primum Ecclesiae populus potestatem habens elegendi dignum Ministrum habet etiam teste Cypriano potestatem indignum recusandi deinde qui Judices sunt Censoresque morum in Ecclesia ex officio tenentur redargnere peccantem Ministrum si duobus aut tribus testibus fide dignis coram Ecclesia Dei convictus fuerit Tertiò iidem cum consensu suffragiis plebis deponent Ministrum vel ad ltempus vel in universum vel excommunicabunt tandem juxta quaitatem peccati vel defectus illius p. 429. Doctor Ames saith Potestas hujus disciplinae viz. of Excommunication quoad jus ipsum pertinet ad Ecclesiam illam in communi cujus membrum est peccator ad illos enim pertinet ejicere ad quos pertinet primò admittere corporis totius interest ex aequo membrorum conservatio vel amputatio cum Ecclesiâ— idcirco consensu eoque Magistratu non permittente tantum sed approbante constituente est executioni mandanda Medul Theol. l. 1. c. 37. Sect. 26. Lastly Master Parker observing a distinction betweene power and the dispencing of power that the one is in the Church and the other in the Presbyters hath these words Neque tamen dispensatio omnis omneque exercitum est penes rectores solos sed juxta temperamentum formae partim Aristocratice partim Democraticae de mandaâ—ae Rectoribus suis Ecclesiâ— que ipsa per se obire satis commodè nequit retinente vero dispensationem illam illudque exercitium quod ipsi convenit pertinet ad ejus lignitatem authoritatem libertatem à Christo donatam Posit Eccles l. 3. c. 7. And elsewhere he saith Imo vero est publica clavium tractatio quam plebes Christiana in unum coacta sine ullo acrilegio administrat Polit. Eccles l. 3 c. 2 p. 8. These testimonies we thought good to produce in this Question lest any should thinke that to give any Church power of Government to the people were some singular opinion of ours swerving from the truth and disallowed by Orthodox Writers of the Reformed Churches and no doubt but besides these here cited the same is taught by â—thers also whom now we spare to alledge intending onely â—hese few for a taste instead of many 2. And therefore when this Question demandeth wheâ—her we give the exercise of all Church power of government to the whole Congregation or to the Presbyters thereof alone Our Answer is neither thus nor so neither all to â—he people excluding the Presbytery nor all to the Presbytery excluding the People For this were to make the government of the Church either meerly Democraticall or meerly Aristocraticall neither of which we believe it ought to be 3. Whereas this Question demandeth to know what acts of Government the Presbyters may doe more then any other may doe and to have those particular acts mentioned this seemeth to us to be a very large demand for who is able to mention all the particular acts of government which any one Governour may performe in his time especially if he continue long in his place But if your meaning in this Point be not of the Individualls but of the species or kinds yet even there also it is much to require the particular mentioning of all yet to give you a taste take these The calling of Assemblies and dismissing of the same againe The ordinary preaching of the Word which is done by way of Office and being the peoples mouth unto God in Prayer The dispensing of Baptisme and the Lords Supper The permitting of any to speak in an orderly way and againe enjoining silence The putting of matters to Vote and pronouncing of sentence in the censure of offendors or receiving in of Penitents after their fall and blessing of the people in the name of the Lord These are Acts of Church Government which the Presbyters may doe according to the Word and another member may not do without breach of Order and presuming above his place 4. It is also here demanded what the Presbyters may do without the particular consent of the rest To which wee answer that when they doe what the Lord Christ whose Stewards they are by his word requires of them in their places this should not be without the consent of the rest â—or the rest of the Church ought to consent thereto Christs Sheep ought to heare his voice Iohn 10. 27. and to obey them that speak unto them in his name Heb. 13. 17. And if any man should in such case willfully dissent the Church ought to deale with such an one for not consenting to the will and waies of Christ or else they shall all be guilty of the sinfull dissent of such an one So that this Passage if it be meant of Presbyters doing their duty without the consent of the people goes upon a supposall in respect of the people of that which never ought to be neither are wee to suppose but that there may be rule when the Elders and Brethren doe not dissent nor are divided one from another The multitude of them that believed in the first Christian Church at Ierusalem were of one heart and of one soule A l. 4. 32. Yet none needs to doubt but there was rule and Government amongst them when yet their agreement was such that the Apostles and Flders did nothing without the full consent of the rest It is a miserable mistake either to thinke that in the Church of Christ the Elders and Brethren must needs dissent one from another or if they all consent that then there can be no ruling but against the peoples minde They were none of the best Shepheards to their flocks unto whom the Lord saith with force and rigour have you ruled them Ezech. 34. 4. As for doing any thing in their places which the word of Christ the Lord and Master of the Church commandeth not nor alloweth such things they neither ought to do nor ought the Church to consent unto them if they should for that were to make themselves partakers of their Rulers sinnes and so to bring Judgement upon them all as when the Priests did wickedly beare rule and the people loved to have it so Ieremiah 5. 31. 5. Lastly this Question demandeth how and over whom in those Acts of Government which are done by the Elders more then by other Members or without the consent of the rest the Presbyters doe rule in propriety of speaking more then the rest of the Congregation wherein are sundry particulars 1. How they rule Whereunto wee answer that neither the Elders nor the people doe rule with Lordly and Princely rule and Soveraigne authority and power for that is proper to Christ over his Church who is the onely Lord 1 Cor. 12. 5. And King and Lawgiver that is able to save and to destroy Isa 33. 23. Psal 2. Luk. 19. 27. Jam. 4. 12. The Elders are forbidden to be Lords over Gods heritage 1 Pet. 5. 3. Or to exercise
authority as the Kings and Princes of the earth doe Matth. 20. 25 26. Luk. 22. 25 26. They are not so to rule as to doe what themselves please but they must do whatsoever Christ hath commanded Mat. 28. 20. Mr. Baine sheweth from these words there are diversities of Ministeries but one Lord 1 Cor. 12. 5. That it is contrary to the Scripture that there should be in the Church more Lords then one and saith he look as great Lords have in their Houses Ministers of more and lesse honour from the Steward to the Scullery but no Lord-like or Master-like power in any besides themselves So is it with Christ and his Church which is the House of God wherein hee is the Lord Apostles and others having more or lesse honourable services but no Masterlike power over the meanest of their fellow servants On Ephes 1. 22. p. 395. and elsewhere he saith no Minister of the Word hath any power but Ministeriall in the Church the power of the Apostles themselves and Evangelists is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 20. 2 Tim. 4. Yea such a service as doth make the Ministers having it so servants that they are no way Lords many Ministers one Lord we preach Christ Iesus the Lord our selves your servants for Iesus sake Dioces Tryall Q. 2. p. 74. The Elders are to rule as Stewards Mat. 24. 45. Luke 12. 42. As Shepheards Act. 20. 28. As Captaines guides leaders or overseers by going before the People and shewing them the word and way of the Lord 1 Tim. 3. 1. 5. 5. 17. 1 Thes 5. 12. Hâ—b 13. 17. 2. How they rule more then the rest of the Congregation do Whereto the Answer is that this is more then the rest of the Congregation doe in these acts even as acting is more then consenting and as it is more to be a Steward over of the House then one of the household or to be a guide or leader then to be guided or led 3. Over whom they doe rule even over the whole Church in generall and every Member in particular even all the flocke over which the Holy Ghost hath made them overseers Act. 20. 