Part 11
Reason 11. When the apostle saith, Titus iii. 10, 'after one or two admonitions, him that is an heretic reject,' as condemned of himself, as much
. by those means as by a thousand, the admonitions he intendeth there are those that are public, and given by them that have the power of excommunicating.
If he be admonished afore his own congregation, and the elders thereof, these are either such admonitions the apostle there intendeth or _ not; if they be, he is to be rejected without being admonished by any other ; for the apostle's rule plainly evidenceth that there is but one kind of public power by which the admonitions should be applied; and therefore, if the classical presbytery were that power which should reject and excommunicate this man upon their two or three admonitions, then he is not to be brought down, to have admonitions again, afore the people in his own congregation, but he is to be rejected without any further procedding; s0 that if he be brought to the classical presbytery, after he hath been admonished before the whole congregation, the apostle's rule is not observed; or if he be brought to the congregation after he hath been with those that have the public power to admonish and cast him oat, the apostle's rule is not observed neither.
And thus, whereas God hath built one or two altars, this would be to build seven.
Reason 12. That practice which will breed distractions, and more inconveniences, ought not to be. But for a congregation that is supposedto have sufficient power in itself to depend upon the classical presbytery for a sentence first passed, will breed greater inconveniencesBe for them to proceed without them.
For the first, if the congregational eldership be of one mind that a man ought to be excommunicated, and the classical presbytery is of another, the congregational eldership having sufficient power, and the conscience of duty lying upon them, they are to proceed notwithstanding; and so by rejecting the advice aforehand of the classical presbytery, they are brought to cast a greater contempt upon it than if they had proceeded without their sentence, and so as to give them an account.
And as for the party, if he will refuse to go afore the classical presbytery (his conscience judging, and that upon right grounds, that the congregation hath sufficient power to proceed against him), what rules in Scripture will compel him to go to be admonished afore them?
If he goes by an appeal, that is after sentence, and then the congregation and he are parties; if he goes as complained of by the congregation, by what rale can they constrain him to it ?
Some objections answered.
Obj. 1. That excommunication is a matter of so great weight, to give a man up unto Satan, to throw him out of the communion of saints, as that for the weight and greatness of the sentence it should be advised upon by a further eldership, by a greater company than those of a man's own congretion. ordre. 1, You greaten the ordinance of excommunication as the papists did that of the Lord's supper, preferring it before preaching, and so magnified the clergy and the priests that consecrated the sacrament, and also drew the people to the worshipping of the bread.
Thus you also advance an undue Caar. VIII.) THE CHURCHES OF CHRIST. power of the clergy, combined in an association of particular congregations, and to take their power away under pretence of the greatness of the ordinance committed to them.
Ans. 2. And yet it is not so great and dreadful a sentence, according to your own opinion, making it only to be a cutting off of a church, and not to import s formal delivering up unto Satan.
And, Ans, 8, If the congregation and the eldership thereof be sufficient for power, and skill, and faithfulness, why, for the greatness of the sentence, should there be a going out to other churches, when Christ hath proportioned his means to his end?
And what is there in the excommunication of a brother that these may not be supposed to be sufficient for, and to be betrusted with ?
They are betrusted to preach the word; every particular person is (whether it prove error or truth) till he do miscarry.
They are betrusted to admit members, to suspend from the sacrament; why not to excommunicate?
Yea, the sentence and the proof itself depends upon two : or three witnesses by God's appointment, and they cast it; and this though the matter were brought before all the judges in the world; then why not when the matter is brought afore two or three officers, faithfal men, and a congregation of saints? Why should not they be esteemed as faithful judges as others?
If you commit to a jury and one judge, a recorder or a lawyer, in an incorporate town, though decayed, the power of life and death, and : cutting a man off from this life, which, when it is done, cannot be remedied again; then why should you not betrust the power of cutting a man off from the church, if it be, unto the congregation, as being in this case the judges and jury; especially, whenas there may be a remedy? For he is not 80 cut off but he may be restored.
Ans. 4, Wherein should the greatness of excommunieation lie but in the matter for which a man is excommunicated?
We profess it is not for niceties, but for sins against light, against the common principles of nature and Christianity; as the apostle saith, 1 Cor. v. 8, 'He that hath so done this deed.'
There must be a acelus in it, that if he goes on in it will damn his soul; and therefore the apostle calls that Corinthian 'that wicked person,' ver. 18.
And for these things, the congregation is as well able to judge as all the elders in the world.
In the matter of fact (as was said afore), a jury of twelve men do judge of the fact when a man's life is concerned, and by a parity of reason, a congregation may judge of the matter of fact for which a man is to be thrown out of the church.
04. 2. But excommunication is res communis, a common concern, which other neighbour churches have an interest in, and in that respect they are to have a joint concurrence in it aforehand.
Ans. 1. Bo it is likewise to all the churches in the world, more especially in the nation, and the party may remove to any other part of the kingdom ; and go then all the kingdom should have a concurrence in the act aforehand
4s well, and then the whole nation should be called.
Ans. 2. If the common interest of churches should carry it, then it would follow that because he is excommunicated out of all the churches of that presbytery, all the churches should be present at his excommunication, as well as that particular church he is a member of.
Ans. 8. If neighbourhood and common interest be insisted on, then the churches of the next presbytery (whereof many may be nearer to that congregation to which he is joined than this classical presbytery) should be present also; for the man may go thither to be received, and therefore it is fit that they should have an interest aforehand too.
There is no reason to be given why it should be res communis, a common affair, to that classical THE GOVERNMENT OF (Boor I. presbytery more than to other neighbour churches ; as to the thing itself, it can only be said they have associated voluntarily; but then the ground of that association must be considered.
