the region of subjection To conclude the key of authority is in God the key of excellency is in Christ the key of ministry is in the Church fundamentally in the Presbyterie for execution A primo omnia per ordinem omnia ad finem omnis perfectio rerum omnium quies ordo est perfectionis sola inevitabilis via Isaacus a Telia I understand by the keys in the Text the official or stewardlike power of administring the word and prayer the seals and censures in the Church Election is an act of essential authority directly and primarily of derived authority secondarily and consequenter In case the Presbyterie doth censure the Church by vertue of derived authority and the Church the Presbyterie by vertue of essential authority other Churches must judge which cause is just by the rule of Christ in the Word Presbyters are not subject to the common members in censures of superiority In Israel the Elders or magistrates were primitively elected by a Democratical power and yet were not subject to a Democratical power being once elected A power in the people to set up and depose their Magistrates in way of authority constituteth a Democracy The fraternity hath a defensive power to non-communicate with their Elders or power of a defensive excommunication with reference to their Elders One Church hath a co-ordinate power of defence Jus est vel rectorium vel aequatorium in relation to another Church not offensive power In an Aristocracy or Monarchy the people have a defensive power to repel injury not an offensive power The Elders of the Church have power of order to act in all Churches upon the intreaty or consent either of Elders or the Churches themselves 1. Pro. 3. It is natural to all bodies to act for their mutual edification 2. The seals and such like administrations have a common relation to admit members to dispence censures hath a particular relation to a particular Church but the word and seals have a common and general relation to all Churches equally 3. There is a sacred-aptitude though no indeleble Character imprinted on Elders else they are not accomodated to administer holy things especially such things as are holy by institution This ministerial aptitude or fitnesse hath relation to holy things in all Churches there is nothing wanting to execution but orderly permission 4. The ground of dividing the Church into particular Churches doth warrant this power We are many Temples or Churches for edification sake If there had been many Temples in Judea what could have hindred the Priests from ministring as occasion required in any of them 5. We allow communion of Members why not of Ministers As Ministers depend on their particular Church for Authority to dispense holy things so Members depend on their particular Church for Authority to partake of holy things As it is a priviledge to partake so it is grounded upon Authority a Member may challenge communion And it is a priviledge also to dispense holy things though dependent on Authority 6. The Churches do mutually allow and ratifie one anothers acts One Church admitteth Members for all Churches and one Church electeth Officers for all Churches one gate of Jerusalem admitteth into the whole City Rev. 21. One Elder hath a general relation to the universal Church as well as a special relation to his particular Church To say no more it is sufficient that such a power of Elders tendeth to the edification of the Churches while nothing can be produced in oppositum The Apostle doth implicitely command us to do all things which are for edification confideratis considerandus when he commandeth us to do all things in such a maner as may be for edification 1 Cor. 14. What hath been said for the Unity of the Church doth shew that there is no ataxis or disorder in this communion of Elders There was no question in Primitive days concerning the power of Eldere in respect of Ordination Administration of the Seals and Preaching of the Word in all Churches It is commonly known that Anicatus permitted Polycarpus to administer the Sacrament in his Church See Magdebar Centariatores Concerning the Power of Synods and Councels or Churches Assembled CHurches have no power to invent Instituted mediums of Worship Pro. 1. or to make Laws concerning means of Worship which are not natural or to Institute mediums of Worship which are not contained in the first Commandment A Papist asked a Protestant What if our holy Mother the Church determine it The Protestant answered the Papist What if our heavenly Father determine otherwise 1. To make any thing holy for signification or operation which God hath not or more holy then God hath made it by Nature or Institution is so far Idolatrous or Superstitious and is Imagery forbid in the second Commandment 2. The Prophets and Apostles were charged to teach only what God had commanded and they professed they could do no more Deut. 4. Matth. 28. 3. Exod. 30. 1 Cor. 14.37 The Lord Christ condemned and opposed the Traditions of men both by Practise and Doctrine Matth. 