28. 1 Pet. 3. 2. The rule is expresse and plaine that women ought not to speake in the Church but to be in silence 1 Cor. 14. 34. 1 Tim. 2 11 12. And therefore they ought not to vote in Church matters besides voting imports some kind of government and authority and power now it is not government and authority but subjection and obedience which belongs unto women by the rule and so is the practice of women amongst us Church matters ought not to be determined meerly by multitude or plurality of Votes but by rules from the word of Christ whose will and not the will either of the Major or Minor part of men is the onely rule and Law for Churches Iam. 4. 12. Isa 33. 22. Mat. 23. 8 9. Exod. 23. 2. 21. 22. For our practice among us the Major part of the Church yea usually the whole Church doth consent and agree in one minde and one judgement and so gives a joint unanimus Vote and the rule requires it should be so Rom. 15. 6. and the example of the Primitive Apostolike Churches where things were carried nor meerly by the Major or Minor part the rest dissenting but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or with one accord Act. 1. 14. â— 46 4. 24. â— 12. 15. 25. So that in this sence matters with us are carried according to the Vote of the Major part that is with the joint consent of the whole Church but yet because it is the minde of Christ But it may be your meaning is in this Question to take it for granted that the Churches will be divided in their Votes and to know what course we take at such times But if Churches lay aside their owne affections and give attendance to the rule and be as all Churches ought to be men of humble spirits and sincere and withall depend on Christ their head and King for guidance in their worke we know no necessity of such a supposall that they must needs be divided in their votes especially considering what promises he hath made unto his Church of godly concord and agreement among themselves and of his owne gracious presence in the midst of them Ier. 32. 39. Zeph. 3. 9. Mat. 18. 20. which promifes we believe are not in vaine Neverthelesse we deny not but through the corruptions distempers of men some dissention may arise for a time in a true Church as it was in the Church at Corinth and if any such thing fall out among us which we blesse God is not often then before matters be put to the vote our course of proceeding is after this manner If the Elders and Major part of the Church consent in one conclusion yet if any brother dissent he is patiently heard and his alledgements of Scripture or good reasons are duely weighed If it appeare that his judgement is according to the rule the whole Church will readily yeeld though before they were otherwise minded But if it appeare they who dissent from the Major part are factiously or partially carried the rest labour to convince them of their error by the rule if they yeeld the consent of all comfortably concurreth in the matter if they still continue obstinate they are admonished and so standing under censure their vote is nullified If they without obstinate opposition of the rest doe dissent still yet referre the matter to the judgement of the Major part of the body they are not wont to proceed to sentence if the matter be weighty as in Excommunication till the reasons on both sides have bin duly pondered and all brotherly means have been used for mutuall information and conviction If the difference still continue the sentence if the matter be weighty is still demurred even till other Churches have been consulted with who in such a case will send their Elders to communicate their apprehensions and light which they do not pro imperio binding the Church to rest in their dictates but by propounding their grounds from the Scripture These courses with Gods presence and blessing which usually accompanieth his Ordinance faithfully taken and followed will prevaile either to settle one unanimous consent in the thing or at least to preserve peace in the Church by the dissentors submission to the judgement of the Major part though they see not light sufficient to warrant them to act in the businesse Such subjection is according to the rule Ephes 5. 21. 1 Pet. 5. 5. If the Church or the Elders should refuse the testimony of other Churches according to God they will after brotherly admonition and due patient waiting deny them the right hand of fellowship till they shall give better evidence of their subjection to the Gospel of Christ But thanks be to God we never had occasion of such withdrawing communion of one Church from
inconvenient in such assistance because Churches are as Sisters one to another Cant. 8. 8. And therefore it is our practice in ordination of Ministers as also in removall of them to have such assistance But for authority and power we know none that Ministers have properly so called in any Congregation or Church save that one over which the Holy Ghost hath made them overseers and therefore we thinke it not lawfull nor convenient when a Church is to ordaine Officers to call in such assistance viz. by way of authority or power of the Ministers of other Churches Fourthly we judge it lawfull and convenient that every Church of Christ what ever their humane learning be whether much or lesse should elect and choose their Ministers God doth not for ought we know give this power of calling their owne Ministers unto such Churches as have many learned men in them and deny it unto others but gives it indifferently to every Church as they are a Church and so to one Church as much as to another If we thought you doubted whether the power of calling Ministers were given by Christ unto the Church we might here alledge many Reasons for it but this being the constant judgement of the eminent Lights of this age and the former who have been studious of Reformation wee must hope till we hear to the contrary that your selves do not differ from them in this point As for us those grounds and reasons from the holy Scripture which are alledged by 1 Calvin 2 Zanchius 3 Mr Cartwright 4 Dr Ames and 5 others doe satisfie us in this particular 1 Institut 4. 3. 14. 15. 2 De redemp in 4. praecep p. 1015. 1016. c. who alledgeth Bucer and Musculus 3 1. Reply p. 44. c. 4 Mâ—dul Theol. l. 1. c. 21. Sect. 30 cas consc lib. 4. c. 25. Q. 5. 5 Demonist of disc c. 4. Fifthly as for that objection which seemes to be implyed in the word illiterate that it should not be lawfull or convenient for a body to choose their owne Ministers because they are illiterate or want men of humane learning among them wee further answere thereto first that among us when a company are to be combined into a Church-body as you speake there is usually one or other among them who doe not want all humane learning but have been trained up in Universities and usually have been Ministers and Preachers of the Word in our native Countrey and approved by the godly there and are here by the company that doe so combine intended to be chosen afterwards for Pastors or Teachers and accordingly after the Church is gathered are in due time elected and ordained into their places Secondly but yet if there were none such among them at their first combining and uniting we doe not see how this could hinder them of liberty to choose Ministers to themselves afterward when God shall send any to them that may be fit for the worke because this is a liberty that Christ hath purchased for them by his precious bloud and they that are fit matter to bee combined into a Church-body are not so illiterate but they have learned the Doctrine of the holy Scripture in the fundamentall points thereof they have learned to know the Lord and their owne hearts they have learned Christ the need they have of him and of all the meanes of enjoying him the worth that is in him and the happinesse laid up for them in him and therefore they may not be reproached as illiterate or unworthy to choose their owne Ministers nay they have the best learning without which all other learning is but madnesse and folly and science falsly so called 1 Tim. 6. 