Ans. 4. When a man is cast out of one church, he is cast out of all churches; but not formally, but only consequently, and by virtue of communion of churches, this common law being among them, that no other
, church should receive him till he have given satisfaction to his own; and therefore, answerably, it is not an antecedent cognisance afore by other churches that is necessary, but'only a consequent, as was the manner of the primitive times, to send to churches after, and to tell them, from such anone
~ let us abstain, this being the law among churches, that ifa man be cast ont of one church, he is cast out of all.
Either all churches must be called, one as well as another, or else some particular church must be betrusted, and betrusted by Christ; and if so, why not his own congregation, having a | sufficient eldership for excommunication ?
Ans. 5. In admission (as was urged afore), every particular church is betrusted to admit members, and, by virtue of the admission of members into it, they are admitted to have communion in all churches, and therefore why should it not be entrusted for excommunication also?
It is no obstacle that it is res communis, a common business, for the other is equally such to all other churches:
We ask also if that suspension be not res communts, a common concern also, insomuch that until such time as he is excommunicated, all churches are to suspend him from the sacrament after his own church hath suspendad him?
And if so, upon that ground, why should not all churches be acquainted with his suspension aforehand?
Ans. 6. The fifth canon of the council of Nice* tells us that synods were | therefore appointed amongst other ends, that all the churches might know
| who had been excommunicated by a particular bishop (as the manner was | then), that all the rest might account him so until he had given satisfaction.
They were not therefore to be called aforehand, afore he was excommanicated, on the pretence of a common interest.
Obj. 8. But in the multitude of counsellors there is strength.
| Ans. 1, Let them have the use of counsellors only, and we deny it not.
A man will not go for counsel unless there be need, and in cases of need, we do acknowledge it.
Ans. 2. That rule is the rule of nature; but we have a rale for the sufficiency of the eldership of a congregation, with an institution, and with a promise of Christ's presence, 'where two or three are gathered together.'
| If this were founded upon mere nature, then we would yield, that this axiom might have place, and they might still take in more counsellors to them.
But a rule of nature will not set up an ordinance, though it may help to | manage it, and it should not be set to weaken it, and disparage it, as this doth.
Let us rest in God's ordinance, and rest in God's number, what he | hath thought sufficient; and the conscience will rather be quicted, and wrought upon by subjection to an ordinance, than to a multitude.
The promise is not to a company of more persons, as such, but the promise is made to the relation, to the constitution, and the blessing depends upon the promise; and to this purpose, God will be with two or three as well as with three thousand in an ordinary way.
The laws of England sets not up & multitude of counsellors, that is, of lawyers, for the judging of life and death, but it sets up a few judges, who sometimes alone, sometimes two or three together, do judge all causes, when yet there are multitudes of lawyers, and as good lawyers as they, and as able to counsel.
If we all do rest satis- .
* In tom. if., Collect Concil. Labbei, page 46. oe | Cuar, VIII.) THE CHURCHES OF CHRIST. fied in this law as the ordinance of the kingdom, why shonld we not rest in the other as the ordinance of Christ ?
Ans. 8. If this alleged rule held, then classical presbyteries should go to greater synods, for there is a multitude of more counsellors.
And then all the churches should continually have had recourse to the apostles, while they were alive, in all such acts of discipline; for any apostle might have said,
Am not I wiser ? send them unto me; yea, cannot I more effectually persuade?
Therefore both take my advice, and come to me for my sentence; bring them afore me to be admonished.
The apostles, indeed, when they were present in churches, did join with the elders and officers of the churches in their acts of government ; but they did not require, if absent, that the churches should come to advise with them.
0. 4. But may not this be done for peace' sake, whenas this will compound all, and accommodate the differences amongst us?
1. It is in the case of peace as in the case of scandal. Ifa brother be offended, and the thing be indifferent, and in my liberty, then indeed I may forbear, and I ought to forbear, because of an offence;but I am not to : forbear if it be a duty which he is offended at, neither am' I to give away a liberty.
80 for peace men may forbear things that aro indifferent to them, and go they ought to do; yea, they may conceal their own judgments, and forbear to practise some things which otherwise they might do.
As the apostle says, Rom. xiv. 22, ' Hast thou faith? have it to thyself.'
But a man is to do nothing positive that shall acknowledge a seeming power, and bring congregations into bondage, when Christ hath set them free; for peace must be so kept in churches, as that withal their privileges must be kept.
There is no yielding from that right which Christ hath given.
The case of peace holdeth not in the acknowledgment of a false power, for that will breed destruction.
Ans, 2. It is the keeping of the true bounds of power, as Christ hath seated them, that will preserve the peace of churches; but to yield unto a false power will always be occasion of quarrels.
Oj. 5. But because that these churches may be perhaps offended with what you do, and with that sentence you shall give, and so be engaged to question you for that act after you have done it, is it not therefore better to advise aforehand, and so to prevent that offence ?
Ans. 1. It was the preventing offences, and the avoiding of schisms, that did set up episcopal power, as Jerome saith; for because a multitude of presbyters could not agree in their presbyteries, they devolved it into one man; but the remedy was worse than the disease, for it degenerated into dna. 2. Simply to prevent an offence, the liberty of churches, nor the rights that is in churches, is not to be taken away.
An actual offence arising is a ground indeed for the neighbouring churches to call upon that church to give them eatisfaction; and there doth hereupon a daty lie upon this church, if it have miscarried, to give them satisfaction.
But then they must be actually offended.
Ans. 8. The ground why they would have us advise with the classical Presbytery is not merely to prevent offences, but it is because they claim an authority. an The case must be supposed so to fall out, that either the classical
Preabytery will be of the same mind with the congregational, or not.
