Churches being called and gathered by their Ministry they were given unto the Church and placed in the Church for the exercise of all Office with Power unto their Edification according to the Rules and Laws of their constitution Act. 1.14 15. Chap. 6.1 2 3 4. 1 Cor. 3.22 Chap. 12.28 Ephes. 4.11 12 13 14. 2. THIS Power is ceased in the Church It is so not by virtue of any Law or constitution of Christ but by a cessation of those actings whence it did flow and whereon it did depend For unto this Apostolical Office and Power there was required 1. An immediate personal call from Christ himself 2. A Commission equally extensive unto all Nations for their Conversion and unto all Churches equally for their Edification 3. An Authority in all Churches comprehensive of all that power which is in the ordinary constitution of them distributed among many 4. A Collation of extraordinary Gifts as of infallibility in Teaching of working Miracles speaking with Tongues and the like Whereas therefore all these things do cease and the Lord Christ doth not act in the same manner towards any this Office and Power doth absolutely cease For any to pretend themselves to be Successors unto these Apostles as some with a strange confidence and impertinency have done is to plead that they are personally and immediately called by Christ unto their Office that they have Authority with respect unto all Nations and all Churches and are indued with a spirit of Infallibility and a power of working Miracles whereof outward pomp and ostentation are no sufficient evidences And certainly when some of them consider one another and talk of being the Apostles Successors it is but Aruspex Aruspicens 3. LEAST of all in the ordinary state of the Church and the continuation thereof hath the Lord Christ appointed a Vicar or rather as is pretended a Successor with a plenitude of all Church Power to be by him parcelled out unto others This is that which hath overthrown all Church Rule and Order introducing Luciferian Pride and Antichristian Tyranny in their room And whereas the only way of Christs acting his Authority over the Churches and of communicating Authority unto them to be acted by them in his Name is by his Word and Spirit which he hath given to continue in his Church unto that end unto the consummation of all things the Pope of Rome placing himself in his stead for these ends doth thereby sit in the Temple of God and shew himself to be God. But this is sufficiently confuted among all sober Christians and those who embrace it may be left to contend with the Mahometans who affirm that Jesus left John the Baptist to be his Successor as Haly succeeded unto Mahomet 5. ALL these by whom the ordinary Rule of the Church is to be exercised unto its Edification are as unto their Office and Power given unto the Church set or placed in it not as Lords of their Faith but as helpers of their joy 1 Cor. 2.2 Chap. 3.21 22 23. 2 Cor. 1.24 Ephes. 4.11 12 13 14. 1 Pet. 5.1 2. For the Church is the Spouse of Christ the Lambs Wife and by virtue of that Relation the enfeoffment into this power is her Due and Dowry all particular Persons are but her Servants for Christs sake For though some of them be Stewards and set over all their fellow Servants yet he hath not given them the trust of power to rule his Spouse at their own will and to grant what they please unto her 6. BUT as this whole Church Power is committed unto the whole Church by Christ so all that are called unto the peculiar exercise of any part of it by virtue of Office-Authority do receive that Authority from him by the only way of the communication of it namely by his Word and Spirit through the Ministry of the Church whereof we shall treat afterwards V. THESE things being thus premised in general concerning Church Power we must treat yet particularly of the communication of it from Christ and of its distribution as unto its Residence in the Church 1. EVERY Individual Believer hath Power or Right given unto him upon his believing to become the Son of God Joh. 1.12 Hereby as such he hath a Right and Title radically and originally unto with an interest in all Church Privileges to be actually possessed and used according to the Rules by him prescribed For he that is a Son of God hath a right unto all the privileges and advantages of the Family of God as well as he is obliged unto all the Duties of it Herein lies the foundation of all right unto Church Power for both it and all that belongs unto it is a part of the purchased Inheritance whereunto right is granted by Adoption wherefore the first original grant of all Church Power and Privileges is made unto Believers as such Theirs it is with these Two Limitations 1. That as such only they cannot exercise any Church Power but upon their due observation of all Rules and Duties given unto this end such are Joint Confession and Confederation 2. That each individual do actually participate therein according to the especial Rules of the Church which peculiarly respects Women that do believe 2. WHERE-ever there are two or three of these Believers the smallest number Right and Power is granted unto them actually to meet together in the name of Christ for their mutual Edification whereunto he hath promised his presence among them Matth. 18.19 20. To meet and to do any thing in the name of Christ as to exhort instruct and admonish one another or to pray together as v. 19. there is an especial Right or Power required thereunto This is granted by Jesus Christ unto the least number of consenting Believers And this is a second preparation unto the communication of Church Power Unto the former Faith only is required unto this Profession with mutual consent unto and agreement in the Evangelical Duties mentioned are to be added 3. WHERE the number of Believers is encreased so as that they are sufficient as unto their number to observe and perform all Church Duties in the way and manner prescribed for their performance they have Right and Power granted unto them to make a joint solemn Confession of their Faith especially as unto the Person of Christ and his Mediation Matth. 16.16 18. as also to give up themselves unto him and to one another in an holy Agreement or Confederation to do and observe all things whatever that he hath Commanded Hereon by virtue of his Laws in his Institutions and Commands he gives them power to do all things in their Order which he grants unto his Church and enstates them in all the Rights and Privileges thereof These Believers I say thus congregated into a Church State have immediately by virtue thereof power to take care that all things be done among them as by the Lord Christ they are Commanded to be done in and by his
all things as they see necessary which Church they are Wherefore if that will please them it shall be granted that in skill for the management of Ecclesiastical Affairs according to the Canon Law with such other Rules of the same kind as they have framed and in the legal proceedings of Ecclesiastical Courts as they are called there are none of the people that are equal unto them or will contend with them 2. IT hence also follows that those who are called unto Rule in the Church of Christ should diligently endeavour the attaining of and encreasing in this Wisdom giving evidence thereof on all occasions that the Church may safely acquiesce in their Rule But hereunto so many things do belong as cannot in this place be meetly treated of somewhat that appertains to them shall afterwards be considered CHAP. IV. The Officers of the Church THE Church is considered either as it is Essential with respect unto its Nature and Being or as it is Organical with respect unto its Order THE constituent causes and parts of the Church as unto its Essence and Being are its Institution Matter and Form whereof we have treated IT S Order as it is Organical is founded in that communication of Power unto it from Christ which was insisted on in the foregoing Chapter THE Organizing of a Church is the placing or implanting in it those Officers which the Lord Jesus Christ hath appointed to act and exercise his Authority therein FOR the Rule and Government of the Church are the exertion of the Authority of Christ in the hands of them unto whom it is committed that is the Officers of it not that all Officers are called to Rule but that none are called to Rule that are not so THE Officers of the Church in General are of two sorts Bishops and Deacons Phil. 1.1 And their