15. 4. Our Saviour hath taken upon himself to Institute all holy Times Offices and Ordinances He is sufficiently wise and faithful we derogate from him in adding to his Institution 5. Kings themselves who are most independent and absolute have been corrected by God for taking upon them such a power 1 Chron. 13. 6. Circumstances which are natural means of Worship may be superstitiously abused by excess in using of them even remote means of Worship Quatenûs non expedit non licet as Canonical hours c. So far as any thing is excessively used in Gods Worship it grows unnatural and becomes an Image of mans invention We are to avoid appearances of Superstition as well as of other sins whether they are appearances in the opinion of men or in the nature of the things themselves in respect of their neer Neighborhood unto that which is evil Appearances of Superstition may be opposite to goodness when they are not contrary to truth Excessive use of remote circumstances in Worship whispers unto the weak that they are substantial means of Worship Invented means of Worship are unsuitable unto the nature of God who is a Spirit a Spirit hath no shadows to Christ who is not hid now in the vail of legal Ordinances to the great light of the Gospel the Word and the Church the shadows are longest when the Sun is lowest John 4. Phil. 3.3 we are called to Worship God in the Spirit It is a patching of that vail which
may say and therefore God may be this sign together with many other commend Paul to the Church as an Apostle of Christ but it doth not follow that he was here Ordained to be an Apostle 5. Were these Elders ordinary or extrardinary did they Ordain them or not Ordain them they were warranted to impose hands by special revelation Separate me Barnabas and Saul saith the Spirit unto the work which I have called them unto t is not expressed what work it was 4. The object of Imposition in Primitive days doth argue Arg. 4. that it is not now to be appropriated to Ordination in case it ought to be reserved If we must remove Imposition from Converts from prayers for the sick if from any why not from all The extraordinary gift ceaseth in respect of Ordination as well as in respect of the other Administrations the ordinary gift remains equally in all Object It may be a sacred sign in Ordination to signifie the Consecration of a person to administer holy things Answ It was not of this use in the consecration of Priests and Levites 2. It is not of this use in the Ordination of Deacons why should it signifie any otherwise in the Ordination of Elders then in the Ordination of Deacons 3. In Confirmations in Benedictions in Prayers for the Sick it signified directly but the gift of the Spirit Calvin only maketh it a gesture of Prayer and a sign of approbation 4. It is manifest that in all other Administrations it was used by the Apostles as connatural to the extraordinary gift of the Spirit The common gift of the Spirit under the Gospel the Gospel being the ministration of the Spirit comparatively might admit such an extraordinary symbol but why only in Ordination 2 Cor. 3.8 Yet it seemeth rather proper to the extraordinary gift and power of extrabrdinary persons The extraordinary effects did countenance such solemnities of expression in such persons Eliah might pray with his head betwixt his legs because he could do observable wonders by prayer An extraordinary Rite or adjunct in prayer or blessing is proper to an extraordinary prayer and to an extraordinary blessing The Ministers of Reformed Churches do generally diminish the use of Imposition of hands The omission of it is rather alowed then condemned by Aretius The right hand of fellowship was never in use as an Ecclesiastical Rite according to all the Interpreters that I am acquainted with It was a Civil custom and Paul Gal. 2. alludes to it and where an Ancient Father useth the phrase he may well be supposed to allude both to Paul and to the custom also of the times in their salutations As for Imposition it is acknowledged only to be an ornament or adjunct not any essential part of the Sacrament of orders by many great ones amongst the Papists and so argued in the Councel of Trent If we make Imposition a sacred Institution in Ordination then we must put Religion in it and use it as necessary necessitate praecepti Concerning Excommunication EXcommunication doth admit of degrees Pro. 1. Num. 9. Lev. 13. 15. 