If it be supposed that they shall be of the same mind, then there needs not to be advice to prevent offence; and this will ordinarily be the case when the rules
THE GOVERNMENT OF (BooxIII. for excommunication are fixed, and by some common agreement coneluded | upon, between churches.
Or if it be supposed they may not agree, in that case the congregational presbytery is put into a greater strait, and will ran into an higher contempt and offence of the presbytery classical, when they shall think themselves bound to excommunicate the man, against the advice and sentence of the classical presbytery given them.
Ans. 5. There is no inferior court which hath a power and ability to judge, that upon a supposition of miscarriage, and of offending of an higher court, hath an obligation laid upon it, upon all occasions, therefore to advise with that higher court, to prevent these appeals and these offences.
Ans. 6. If, for avoiding of offences, there should be such advising always afore sentence with other or more or greater churches, then the classical churches should never give sentence; for they may incur the offence of the provincial, and this latter likewise of the national.
And therefore supposing that these courts were one above another, and that the inferior had a full right and power to finish the sentence of excommunication, it were much better to leave it to the cognisance of the higher courts, by way of appeals, than under the presupposition and pretence that offences may arise to weaken the right of the particular congregation, by an obligation to advise and to have the sentence of the higher court antecedent.
« Boox IV. Cuar. I.] THE OHUROHES OF OBRIST.
The claims of the Presbyterian government considered and refuted.—That the church universal is not a church political, and the seat of yovernment.—
That the institution for worship and government falleth not upon the saints tn @ nation, as a nation or kingdom, to be the seat of it.—That an argument cannot be urgedfor a national church government, from the énstance of the Jewish pattern.—That a standing presbytery is not to be set up to exercise power and jurisdiction over particular congregations.
CHAPTER L That the church universal is not a church political, and the seat of instituted government, I saat now examine the validity of the presbyterian claims for their government; and, first, I shall prove that the church universal is not, in the whole, and in all the subordinate parts of it, a church political, and the seat of instituted government.
The church catholic is not a formed politic body, which Christ hath made the seat of this pawer.
That it indeed affordeth fit materials, both of saints and men gifted, we grant ;even as men are by nature, having variety of several parts, and variety ofgifts, fitted to the bodies politic; and if you take all mankind, there is among them variety of gifts and dispositions fitted to make up commonwealths ; yet all mankind taken together are not 8 politic body, but as they are formed up into commonwealths or kingdoms; and men, having thus several gifts, are put into several offices and places in those several kingdoms and commonwealth, which are cvdgurivn xs.o, 8 human creature, as the apostle calls it.
We yield also that take the church universal in its parts, and so the keys are given to the whole partitive, as divided into several bodies, in whom God hath set teachers and pastors, &c.
As we say he hath set in a kingdom constables and justices of the peace, &c., but yet every constable is not a constable of the whole kingdom; so he hath set in his church apostles, &c., who were as the nobles, and were ministers, and had power in all churches, yet exercised their power per partes, as they came to this church and that church; but he hath set other ordinary officers, as other justices of peace, in their several less jurisdictions, or as mayor and recorders in incorporate towns.
We yield also that all these churches, by virtue of their catholic relation, are knit together again in a common communion, which they owe one unto another by several bands and ties, so as they have communion one with-another, and that as churches too, and with their elders as elders ; but the present question is of the keys ofjurisdiction.
1. These keys cannot be given to the whole universal church; for, first, they do not, nor indeed can, assemble.
2. The whole universal church hath not all the keys; for it is not capable THE GOVERNMENT OF [Book IV. of preaching, nor is it capable of receiving the sacraments altogether.
And suppose there were a general council of all the ministers of the world, and they should receive the sacrament, they should not receive it as ministers, but they should receive it only as believers.
That the church catholic on earth neithér is nor can be the seat of this public worship, nor of this government, as appears by those arguments.
1. It can no more be so than all mankind can make a commonwealth.
2. This is reserved to heaven, which is the only general assembly where the worship of God is perfected, to which all other particular assemblies, the family on earth, come, Heb. xii. 28.
8. If this power of governing be given to the church universal, then either to a meeting of elders, or of all the faithful.
Not of all the faithful, for they eannot meet as in congregations they do, nor is there any institution for all tho males to meet, as in Jerusalem, nor for all the people, male and female, as once every seventh year there, so these in some one place in the world.
Neither is this power of government given to any meeting of elders, as elders to the church universal, for then, either it must be that God hath appointed
@ set company, as in the Sanhedrim, whose office peculiarly it is to be these catholic elders, set apart for that work, as those who were elders of the people;such in a manner were the apostles; and if so, let the ordinary institution for this be shewn, such as theirs was for that, Deut. vii. 17.
This, indeed, is the popish principle, that all bishops are by office catholic bishopa, and may all, by their office, attend a general council
And thus, asin Jewry, God might have made two great ordinances for the;government of his chureh only: an universal Sanhedrim for the church catholic, such as the parliamentary power is in this kingdom, and the other in that of villages and cities, there being none intermediate or subordinate between them.
But if it were so, then all intermediate synods should be taken away, and only @ general council be that to which all congregations should appeal.
And that the institution was not so, is evident by this, that all our divines do acknowledge that general councils are but ad bene esse, and not absolutely necessary, which they would be if the primary institution fell upon them, and therefore for the first three hundred years there was none.
But if the meaning be, that each elder is an elder of the church universal, and that the church universal is a politic body throughout from top to bottom, the greater part still ruling the lesser, and the universal ruling the whole, so as by virtue of their relation to the whole, they act in any part, or may act in the whole (which is according to the principles that the assembly goes upon in . their answer to our reasons), then the institution of the politic power is made to fall first and primarily on the church universal,-for in their first precognitum they say the whole church is one, made up of the collection of all, and that hence there is a dependency of all the lesser as parts upon the whole. But,
4. If the institution falls upon the church universal, then the chureh universal is a politic body; and ifso, then as this whole church should be but one politic body, so each elder should be an elder to this whole church for all ends and purposes ofan elder, both forworship and government, for elder and church are relative : as when the apostle saith, ' Ordain the elders to every church,' assuredly they had the relation of elders to that church both for worship and-government.