20. and indeed of none account with God nor available for direction and guidance in the affaires of the house of God such as is this election of Ministers nor for the salvation of the soule in another world 1 Cor. 1. 19. 20. 2. 14 Job 32. 8. 9. though it may be and is very usefull therewith Thirdly you know and we doubt not doe abhorre as much as wee the spirit of those men that are proud of their owne learning and vilified Believers in Christ for want thereof saying Doe any of the Rulers or of the Pharisees believe in him but this people which know not the Law are cursed John 7. 47. 48. 49. First a company of fourty persons or twenty or lesse is not such a small company but they may be a Church properly and truely so called if there be nothing against them but this that such a number may seeme not sufficient We do not finde that God doth any where say they must be above fourty or else they cannot be a Church and therefore no mortall man can justly say it Nay rather that speech of Christ of two or three gathered together in his name Matth. 18. 20. doth plainly imply that if there be a greater number then two or three whom they being not satisfied in the answere of an offendor may appeale unto and in so doing tell the Church such a small number may be a Church and may have the blessing of his presence to be among them Besides the time hath been in the dayes of Adam and Noah when there was not fourty persons in the world and yet Adams family in his time and Noahâ— in his was in those dayes a Church if there was any Church on earth And if Christ and his twelve Disciples were the first Christian Church it is too much for any man to say that twenty or fourty is such a small company that they cannot be a Church Secondly for the matter of Government there is a difference between ability and right In respect of the former in as much as some cases are more difficult then others and some Churches of lesse spirituall abilities then others and God doth not afford assistance and direction at some times so much as at others therefore in such cases it is requisite that Churches should seeke for light and counsell and advice from other Churches as the Church at Antioch did send unto the Church at Ierusalem in a Question which could not bee determined among themselves Act. 15. 2. But this is not because they have no right but when they are not able Thirdly as for right let it be considered how the Church at Antioch did long endevour to have ended that matter amongst themselves before they determined to send to Ierusalem vers 2. which shewes that they had power or right to have transacted that businesse among themselves if ability had served or otherwise that endevour had been sinfull as being a presuming to doe that whereunto they had no right We conceive then that every Church properly so called though they be not above fourty or twenty persons or ten or the least number that you mention have right and power from Christ to transact all their owne Ecclesiasticall businesses among themselves if so be they be able and
carry matters justly and according to the Rules of the Word The power of the Keyes Matth. 16. 19. among other things noteth Ministeriall or delegated power of Government and this power is committed by Christ unto the Church as may appeare if wee consider first to whom Christ directed his Speech in that place of Scripture not to Peter alone but to all the Disciples also for to them all the Question was propounded by Christ vers 15. And â—eter answered in all their names Secondly that he and they were not then looked upon as Apostles or generall officers of all Churches for that Commission was not yet given them but as Disciples and Beleevers believing with the heart and confessing with the mouth Jesus Christ the rocke upon whom the Church is built wherein as they did represent all Believers so in Peter and the rest the Keyes are committed to all Believers that shall joine together in the same confession according to the order and ordinance of Christ And therefore afterward this power of Government is expresly given to the Church Matth. 18. 17. according hereunto in that description of the visible Church as it is instituted by Christ in the new Testament Rev. 4. The members of the Church are seene by John in a vision sitting on thrones cloathed with white rayment having on their heads Crownes of Gold vers 14. Now Thrones and Crownes are ensignes of authority and power to note unto us that authority and governing power which is committed by Christ unto the Church Doctor Fulke hath this saying The Keyes of the Kingdome of Heaven whatsoever they are be committed to the whole Church and not to one person onely as Cyprian Augustine Chrysostome Jerome and all the ancient Doctors agreeably to the Scriptures doe confesse against the Popes pardons chap. 3. P. 381. And elsewhere he saith The authority of Excommunication pertaineth to the whole Church although the judgement and execution thereof is to be referred to the Governours of the Church which exercise that authority as in the name of Christ so in the name of the whoâ—e Church whereof they are appointed Governours to avoid confusion against the Rhemists on 1 Cor. 5. Sect. 3. And Doctor Whitaker hath these words Hoc est quod nos dicimus Petrum gessisse personam omnium Apostolorum quare hanc promissionem non uni Petro sed toti Ecclesiae factam esse totam Ecclesiam in illo claves accepisse De pontif Roman Q. 2. c. 4. Sect. 17. And in that Booke hee is pregnant and plaine in this that by the Keyes is meant all Ecclesiasticall power and Jurisdiction and that these Keyes are given in Peter to the whole Church The same is also taught by Master Parker Polit. Eccles l. 3. c. 1. 2. 3. 4. 5 6. where he proves by many Arguments that every visible Church which hee acknowledgeth to be no other but a particular congregation hath the power of all Ecclesiasticall Government and Jurisdiction commited to it by Christ Jesus and answereth many Objections to the contrary And page 2 of that third Book making mention of foure Opinions concerning those words of the Keyes and power of binding and loosing Matth. 16. 19. the first of them that understand the Pope onely to be meant thereby as Peters successour the second of them that understand it of the Diocesan Bishop The third of them that understand those words as meant of the Ministers but the Ministers alone The fourth of them that understand Peter to represent the Church in that place and therefore that that promise is made unto the Church Of these he refuseth the three first as unsound and maintaines the fourth as onely agreeing to the truth And Master Baine saith Every Church by Christs institution hath power of Government Dioces Tryall Quest 1. p. 8. And hee tells us page 11. what hee meant by Church The word Church saith he wee understand here not figuratively tataken Metonymically for the place Synâ—cdochecally for Ministers administring ordinances but properly for a body politicke standing of People to be taught and governed and of Teachers and Governours So that in his judgement every Church properly so called hath power of Government within it selfe and by these words of his it may also be concluded that all power of Government is not in the Elders alone for the power of Government by Church institution is in every Church properly so called But Ministers are not a Church in propriety of speech but onely figuratively by a synecdoche And therefore all power of Government is not in the Ministers alone but a Church properly so called is the Body politique consisting of people and Ministers But of this more may bee said in the next Question Fourthly for the matters of Independency whereof this Question also makes mention We doe confesse the Church is not so independent but that it ought to depâ—nd on Christ both for direction from the rules of his holy Word Ioh. 10. 27. Act. 3. 23. and for the assistance of his holy Spirit to discerne those rules and to walke according to them when they shall be discerned Ioh. â—5 5. and 16. 