Work is distributed into Prophecy and Ministry Rom. 12.6.7 THE Bishops or Elders are of two sorts 1. Such as have Authority to Teach and Administer the Sacraments which is commonly called the power of Order and also of Ruling which is called a Power of Jurisdiction corruptly And some have only Power for Rule of which sort there are some in all the Churches in the World. THOSE of the first sort are distinguished into Pastors and Teachers THE distinction between the Elders themselves is not like that between Elders and Deacons which is as unto the whole kind or nature of the Office but only with respect unto Work and Order whereof we shall treat distinctly THE first sort of Officers in the Church are Bishops or Elders concerning whom there have been mighty contentions in the late Ages of the Church The Principles we have hitherto proceeded on discharge us from any especial interest or concernment in this Controversy For if there be no Church of Divine or Apostolical constitution none in Being in the Second or Third Centuries but only a particular Congregation the foundation of that contest which is about Preheminence and Power in the same Person over many Churches falls to the ground INDEED strife about Power Superiority and Jurisdiction over one another amongst those who pretend to be Ministers of the Gospel is full of scandal It started early in the Church was extinguished by the Lord Christ in his Apostles rebuked by the Apostles in all others yet through the Pride Ambition and Avarice of Men hath grown to be the stain and shame of the Church in most Ages For neither the sense of the Authority of Christ forbidding such ambitious designings nor the proposal of his own example in this particular case nor the experience of their own insufficiency for the least part of the work of the Gospel-Ministry have been able to restrain the minds of Men from coveting after and contending for a prerogative in Church-Power over others For though this Ambition and all the fruits or rewards of it are laid under a severe interdict by our Lord Jesus Christ yet when Men like Achan saw the wedge of Gold and the goodly Babylonish Garment that they thought to be in Power Domination and Wealth they coveted them and took them to the great disturbance of the Church of God. IF Men would but a little seriously consider what there is in that care of Souls even of all them over whom they pretend Church-Power Rule or Jurisdiction and what it is to give an Account concerning them before the Judgment Seat of Christ it may be it would abate of their earnestness in contending for the enlargement of their Cures THE claim of Episcopacy as consisting in a rank of persons distinct from the Office of Presbyters is managed with great variety It is not agreed whether they are distinct in Order above them or only as unto a certain degree among them of the same Order It is not determined what doth constitute that pretended distinct Order nor wherein that degree of preheminence in the same Order doth consist nor what Basis it stands upon It is not agreed whether this Order of Bishops hath any Church-Power appropriated unto it so as to be acted singly by themselves alone without the concurrence of the Presbyters or how far that concurrence is necessary in all Acts of Church-Order or Power There are no Bounds or Limits of the Diocesses which they claim the Rule in and over as Churches whereunto they are peculiarly related derived either from Divine Institution or Tradition or general Rules of Reason respecting both or either of them or from the consideration of Gifts and Abilities or any thing else wherein Church-Order or Edification is concerned Those who plead for Diocesan Episcopacy will not proceed any farther but only that there is and ought to be a superiority in Bishops over Presbyters in Order or Degree But whether this must be over Presbyters in one Church only or in many distinct Churches whether it must be such as not only hinders them utterly from the discharge of any of the Duties of the Pastoral Office towards the most of them whom they esteem their Flocks and necessitates them unto a Rule by unscriptural Church-Officers Laws and Power they suppose doth not belong unto their Cause whereas indeed the weight and moment of it doth lie in and depend on these things Innumerable other uncertainties differences and variances there are about this singular Episcopacy which we are not at present concern'd to enquire into nor shall I insist on any of those which have been already mentioned BUT yet because it is necessary unto the clearing of the Evangelical Pastoral Office which is now under consideration unto what hath been pleaded before about the non institution of any Churches beyond particular Congregations which is utterly exclusive of all pretences of the present Episcopacy I shall briefly as in a diversion add the Arguments which undeniably prove That in the whole New Testament Bishops and Presbyters or Elders are every way the same Persons in the same Office have the same Function without distinction in
Authority is constituted in the Church only the Work and Duty of it is cast into such an Order as the very light of nature doth require BUT there is not any intimation in the Scripture of the least imparity or inequality in Order Degree or Authority among Officers of the same sort whether extraordinary or ordinary The Apostles were all equal so were the Evangelists so were Elders or Bishops and so were Deacons also The Scripture knows no more of an Arch-Bishop such as all Diocesan Bishops are nor an Arch-Deacon than of an Arch-Apostle or of an Arch-Evangelist or an Arch-Prophet Howbeit it is evident that in all their Assemblies they had one who did preside in the manner before described which seems among the Apostles to have been the prerogative of Peter THE Brethren also of the Church may be so multiplied as that the constant meeting of them all in one place may not be absolutely best for their Edification Howbeit that on all the solemn occasions of the Church whereunto their consent is necessary they did of old and ought still to meet in the same place for advise consultation and consent as was proved before This is so fully expressed and exemplified in the two great Churches of Jerusalem and Antioch Act. 15. that it cannot be gain-said When Paul and Barnabas sent by the Brethren or Church at Antioch v. 1 3. were come to Jerusalem they were received by the Church as the Brethren are called in distinction from the Apostles and Elders v. 4. So when the Apostles and Elders assembled to consider of the case proposed unto them the whole multitude of the Church that is the Brethren assembled with them v. 6 12. neither were they mute Persons meer Auditors and Spectators in the Assembly but they concurred both in the debate and determination of the Question insomuch as they are expresly joined with the Apostles and Elders in the advice given ver 22 23. And when Paul and Barnabas returned unto Antioch the multitude unto whom the Letter of the Church at Jerusalem was directed came together about it ver 23.30 Unless this be observed the Primitive-Church-State is overthrown But I shall return from this Digression THE first Officer or Elder of the Church is the Pastor A Pastor is the Elder that Feeds and Rules the Flock 1 Pet. 5.2 that is who is its Teacher and its Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Feed taking the oversight IT is not my present design nor work to give a full account of the Qualifications required in Persons to be called unto this Office nor of their Duty and Work with the Qualities or Vertues to be exercised therein It would require a large Discourse to handle them practically and it hath been done by others It were to be wished that what is of this kind expressed in the Rule and which the nature of the Office doth indispensably require were more exemplified in practice than it is But some things relating unto this Officer and his Office that are needful to be well stated I shall treat concerning THE name of a Pastor or Shepherd is Metaphorical It is a Denomination suited unto his Work denoting the same Office and Person with a Bishop or Elder spoken of absolutely without limitation unto either Teaching or Ruling And it seems to be used or applied unto this Office because it is more comprehensive of and instructive in all the Duties that belong unto it than any other Name whatever nay than all of them put together The Grounds and