Now, this will set up an unparalleled monster in government, the like to which mankind never knew, and therefore cannot be the institution of Christ, for Christ's government is orderly. Now the monstrousness of this will appear.
1. This will make an external politic government to be managed by men (by Christ the head, we grant it is now managed), that is greater than any of the monarchies, which, through their vastness,
Cup. I.] THE OHUROHES OF CHRIST. were hurtful to mankind whom they ruled.
For the church universal on earth is now, and hath been ever since the apostles' time, in most nations, as Mr Brerewood proves.
There are the Ethiopic and Arabian Christians in Africa ;the Grecians under the Turk; the Armenians under the Persian ; the Indian Christians of St Thomas, so called because he was the converter of Christians there; then there are all which are in Europe.
And that many of these churches are, in a great measure, pure in their doctrine, or at least have enough to save men, and so cannot be excluded out of the list of the church catholic, appeareth by that confession of faith made by patriarch Cyril in the name of the Grecian churches.
Now, to have so vast a body to be in the whole the seat of government, especially if you add to it, when the fulness of the Jews and Gentiles shall come in, and the north and the south
: shall give themselves to Christ, how can this be practicable?
And if not 80, how can it be the institution?
It is true, that Christ's internal kingdom is thas large, and managed by himself, both in whole and in part, and by his Spirit; but that his external kingdom should be such, is inconceivable.
2. That which increaseth the wonder is, that all these should be governed bya general aristocracy, whereas that it should be governed by one man would be more feasible.
8. It makes it more strange that this should further be the law of it, that every elder of every congregation should be the elder of these churches, yea, of the whole chureh for all acts of geverament, and that he should be bound up in his constant fanction and exercise to the compass of one congregation, and yet have, by a fandamental institution, a right of eldership in power in all the churches of the world besides. See but how absurd such a government will be in the like civil society that were so vast a body; suppose that in all these countries mentioned, or all over the world, the forms of government that now are should be pulled down and should begin anew, and that the government should be that the burgomasters or aldermen, yea, constables of every little town or village, chosen by the people, should be an alderman to all ends and purposes, in all towns imperial, incorporate, yea, in villages, to hang and draw as occasion is throughout the world, and to have as much
Tight as any therein ; and by virtue of the law this duty should lie on him to stir up others, and join with others, if there be anything amiss, to assume the authority to execute this. We read, indeed, that in the Roman monarchy, it was the privilege of private persons, that he who was free of one city,
Rome, was si of all the world for trading, &., but that he should have Power of office in all cities was never heard of.
This isa thing that never fall ont, no, not in Israel.
There were, indeed, general elders on purpose appointed over all the nation, but they were not elders over every city.
It is nowhere found but in Turkey; it is not to be paralleled but in that government which the Janissaries have; and among the Jesuits, it is the law of their society, but it is formidable to princes, as was that of the Templars.
. 4. It is strange that Christ should appoint such a government, and leave it loosely for the persons if they be called, as that is the limitation with which our brethren would mollify it, to act in this or that part of the universal charch, and never so much as set down any of these things.
In so great a body and latitude of power, there had needed to have been the most sure and certain order distinetly appointed by Christ.
For let it be considered how many things were to be ordered : as whether there should be but one general council to which all controversies should be brought, as in Israel the Sanhodrim was, and whether it should be of a constant standing, or be chosen anew every year; whether in it there should be more of ruling or teaching elders, or an equal number of both ; whether there should be many subordina- , .
THE GOVERNMENT OP [Boox IV. tions of sorts of elders, and how many of them, and by what rules and limits set out, and what number of each elders should be therein; and who should choose them which are to be sent, whether every individual elder meeting, as in provincial assemblies they did, or whether a few chosen should choose the others.
It is a wonder that Christ hath set down none of these things, that he neither appointed one general court, to which all appeals should be brought, nor, if there were to be subordinate synods, hath assigned how many they should be, nor so much as declared that there should be any such subordination.
And if the general law of this supposed government is, that every greater number should rule the less, this would be an exceeding loose and confused foundation of a settled government, and a settled government Christ must be supposed to have left.
In this case, therefore, surely there should of necessity be the most positive law to determine what that call is whereby such should execute it, as well as to lay down a law for the right, or else every one of them would challenge it, for every man will say he hath as good a right as another, nay, greater.
5. This right would both give all a pretence to it, as also lay it upon them.
For as it is their duty, as it was Paul's, to take care of all the churches, so they have a call already by their fundamental relation,
And then, if elders chosen by the churches should determine one way, yet the rest having a fundamental right, being catholic elders by institution, might determine the other way, for the obligation is by virtue of their being elders of this catholic church.
6. Christ never gave an institution which was never brought forth into act; but such is this pretended institution of a catholic church to be the seat of government.
; (1.) Because that church can never meet; and as frustra est potentia, sic etiam potestas, que non reducitur in actum, i.6. not only natural power, but authority too, is in vain, which cannot be brought into the condition of acting.
Christ did not set up a doctrinal principle for government and policy in the speculation, but such an one as is practical.
And our presbyterian brethren make use of the notion, yet reject the thing; for they would be unwilling that a general council of all Christians interested should be the major part, determining all the parts of government and doctrine, and bind up all churches thereunto.
Surely Jesus Christ suited his government of his church to all times, and there have been few times in the world in which this conld be done, no, not by general councils.