1. Some were shut up or suspended some were shut out of the Host and the City Thus it was in the Ceremonial Law and the equity of it is perpetual 2. There is a proportion between sins and punishments all Crimes in the Common-wealth are not capital 3. According to the Doctrine of the New Testament some are to be examined some are to be admonished some are to be interdicted the Sacrament and familiar communion 1 Cor. 11. These degrees were observed in the Primitive Church Cyp. lib. 5. Epist 7. Niddui Cherem Shammatha 2 Thes 3. others are to be given up to Satan 1 Cor. 5. pro modo delicti to speak the words of Calvin In Primitive times some were also cursed with an Anathema Maranatha The Excommunicate person Mat. 16. seems to be compared to an Heathen and Publican in respect of his sinful state as well as in respect of his excommunicated state and therefore not to be admonished as a Brother but to be dealt with as an Heathen and Publican Rabbines of the Jews do all for the general consent to this Proposition Draco is said to have written his Laws with blood because he absurdly made all Crimes capital All scandalous persons are to be Excommunicated in part Pro 2. A Sacramental holiness consists in the acting of grace as well as in the having of grace Union with God requireth the being of grace Communion with God in the Sacraments requires the declaration of grace in an holy profession and an adorned conversation 1 Cor. 11. Mat. 5.24 All uncleanness in Israel that was not washed away by the Rites of Purification did debar from communion None that do express repentance ought to be Excommunicated Pro. 3. with the partial or lesser or any Excommunication 1. Penitent smners are presently to be admitted to communion in their first conversion The Analogy is unquestionable the way mut not belong to the City of Refuge 2. Deut. 13. Under the Law it was permitted to him that was guilty of Theft and Perjury to bring his Sacrifice for Reconciliation Lev. 6. none were shut out rejected but such as were habitually or resolvedly presumptious though an actual presumption might incur a cutting off by God immediatly 3. The supreme end of Church acts is the glory of Gods mercy and goodness in pardoning sin this is obtained in the acceptation of Repentance other ends must be subordinate unto this 4. The statute rule of Christ supposed impenitency in the most flagitious and impious sinner unto the total Excommunication If he will not hear the Church let him be as a Publican c. Matth. 18. otherwise forgive him seventy times in a day Matth. 18.22 God sits on a Throne of Justice in Magistracy on a Throne of Mercy in the Church therefore Magistrates must punish when the Church must pardon and yet Magistrates may somtimes pardon together with the Church 5. Repentance doth take off Excommunication therefore it must prevent Excommunication 2 Cor. 2. 6. The main end of this censure in the first place is Repentance when it is an end in Excommunication it is the main and master end 1 Cor. 5.6 2 Thes 3.14 The object of total Excommunication is only a desperate and obstinate impenitent 1. Pro. 4. It refers to the casting of the Angels out of Heaven to the cutting a man off from the Kingdom of God Mat. 18.17 the lesser Excommunication interrupts communion this dissolveth union May we fententially declare Union to be dissolved Prov. 15.10 13.13 unless it appeareth to be dissolved 2. Such as are savingly penitent to us must be admitted in part therefore none but such as are damnably impenitent to as may be totally Excommunicated In point of admission we may not wholly reject a sinner that would come in but upon tryal of impenitency therefore we may not reject a sinner
Levites in their passage over Jordan Joshua 3.4 Object The Church is the Spouse or the Bride Answ She is not yet married onely espoused or betrothed and therefore may not have the keyes in possession 2. She is yet under age unfit for government 3. She is but figuratively a Spouse and being constituted of so many persons unmeet to govern in point of ordinary execution 4. The Church of Israel was a spouse socia domus as well as the Christian Church and yet subjected to the Priests 5. The Spouse is kept under Magistracy and why not under the ministry Why not under both together Edicunt reges indicit festa sacerdos Object All the Saints are kings Answ In some common respects but not in respect of special office They are kings in respect of Church power or Church government fundamentally and essentially yet I do not find that the Scripture in the attribution of this title unto Christians hath respect to the power which visible Christians have over one another in special whereby they judge those that are within but in respect of that power whereby they reigne over themselves and over the world Rev. 11. All Saints are called Kings in respect of Christian power as mystical members not in respect of Ecclesiastick power 2. They were kings under the Law and yet subject to the Priests and Levites 3. They are priests as well as kings yet they are not Priests in respect of Ecclesiastick power according to the Scripture phrase They may not ordinarily preach and administer the seals by turn or every man in his course 4. They may be kings in respect of a Christian power mystically and yet be no more exempted from ministerial authority then from Magistratical authority They are not kings litterally and properly but figuratively or mystically Object Elders are ministers stewards servants of the Church Answ Respectively finaliter objective not