Reasons of this Metaphor or whence the Church is called a Flock and whence God termeth himself the Shepherd of the Flock whence the Sheep of this Flock are committed unto Christ whereon he becomes the good Shepherd that lays down his Life for the Sheep and the Prince of Shepherds what is the interest of Men in a participation of this Office and what their Duty thereon are things well worth the consideration of them who are called unto it Hirelings yea Wolves and dumb Dogs do in many places take on themselves to be Shepherds of the Flock by whom it is devoured and destroyed WHEREAS therefore this Name or Appellation is taken from and includes in it Love Care Tenderness Watchfulness in all the Duties of going before preserving feeding defending the Flock the Sheep and the Lambs the Strong the Weak and Diseased with accountableness as Servants unto the chief Shepherd it was generally disused in the Church and those of Bishops or Overseers Guides Presidents Elders which seem to include more of Honour and Authority were retained in common use that though one of them at last namely that of Bishops with some elating compositions and adjuncts of power obtained the preheminence Out of the Corruption of these Compositions and Additions in Arch-Bishops Metropolitans Patriarchs and the like brake forth the Cockatrice of the Church that is the Pope BUT this name is by the Holy Ghost appropriated unto the principal Ministers of Christ in his Church Ephes. 4.11 And under that name they were promised unto the Church of old Jerem. 3.15 And the Work of these Pastors is to feed the Flock committed to their charge as it is constantly required of them Act. 20.29 1 Pet. 5.2 OF Pastoral Feeding there are two parts 1. Teaching or Instruction 2. Rule or Discipline Unto these two Heads may all the Acts and Duties of a Shepherd toward his Flock be reduced And both are intended in the term of feeding 1 Chron. 11.2 Chap. 17.6 Jer. 23.2 Mic. 5.4 Chap. 7.14 Zech. 11.7 Act. 20.28 Joh. 21.14 1 Pet. 5.2 c. wherefore he who is the Pastor is the Bishop the Elder the Teacher of the Church THESE Works of Teaching and Ruling may be distinct in several Officers namely of Teachers and Rulers but to divide them in the same Office of Pastors that some Pastors should feed by Teaching only but have no right to Rule by Virtue of their Office and some should attend in exercise unto Rule only not esteeming themselves obliged to labour continually in feeding the Flock is almost to overthrow this Office of Christs Designation and to set up two in the room of it of Mens own projection OF the call of Men unto this Office so many things have been spoken and written by others at large that I shall only insist and that very briefly on some things which are either of the most important consideration or have been omitted by others As 1. UNTO the call of any person unto this Office of a Pastor in the Church there are certain Qualifications previously required in him disposing and making him fit for that Office. The outward call is an act of the Church as we shall shew immediately But therein is required an obediential acting of him also who is called Neither of these can be Regular neither can the Church act according to Rule and Order nor the person called act in such a due Obedience unless there are in him some previous Indications
unto the Ministry of the Word as Pastors and Teachers who are Elders also are devested of the Right of Rule in the Church or discharged from the exercise of it because others not called unto their Office are appointed to be assistant unto them that is Helps in the Government For the Right and Duty of Rule is inseparable from the Office of Elders which all Bishops or Pastors are The Right is still in them and the exercise of it consistent with their more excellent Work is required of them So was it in the First Institution of the Sanhedrim in the Church of Israel Exod. 18.17 18 19 20 21 22 23. Moses had before the sole Rule and Government of the People In the addition that was made of an Eldership for his assistance there was no diminution of his Right or the exercise of it according to his precedent power And the Apostles in the constitution of Elders in every Church derogated nothing from their own Authority nor discharged themselves of their care So when they appointed Deacons to take care of Supplies for the Poor they did not forgo their own Right nor the exercise of their Duty as their other Work would permit them Gal. 2.9 10. And in particular the Apostle Paul manifested his concernment herein in the care he took about Collection for the Poor in all Churches 8. AS we observed at the entrance of this Chapter the whole Work of the Church as unto Authoritative Teaching and Rule is committed unto the Elders For Authoritative Teaching and Ruling is Teaching and Ruling by virtue of Office And this Office whereunto they do belong is that of Elders as it is undeniably attested Act. 20.17 c. All that belongs unto the Care Inspection Oversight Rule and Instruction of the Church is committed unto the Elders of it expresly For Elders is a Name derived from the Jews denoting them that have Authority in the Church The First signification of the Word in all Languages respects Age. Elders are Old Men well stricken in years unto whom respect and reverence is due by the Law of Nature and Scripture Command unless they forfeit their Privilege by levity or wickedness which they often do Now Ancient Men were originally judged if not only yet the most meet for Rule and were before others constantly called thereunto Hence the Name of Elders was appropriated unto them who did Preside and Rule over others in any kind ONLY it may be observed that there is in the Scripture no mention of Rulers that are called Elders but such as are in a subordinate Power and Authority only Those who were in supream absolute power as Kings and Princes are never called Elders But Elders by Office were such only as had a Ministerial Power under others Wherefore the highest Officers in the Christian Church being called Elders even the Apostles themselves and Peter in particular 1 Epist. Chap. 5. v. 1.2 it is evident that they have only a Ministerial Power and so it is declared ver 4. The Pope would now scarce take it well to be esteemed only an Elder of the Church of Rome unless it be in the same sence wherein the Turkish Monarch is called the Grand Signior But those who would be in the Church above Elders have no Office in it whatever usurpation they may make over it 9. TO the compleat constitution of any particular Church or the perfection of its Organical State it is required that there be many Elders in it at least more than one In this proposition lies the next foundation of the Truth which we plead for and therefore it must be distinctly considered I do not determine what their number ought to be nor is it determinable as unto all Churches For the Light of Nature sufficiently directs that it is to be proportioned unto the Work and End designed Where a Church is numerous there is a necessity of encreasing their number proportionable unto their Work. In the days of Cyprian there was in the Church of Carthage Ten or Twelve of them that are mentioned by Name And at the same time there were a great many in the Church of Rome under Cornelius Where the Churches are small the number of Elders may be so also For no Office is appointed in the Church for pomp or show but for labour only And so many are necessary in each Office as are able to discharge the Work which is allotted unto them But that Church be it small or great is not compleat in its state is defective which hath not more Elders than one who have not so many as are sufficient for their Work. 10. THE Government of the Church in the judgment and practice of some is absolutely Democratical or Popular They judge that all Church-Power or Authority is seated and setled in the Community of the Brethren or Body of the People And they look on Elders or Ministers only as Servants of the Church not only materially in the Duties they perform and finally for their Edification serving for the good of the Church in the things of the Church but formally also as acting the Authority of the Church by a meer delegation and not any of their own received directly from Christ by virtue of his Law and Institution Hence they do occasionally appoint Persons among themselves not called unto not vested with any Office to Administer the Supper of the Lord