Divisions have and will hinder it, persecutions, or distance of place, or want of consent, who shall call them, will hinder it.
(2.) Tt cannot be that the primary institution should fall upon it, for then the institution should fall upon the representative church first, rather than on the church both of the faithful and of the elders too.
But the institution must rather be where both are, for they have more of the reality of a church.
(8.) God giveth gifts and abilities suitable to all his institutions.
When God did call apostles to an universal eldership, he gave them gifts suitable.
Now there are few, we may say none, of elders that are fit to be elders catholic, that are fit to act in the church universal; and yet, every one in their place, every ruling elder, by this principle, must be supposed to be fit if called ; for the institution and their office (according to this principle) doth give them the jus, the right, and the ability; whereas the choice by others gives only the exercise ; but the right, if founded upon an institution, supposeth a fitness or an ability in all.
That every bishop (who pretended to have an higher degree of office than ordinary elders, by divine institution) should be a catholic bishop (for by the ancient canon law all bishops in the Cuur. I.] THE CHURCHES OF CHRIST. world might be of a general council, by virtue of their place), is far more supposable.
For as by their principles they were of an higher fanction, 80 4 supposition might be made of a proportionably higher eminency of parts and gifts to be in them above other men, as in some few in the church there eminently is, as well as there is a vast difference of natural gifts among the sons of men.
Thus, as bishops were supposed to be men of an higher degree, 80, like Saul, they might be supposed taller than their fellows.
But to make all elders, yea, ruling elders (for they must come in too if they be likewise by institution), and all ministers, catholic elders, and fit for general councils, is to assert that Christ hath also given to them all gifts and abilities suitable to so great a function and charge.
(4.) God never called men to do work in any part which they are not capable of, as these catholic elders are not; for they ought to have variety of languages, as God gave the apostles.
For if appeals may be made, they are to hear every man in his own language speak for himself.
When God did make catholic elders, catholic rulers, he gave them languages.
You argue more congregations than one, from variety of languages in Jerusalem, or else they could not perform their duties to each.
We may do the like against this catholic eldership here.
If it had been only asserted that every man is an elder of a church in the same nation, then indeed such elders night, in respect of language, have been fit for their office; but if you extend their office to all the world, then it is impossible for them to discharge it when they are called to exercise it in any part of it; since they have not all languages, and so are not capable of a call to exercise their whole funcfion (as our brethren say their right and office is) in every part, or in the whole.
But now, when God made officers of all churches, he gave gifts accordingly, tongues, and languages, as to the apostles.
Now we believe that most ruling elders have but one language ; yea, and if Latin were the general language, they were not fit to be catholic elders.
(5.) By the law of this rule, if the apostles should have met in a general council, other elders being also in that general council, catholic elders
; and being there, by virtue of being catholic elders, they must needs have been, in that respect, equal with the apostles.
For in that place, and in that sphere, what could the apostles challenge more of authority amongst them, since to be a catholic elder was the highest authority of an apostle ?
(8.) This, principle is contradictory to other principles of our presbyterian brethren ; for whereas to rear up their subordination of assemblies they invented a representative relation, personating many churches, and also other superior assemblies, such as national and general councils, this new taken up principle, of every elder's being an elder of the universal church, destroys it, or makes it needless.
It takes away all such representations; for every person chosen to be of them was already a member really, and not representatively of the whole, and hath a fall right of eldership of the whole church, according to this their notion ; and the special call any one hath is bat designatio persona, a designation of the person, who shall serve at such atime; but in that council, when met, he representeth the whole church, as much as any particular church, when he meeteth there.
And to make him an elder representing any particular church, is to give him a lower title than he had, for he is an elder of the universal.
And his call only gives the exercitium; the other gives the jus, which is more than the exercitium, for it ia the root of it.
(7.) It would make Bellarmine's argument good, that the greater company of elders simply would have the greater authority; for, it lying not in representation, but in being elders of the catholic church, they must (though out
'THE GOVERNMENT OF [Boox IV. ofa council) needs carry it, ifmore of them will agree to meet in a body at any time, (8.) If every elder were thus an elder of a church universal, then the church universal should call him to his office ; but the church universal doth not call him, but only particular churches ; for church and elder are relatives, and the call is that which makes the relation.
And Jesus Christ calleth either mediately or immediately.
Immediately, he indeed did call apostles to be officers of the church universal, but then himself did it, and gave gifts accordingly fit for it.
When he calleth mediately, there is a proportion between the means by which he calleth and the thing whereto a man is called; and therefore the proportion must lie in this, if he be a member of the church universal, the church universal must be the means of his call; and if he be ealled by a particular church, then his office reacheth no farther.
We have an express institution that elders were set over their particular flocks by the Holy Ghost, Acts xx.; and when the apostles themselves, who were general officers of all churches, did ordain any elder, it was but xara wodus, and xar' éxxAnoiay; so that, although the callers had an universal power, which no synod in the world hath the like, yet the office of the called was limited, according to the seat and church to which he was called.
And if the apostle did not make general elders who yet had an universal power, then surely a particular church cannot make a general elder;that exceeds its proportion ; he is thereby limited both by the extent of the power of the callers, and the limits of the seat to which he is called.
And indeed the nature of an office in the church is a separation of him for a constant work ; it is not to do here and there an act of office as a journeyman, but to have a constant employment; which office, therefore, is limited to a certain church, which chareh also calleth him to a certain employment there. And if it be said that a corporation hath power to call a man to be a member of the parliament for the whole kingdom, yet there is a double difference in this.
The law saith not, that every burgess is a parliament man, and a burgess of the kingdom ; which is that you would make to be the law here.
