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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93887	Zerubbabel to Sanballat and Tobiah: or, The first part of the duply to M.S. alias Two brethren. By Adam Steuart. Whereunto is added, the judgement of the reformed churches of France, Switzerland, Geneva, &c. concerning independants, who condemne them with an unanimous consent. Published by David Steuart. March 17. 1644. Imprimatur Ja: Cranford.; Duply to M.S. alias Two brethren. Part 1	Steuart, Adam.; Steuart, David, fl. 1644.	1645 (1645)	Wing S5494; Thomason E274_14; ESTC R209896	100,836	110

yet promiseth an Answer M.S. his first Answer is that the Five Ministers ayme at no separation but as their Brethren the Scots did from Prelaticall coaction A.S. If it be only from Prelaticall coaction wherefore separate they themselves from their Brethren the Scots their Sacramentall Communion and the Scots from theirs if they separate not themselves from us wherefore are they suitors for a Toleration or approbation of their Religion since ours is already tolerated and approved as appeareth in the French Italian and Spanish Churches in this Kingdome Neither are you compelled to be Actors in any thing against your Consciences as your Brethren were by Bishops M.S. He saith the Church from which the five Ministers would separate testifies a great desire to reforme Defects yet saith he those Defects are but pretended A.S. Our meaning is to reforme Defects if any there be such as we acknowledge to be in manners as amongst you also or in the administration of Discipline as may be amongst us all But as for any Defects in the principall parts of our Ecclesiasticall Discipline we see none as yet that we travell not to reforme but believe such as hee objects us in them to be rather pretended then Reall Neither can we or shall we judge them to be any other thing but pretended till he make it appeare that they are Reall Will He that we beleeve them to be Reall because that he only sayes so but it is not the first untruth has falne from his pen. M.S. He would have the Five Ministers quit the Assembly A.S. This M.S. supposes that this last Proposition crosseth my Supposition But they may stay in the Church to reforme Abuses if there be any really as it is pretended by the Independents and live out of the Assembly as many others who are no wayes their Inferiours Neither said I that I wished them to be out of the Assembly only I propounded a question whether in consequence of the publishing of their Apologie they should not resolve themselves to quit the Assembly Now courtcous and conscientious Reader be thou judge I pray thee whether this man hath answered any of my Questions yea or not which are all the main points here to be debated Quest I. Whether it had not been honester and fairer dealing to have added the Author and Licencer's Name to M.S. his Booke then to have omitted them I Affirme it 1. because it testifieth a greater sincerity especially in these Times 2. Because it makes it appear more probably to the world that it is not a Libel 3. And that it conteineth nothing against the Law 4. Because the Name of the Author giveth authority to the Book if he be either learned or honest and the omission thereof may cut off the Authority of it and bring discredit unto it especially when the Law for this effect ordaineth it to be added 5. Because when it is suppressed and the Book a Libell it giveth too much adoe to the Magistrate to find out the Author to censure and punish him condignly according to his demerits 6. Because the Holy Writers did so and if their Names be omitted in some Books we know not whether it was with their consent or whether they did not put to their names howbeit not in quality of Canonicall Scripture or peradventure it was because they were not the Authors but as it were Gods Secretaries or Scribes for the Holy Ghost dictated them what they had to write 7. Because it hindreth men from being deceived in their moneys for sundry times men because of specious Titles put before Books buy them and afterward find nothing worth their money 8. The adding of the name of the Author and of the Licencer with the Licence will hinder the common people to be deceived in reading of hereticall and unsound in stead of Orthodox and sound Books So that this being confidered this Author should have done better that he had added his name and the Licence to his Book Quest II. Whether Mr. Cranford might not justly Licence A.S. his Consid and Answer to the Libell c. I Susteine the first part of the Question and deny the second As for the first it is evident 1. Because it is conformed to Gods word as we shall see hereafter 2. Because that Answer is nothing else but an Apologie for the Discipline of the Reformed Churches 3. Because it containeth nothing contrary to the Doctrine of