or any other solemn Offices of Worship On this principle and supposition I see no necessity of any Elders at all though usually they do conferr this Office on some with solemnity But as among them there is no direct necessity of any Elders for Rule so we treat not at present concerning them 11. SOME place the Government of many particular Churches in a Diocesan Bishop with those that act under him and by his Authority according unto the Rule of the Canon Law and the civil constitution of the Land. These are so far from judging it necessary that there should be many Elders for Rule in every particular Church as that they allow no Rule in them at all but only assert a Rule over them But a Church where there is no Rule in it self to be exercised in the Name of Christ by its own Rulers Officers Guides immediatly presiding in it is unknown to Scripture and Antiquity Wherefore with these we deal not in this Discourse nor have any apprehension that the power of presenting Men for any pretended Disorder unto the Bishops or Chancellors Court is any part of Church-Power or Rule 12. OTHERS place the Rule of particular Churches especially in cases of greatest moment in an Association Conjunction or Combination of all the Elders of them in one Society which is commonly called a Classis So in all Acts of Rule there will be a conjunct acting of many Elders And no doubt it is the best provision that can be made on a supposition of the continuance of the present Parochial Distribution But those also of this
committed to one sort of Persons only having one and the same Office absolutely then are some commended who do not discharge their whole Duty at least not comparatively unto others which is a vain imagination That both of them are committed unto one sort of Elders and one of them only unto another each discharging its Duty with respect unto its Work and so both worthy of Honour is the mind of the Apostle THAT which is objected from the following verse namely that maintenance belongs unto this double Honour and so consequently that if there be Elders that are employed in the Work of Rule only that maintenance is due unto them from the Church I answer It is so no doubt if 1. The Church be able to make them an Allowance 2. If their Work be such as to take up the whole or the greatest part of their industry and 3. If they stand in need of it Without which Considerations it may be dispensed withal not only in them but in Teaching Elders also OUR next Testimony is from the same Apostle Rom. 12.6 7. 8. HAVING then Gifts differing according unto the Grace given unto us whether Prophecy let us Prophesy according to the proportion of Faith or Ministry let us wait on our Ministry or he that Teacheth on Teaching or he that Exhorts on Exhortation he that giveth let him do it with simplicity he that Ruleth with diligence he that sheweth mercy with cheerfulness OUR Argument from hence is this There is in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that Ruleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to Rule with Authority by virtue of Office whence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that Presides over others with Authority For the discharge of their Office there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a differing peculiar Gift bestowed on some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 7. and there is the especial manner prescribed for the discharge of this especial Office by virtue of that especial Gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is to be done with peculiar diligence And this Ruler is distinguished from him that Exhorteth and him that Teacheth with whose especial Work as such he hath nothing to do even as they are distinguished from those who give and shew mercy That is there is an Elder by Office in the Church whose Work and Duty it is to Rule not to Exhort or Teach Ministerially which is our Ruling Elder IT is Answered that the Apostle doth not treat in this place of Offices Functions or distinct Officers but of differing Gifts in all the Members of the Church which they are to exercise according as their different nature doth require SUNDRY things I shall return hereunto which will both explain the Context and vindicate our Argument 1. THOSE with whom we have to do principally allow no exercise of Spiritual Gifts in the Church but by virtue of Office. Wherefore a distinct exercise of them is here placed in distinct Officers one as we shall see being expresly distinguished from another 2. GIVE such a probable enumeration of the distinct Offices in the Church which they assert namely of arch-Arch-Bishops Bishops Presbyters and Chancellors c. and we shall yield the cause 3. GIFTS alone do no more give no other Warranty nor Authority but only render Men meet for their exercise as they are called and as occasion doth require If a Man hath received a Gift of Teaching but is not called to Office he is not obliged nor warranted thereby to attend on publick Teaching nor is it required of him in a way of Duty nor given in charge unto him as here it is 4. THERE is in One Rule required with diligence He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ruler and it is required of him that he attend unto his Work with diligence And there are but two things required unto the confirmation of our Thesis 1. That this Rule is an Act of Office-Power 2. That he unto whom it is ascribed is distinguished from them unto whom the Pastoral and other Offices in the Church are committed FOR the First it is evident that Rule is an Act of Office or of Office-Power For it requires 1. An especial Relation there is so between him that Ruleth and them that are Ruled and this is the Relation of Office or all confusion will ensue 2. Especial Prelation He that Rules is over is above them that are Ruled Obey them that are over you in the Lord This in the Church cannot be in any but by virtue of Office 3. Especial Authority All lawful Rule is an Act of Authority and there is no Authority in the Church but by virtue of Office. Secondly That this Officer is distinct from all others in the Church we shall immediately demonstrate when we have a little further cleared the Context Wherefore 5. IT is confessed that respect is had unto Gifts having different Gifts ver 6 7. As all Office-Power in the Church is founded in them Ephes. 4.7 8 9 11 12. But Gifts absolutely with reference unto common use are not intended as in some other places But they are spoken of with respect unto Offices or Functions and the communication of them unto Officers for the discharge of their Office. This is evident from the Text and Context with the whole design of the place For 1. THE Analysis of the place directs unto this Interpretation Three sorts of Duties are prescribed unto the Church in this Chapter 1. Such as are Vniversal belonging absolutely unto all and every one that appertains unto it which are declared ver 1.2 2. Such as are peculiar unto some by virtue of that especial place which they have in the Church ver 3 4 5 6 7 8. This can be nothing but Office. 3. Such as are general or common with respect unto occasions from ver 8. to the end of the Chapter Hence the same Duty is doubly prescribed to some in way of especial Office to others in the way of a Gracious Duty in general So here He that gives let him do it with simplicity Vers. 8. is the same Duty or Work for the substance of it with Distributing unto the necessity of the Saints Vers. 13. And the Apostle doth not repeat his Charge of the same Duty in so few words as required in the same manner and of the same persons But in the first place he speaks of the manner of its Performance by virtue of Office and in the latter of its discharge as to the Substance of it as a Grace in all Believers The Design of the Apostle lies plain in the Analysis of this Discourse 2. THE Context makes the same Truth evident For 1. THE whole ordinary Publick work of the Church is distributed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prophecy and Ministry For the extraordinary Gift of Prophecy is not here intended but only that of the Interpretation of the Scripture whose Rule is the Analogy of Faith 〈◊〉 〈◊〉