And then, in the second place, the whole terminus and object of his call is to be a burgess in that case of the whole kingdom only while the parliament sits
; and the relation ceaseth when the use and exercise ceaseth.
And if it be said that every member is a member of the church universal, and thereforeeveryelder is an elderofthe church universal, the case is potthe same, for the one is a mere communion by way of privilege, the other is by way of jurisdiction ; and there is a great deal of difference between a man's being free to trade in all places and in all countries, and to have the power of a senator, ora constable, or a nobleman, in all countries wherever he comes.
And sure our brethren will not hold themselves to the parallel thereof; for, 1, though a member of any other church hath the privilege to receive the sacrament, or have hia child baptized, yet they would not allow him a capacity of being called (when he comes occasionally among them) to choose an officer with them, or exercise such a privilege over them or with them.
2, If the proportion'of elder and members be observed, then by this rule, as any member of another church may, without any farther special call than barely a testimony that he is a member of another church, challenge communion with any church (without any precedaneous active call of the church intervening), 80 by the same role of proportion, if every elder were an elder of the church
_ universal, you need not say, if he be called by another church, he may do thus or thus; bot if it be made out by testimony that he is an elder ofanother church, he may challenge the privilege of an elder, as the other may of a member.
8. As for the communion of members in other churches, there Caur. 1.] 'THR CHUROBES OF OHRIST. needs not any special association of churches into a presbytery, neither hath & member a further right or call to receive ina church within his association than in any other church in the world.
By like reason associations should be as needless for these universal elders to exercise government in ; and if the proportion holds, then, as the elder or elders of one association is excluded from coming to intermeddle in a neighbour association, so members of another association should be from communion in those churches which are not associated with it.
(9.) That which is the principle and foundation of popery, and which, if it prevailed, and all the churches challenge the right of it, would hinder farther reformation and growth in the truth, and would make all the reformed churches schismatics, and would justify non-residency, and introduce a foreign ecclesiastical government in all states and kingdoms, that cannot be Christ's government.
But such is this catholic political church.
1. As for popery, Bellarmine and Suarez lay this foundation for the pope's : authority: 1. That the church universal is a politic body; and he quoteth the same scripture that our brethren use to do; and 2, he saith therefore it must have a supreme power existing somewhere; for as there cannot be una respublica sine civils suprema potestate, nor unus exercitus sine imperatore, so nor can there be ecclesia politia una without an external supreme power suited thereunto. And if there be such a politic body, see how easy astep it is for the pope's monarchy in the third place; for if the institution do fall first upon it, then there is reason supposed that Christ hath ordered a constant existent government, for the greatest institution deserveth the greatest blessing; and he that gave ordinances to every particular church, pastors and teachers, would be sure to give them to the whole, considered as a politic body.
8o Bellarmine argueth also, that if the particular churches had not been united into one body, one pastor might suffice each
; but ifthey be all united into one great body, there must be (saith he) one external pastor over the wW '
2. To think that Jesus Christ should make an institution of a doctrinal principle only (which should not have existence), namely of this, that the ebureh universal is a politic body, only to set up peddling presbyteries by virtue of it, or provincial assemblies, when yet his institution is by that principle supposed to fall primarily upon the church universal, is not likely.
8. The competition would be, whether a general council should be the constant existent government, or one man.
A general council there never was yet, one that was truly general (as all acknowledge); but that some churches have been left out, either those in the Indies or Gothland, or somewhere else, they have been still, as Chamier argues against the pope; and if it could be, it could be but rarely ; but Christ would have appointed his government (if hia prime institution had fallen here) for one time as well as for another.
But now, as when Moses was wanting, they set up a calf, the Christian world, if this principle were true, would say, Here is an universal eharch, but where is a government extant ?
4. And then, if a general council were extant, yet herein one man may moderate ; and it is not against the essence or the constitution of government (as presbyterial divines acknowledge) that oneman should be a constant moderator.
And then, 5, if that this general council were dissolved at some time, they might have the same power that a national assembly useth to have in Scotland, to make a committee of a company of a head city to be commissioners till the eouneil meet again, and this would be a good standing conclave (such as is at Rome) for the whole church.
THE GOVERNMENT OF [Boor IV.
And then, 6, if you would help it out with the law of nature, as you use to do with this principle of the universal church, if the institution be not very express, the law of nature will as well set up one man to whom appeals may be made, and the analogy of the forms of civil governments and monarchies of the world, which all the world runs after, will help to strengthen it.
And then, 7, you shall have the examples in the Old Testament (which also in this case you use to have recourse to) to back it. There was a perpetual sanhedrim where there was a national universal church, and there was an high priest; and if the high priest were ceremonial, yet that one man should be over the several order of priests was according to the law of nations, whereby the eldest in a tribe was over the rest.
And to have this one man and this conclave to be peculiarly designed for the church universal, is more practicable; for if there were such an institution, who would not rather think that there should be one man, or some men, whose business should be set apart to watch over all in common, with apostolic promise made to them, than that those that have charges of their own little congregations (which congregations are to be the main of their care) should be all catholic elders ?
That other way the church would be easily governed, for particular pastors would only have the care of particular churches, and one man perhaps, togegether with others singled out, should be appointed for nothing else but the public ; whereas this principle would make it every man's care, and so no man's, or divide them between the general and their particular charges.
8. Then you would have all the inconveniences of an aristocracy in the government of so great a body, which will prove equalto those of amonareby ; for, first, all heresies have ever been from the clergy and their divisions
; and secondly, the church would ordinarily this way want a supreme government, which the other way of one man wonld be constant in; and thirdly, divisions would not so easily be allayed.
So as indeed it is more rational (if this principle had been true, that the great body of the church universal should be a politic body), that Christ should have instituted a constant conclave for the government of it under some one man.