absolutely or properly 2. They are fathers as well as stewards the stewards of Christ in propriety 3. If they are servants in propriety then they must not govern over the Church or with the Church but obey the Church 4. The Apostles were servants as well as ordinary elders yet they governed without the concurrence of the Church in way of consent The Church is the object of the elders ministry in pâ—râ— but in this respect Angela and Magistrates are also servants to the Church Elders are not servants of the Church in propriety in way of subjection they are actually over the Church the governors of the Church the servants of Christ the whole Church is subject Object Elders must not have Lordlike power to excommunicate the whole Church Answ Lordlike power is not denominated from its extent in respect of the object of their administrations the Apostle had an extensive power over all Churches and yet not Lordlike power Lordlike power consisteth in Magistratical commands laws and mediums of punishment and in an imperious execution of power If the authoritas be in magistrates in respect of ordinary execution he may punish the whole Common-wealth one by one nay altogether de jure in point of ordinary execution in case justice requireth it If the Church may excommunicate Elders and yet have no Lordlike power then Elders may excommunicate the Church without a Lordlike power Object The whole Church cannot be excommunicated because excommunication is a casting out of the Church Answ Excommunication is essentially casting out of Church estate 2. A particular Church may be cast out of the universal Church Junius and all seem to deny an unity integral or visible in the universal Church yet they generally allow of a judicial power in Synods and Councells and how is that possible unlesse there be an universal visible Church But I am not to urge this point at present Object Elders are hereby made inexcommunicable Answ It is more sutable that Elders that Governors should be exempted from excommunication in point of ordinary execution then those which are governed 2. The major part of a particular Church is made inexcommunicable wholy if particular Churches are neither subordinate to their Elders nor to Synods and Councells 3. We suppose that Elders of particular Churches are subordinate to Synods and Councels and that the majesty resideth principally in the Church universal We suppose that Elders are subordinate to their particular Churches in respect of a defensive power in the way of excommunicating or withdrawing As Elders are ordained by Elders so it is meet that particular Churches should make use of Elders in the deposing and excommunicating of an Elder 5. We may put a difference between an ordinary and an extraordinary power A magistrate may be subordinate to his people in whom the majesty doth reside in point of extraordinary execution notwithstanding he hath power in point of ordinary execution to inflict capital punishment upon the people Potestas est in Magistratu principe co modo sub quo translata est Suar. de lege humana The practise of the Churches from the beginning of the World doth shew that they have not thought the consent of the body of the Church absolutely necessary Some godly writers have seemed to be in amaze when they have spoken of the consent of the members but what hath been their own practice Those of Reformed Churches for the general which have spoken most fully for the consent of the people have excluded it from being co-ordinate with the sentence of the Elders See the opinion of the Leyden Professors and Peter Martyr upon 1 Cor. 5. Beza in his Commentary upon the same chapter Res in Presbyteriâ— praejudicata sertur ad populum Cal. Com. 1 Cor. 5 4. requires no more then that excommunication be carryed conscia plebe Yet we must all protest against the magistratical and imperial Soveraignty of Antichrist and all Prelatical Spirits Christ and his Ministers do govern like the sweet fig tree the sat olive and the true vine not like the bramble that hath neither shadow nor good fruit It is observable how the Church is delineated Cant. 7. where the body of members is elegantly distinguished from the Elders as the body from the head 1. Her shoes and feet do denote her heavenly conversation and patience especially in the ambulatory course of the primitive Church for the conversion of the world Ephes 16.15 2. Her thighes navel and belly do represent her as the fountain of procreation and conversion The Church is the mother of all living The graces of the Spirit are the jewel-like joynts of her thighes The Church is the font of the world filled with the liquor of grace and out of her belly flow rivers of living water unto the regeneration or conversion of the world Her belly is compared to heaps of wheat beset with pleasant lillies to signifie that Christ conveigheth himself to the world as the bread of life by the Church in her womb all the infant converts of the world are nourished unto eternal life