the Church of England or any other true Reformed Churches only it hath some new Sectaries for Enemies 4. Because the Church of England evermore entertained Union with the Reformed Churches that were ruled by that Discipline and they refused not one another to the Communion of the Sacraments 5. Because that a Bishop and the rest of the Commissioners from England at the Synod of Dordrecht approved that Discipline in the name of the Church of England 6. Because in England it selfe it hath been evermore approved by the King and Parliament who granted the Exercise thereof unto the French Dutch Italian and Spanish Churches in this very City of London and sundry other parts of this Kingdome 7. At this present Episcopall Government being put down it standeth by Law approved both by State and Church as conforme unto Gods word 8. The Kings Majesty likewise by consent of Parliament Licenced it in Scotland The second part of the Question may be proved by the contrary Arguments 1. Because it maintaineth a Discipline that is not conforme to Gods word which hath not one word of particular Churches Independent one from another of particular Church-Covenants distinct from that of Grace of not Baptizing Christians Children of not admission of Faithfull men and women who are without Scandall unto the Lords Table c. 2. Because the Discipline it maintaineth is repugnant to all other Disciplines of all other reformed yea of all Christian Churches 3. It containeth many things contrary to the Doctrine of the Church of England as they confesse themselves 4. Because the Church of England never entertained any Union or Communion with any Church ruled by that Discipline 5. No Commissioners from England ever approved it 6. It hath never been received in England by King or Parliament 7. It hath never been put up here nor standeth here Legally as the other And therefore the first Legally might have been Licenced and the other could not be Licenced QUEST 3. Whether any man may not state and determine Questions agitated in Synods before the Synods Determination M. S. BLames me mightily for stating some Questions now in agitation in the Synod To the contrary I conceive that herein I have done nothing amisse But for the better stating and determining of this Question we must observe 1. That there are two sorts of Questions some that are already determined in Gods Word and his Church also Others that are not 2. That there are some Determinations by publick Authority as Lawes Statutes Ecclesiasticall Canons c. and others particular proceeding

comprehends a certaine number of persons of one or divers places Here it is to be observed 1. That the Church may be denominated universall or particular either absolutely or respectively in relation to another bigger or lesse so Absolutely the universall Church comprehends in its selfe all the Churches of all times of all places of all forts of Persons Angels and men of all Estates or conditions and Covenants As that in the Covenant of integrity naturall or supernaturall as of Angels and men before their Fall and that in the state of sin under the Covenant of Grace and in the state of Glory And according to this consideration the Church of the Angels is one particular Church That of Mankind another The Triumphant and Militant two others and in a word all the parts thereof may be called particular Churches Respectively the Church of Mankind is an universall Church in respect of its parts as of that before and after the Fall the Triumphant and Militant so the Church after the Fall is universall in respect of that of the Old and New Testament which be its parts and the Christian in respect of its parts in Heaven and on Earth of the Primitive and that of subsequent times that which is in all the world in respect of its parts in divers Kingdomes Provinces c. But that which is most to the purpose in this our Discourse is the Catholick Christian Church here upon earth 6. Againe the Militant Church whether she be considered according to her universality and totality or particularity in her severall parts and Assemblies in respect of her internall and externall forme is either visible or invisible The invisible Church is that which cannot be seene but only is beleeved by Faith The visible is that which we see or behold where it is to be observed 1. That the word visible is not to be taken here strictly for the object of the sight alone or the word see or behold for the act thereof but in a more full signification for that which any waies is perceptible by the eye or any externall or internall Sense or by naturall Reason such as are the confession and profession of Christian vertues the exercise of their externall Acts whereof some be apprehended by the sight and Eye as the acts of Charity some by the hearing and Eare as the confession of Faith some by feeling as the