should appoint in the same Church many more Teaching Elders though it is plain that the Elders intended were many I SHALL add for a close of all that there is no sort of Churches in being but are of this perswasion that there ought to be Rulers in the Church that are not in Sacred Orders as some call them or have no interest in the Pastoral or Ministerial Office as unto the dispensation of the Word and Administration of the Sacraments For as the Government of the Roman Church is in the hands of such Persons in a great measure so in the Church of England much of the Rule of it is managed by Chancellors Officials Commissaries and the like Officers who are absolutely Lay-Men and not at all in their holy Orders Some would place the Rule of the Church in the Civil Magistrate who is the only Ruling Elder as they suppose But the generality of all Protestant Churches throughout the World both Lutherans and Reformed do both in their judgment and practice assert the necessity of the Ruling Elders which we plead for and their Office lies at the foundation of all their Order and Discipline which they cannot forgo without extream confusion yea without the ruine of their Churches And although some among us considering particular Churches only as small Societies may think there is no need of any such Office or Officers for Rule in them yet when such Churches consist of some Thousands without any opportunity of distributing themselves into several Congregations as at Charenton in France it is a weak imagination that the Rule of Christ can be observed in them by Two or Three Ministers alone Hence in the Primitive Times we have instances of Ten Twenty yea Forty Elders in a particular Church wherein they had respect unto the Institution under the Old Testament whereby each Ten Families were to have a peculiar Ruler However it is certain that there is such a Reformation in all sorts of Churches that there ought to be some attending unto Rule that are not called to labour in the Word and Doctrine CHAP. VIII The Nature of Church-Polity or Rule with the Duty of Elders HAVING declared who are the Rulers of the Church something must be added concerning the Rule it self which is to be exercised therein Hereof I have Treated before in general That which I now design is what in particular respects them who are called unto Rule only whereunto some Considerations must be premised 1. THERE is Power Authority and Rule granted unto and residing in some Persons of the Church and not in the Body of the Fraternity or Community of the People How far the Government of the Church may be denominated Democratical from the necessary consent of the people unto the principal Acts of it in its exercise I shall not determine But whereas this consent and the liberty of it is absolutely necessary according to the Law of Obedience unto Christ which is prescribed unto the Church requiring that all they do in compliance therewith be voluntary as unto the manner of its exercise being in dutiful compliance with the guidance of the Rule it changeth not the State of the Government And therefore where any thing is Acted and Disposed in the Church by Suffrage or the plurality of Voices the Vote of the Fraternity is not Determining and Authoritative but only declarative of consent and obedience It is so in all Acts of Rule where the Church is Organical or in compleat Order 2. THAT there is such an Authority and Rule instituted by Christ in his Church is not liable unto dispute Where there are Bishops Pastors Elders Guides Rulers Stewards instituted given granted called ordained and some to be Ruled Sheep Lambs Brethren obliged by command to obey them follow them submit unto them in the Lord regard them as over them There is Rule and Authority in some persons and that committed unto them by Jesus Christ. But all these things are frequently repeated in the Scripture And when in the practical Part or Exercise of Rule due respect is not had unto their Authority there is nothing but Confusion and Disorder When the People judge that the Power of the Keys is committed unto them as such only and in them doth the Right of their Use and Exercise reside that their Elders have no interest in the disposing of Church Affairs or in Acts of Church Power but only their own suffrages or what they can obtain by reasoning and think there is no Duty incumbent on them to acquiesce in their Authority in any thing an Evil apt to grow in Churches it overthrows all that beautiful Order which Jesus Christ hath ordained And if any shall make Advantage of this Complaint That where the People have their due Liberty granted unto them they are apt to assume that Power unto themselves which belongs not unto them an evil attended with troublesome Impertinencies and Disorder tending unto Anarchy let them remember on the other hand how upon the confinement of Power and Authority unto the Guides Bishops or Rulers of the Church they have changed the nature of Church-Power and enlarged their Usurpation until the whole Rule of the Church issued in absolute Tyranny Wherefore no fear of consequents that may ensue and arise from the darkness ignorance weakness lusts corruptions or secular interests of Men ought to entice us unto the least Alteration of the Rule by any prudential Provisions of our own 3. THIS Authority in the Rulers of the Church is neither Autocratical or Sovereign nor Nomothetical or Legislative nor Despotical or Absolute but Organical and Ministerial only The endless Controversies which have sprung out of the mystery of iniquity about an Autocratical and Monarchical Government in the Church about power to make Laws to bind the Consciences of Men yea to kill and destroy them with the whole manner of the execution of this Power we are not concerned in A pretence of any such Power in the Church is destructive of the Kingly Office of Christ contrary to express Commands of Scripture and condemned by the Apostles Isa. 33.22 Jam. 4.12 Mat. 17.5 Chap. 23.8 9 10 11. Luke 22.25 26. 2 Cor. 1.24 1 Cor. 3.21 22 23. 2 Cor. 4.5 1 Pet. 5.1 25. 4. AS the Rule of the Church in those by whom it is exercised is meerly Ministerial with respect unto the Authority of Christ his Law and the Liberty of the Church wherewith he hath made it free so in its nature it is spiritual purely and only So the Apostle Affirms expresly 2 Cor. 10.4 5 6. For its object is spiritual namely the Souls and Consciences of Men whereunto it extends which no other Humane Power doth nor doth it reach those other concerns of Men that are subject unto any political Power Its end is Spiritual namely the Glory of God in the guidance and direction of the Minds and Souls of Men to live unto him and come to the enjoyment of him the Law of it is spiritual
cases Dubious and Disputable wherein Right and Wrong are not easily determinable unto all unprejudiced persons that know the Will of God in such things Nor is it to be admitted when the matter of Fact stands in need of Testimony and is not proved by Two Witnesses at the least 2. ALL Prejudices all Partiality all Provocations all Haste and Precipitation are most carefully to be avoided in this Administration for the Judgment is the Lords Wherefore 3. WE are continually in all things that tend unto this Sentence and eminently in the Sentence it self to charge our Consciences with the Mind of Christ and what he would do himself in the case considering his Love Grace Mercy and Patience with instances of his Condescension which he gave us in this World. 