13. but for dependency upon men or other Churches or other subordination unto them in regard of Church Government or power Wee know not of any such appointed by Christ in his Word Our Saviours words are plaine If a man heare not the Chuâ—ch let him beto thee as an Heathen or Publican And his promise unto his Church is plaine also that whatsoever they shall binde on earth shall be bound in Heaven c. Mat. 18. 17. c. And the Apostle bids the Church deliver the impenitent sinner unto Satan 1 Cor. 5. 4. 5 6. Now when the man upon the Churches censure comes to be in case as an Heathen or Publican yea becomes bound in Heaven as well as bound in earth and also delivered unto Satan this seems to us to be such a firme ratification of the Churches censure as leaves no roome for any other Ecclesiasticall power on earth to reverse or disanull the same and so takes away that kinde of dependency and subordination of Churches Nos plane dicimus â—cclesias initiò regi solitas esse à suis pastoribus sic quidem ut nullis essent externis aut Ecclesiâ—s aut Episcopis subditae non Colossensis Ephaesiâ—ae non Philippensis Thessaloniensi non hâ— Romanae non Romanae cuiquam seâ— paris omnes inter se juris essent id est sui omnes juris et mancipij Whitak de Pontif. Roman Question 1. Chapter 1. Section 3. That is in summe The Churches were not dependent and subordinate to others but all of them absolutely free and independent Wee affirme saith Master Baine that all Churches were singular Congregations equall in dependent each of other in regard of subjection Diocesse tryall Q 1. pag. 13. The twentieth Chapter of Mr. Parker his third Booke of Eccles Politie hath this Title De summitate Ecclesiae particularis And
another though now and then as need requireth Churches send to other Churches for their counsell and advice Meanes to preserve the Churches in unitie and verity and to reforme any that may erre thankes bee to God we have sundry First the holy Scriptures which are a perfect rule for Doctrine and practise 2 Tim. 3. 15 16. 2 Pet. 1. 19. Psal 19. 7 8. Secondly the Ministery appointed by Christ viz. of Pastors Teachers Elders and Deacons Ephes 4. 11 12. 1 Cor 12. 28. 1 Tim. 5. 17. 1. Tim. 3. 1 2. c and vers 8. and in both these we have frequently holden forth unto us the Commandement of God wherein he requires Churches to bee of one mind and one judgement in the truth 1 Cor. 1. 10. 2. 13. 11. Ephes 4. 3. Phil. 1. 27. 2. 1. 2. and his promise to lead his people into all truth and holy agreement therein Jer. 32. 29. Isa 11 6 7 c. Zeph. 3. 9. Ioh. 16. 13. with many motives and Rules from Scripture for continuing in the said truth and love Now Faith makes use of these promises and submits to these precepts and exhortations and so both these being mixt with Faith are profitable meanes by the blessing of God for that end aforesaid Heb. 4. 2. as these Churches have found by experience for these yeares since our comming into this Countrey And any other meanes sanctified of God for the aforesaid end we hope we should be glad with thankfull hearts to improve and make use of as the Lord shall help As for a Platforme of Doctrine and Discipline which you mention as one meanes hereunto if thereby you meane no more but a confession of Faith of the holy doctrine which is according to godlinesse we know nothing but it may be lawfull and expedient in some cases for any particular person that hath received the gift to doe it or any Church or aâ—l the Churches in any Christian Common-wealth to compile and set forth such a platforme The practise of those Churches whose Confessions are contained in that booke called The harmony of Confessions as also of Master Robinson at Leiden and others of our Nation in other parts in the Low-countries who have published such platformes we see no reason to condemne or disallow neither count we it unlawfull or inexpedient for any Church or Churches or person or persons in the countrey upon just occasion to doe the like But if your meaning be of a platforme to be imposed by authority upon others or our selves as a binding Rule of Faith and practice so that all men must believe and walke according to that platforme without adding altering or omitting then we are doubtfull whether such platformes be lawfull or expedient For if the Doctrine contained therein doe in any particular swerve from the Doctrine contained in Scripture then the imposing of them is so far forth unlawfull and if they be according to it then they may seeme needlesse in as much as the forme of wholesome words contained in Scripture is sufficient Which reason against such Platformes makes nothing against Sermons or Preaching though Sermons must be according to the Doctrine contained in Scripture because Preaching is an ordinance of God and therefore not needlesse which we cannot say of such Platformes Besides as they are not necessary so they may be a snare unto men and a dangerous temptation of attending more to the forme of Doctrine delivered from the authority of the Church and the imposers then to the examining thereof according to the Rule of Scripture and so their faith may by this meanes stand in the wisedome or will of man rather then in the power of God as if men had dominion over their faith which things ought not so to be 1 Cor. 2. 5. 2. 1. ver Christians have liberty from God to search the Scriptures and try all things and hold fast that which is good Act. 17. 11. Ioh. 5. 39. 1 Thess 5. 21. but the foresaid imposing of platformes and confessions compiled by men doth seeme to abridge them of that liberty and if it be any meanes of unity yet it may be a dangerous hinderance of some verity and degree of truth as binding men to rest in their former apprehensions and knowledge without liberty to better their judgement in those points and shutting the doore against any further light which God may give to his best servants and most discerning beyond what they saw at first And therefore we doubt such imposed platformes are not lawfull or at least wise not expedient The consociation of Churches into Classes and Synods we hold to be lawfull and in some cases necessary as namely in things that are not peculiar to one Church but common to them all And likewise when a Church is not able to end any matter that concernes onely themselves then they are to seeke for counsell and advice from neighbour Churches as the Church at Antioch did send unto the Church at Ierusalem Acts 15. 2. the ground and use of Classes and Synods with the limitations therein to be observed is summarily laid downe by Doctor Ames Medul Theol. l 1. c. 39. Sect. 27. unto whom we do wholly consent in this matter But when you speake of doing no weighty matter without the consent and counsell of a Classes we dare not so far restraine the particular Churches as fearing this would be to give the Câ—asses an undue power and more then belongs unto them by the Word as being also an abridgment of that power which Christ hath given to every particular Church to transact their owne matters whether more or lesse weighty among themselves if so be they be able without such necessary dependence upon Classes as we have shewed before in answer to Q. 14. Sect. 3. 4. of that Answere And Master Parker testifieth that in Genevah and in the Low-countries where they have some use of Classes yet it cannot bee said that their particular Congregations are absque potestate omni in rebus grandtoribus ut in excommunicatione the particular Churches are not without power in the more weighty matters as in Excommunication Polit. Eccles li. 2. c. 36. Sect. 11. p. 310. And Master Baine sheweth the same saying They have power of governing themselves but for greater edification voluntarily confederate not to use or exercise their power but with mutuall communion one asking the counsell and consent of the other Dioces Triall Q. 1. p. 21. And a little after Geneva made his consociation not as if the prime Churches were imperfect and to make one Church by this union but because though they were intire Churches and had the power of Churches yet they needed support in exercising of it c. which is the very same that wee said before in Q. 14 viz. That all Churches have right of Government within themselves but some had need of counsell and advice of others because they are of lesse ability to transact their owne matters