assistance and attendance upon the Sicke some by the internall Senses some by Act of Reason only and the reason of this is because the word visible must signifie all that which is denyed by invisible now invisible signifies a negation of all that can be apprehended by any Sense or Act of Reason Ergo the word visible must signifie that which can be apprehended by any Sense or Act of Reason so that it belong to the Externall Form of the Church which represents the internall Forme thereof 2. Besides that it is here to be observed that the visible Church of it self is evermore visible and conspicuous but by Accident becomes sometimes invisible latent obscure and unseene and that 1. either because of the persecution Shee suffers by her enemies when Shee hides her selfe in the Wildernesse or 2. by reason of her slitting from one place to another as when Shee went from Hierusalem to Pella or 3. because of the weaknesse of the sight of the Seer as in Eli 1 King 9. verse 4. for want of sight as to those to whom as the Gospel so the Church professing the Gospell is hid and invisible 2 Cor. 2 3 4. 3. Finally It is not to be omitted that this is not a Division of the Churchinto two Species or two integrant parts or any waies into parts really but Accidentally distinguished For a Church altogether one in the same time and place and according to the same parts may be howsoever according to divers considerations and Formes which be the grounds of divers considerations it may be Visible and Invisible as the Church of Geneva which is visible in respect of her externall forme viz. Confession of the true Christian Faith the profession thereof and other christian vertues Item in respect of her Discipline c. And the same Church in respect of her internall Forme viz. Faith Hope Charity the Spirit of Christ c which be spirituall qualities altogether invisible in the sense before declared is altogether invisible 7. The Militant Church both in her totality and partiality may be divided into two integrant parts viz. into the Over-seers that preach teach rule c. and the Flock which is over-seene And they be the two principall parts concurring to its integrity without the which it cannot be a totall or whole visible Church and therefore a Church without Oversseers is not a whole visible Church I say a whole or totall Church for without Pastors it may be a totum essentiale i.e. essentially a Church for Pastors are not absolutely necessary for the essence but for the integrity of a Church Item I say without Over-seers 1. All Over-seers for it may be that a Church may subsist without Pastors alone or Doctoss alone or Rulers or Elders alone or Deacons alone but not without all 8. The Militant visible Church whether it be conceived in its universality and totality or in its particularity in severall Congregations is either Reall or Representative The Reall Militant Church is any visible Church here upon Earth composed of all its reall Professors of the Gospel The Representative Church is an Assembly of certaine Persons or Church-Officers in an Ecclesiasticall Iudicatory chosen out of the whole Body of the Reall Church to represent it as it is such be the Sessions or Consistories the Synods Provinciall and Nationall As for the Reall visible Church some thinke that it is very probable that it is never altogether without Iustifying Faith but it is probable that where there be very small Congregations of seven or eight persons they may be all without Faith and especially where the Church is corrupt or where the Members are all vicious and dissolute Their conjecture will hold more probable in great Congregations in Provinciall and Nationall Churches But in a Representative Church composed of very few Church-Officers it is very probable that sometimes they may all be without Faith howsoever they represent a Church of Reall Beleevers for to represent Reall Beleevers it is not absolutely necessary that they that are to represent them be Beleevers or have the same essentiall and internall Forme with those whom they represent but that they have the externall confession and profession of their Faith whereby they represent them nor represent they their Faith but their profession of faith So the Image of Caesar represents really Caesar without any humane nature such as is in Caesar and so may men without Faith represent them that have Faith By the word Church we must understand the Militant Christian particular and reall Church consisting of one Congregation These