4. THERE is also required of us herein a constant Remembrance that we also are in the Flesh and liable to Temptation which may restrain and keep in awe that forwardness and confidence which some are apt to manifest in such cases In all these things a watchful Eye is to be kept over the methods of Satan who by all means seeks to pervert this Ordinance unto the Destruction of Men which is appointed for their Edification and too often prevails in that Design And if by the Negligence of a Church in the management and pursuit of this Ordinance he gets advantage to pervert it unto the Ruine of any it is the fault of that Church in that they have not been careful of the Honour of Christ therein Wherefore 1. AS Excommunication by a cursed Noise and Clamor with Bell Book and Candle such as we have instances of in some Papal Councils is an horrible Anti-christian Abomination So 2. IT is an undue Representation of Christ and his Authority for persons openly guilty of profaneness in sinning to Excommunicate them who are blameless in all Christian Obedience 3. ALL Excommunication is Evangelically null where there is wanting an Evangelical frame of spirit in those by whom it is Administred and there is present an Anti-evangelical Order in its Administration 4. IT is sufficiently evident that after all the Contests and Disputes about this Excommunication that have been in the World the Noise that it hath made the horrible Abuses that it hath been put unto the wresting of all Church-Order and Rule to give countenance unto a corrupt Administration of it with the needless Oppositions that have been made against its Institution there is nothing in it nothing belongs unto it nothing required unto its Administration wherein Mens outward Interests are at all concerned and which the smallest number of sincere Christians in any Church-Society may not perform and discharge unto the Glory of Christ and their own Edification IT is the Mystery of Iniquity that hath traversed these things into such a state and posture as is unintelligible unto spiritual Wisdom unpracticable in the Obedience of Faith and ruinous unto all Evangelical Order and Discipline CHAP. XI Of the Communion of Churches CHURCHES so appointed and established in Order as hath been declared ought to hold Communion among themselves or with each other as unto all the ends of their Institution and Order For these are the same in all Yea the general end of them is in Order of Nature considered antecedently unto their Institution in particular This end is the Edification of the Body of Christ in general or the Church Catholick The promotion hereof is committed jointly and severally unto all particular Churches Wherefore with respect hereunto they are obliged unto mutual Communion among themselves which is their consent endeavour and conjunction in and for the promotion of the Edification of the Catholick Church and therin their own as they are Parts and Members of it THIS Communion is incumbent on every Church with respect unto all other Churches of Christ in the World equally And the Duties and Acts of it in all of them are of the same kind and nature For there is no such disparity between them or subordination among them as should make a difference between the Acts of their mutual Communion so as that the Acts of some should be Acts of Authority and those of others Acts of obedience or subjection Where ever there is a Church whether it be at Rome or Egubium in a City or a Village the Communion of them all is mutual the Acts of it of the same kind however one Church may have more Advantages to be useful and helpful therein than another And the abuse of those Advantages was that which wrought effectually in the beginning of that disorder which at length destroyed the Catholick Church with all Church-Communion whatever For some Churches especially that of Rome having many Advantages in Gifts Abilities Numbers and Reputation above many above most Churches for usefulness in their mutual Communion the Guides of it insensibly turned and perverted the Addresses made unto them the Advises and Assistances desired of them in way of Communion or their pretences of such Addresses and Desires into an Usurpation first of a primacy of Honour then of Order then of Supremacy and Jurisdiction unto the utter overthrow of all Church-Order and Communion and at length of the whole nature of the Catholick Church as stated and subsisting in particular Churches as we shall see ALL Churches on their first institution quickly found themselves indigent and wanting though not as unto their Being Power and Order yet as unto their well-being with their preservation in Truth and Order upon extraordinary Occurrences as also with respect unto their usefulness and serviceableness unto the general end of furthering the Edification of the Church Catholick The care hereof and the making provision for this defect was committed by our Lord Jesus Christ unto the Apostles during their Lives which Paul calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 11.28 The care of all the Churches For what was only a pressing care and burden unto them was afterward contended for by others as a matter of Dignity and Power the pretence of it in one especially being turned into a cursed Domination under the Stile and Title of Servus Servorum Dei. BUT if a Thousand pretences should be made of supplying Churches defects after the decease of the Apostles by any other Order Way or Means besides this of the equal Communion of Churches among themselves they will be all found destitute of any Countenance from the Scripture Primitive Antiquity the nature use and end of Churches yea of Christian Religion it self Yet the pretence hereof is the sole foundation of all that disposal of Churches into several stories of Subordination with an Authority and Jurisdiction over one another which now prevails in the World. But there is no place for such Imaginations until it be proved either that our Lord Jesus Christ hath not appointed the mutual Communion of Churches among themselves by their own consent or that it is not sufficient for the preservation of the Vnion and furtherance of the
arrived unto those which they called general under the conduct of the Pope whose Senate they were BUT these things have no countenance given them by any Divine Institution Apostolical Example or practice of the First Churches but are a meer product of Secular Interest working it self in a Mystery of Iniquity SINCE the Dissolution of the Roman Empire Nations have been cast into distinct Civil Governments of their own whose Sovereignty is in themselves by the event of War and Counsels thereon emergent Unto each of these it is supposed there is a Church-State accommodated as the Church of England the Church of Scotland the Church of France and the like whose Original and Being depends on the First event of War in that Dissolution Unto these new Church-States whose Being Bounds and Limits are given unto them absolutely by those of the Civil Government which they belong unto it is thought meet that Ecclesiastical Synods should be accommodated But in what way this is to be done there is not yet an agreement but it is not my present business to consider the differences that are about it which are known unto this Nation on a dear account Yet this I shall say that whereas it is eminently useful unto the Edification of the Church Catholick that all the Churches professing the same Doctrine of Faith within the Limits of the same Supream Civil Government should hold constant actual Communion among themselves unto the ends of it before mentioned I see not how it can be any abridgment of the Liberty of particular Churches or interfere with any of their Rights which they hold by Divine Institution if through more constant lesser Synods for Advice there be a communication of their mutual concerns unto those that are greater until if occasion require and it be expedient there be a general Assembly of them all to advise about any thing wherein they are all concerned But this is granted only with these Limitations 1. That the Rights of particular Churches be preserved in the free Election of such as are to be Members of all these Synods 2. That they assume no Authority or Jurisdiction over Churches or Persons in things Civil or Ecclesiastical 3. That none are immediately concerned in this proper Synodal Power or Authority which what it is we shall enquire who are not present in them by their own Delegates FOR that kind of Synods which some call a Classis which is a convention of the Elders or Officers of sundry Parochial Churches distinguished for Presential Communion ordinarily in some acts of it by virtue of their Office and for the exercise of Office-Power it is the constitution of a new kind of particular Churches by a combination of them into one whose Original distinction is only in the Civil Limits of their Cohabitation which probably may be done sometimes and in some places unto Edification 4. THE Persons of whom all sorts of Ecclesiastical Synods are to consist must be enquired into And there is nothing of meer humane prudential constitution that hath longer obtained in the Church than that those should be Officers of the Churches only And whereas after the days of the Apostles we have no Record of any Synods of more Churches than one until after the distinction was made between Bishops and Presbyters they were made up of both sorts of them But afterwards those who were peculiarly called Bishops enclosed this Right unto themselves on what grounds God knows there being no one Tittle in the Scripture or the Light of Reason to give them countenance therein IT must therefore be affirmed that no