our Church-Covenants are with them that now are and that hereafter shall become members of the same Church When Jehojada made a Covenant between the King and the people 2 King 11. 17. that Covenant was but a branch of the Lords Covenant with them all both King and people for the King promised but to Rule the people righteously according to the will of God and the people to be subject to the King so Ruling Now these duties of the King to them and of them to the King were such as God required in his Covenant both of him and them and so it is in Church-Covenant the duties of the Church to the members and the members to the Church and one another are no other but such as the Gospel and the Covenant of grace requireth both of the Church and the members of it in their severall places But this place of Deut. 29. is not sufficient to prove a Church-Covenant in these dayes because it is in the Scriptures of the old Testament for what soever must be used in the dayes of the New Testament must be proved from the Scriptures of the New Testament or else it is to be layd aside 1. The Church-Covenant may be proved from the New Testament also as will afterwards appeare 2. But suppose there were not pregnant places for it in the New Testament yet it is not enough to prove the same unlawfull for whatsoever Ordinance of the old Testament is not repealed in the New Testament as peculiar to the Jewish Paedagogie but was of morall and perpetuall equitie the same bindes us in these dayes and is to be accounted the revealed will of God in all ages though it be not particularly and expressely mentioned in the writings of the New Testament else how shall we prove it unlawfull for a man to marry his Sister or his Aunt How shall we prove it warrantable and necessary for Magistrates to punish Sabbath-breaking blasphemy and Idolatry How shall we prove it lawfull to apply the seale of Gods Covenant unto Infants or to admit women to eate of the holy things for the Scriptures of the New Testament doe speake little in these cases onely the Scriptures of the Old Testament doe give direction and light about them Lev 18. 19. Neh. 13. 15. c. 2 Chron. 15. 16. 2 King 23. Gen. 17. 2. Exod. 12. 4. 6. And the New Testament hath nothing to the contrary and they are all according to morall equitie and reason and therefore they are to be observed from the Scriptures of the Old Testament as the revealed will of God though there were nothing expressely for them in the New And the same we say of the particular in hand For that a company should be combined together into one body in way of Government and subjection by way of mutuall free Covenant as men doe when they enter into Church Estate nothing is more naturall or agreeable to morall equitie nay it implyeth a contradiction in the very name of libertie or freedome that free-men should take upon them authoritie or power over free men without their free consent and voluntary and mutuall Covenant or Engagement And therefore seeing this Covenant is not repealed in the Scriptures of the New Testament the Scriptures of the Old are sufficient warrant for it Another Scripture to prove the same is Deut. 26. 16 17 18. with Deut. 27. 9. This day the Lord hath commanded thee to doe these Statutes and Judgements thou shalt therefore keepe and doe them c. Thou hast avouched the Lord this day to be thy God and to walke in his wayes and to keepe his Statutes c. And the Lord hath avouched thee this day to be his peculiar people Take heed and hearken O Israel this day thou art become the people of the Lord thy God This Scripture plainly shewes these things 1. That here was the making of a Covenant between God and man for that avouching of God to them and them to God was the making of Covenant ver 17 18. 2. This was not of one person but of a company together the whole people of Israel 26. 18. 27. 9. 3 Here is the effect of this Covenant that thereby they become the Lords people ver 9. So that when a company doe enter into holy Covenant with God they become thereby the Lords people that is to say his Church So Ezech. 16. 8. proves the same likewise I entred into Covenant with thee saith the Lord and thou becamâ—st mine Here also is the making of Covenant between the Lord and men and this Covenant was not personall but of a company for it was with Hierusalem ver 2. which was a whole Citie it was with them that were multiplied as the bud of the feild ver 7. and it was with them that did prosper into a kingdome ver 13. and therefore not meant onely of any one particular person And by this Covenant they became the Lords that is the Lords Church and people for it is expresly said I entred into Covenant with thee and thou becamest mine So that when a company enter into Covenant with God and God with them they become thereby the Lords Church and people Likewise Ezek. 20. 37. I will cause you to passe under the rod and I will bring you into the bond of the Covenant In which place there is first mention of an holy Covenant Secondly This was not of one person but of a company the whole house of Israel ver 30. 39. Thirdly And this Covenant is called a Bond because it is by Covenant that a people are bound and tyed and knit together as one Church all of them unto the Lord and one unto another So that the Covenant is the bond of union by which a company are so combined and united as that they become a Church It is also observable how the Lord before he would bring them into this bond of the Covenant he would cause them to passe under the rod by which phrase as Junius upon the place well observes is meant tryall and probation drawne from the manner of Shepheards or owners of Cattell who went among their sheepe or other cattell with a rod and therewith pointed out such as were for the Lords holy use as Lev. 27. 32. And so hereby is noted that God would not in the dayes of the Gospel have men to be brought into his Church hand over head but he would first cause them to passe under the rod of due tryall and probation and then such as upon tryall were found to be holy for God or meete matter for his Church should solemnly enter into Covenant with God and that Covenant should be the bond that should combine them and knit them together into one that so they that were many particular persons should all become one body that is to say a Church And so much of the first Argument drawne from plaine Texts of Scripture A second Argument may be taken from the
the said Church in particular in Church fellowship 4. And not to depart from the said Church afterward without the consent thereof or how doe you hold and practise in these things 9. Whether doe you hold all or the most of our Parish assemblies in Old-England to be true Visible Churches of Christ with which you may lawfully joyne in every part of Gods true worship if occasion served thereto or if not all or the most then what ones are those of which you so account and with which you durst so partake or joyne and in what respects And why be not the rest such as well as they 10. If you hold that any of our parishionall Assemblies are true Visible Churches and that the Members thereof are all or some of them at least members of true visible Churches then whether will you permit such members at least as are either famously knowne to your selves to be godly or doe bring sufficient Testimoniall thereof from others that are so knowne or from the Congregation it selfe whereof they were members here to partake with you in all the same Ordinances and parts of Gods true worship in any of your Congregations as by occasion they may be there in the same manner and with the like liberty as you would permit any that might happily come unto you from any of the Churches of Geneva France the Low-Countreyes or yet from any one Church to another among your selves Suppose from some Church about Connecticut or that of Plimouth c. Vnto the Church at Boston New-Towne Dorchester c. Or if not what may be the Reason thereof 11. Whether doe you hold our present standing in our Parish Assemblies here in Old ENGLAND to bee lawfull and safe to be continued in or how fâ—rre it may be so 12. Whether doe you hold that every Believer is alwayes bound to joyne himselfe as a fixed Member to some one particular Congregation so as if he doe not and so oft and so long as he doth it not so oft and so long he is without the Church in the Apostles sence 