desire to confer with you if I may know who you are you shall herein do me a singular pleasure to teach me better which if ye do not or make me know who ye are I cannot think this counsell to be given in sinceritie Whereas I say ye sue for a Toleration and consequently for a Separation it is most true in the sense that I take a Separation viz. for a Separation from our Discipline and Sacramentall Communion as I have fully proved in this my Book whereunto all the Independent Churches in the world cannot answer for if ye be not separated from us but entertain union and communion with us what need ye more a Toleration rather then the rest of the members of our Church P. 18. Sect. 3. What I say of your undervaluing the Parliaments favour it is true and howbeit ye have not been yet accused before the Parliament or the Assembly yet doth not that justifie you but highly commend their great mercy singular prudence and charity in not taking notice of your indiscretions to say no more in calumniating nick-naming the Protestant Churches and publishing unto the world such unworthy Books against them yea against those whom ye acknowledge for your Benefactors Is not this I pray thee M.S. an undervaluing of so great favours is not this an extraordinary ingratitude to ward the Churches of the Netherlands who so lovingly received you and cherished you in the dayes of your affliction Well good men if yee esteem it not so they both may think their favours to have bin very ill bestowed upon so unthankfull men But this M.S. and C.C. tell us that they have done nothing but by Ordinance of Parliament What wretched men the very shame of this Kingdom I pray thee Reader pardon me if I give them not the titles that just anger would extort dare ye in face of Parliament and all the world so impudently father this indiscreet Book farced with little else save Calumnies upon the two most honourable Houses of Parliament Have ye I pray any order from either of the Houses to publish it unto the world Have ye any order from them to calumniate on this manner and to put nick-names upon the most orthodox Churches to call the Presbyterian an Episcopall Government Shall Protestants abroad read all this If they read it what I pray can they judge of this Parliament and their affection towards them unlesse they judge you to be lyers Well M.S. and C.C. yee speak both boldly and sawcily of the Parliament And as if all this yet were not enough thou M.S. to be sure to out-run C.C. tells us that the name of Stuart in foure men has been fatall to England and Scotland viz. in King James King Charles Doctor Stuart the Divine and in Adam Stuart here Pag. 22. Sect. 3. Hare-brained Fellow that thou art what has King James King Charles or Doctor Stuart to do with this Dispute canst thou not dispute calmly with me unless thou be snarling and biting like a mad Dog at every one that stands necre thee at Kings Parliament and all the best reformed Orthodox Churches of the Christian world I will not cast Horoscopes or consult Astrologues and Deviners as thou dost but if the Laws of the Kingdom be consulted God knoweth what a sad account thou mayest ere long bee called unto for such wilde expressions P. 19. Sect. 1. I am sory that yee vaunt your selfe that the Parliament resolved with a generall acclamation that your Apologie should be left unblamed and that ye threaten so many sorrows that should have befallen the Churches if it had been condemned If it be so it is a pittie but they should make great acclamations to so great and mighty Independent Ministers that thinke none of them so much as worthy to communicate with their Churches but will that they depend upon them But I beleeve that this is like to the rest of your vain braggings All that thou sayest P. 19. Sect. 3. they are but meere calumnies It is not I but the Independents themselves who sow the seed of Division betwixt themselves on the one part and the Parliament here the Scots and all Protestant Churches on the other only I declare what they are and I am glad if any of them have the grace to blush or be ashamed of it Nam pudor est virtutis color And so I answer thee in thine own words nec oleum nec operam perdo Those 6. things Proverbs 6.16 belong not to me but to thy selfe and as others say they are the very Essentiall notes of your Independent Churches Thou tellest also thereabout that thou divinest I wish rather thou wert a sound Divine then a Diviner To what thou sayest P. 20. Sect. 1. Because I have found thee and those who write against me such notorious lyers I must tell thee I cannot beleeve thee being my Adversary and I beleeve that no man will beleeve thee till that they have it from a better hand Ibid. Your Minister who preacheth us a tale beginning with In the name of God and ending with a Goose seemeth to have been some Independent Minister like your selfe happily your worthy selfe for that you take so great pleasure to fill up your Book with so worshipfull authorities Sect. 2. The Nick-names you take on you not to know they are 1. Calvinians Apolog. Nar. p. 20. 2. Bishops which ye your selves pin upon our Ministers p. 9. 