Persons by virtue of any Office meerly have Right to be Members of Ecclesiastical Synods as such Neither is there either Example or Reason to give colour unto any such pretence Farther is no Office-Power to be exerted in such Synods as such neither conjunctly by all the Members of them nor singly by any of them Officers of the Church Bishops Pastors Elders may be present in them ought to be present in them are meetest for the most part so to be but meerly as such it belongs not unto them The Care Oversight and Rule of the Churches whereunto they do belong the Flock among them distinctly is committed unto them and for that they are instructed with Power and Authority by virtue of their Office. But as unto their conjunction in Synods which is a meer act and effect of the Communion of Churches among themselves it is not committed unto them in a way of peculiar Right by virtue of their Office. If it be so without respect unto the power of the Magistrate in calling them or of the Churches in choosing them then it belongs unto them all for that which belongs unto any of them as such by virtue of Office belongs equally unto all and if it belongs unto all then it belongs unto all of one sort only as for instance Bishops or unto all of all sorts as for instance Presbyters also If it be stated in the latter way then every Presbyter as such by virtue of his Office hath Right and Power to be present in all Ecclesiastical Synods equal with that of the Bishops For although it be supposed that his Office is not equal unto theirs yet it is so also that this Right doth equally belong unto his Office. If the former be avowed namely that this Right belongs unto Bishops only such as are pleaded for by virtue of their Office as such then 1. I desire that any tolerable proof of the confinement of this Right unto such an Office be produced either from the Scripture or Reason or the Example of the First Churches which as yet I have never seen 2. I fear not to say that a false presumption hereof was one principal cause and means of introducing Tyranny into the Churches and the utter ruine of their Liberty CONCERNING the composition that is made herein that some should convene in Ecclesiastical Synods by their own personal Right and in virtue of their Office and others by a kind of Delegation from some of their own Order it being a meer political constitution which I shall immediately speak unto it is not here to be taken notice of THERE is nothing therefore in Scripture Example or the Light of Natural Reason with the principles of all Societies in Union or Communion that will lead us any farther than this that such Synods are to be composed and consist of such Persons as are chosen and delegated by those Churches respectively who do act and exert their Communion in such Assemblies So was it in the First Example of them Act. 15. The Church of Antioch chose and sent Messengers of their own number to advise with the Apostles and Elders of the Church at Jerusalem at which Consultation the Members of that Church also were present And this is the whole of the nature and use of Ecclesiastical Synods It is on other accounts that they make up so great a part of the History
of the Church For the first Three Hundred years they were nothing but voluntary conventions of the Officers or Elders Bishops and Presbyters with some others of neighbouring Churches on the occasion of Differences or Heresies among them In and from the Council of Nice there were Assemblies of Bishops and others called together by the Authority of the Roman Emperours to advise about matters of Faith. In after Ages those which were called in the Western parts of the World in Italy Germany France and England were of a mixt nature advising about things Civil and Political as well as Sacred and Religious especially with respect unto mutual contests between Popes and Princes In them the whole nature of Ecclesiastical Synods was lost and buried and all Religion almost destroyed THUS this laudable practice of Churches acting their mutual Communion by meeting in Synods or Assemblies by their Delegates or Messengers to advise about things of their common concernment and joint Edification as occasion should require founded in the Light of Nature and countenanced by Primitive Apostolical Example was turned by the designing Interests and Ambition of Men unto the enstating of all Church-Power in such Synods and the Usurpation of a Power given unto no Churches nor all of them together as might be made evident by instances innumerable AND whereas they have made such a noise in Christian Religion and have filled so many Volumes with their Acts and doings yet some of them who under the Pope would place all Religion in them do grant and contend that they are a meer Humane Invention So Bellarmine affirms Pighius to have done in his Book de Coelest Hierarch Lib. 6. Cap. 1. But for his part he judgeth that it is more probable that they have a Divine Original by virtue of that Word Where Two or Three are gathered together in my Name there I will be in the midst of them Matth. 18. De Concil Lib. 1. Cap. 3. which will not bear the least part of the superstructure pretended to be built upon it OF these Delegates and Messengers of the Church the Elders or Officers of them or some of them at least ought to be the principal For there is a peculiar care of publick Edification incumbent on them which they are to exercise on all just occasions They are presumed justly to know best the state of their own Churches and to be best able to judge of matters under consideration And they do better represent the Churches from whom they are sent than any private Brethren can do and so receive that Respect and Reverence which is due to the Churches themselves As also they are most meet to report and recommend the Synodal Determinations unto their Churches and a contrary practice would quickly introduce confusion BUT yet it is not necessary that they alone should be so sent or Delegated by the Churches but many have others joined with them and had so until Prelatical Vsurpation overturned their Liberties So there were others beside Paul and Barnabas sent from Antioch to Jerusalem and the Brethren of that Church whatever is impudently pretended to the contrary concurred in the Decree and Determination there made 5. THAT which is termed the calling of these Synods is nothing but the voluntary consent of the Churches concerned to meet together by their Delegates and Messengers for the ends before declared I NO way deny but that a Christian Magistrate may convene by his Authority the Bishops Pastors or Ministers with such others as he shall think meet within his own Territories yea and receive into his Convention meet Men out of the Territories of others by their consent to advise among themselves and to give him Advice about such concernments of Religion and of the Church under his Dominion and Regulate himself accordingly It hath been practised with good success and may be with bad also And I do deny that Churches have Power without the consent and Authority of the Magistrate to convene themselves in Synods to exercise any Exterior Jurisdiction that should affect the Persons of his Subjects any otherwise than by the Law of the Land is allowed BUT whereas the Synods whereof we Treat and which are all that belong unto the Church can take no cognizance of any Civil Affairs wherein the Persons of Men are outwardly concerned have no Jurisdiction in any kind can make no determination but only Doctrinal Declarations of Divine Truth of the same nature with the Preaching of the Word there is no more required unto their calling beyond their own consent but only that they may meet in external peace by the permission of the Magistrate which when they cannot obtain they must deport themselves as in case of other Duties required of them by the Law of Christ. 