1 Cor. 5. as an Heathen or Publican out of the Kingdome of Christ and possibility of salvation according to that maxime in divinity Extra Ecclesiam non est salus 13. VVhether doe you thinke it lawfull and convenient that a company of private and illitterate persons into a Church body combined should themselves ordinarily examine elect ordaine and depose their owne Ministers of the word without the asistance of any other Ministers of other Churches where the same may be had 14. Whether doe you hold that every small Company of seaven or nine or twenty or fourty persons combined into a Church body be such a Church as by the ordinance of Christ hath and ought to have all power and exercise of Church Government So as they may transact all Ecclesiasticall businesses independently amongst themselves 15. Whether do you give the exercise of all Church power of Government to the whole Church or to the Presbiters thereof alone and if to those then we desire to know what act of Government and Superior authority properly so called may the Presbiters doe more then any other member may doe or without the particular consent of the rest wee crave to have those particular Acts mentioned and how and over whom in those Acts the Presbiters doe rule in propriety of speaking more then the rest of the Congregation doe 16. Whether doe you not permit Women to Vote in Church matters 17. Whether in Voting doe the Major part alwayes or at any time carry Ecclisiasticall matters with you or in what things doth it in what not 18. What meanes have you to preserve your Churches in Vnity and Verity or to correct or reduce any Church erring in Doctrine or practice As 1. Whether you have any plat-form of Doctrine and Discipline agreed upon or if you have not whether meane you to have one and when and thinke you it lawfull and expedient so to have 2. Whether have you combined your selves together into Classes or purpose so to doe so as to doe no weighty matter without their counsell and consent 3. Or give you any power to Synods and Councells to determine and order things that cannot otherwise be ended so as that their determination shall bind the particular Churches so assembled to due obedience in case they decree nothing but according to Truth and right and to peaceable suffering in case they should doe otherwise Or what other course you have or intend to have for that end aforesaid 19. Whether hold you that each particular Church may lawfully make such Laws or Orders Ecclesiasticall for the Government of it selfe and the Members thereof for decency order and Edification as shall oblige all her Members and may not be omitted without sinne 20. Wherein hold you that the whole Essence of a Ministers calling doth consist As 1 whether is Election by the People it yea or no Or 2. is it so Essentiall as that without it the Ministers calling is a meere nullity Or 3. is Ordination as Essentiall a part thereof as the Peoples Election Or 4. is it but a meer formality and solemnity of their calling 21. Whether doe you hold it lawfull for meer lay or private men to ordaine Ministers in any case 22. What Essentiall difference put you between the Office of Pastor and Teacher and doe you obserâ—â—e the same difference inviolably and do not your Teachers by vertue of that Office give themselves usually to application of doctrine as well as your Pastours and do they not also usually apply the Seales 23. What authority or Eminency have your Preaching Elders above your sole Ruling Elders or are they both equalls 24. VVhether may a Minister of one congregation being thereto requested do as a Minister any act of his Ministery as Preach Baptize Administer the Lords Supper Ordain c. in and unto other Congregations besides his owne 25. Whether hold you that a Minister of a Congregation leaving or loosing his place suppose without his fault doe withall lose both Nomen and Esse of his ministery and do become a meere Lay or private man untill he be a new elected and ordained 26. Whether doe you allow or thinke it lawfull to allow and settle any certain stinted maintenance upon your Ministers 27. Whether doe you permit and call upon meer Lay and private men neither being in the ministerie nor intended to it ordinarily to preach or Prophecie publiquely in and before the Congregation and whether thinke you that prophecying mentioned 1 Cor. 14. be to be understood of such and be an ordinary and standing order of God in the Church 28. Whether doe you allow and call upon your people publiquely before all the Congregation to propound Questions move doubts argue with their ministers of matters delivered either by them or others either at the same or some other time 29. Whether hold you that the conversion of sinners to God is ordinarily
of Church Government is not in the Elders alone but some power is in the people And else-where he counts it no Sacriledge for Members of the Church though not in office to handle those keyes Mat. 16. but rather a frivolous thing to thinke otherwise Quasi absque sacrilegio saith he tractare claves privaâ—i nequeant qui eâ—â—s privatim tractare jubeatur Quoties fratres suos admonere consolari et aedificare Imò veâ—ò est publica clavium tractatio quam plebs Christiana in unum coacta sine ullo sacrilegio ministrat 1 Cor. 5. Polit. Eccles l. 3. c. 2. p. 8. And yet this is not a singular conceit of his or ours but the concurrent judgement of many worthy witnesses of the truth in these latter dayes who do with great consent hold the Ecclesiasticall government to be of a mixt form compounded of all three Estates and that the people are not to be wholly excluded from having any thing to do therein Si velimus Christum ipsum respicere fuit semper Ecclesiae Regimen monarchicum Si Ecclesiae presbyterâ—s qui in Doctrina et disciplina suas partes agebant Aristocraticum si totum corpus Ecclesiae quatenus in Electione Episcoporum et presbyterorum suffragia ferebat it a tamen ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 semper à presbyteris servaretur Democraticum Sic partim Aristocritum partim Democraticum partim etiam Monarchicum est semper que fuit Ecclesiae Regimen Whita de pontif Rom. Qu. 1. c. 1. sect 2. The Church saith Mr. Cartwright is governed with that kinde of Government which the Philosophers that write of the best Common-wealths affirme to be the best For in respect of Christ the head it is a Monarchy and in respect of the Ancients and Pastors that Governe in Common and with like Authority among themselves it is an Aristocraty or rule of the best men and in respect that the people are not secluded but have their interest in Church matters it is a Democraty or popular State 1 Reply p. 51. And when Dr. Whitegift from the Doctrine of the Authors of the Admonition would infer this consequence viz. that then the more that ruled the better estate it should be and so the popular state should be the best In Answer hereunto he saith I have spoken of this before where I declared that the mixed estate is best both by the example of the Kingdome of Christ and also of this our Realme pag. 181. 