Lastly, it would make the clergy the catholic church in the creed, for to 'tell the church,' if it be a politic body, is to tell these elders which represent the whole ; yea, by this you would make two churches, one of the elders, another of the faithful; and if you distinguish it yet further into the visible and invisible, you make three.
And then, as for that catholic church of the elders, they would be a fit body for the pope presently to be head of them, and to step into the throne, for the pope and the popish clergy make that one beast mentioned in the Revelation.
2. This principle would hinder all reformation, if practised according to the law of it, and prove all reformed churches schismaties.
For if there were, de jure, a general assembly of all Grecian, Egyptian, Ethiopic, Persian Christians, and they would set down the doctrine which we shall all be confined to, and we should be, by the law of the universal catholic politic church, obliged to an uniformity with them, or with the greater part of them, as well as now we think ourselves to be with the reformed churches, how would this set the clock of reformation back!
And yet, according to this principle, we are more bound to the law of uniformity to this general body than we are to any particulars.
For institution doth fall first, according to this notion, upon the church universal, and therefore the law of it would oblige more; and so, if we refuse to do this, we should make ourselves schismatics from the great ordinance and institution of Christ.
Yea, this must have been the law of reforming churches in all ages with respect to the church universal.
For the law is perpetual, and is at no time dispensable; Cur. I.] THE OHUROHES OF CHRIST. for Christ is with his own ordinances to the end of the world.
If Luther had been bound up by this law, how had the church been reformed?
We . should not have gained that in seven hundred years that he did in twenty.
Yea, if this synod* had been so chosen by the law of the universal church, as to take in the ministers of all England, so that the law were to call all, one ag well as another (for one and all are ministers as well ag churches) this would have spoiled your reformation.
And besides, this would make us all schiamatics by our national covenant, for if we were under the law of the church universal as a politic body, we do make a separation, from this law
' by combining ourselves only with reformed churches, that are so small and inconsiderable a part of the church universal.
8. It justifies non-residency, or makes non-residence jure divino; for ninisters, being elders of a church universal by a prior institution, can never be absent from their flock.
And every man may pretend, for a more general service of the whole, whereof he is a member, that the lesser should give way. And this was the chief grounds for non-residency in the bishops' times, that every man was a minister of the church of England in general, and so he might serve the whole; and therefore, though he were a professor in the university, he was serving the whole church, and so he might hold other livings too, and yet be absent from them.
4. It layeth a foundation of bringing in a foreign power to bind all or any of the kingdoms in Europe.
It will bind any; for the greater part of the reformed churches, if we should go no farther, may challenge, by virtue of this ordinanes and institution, that what they agree upon we all should receive.
Otj. But you will say still, that the magistrate may still call those universal elders to meet in a council, or not call them.
Ans. 1. But still, if this be an ordinance, they are to call themselves; it is their duty, they are to assume it if the magistrate neglect.
And, i 2. However, when they are called, they may impose their canons. y Ans. 8. The magistrate is bound to be subject, for they are Christians, and 80 pars ecclesia, and 80 to be subject to this ordinance, for they have not a powertobreak the ordinance of Christ; and they are not to resist it, for there is a law of Christ's institution upon it.
If it be but consultive to the magistrate, then they say no more than we; if obligatory, then it bindeth, \ and then they must either take the magistrates into the council as members also, which is the usual salvo for it, and so they are parts of the parliament and commonwealth, which hinders the freeness ofthe vote of the ecclesiastic persons ; and then, if the major part which carry it be not the magistrates, bot ministers, as usually they are, then the magistrates, in their civil assemblies, when they come to confirm it, are bound either to ratify it or not.
Tf not, then the authority of the synod is but consultive to them; if they be bound, then this synod is a superior power to the king and state, and this within their own dominions, by virtue of this catholic principle.
And then, without their dominions, the greater number of churches will oblige both the one and the other, and is a power over princes; yes, and a foreign power may be brought in hereby, and as well as by popery, only with this differenee (if you cut off infallibility), that there is but one man, the pope, but here an aristocracy of divines.
Lastly, any among us would not be more bound to the elders of our own churches than to the bishops and elders of eastern churches, if there was to be found more of the catholic church, or a greater part among them; for hereby I have as good a warrant and authority to cleave to them.
Co- * The assembly of divines at Westminster.
THE GOVERNMENT OF [Book IV. habitation doth not oblige me to my own elders, when the institution is universal all the world over.
Those places that are ordinarily alleged, 1 Cor. xii. 28, and Eph. iv., although they import communion amongst churches, by virtue of that catholic obligation, yet none of them hold forth that that catholic church is a politic body.
Indeed, it is said there that God hath set up apostles, &c., in that church; but it is as a man may say, he hath set up kings and emperors in the world; it doth not therefore follow that the whole world is one politic body, and all the kings and emperors have an authority over the universe, but only partitive in their several dominions.
~ And the communion which the members are obliged unto, and the bands and ties there mentioned, are not only between the saints and the churches, and the officers thereof now extant, and existing in the world ; the catholic state of the church in all ages is implied, with whom we profess to hold a communion now, and we ought to do it as well as with the churches now extant.
And that is clearly the scope in Eph. iv., and 1 Cor. xii. 28, for he speaks of prophets and evangelists, pastors and teachers, that are given to build up the churches in the faith, until the coming of Christ, every age being knit unto another by certain bands and ties; and the church in every age receiving a benefit by the pastors and teachers, and by the prophets and apostles, and their writings in former ages; and in all ages they have conspired so far as to preserve fandamental truths.
And from those places it may as well be argued, that pastors and teachers, and general councils in former ages, have a juridical power upon all the churches afterward, as that the present churches have, for he speaks both of the one and the other as one totum complezum.