6. IN the last place I shall speak briefly of the Power and Authority of these Synods in what measures extent and numbers soever they are assembled For although this may be easily Collected from what hath been declared concerning their Original Nature Causes Use and Ends yet it may be necessary to be more particularly enquired into because of the many differences that are about it THERE is a three-fold Power ascribed unto Synods The First is declarative consisting in an Authoritative Teaching and declaring the Mind of God in the Scripture The Second is constitutive appointing and ordaining things to be believed or done and observed by and upon its own Authority And Thirdly executive in Acts of Jurisdiction towards Persons and Churches THE Persons whom the Authority pleaded may affect are of Two sorts 1. Such as have their proper Representatives present in such Synods who are directly concerned in its conciliary determinations 2. Such as have no such Representatives in them who can be no otherwise concerned but in the Doctrine materially considered declared in them WHEREFORE the ground of any Churches receiving complying with or obeying the Determinations and Decrees of Synods must be either 1. The evidence of Truth given unto those Determinations by the Synod from the Scripture or 2. The Authority of the Synod it self affecting the Minds and Consciences of those concerned IN the First way wherein the Assent and Obedience of Churches is resolved ultimately into the evidence of Truth from the Scripture upon the judgment which they make thereof not only the discovery of Truth is to be owned but there is an Authoritative Proposal of it by virtue of the promised presence of Christ in them if duly sought and regarded whence great Respect and Reverence is due unto them THE Power of a Synod for the execution of its Decrees respects either 1. The Things or Doctrines declared and is recommendatory of them on its Authority from the presence of Christ or 2. Persons to Censure Excommunicate or punish those who receive them not THESE things being premised the just Power of Synods may be positively and negatively declared in the two following Assertions 1. THE Authority of a Synod declaring the mind of God
are These Gifts Offices and Officers being granted by Christ unto the Churches Ephes. 4.12 where-ever there is a Church called according to his Mind they do in and by their Choice of them submit themselves unto them in the Lord according unto all the Powers and Duties wherewith they are by him intrusted and whereunto they are called 3. IT is required that Persons so chosen so submitted unto be so solemnly separated dedicated unto and confirmed in their Office by Fasting and Prayer As this is consonant unto the Light of Nature which directs unto a solemnity in the susception of publick Officers whence proceeds the Coronation of Kings which gives them not their Title but solemnly proclaims it which on many accounts is unto the advantage of Government so it is prescribed unto the Church in this case by especial Institution But hereof I shall speak farther immediately THIS Order of calling Men unto the Pastoral Office namely by their previous Qualifications for the Ministry whereby a general designation of the Persons to be called is made by Christ himself the orderly Choice or Election of him in a voluntary subjection unto him in the Lord according to the Mind of Christ by the Church it self followed with solemn Ordination or setting apart unto the Office and discharge of it by Prayer with Fasting all in obedience unto the Commands and Institution of Christ whereunto the communication of Office-Power and Privilege is by Law-constitution annexed is suited unto the light of Reason in all such cases the nature of Gospel Societies in Order or Churches the ends of the Ministry the Power committed by Christ unto the Church and confirmed by Apostolical Practice and Example HEREIN we rest without any further dispute or limiting the Formal Cause of the Communication of Office-Power unto any one Act or Duty of the Church or of the Bishops or Elders of it All the three things mentioned are essential thereunto and when any of them are utterly neglected where they are neither formally nor virtually there is no lawful regular Call unto the Ministry according to the Mind of Christ. THIS Order was a long time observed in the Ancient Church inviolate and the foot-steps of it may be traced through all Ages of the Church although it first gradually decayed then was perverted and corrupted until it issued as in the Roman Church in a Pageant and Shew instead of the Reality of the things themselves For the Trial and Approbation of spiritual Endowments previously necessary unto the Call of any was left unto the Pedantick Examination of the Bishops Domesticks who knew nothing of them in themselves the Election and Approbation of the people was turned into a mock-shew in the sight of God and Men a Deacon calling out That if any had Objections against him who was to be Ordained they should come forth and speak Whereunto another cries out of a corner by compact He is learned and worthy and Ordination was esteemed to consist only in the outward sign of Imposition of Hands with some other Ceremonies annexed thereunto whereby without any other consideration there ensued a flux of Power from the Ordainers unto the ordained BUT from the beginning it was not so And some few Instances of the Right of the people and the exercise of it in the Choice of their own Pastors may be touched on in our Passage Clem. Epist. ad Corinth affirms That the Apostles themselves appointed approved Persons unto the Office of the Ministry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by or with the consent or choice of the whole Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to enact by common consent which makes it somewhat strange that a learned Man should think that the Right of the People in Elections is excluded in this very place by Clemens from what is assigned unto the Apostles in Ordination IGNAT Epist ad Philadelph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writing to the Fraternity of the Church It becomes you as a Church of God to Choose or Ordain a Bishop TERTVLL APOL Praesident probati quique Seniores honorem istum non pretio sed Testimonio adepti The Elders came unto their Honour or Office by the Testimony of the people that is by their suffrage in their Election ORIGEN in the close of his last Book against Celsus discoursing expresly of the Calling and Constitution of Churches or Cities of God speaking of the Elders and Rulers of them affirms That they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chosen to their Office by the Churches which they do Rule THE Testimony given by Cyprian in sundry places unto this Right of the People especially in Epist. 68. unto the Elders and People of some Churches in Spain is so known so frequently urged and excepted against to so little purpose as that it is no way needful to insist again upon it Some few things I shall only observe concerning and out of that Epistle As 1. IT was not a single Epistle of his own more ordinary occasions but a determination upon a weighty Question made by a Synod of Bishops or Elders in whose Name as well as that of Cyprian it was written and sent unto the Churches who had craved their advice 2. HE doth not only assert the Right of the people to choose worthy persons to be their Bishops and reject those that are unworthy but also industriously proves it so to be their Right by Divine Institution and Appointment 3. HE declares it to be the Sin of the People if they neglect the use and exercise of their Right and Power in rejecting and withdrawing themselves from the Communion of Vnworthy Pastors and choosing others in their room 4. HE affirms that this was the Practice not only of the Churches of Africk but of those in most of the other Provinces of the Empire Some passages in his Discourse wherein all these things are asserted I shall transcribe in the Order wherein they lie in the Epistle NEC sibi plebs blandiatur quasi immunis esse a contagio delicti possit cum sacerdote peccatore communicans ad injustum illicitum Praepositi sui Episcopatum consensum suum commodans Propter quod plebs obsequens praeceptis Dominicis Deum metuens a peccatore praeposito separare se debet nec se ad Sacrilegi Sacerdotis Sacrificia miscere quando ipsa maxime habeat potestatem vel eligendi dignos sacerdotes vel indignos recusandi quod ipsum videmus de Divina Authoritate descendere FOR this cause the people obedient to the Commands of our Lord and fearing God ought to separate themselves from a wicked Bishop nor mix themselves with the Worship of a Sacrilegious Priest. For they principally have the power of choosing the worthy Priests and rejecting the unworthy which comes from Divine Authority or Appointment as he proves from the Old and New Testament Nothing can be spoken more fully representing the Truth which we plead for He assigns unto the people a Right and Power of separating