182. And againe whereas Mr. Dr. saith that Excommunication and consequently Absolution or restoring to the Church again pertaineth only to the Minister it remaineth that I shew that the Presbytery or Eldership and the whole Church also hath interest in the excommunication and consequently in the absolution or restoring unto the Church againe p. 183. And againe it is certaine Saint Paul did both understand and observe the rule of our Saviour Christ viz. that rule Mat. 18. Tell the Church but he communicateth this power of Excommunication with the Church and therefore it must needs be the meaning of our Saviour Christ that the Excommunication should be by many and not by one and by the Church and not by the Minister of the Church alone for hee biddeth the Church of Corinth twise in the first Epistle once by a Metaphor another time in plaine words that they should Excommunicate the Incestuous person And in the 2d. Epistle understanding of the Repentance of the man he intreateth them that they would receive him again And therfore considering that the Absolution of the Excommunication doth pertain unto the Churches it followeth that the excommunication doth in like manner appertainunto it p. 184. And again that the Ancients had the ordering of these things and that the peoples consent was required that the Ministers did not take upon them of their own Authority to Excommunicate c. It may appeare almost in every page of Cyprians Epistles In Augustines time it appeareth also that that consent of the Church was required p. 187. To these may be added Mr. Fenner who speaking of the Ecclesiasticall Presbytery and of the businesse which the Presbytery is to deale in which hee distinguisheth into judiciarie as deciding of doubts and dispencing of Censures and extrajudiciary as Election Ordination c. hath these words Atque haec sunt negotia quae praestari debent In quibus per omnes Ecclesias summa Ecclesiastica potestas presbyterio demandata est ita tamen ut in his quae maximi sunt momenti et ad ecclesiae totius bonum velruinam maxime spectant post 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suam de his captum consilia Ecclesiae denunciantur ut si quid habeant quod consulant vel objiciant in â—â—edium proferant postea autem auditis et assentien ibus nisi ad majorem Senatum negotium deferri fuerit necesse ad turbas vitaâ—das sive componendas quod tum cum Major pars Ecclesiae dissentit faciendum est decervenda et pro decretis Ecclesiis proâ—onenda sunt and then he declares what hee meanes by those matters maxim momenti viz. excommunication absolution elections and deposings of Ministers and such like Sacrae The. lib. 7. c 7. wherin he plainly sheweth that though the power of the Presbytery be very great yet in things of greatest moment as Censures and Elections the people if they have any thing to counsell or object have liberty to bring it in and afterwards matters are to be concluded when they have bin heard speake and have given their consent for which liberty and power of the people he bringeth these Scriptures 2 Chro. 30. 23. Acts 1. 15. 23. 26. 1 Cor. 5. 4. 2 Cor. 1. 6. 7. Zanchius speaking of that Question per quos exerceri debet excommunicatio answers thus nempe per Ecclesiaâ— seu per ministros Ecclesiae nomine eoque et cum consensu totius Ecclesiae Promissio illa Quaecunque ligaveritis ad totam Ecclesiam est facta Ergo c. Praeterea Apostolus hoc expressius declaravit 1 Cor. 5. congregatis vobis c. alloquebatur autem totam Ecclesiam Patres idem docent Cyprianus ad Cornelium Rom. Episcopum seribit se multum laborasse apud plebem ut par daretur lapsis pâ—enitentibus Si ergo non erat unius Episcopi cum suo Presbyterio solvere quempiam sed requirebatur plebis eoque totius Ecclesiae consensus Ergo neque ligari quispiam poterat id est Excommunicari sine totius Ecclesiae consensu Augustinus etiam contra Donatistas ait supersedendum esse excommunicatione Quando tota plebs laborant eodem merbo Quid ita causam adfert Quia inquit non assentientur excommunicationi c. Satis aperte docet tunc temporis non solitum fuisse excommunicationem ferri in Quempiam sine totius Ecclesiae consensu et ratio est in promptu Quae enim adomnes pertinent eum consensu omnium fieri debent Ergo sine totius
of themselves And Master Parker in the same place afore alledged in the page immediately precedent clearly sheweth against Doctor Downham Doctor Sutcliffe and others that those particular Congregations which have Presbyters of their owne with power within themselves are the most perfect and are precisely formed juxta formam illam quae in verbo patefacta est according to that forme which is revealed in the Word whereas others which have not the like are more defective and imperfect And if this be so then to binde Churches to do no weighty matters without the counsell and consent of Classes were to blinde them to bee imperfect And for Synods if they have such power that their determination shall binde the Churches to obedience as you speake it is more then we yet understand Indeed Bellarmine makes Bishops in a Councell or Synod to be Judges and that standum sit corum sententiae quia ipsi sic statuerunt quomodo statur sententia Praetoris in causis politicis that is either to obey or suffer de Concil Eccles l. 1. c. 18. But the Orthodoxe Writers do not consent to him therein for in their judgement the sentence of a Councell or Synod is onely inquisitio quaedam dictio sententiae ministratoâ—ia limitata ita ut tantum valeat decretum Concilii quantum valeat ejus ratio as Doctor Ames hath it in his Bellarminus enervatus upon that place of Bellarmine that is The sentence of a Synod is onely a certaine enquiring and giving of sentence by way of Ministery and with limitation so that the decree of the Councell hath so much force as there is force in the reason of it And Junius expresseth it thus Sententia Concilii per se ipsam suasionis non coactionis est judicium ministeriale non authoritatem per se necessitatemque adferens Animadvers upon Bellarmine in that place that is The sentence of a Councell is of it selfe onely of advice not of compulsion or constraint and brings with it a judgement ministeriall not authority of it selfe nor necessity whereunto we doe wholly consent As for that clause in this Question That the determination of a Synod should binde if not to obedience yet to peaceable suffering we know not what sufferings those should be for punishments in Purse or Person in respect of the body or outward man are not to be inflicted by Synods but by civill Magistrates and Church-censures of Excommunication or the like belong to the particular Church of which an offendor is a member out of the communion whereof a man cannot be cast but onely by his owne Church Onely Christ hath Authority to make Lawes for the government of each particular Church and the Members thereof and hâ—s lawes doe oblige all the Members and may not be omitted without sinne Jam. 4. 12. Jsa 33. 22. â— Mat. 23. 8 9 10. â—ct 3. 23. But for particular Churches they have no power to make Lawes for themselves or their Members but to observe and see all their Members observe those Laws which Christ hath given and commanded Mat. 28. 20. Deuâ— 33. 3. Iohn 10. 27. If any Church shall presume further they goe beyond their Commission and in such case their Ecclesiasticall Lawes may be omitted without sinne nay it would be sinne to be subject to them Col. 2. 20. To walke after them Hos 5. 11. to be such servants of men as not to stand fast in the liberty wherewith Christ hath made us free 1. or 7. 23. Gal. 5. 1. The outward calling of a Minister consisteth properly and essentially in election by the people as Doctor â—mes sheweth Cas Cons l. 4. c. 25. Q. 6. And this election is so essentiall that without it the Ministers calling if you speak of an ordinary Church officer is a nullity And therefore Mornay that learned noble man of France approveth that saying of Chrysostome election by the people is so necessary as that without it there is neither Altar nor Church nor Priest-hood where omitting other things it appeares to be their judgement that without election by the people the Ministery is void And Mornay addeth of his owne concerning the Bishops amongst the Papists that they were nullá plane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nulla proinde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the one presupposed the other no Imposition seeing without election in his booke of the Church c. 11. p. 375. Yet sometimes the peoples acceptance and approbation afterward may supply the want of election at the first as Iacobs after consent and acceptance of Lea made her to be his wife though hee chose her not at the first And by this we hold the calling of many Ministers in England may be excused who at first came into their places without the consent of the people If ordination by imposition of hands were of the essence of a Ministers calling then in those Churches where such ordination is not used their Ministers should want a lawfull calling which were an hard sentence against many Ministers in Scotland where as is reported this ordination is not thought necessary and therefore used or omitted indifferently Wee looke at Ordination by Imposition of hands as a solemne investing of men into their places whereto they have right and calling by election like to the inauguration of a Magistrate in the Common-wealth yet necessary by divine Institution 1 Tim. 4. 