3. An Idol that must be grinded to powder c. What ever ye say pag. 20. sect 4. I maintain that first in Conventickling your selves in Assemblies a part 2. In taking particular resolution a part 3. in taking of it against the resolution of the Assembly of Divines and 4. finally since in the thanks-giving to the Scots Commissioners such proceedings have been most cleerly howbeit indirectly condemned by the Synod it selfe no rationall man to speaking truly can call it other then an Assembly in the Assembly and against the Assembly And to say that particular Members of the Assembly may print what they please against the common opinion of the Assembly who ever sayes it he knoweth little or not at all how Ecclesiasticall Assemblies are to be governed What you say p. 21. sect 1. I see it is not reason but anger that maketh you to speak so And this may excuse you à tanto sed non a toto if now at length you be sory for it To your 2. sect where you give out your judgement in comparing another mans discretion and mine together he may be a man whose discretion I honour more then yours and mine own both but as for you I cannot but tell you Judicium praeceps insaeni judicis index Sect. 6. To shew his great skill in Phylosophy he quarrelleth with me for saying that the will is a blind Faculty and will needs perswade me most imperiously that the will of it selfe understandeth wherefore then I pray shall not the understanding likewise will Prudence choose and vertue

their own as for other mens use and salvation to be a corpus heterogeneum dissimilare an Organicall Body composed of divers parts of different names and natures one from another and from the whole Body having different functions and operations as of prophecy government of Miracles c. as a man of his head legs and arms whereof the one is not of like nature or like name with an other or with the man for the leg is not the head nor a man as the Apostle declares neverthelesse in regard of her spirituall and saving gifts as Faith Hope Charity c. wherein consists her intrinsecall form conferred upon the Elect for their own use otherwayes called by Schoolmen gratia gratum faciens Grace that makes us acceptable to God it is totum homogeneum or similare a similary Body Composed of the like parts whereof every one hath the same name and nature one with another and with the whole Body for all the members of Christ have the like Faith inclining to the like Acts of Beleef the same Mysteries and a like Charity inclining to the like Acts of love to all men and especially to the Houshold of Faith So every particular Church is a Church one as another and as the universall Church I speak here of the redeemed Church for the Church of Angels and of men before their Fall be not parts homogeneall with the redeemed Church because of their dissimulary Covenant and intrinsecall formes and vertues Item the Church may be denominated universall in regard of her extrinsecall and accidentall forme consisting 1. in the externall profession of her intrinsecall Christian vertues by confession of her Faith Hope and exercise of Charity and holinesse of life 2. In her participation of the holy Sacraments according to Gods Word 3. In her extrinsecall sound Discipline and Government which should be in every Church Againe the Church may be universall in respect of some Circumstances viz. of time place persons and Ages 1. of time because the Christian Church from her first institution by Christ till the end of the world shall never decay 2. of place not positively as if it were in all places but negatively because it is not excluded from any place as that of the old Testament limited within the confines of the Holy Land but spread through all the world Psal 19.5 Mat. 26.13 Col. 1.6.3 of Persons of all Ages Sects and Conditions for no man is excluded from the Gospell neither Iew nor Greeke neither Servant nor Freeman neither Male nor Female Gal. 3.28 2. And it may be distinguished according to her materiall or integrant parts into the Church of Angels and of men But the Scripture has very little of that of the Angels so as we may let it passe 3. That of men may be distinguished according to the state and condition thereof into that which is Militant here on earth fighting against Sathan and Triumphant and victorious in Heaven reigning eternally with God 4. The Militant according to the state thereof and Covenant is distinguished into that which was before the Fall that after the Fall The Church before the Fall was composed of Adam and Eve alone and governed by the Law of Nature and some supernaturall Precepts and called to supernaturall felicity I say composed of Adam and Eve alone viz. actually for howsoever before the creation of Eve God or Christ was his head yet could he not be his Head as of a Church 1. For a Church is a company not of the Head and one member but of the Head and many members Rom. 12.5 Eph. 1.22 23.2 Because before the Creation of the Woman there was no symbolicall Law nor Sacraments of the Covenant ordained by God as the Tree of Life 3. Because the Church is a Family a City a Kingdome which cannot consist of one member Col. 1.13 Rom. 14.17 1 Tim. 3.15 Apo. 21.2 Matth. 13.11 Item a body composed of sundry members 1 Cor. 12. a flocke 1 Pet. 5.2 which is not composed of one sheep yea after the Creation of Eve it was not a perfect or compleat Church but in fieri tending to perfection by the propagation of mankind and perfected in its fieri when it was breeding for to a perfect Church is requisite a Ruler or Rulers and some to be ruled and not one alone 2. Because the Church is a Society like to that of a Kingdom or a City which can not consist of two persons only 3. Because howsoever three may compound a Colledge yet can they not make up an Ecclesiasticall or politicall Society 4. Because in a Church there must be power of Excommunication which cannot subsist in two for if the one should Excommunicate the other the Church should perish which is repugnant to the nature of Excommunication which is not given to the destruction but to the conservation of the Church 1 Cor. 5. 5. Because it was imperfect in its ayme in respect of man for it brought no man to felicity or glory 6. Because to every Reall Church correspond some Representative Church which is a sign of the Reall and not altogether the same but there could be no representative Church before the Fall correspondent to it different from it selfe because these were but two persons not differing from themselves notwithstanding it might have been represented by an Ambassadour but not by a Church The Militant Church after the fall is that which is redeemed by Christ called in him to the forgivenesse of their sins and eternall Glory 5. This in regard of time and state is either before Christ as that of the Old Testament wherein Christ was obscurely revealed or of the New since his comming wherein he is more cleerly revealed which for this cause is called the Christian Church partly because it is since Christ partly because Christ is more visibly revealed unto her partly because he in Person revealed himselfe and his Gospel for the Law was given by Moses but Grace was given by Iesus Christ Iohn 1. The particular Church is only a part of the Universall or totall Church And as the universall is universall 1. In regard of Time which comprehends all the Churches of all times 2. Of place which comprehends the Churches of all places or through all the world 3. Or of Persons which comprehends all forts of persons so the particular is either 1. in regard of time which only comprehends in its selfe the Churches of a certaine time as that of the Old Testament which was before the comming of Christ in the flesh and that of the New which is since his comming So we call the Church Primitive that which was before our times immediatly after Christ his comming and some time after 2. Or in regard of places as when we say that a Church is Nationall which is in one Kingdome or Republick Provinciall that is in one Province and Parochiall which is confined within the limits of one Parish 3. Or in regard of Persons which

written to all Yet was it not written to all in the same fashion but to every one according to his Vocation as the Kings Edicts viz. To some meerly to be obeyed by them To others that have Jurisdiction as to inferiour Judicatories to obey them and to cause them to be obeyed by others Ob. They prove it from this Chapter v. 3. because S. Paul and Barnabas being come back from Jerusalem to Antioch they gathered the multitude and delivered the Epistle written from the Apostles c. A. I answer 1. That the text sayes not that they delivered the Epistle to the Multitude but when they had gathered the Multitude they delivered the Epist Ob. But it is said v. 31. when the Multitude had read the Epistle they rejoyced A. I answer it is not said that the Multitude had read the Epistle but that the Apostles delivered it which when they had read This they may signifie some other then the Multitude 1. Because it is not the custome in any Assembly that all the Multitude read Epistles 2. Neither is it possible without very great confusion Ob. But how could the People then rejoyce for the consolation A. 1. Because the Letter was read in their presence by the Church-Officers A. 2. But put the case that the Letter was read by the People it could not be till after it had been read in the Representative Church or by the Elders and after that it had been published A. 3. Howbeit it had been received and read by the People or to the People yet was not that an Act of Ecclesiasticall Jurisdiction but of obedience of an inferiour Ecclesiasticall Judicatorie to a Superiour A. 4. It might have been read to all the People yea to Children and women that were