14. But not so necessary as if the Ministers calling were a nullity without it Essentia ipsa vocationis in electione legitima consistit Ordinatio pendet ab electione sicut Coronatio Principiâ— aut Magistratus inauguratio ab electione successione aut aequivalente aliqua constitutione Ames Bellarm. enervat Lib. 3. de clericis c. 2. Sect. 3. That is the essence of a Ministers calling consists in lawfull election Ordination depends upon Election as the Coronation of a Prince or the Inauguration of a Magistrate depends upon Election Succession or some other Constitution aequivalent And againe Ritus impositionis manuum non est absolute necessarius ad esse Pastoris non magis quam Coronatio ad esse Regis aut celebratio nuptiarum ad earum esse sect 10. That is the right of Imposition of hands is not absolutely necessary to the essence of a Pastor no more then the Coronation to the essence of a King or the Celebration of Marriage to the essence thereof Ordination of Ministers is not a private action but publique and ought to be done publiquely in the Assembly of the Church and therefore the persons that performe it whether they be ordinary Church Officers or no cannot in any congruity of speech be called meere private persons in that Action 2. The Church that hath no Officers may elect Officers or Ministers unto themselves therefore it may also ordaine them which Argument Dr. Whitaker useth as wee shall see anon If it have Commission and power from Christ for the one and that the greater it hath it also for the other which is
the lesser Now ordination is lesse then election and depends upon it as a necessary Antecedent by divine Institution by vertue of which it is justly administred being indeed nothing else but the admission of a person lawfully elected into his Office or a putting of him into possession thereof whereunto he had right before by election as was said before in answer to the precedent Question 3. If a Church have Ministers or Elders before then this ordination is to be performed by the Elders of the Church and in their Assemblie 1 Tim. 4. 14. as also many other acts are to be performed by them 4. This Ordination thus performed by the Elders for the Church may fitly be called the Act of the whole Church as it is the whole man that seeth that heareth that speaketh when these acts are instrumentally performed by the eye the eare and the tongue in which sense Master Parker saith Ecclesia per alios docet baptisaâ—que Polit. Eccles l. 3. c. 7. p. 26. 5. But when a Church hath no Officers but the first Officers themselves are to be ordained then this Ordination by the Rite of imposing of hands may be performed for the Church by the most prime grave and able men from among themselves as the Church shall depute hereunto as the children of Israel did lay their hands upon the Levites Numb 8. 10. Now all the Congregation could not impose all their hands upon them together all their hands could not possibly reach them together and therefore it must needs be that some of the Congregation in the name of the whole body performed this Rite And as this Scripture sheweth that the people may in some cases lay their hands upon Church Officers for the Levites were such upon whom the children of Israel did lay their hands so let it be considered whether these reasons doe not further make it manifest 1. Men that are in no Office may elect therefore they may ordaine because ordination is nothing else but the execution of Election 2. If it were not so then one of these would follow either that the Officers must minister without any Ordination at all or else by vertue of some former Ordination received in some other Church or else they must be ordained by some other Minister or Ministers of some other Church that were ordained afore them and so the Ministery to be by succession But the first of these is against the Scripture 1 Tim. 4. 14. Heb. 6. 2. And the second were to establish the Popish opinion of the indeleble Character imprinted as they imagine in their Sacrament of holy Orders Whereas for ought we can discerne If when they are called to Office in any Church they have need of a new Election notwithstanding their former election into another Church then they have by the same ground need of a new Ordination for Ordination depends upon Election If their former Election be ceased their former Ordination is ceased also and they can no more minister by vertue of a former Ordination unto another Church then by vertue of a former Election And for the third we doe not understand what authority ordinary Officers can have to ordaine Ministers to such a Church of which themselves are not so much as Members Besides at some times namely at the first Reformation after the times of Popery there were no others to be had but from the Pope and his Bishops and Priests Now it were a pittifull case if the Sheep must have no Shepherd but such as are appointed to them by the wolves That is if Gods people might not have Ministers but onely from the popish Bishops This were to say either that the Ministers of Antichrist must or may ordaine Ministers to the Church of Christ or else that the popish Bishops are true Ministers of Christ And if Protestants thinke it necessary that their first Ministers should be ordained by the popish Bishops it is no marvell if the Papists do thereupon believe that their Church is the true Church and their Bishops true Ministers Such a scandall is it unto them to maintaine this personall succession of the Ministery But God doth so much abhorre Antichrist that hee would not have his people to seek to him nor his Priests to ordaine Christs Ministers as he would not take of Babilon a stone for a Corner nor a stone for a foundation Ier. 51. 26. 3. It is thus in civill Corporations and Cities the Major Bayliffe or other chiefe Officer elect is at his entrance and inauguration to receive at the hands of his Predecessors the Sword or Keyes of the City or to have some other solemne Ceremonie by him performed unto him yet if either there be no former as at the first or that the former be dead or upon necessity absent when his Successor entreth then is this Ceremony and worke performed by some other the fittest Instrument neither need that City borrow any Officer of another City neither could he entermeddle there without usurpation though both the Corporations have the same Charter under the same King And so it is in this spirituall Corporation or City the Church of God 4. That this point may seeme the lesse strange to you we pray you consider with us a little further the nature of this Ordination and then wee will adde the Testimonies of some eminent Protestant Writers in this case that you may see this is not any singular opinion of ours For the former some indeed have so highly advanced this Ordination that they have preferred it farre above preaching the Word ministring the Sacraments and Prayer making it and the power of Excommunication the two incommunicable Prerogatives of a Bishop above an ordinary Minister yet the Scripture teacheth no such thing but rather the contrary for when the Apostles were sent out by Christ there was no mention of Ordination in that Commission of theirs but only of teaching preaching baptising Mat. 28. 19 20. Mark 16. 15 16. If Ordination of Ministers had bin such a speciall worke there would belike have bin some mention of it in their Commission And certaine it is the Apostles counted preaching the Word their principall worke and after it Prayer and the ministring of the Sacraments Act. 6. 4. 1 Cor. 1. 17. If ordaining of Ministers had bin in their account so prime a worke it may seem Paul would rather have tarried in Creete to have ordained Elders there then have gone himselfe about preaching seaving Titus for the other Tit. 1 5. By all which it appeares that ordaining of Ministers is not such an eminent work as that it is to be preferred above preaching the Word and ministring the Sacraments and therefore to be performed by them that are superiours unto ordinary Ministers preaching and ministring the Sacraments being left as inferiour workes unto Ministers of an inferiour ranke as they would have it that stand for the superiority of Docesan Bishops neither is it equall unto those other workes afore