to obey And yet it follows not presently that they had Ecclesiasticall Jurisdiction A. 5. It might have been read to all or by all Tanque subjecto Denominationis Et ut quod But not tanquam subjecto ut quo as when the whole Kingdome is that which is named rich or potent howbeit their Riches and Power be not in every man but in a few So a man is said to be judged by the Kingdome who is only judged by the Kings Counsell or by the Parliament or Representative Kingdome and neverthelesse what the Parliament does is said to be done by the Reall Kingdome or it may belong to the whole Body but not wholly but to every part according to the exigence thereof Ob. They say that 1 Cor. 5. and 2 Cor. 2. The Apostle commands all the People to Excommunicate the incestuous man when they were gathered together and after his repentance to receive him to the peace of the Church againe A. We deny that the Apostle gives any such Power to the People or promiscuous multitude by that passage but only to Church-Officers that represents the Church Inst But they prove it on this manner They among whom the Fornicator was that were puffed up when they should have sorrowed and from out of the midst of whom he was to be put who had done that thing Item They who had to purge out the old leaven that were not to company with Fornicators Covetous men Drunkards c. received Power to judge and to Excommunicate that incestuous man But the Fornicator was not amongst the Elders alone neither were they alone puffed up c. E. He was not to be judged by them alone but by the Church with them though governed by them A. 1. This Argument failes mightily in forme 1. Because it containes two or three Conclusions viz. 1. He was not to be judged by them alone 2. Hee was to be judged by the Church with them 3. He was to be judged by the Church governed by them 2. This Syllogisme is either Categoricall and so failes because of the Assumption Negative in the first Figure or Conditionall because of the Major Relative and so it failes because it destroyes the Antecedent in the Assumption A. 2. It failes in Matter For the first Proposition being taken Universally is false because the Fornicator was among Women and Youths c. who were puffed up c. and yet our Brethren grant that they had not power to Voyce or to Excommunicate 2. Because 2. Cor. 2. v. 6. This punishment is said to be inflicted by many and not by all for many are opposite to all as ye may see in Arist. 1. Top. c. 1. sect 7. 3. Because in the Text there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Beza observes which is more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as others observes it is only the greater part in number as in that passage of Arist 1 Top. 1. sect 7. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as those that are greater in dignitie which are but few viz. the Church-Officers that rule the Church as Beza observes upon this place A. 3. That howbeit this be said and written to them all Yet is it not said to them all alwayes but according as they were capable to obey Now some were capable to obey by Judiciall Power as the Representative Church in Excommunicating him and so binding themselves and others by Authority to quit his company Others only as private Persons or Christians in obeying the Sentence of the Representative Church And so this was said and commanded to private Christians But they Reply As it was not enjoyn'd the Levites and Elders alone in Israel to purge out of their Houses the materiall Leaven but it belonged to the People also so is it in the Spirituall Leaven A. This we grant that it was the duty of every Israelite by obedience as he was a Private person to put away the Materiall Leaven out of his own house And so it is every private Christians duty to put away the Spirituall Leaven But neither among the Israelites had every private or particular man a publick Authority and Jurisdiction to put it away out of his own and all other Houses nor among Christians to put away Spirituall Leaven Every particular man in his own house may command but not in another mans without publick Authority They bring another Text. 1. Tim. 5.20 Those who sin rebuke publikely that others also may feare But what inferre ye from hence E. Every one of the People have Ecclesiasticall Jurisdiction to rebuke publickly A. Wee deny the Consequence 1. For this is said to Timothy who was a Pastor and an Evangelist and not to every one of the People 2. Because every one of the People hath not the gift to robuke publikely at least pertinently or 3. If some of them meddle with this charge I thinke they will deserve more to be rebuked themselves then he who is rebuked by them 4. If this belong to every one of the People E. That which is said Cap. 4. v. 11. These things command and teach v. 12. Let no man despise thy youth v. 14. Neglect not the