Obj. And if it be said that the apostles were ministers of the church universal, having jurisdiction over the whole universal church; therefore once the whole universal church was a politic body in their time, and why not now? it is thus answered:
-4ns. 1. Besides the difference of apostles and other elders, elsewhere spoken of, even to the apostles themselves all the churches universal did not make one politic body, to be governed in common; but the apostles still, as they came to several churches, had power in all those churches
' severally apart, so as all those churches are not called one church, no, not in respect of the apostles' government.
But this opinion of the universal catholic church being a body politic to all these elders, would make it to be in order to a combination under those elders as one whole politic body, governed by them in common, and in and by common assemblies; whereas the apostles, severally and apart, had, in all these churches, the power still as they came occasionally ; and therefore to assert that particular churches, having their particular eldership, by whom they are governed, make up one mystical church, is in this to answer the pattern of the apostles' government itself, that as the whole church then was not governed by the apostles as a whole church, but only by parts,—that is, the particular churches by an apostle as he came into it, or as he had occasion to write to it,—that so now this whole church is also by parts governed, that is, the particular churches are governed by their several elders, having jurisdiction therein, and therein only.
And if unto apostles themselves, this whole church was not a politic body, taken as one, then much less to elders of particular churches.
2. And also, further, the meaning of that place in 1 Cor. xii. 28 is not that every elder hath an authoritative politic jurisdiction in all churches, as occasion is, which is evident by this, because other particulars are there
Cua. I.) THE CHURCHES OF CHRIST. mentioned, as, namely, ruling elders and deacons (which our brethren do understand by those words, helps and governments, for so it is in the original), so then they also should be officers, as deacons, and as governors in all churches aleo.
And therefore his meaning is only this, it is as if it should be eaid, in a commonwealth he hath set noblemen and judges, &c., who have the power in the whole, and every part of a kingdom ; and he hath set justices of peace, and constables, and headboroughs, &., but it would not follow, that as the noblemen and jadges have power in every part, so the ordinary justices of peace, and every constable or headborongh hath; and yet, if from that place they would argue, that ordinary elders have power in all churches, as elders, they must also acknowledge deacons to have the like.
8. And that place in Ephes. iv. speaks of pastors and teachers, in respect of doctrine, and therefore mentioneth only those that did labour in the word and doctrine, such as prophets and evangelists, pastors and teachers
; and speaks of their being ordained to keep that unity of the faith ; and therefore speaks only of their doctrinal power, not of their judicial power of acts of government.
4, And it is farther to be considered, that when it is said that he had set apostles, &c., in the church, he speaks not of officers in the concrete, or of this and that church, in this or that age; but he speaks of church and of officers in the abstract, he speaks of the kind; and so answerably we read,
Eph. iv. 8, 'He gave gifts to men,' that is, to such officers in the abstract.
5. The general church receiveth pastors and teachers, but as formed up into particulars, therefore they are set in it only partitivé ; and though the charch is said to be the subject in which they are set, yet not as a collective body, and therefore they do not make up a general government.
Ubj. It may be objected, that the apostles are said to be the church universal.
Ans, 1. They are not set in it as a collective body ; and if they were, yet as all pastors cannot supply the office of an apostle, when met all together, so they are not set as apostles, as the apostles were.
The earls in a kingdom are get otherwise in a kingdom than the constables are ; and therefore the meeting of all the constables in a kingdom cannot make up one office of an earl, or the relation they have in the whole kingdom.
2. The apostles were executively set in particular churches only, and so the whole church was not one church, in relation to them, nor did all churches make up one church, in relation to them, for a government.
Then, 8, we acknowledge that they may be all set in this body as apostles and as elders, and that by virtue of communion of churches ; and if you will keep it in that mystical way, they are to be respected as elders of such and such churches, by all the churches of the world.
As it is again objected out of those places, Eph. iv. and 1 Cor. xii., that iedgifta there, that are given to the church, are not proper and peculiar to elect.
Ans. It is true; but yet, though they are not given only to those who are elect in the issue, and in the event, yet they are given only to those that were visibly such unto men, and to be taken for such; and such as, if we had lived in those times, would have been to be aceounted saints by us.
All that are trae members of churches we are to look upon as elect, for they are elect fo us; and therefore he writes to the ' church elect in Babylon.'
They are all saints to us, and so they are visibly such that make the visible church.
And that the visible church there, though consisting of men that in issue Proved not the elect, is yet under the notion of such as are, appeareth by this, that they are said to drink into one Spirit, that is, into the Holy Ghost,
THE GOVERNMENT,.OF [Boox IV.
| alluding to the receiving of the sacrament ; because that none should be supposed to be of that catholic visible body, or of particular bodies of churches, but such as are supposed to partake of the Holy Ghost, as every true saint doth.
And the drinking into one Spirit there cannot be meant of extraordinary gifts, which may be supposed to be given to reprobates, because the | Spirit in extraordinary gifts is not received by the sacrament.
Obj. Whereas it is said, that the elders and the officers are given to the whole universal church, therefore that is a politic body
; I answer, that by the same reason mankind should be a politic body also, for they are said to be given to men, Eph. iv., and the gifts that are there said to be given to men, are not to be understood of the inherent gifta or qualifications, in respect of those men they are given unto (as the grace of an apostleship to an apostle), but it is meant of men giftedly put into office, given unto other men, or to mankind; which appeareth by this, because they are given by* conversion, before men are of the catholic body, as well as for building up after they are in it.
It is again objected, that 1 Cor. xii. it is said, that the members are to , ' Honour one another, that there be no schisms in the body,' ver. 25; 'If one member suffer, all the members suffer with it,' ver. 26.
Ans. As there is a double body or church to Christ, the one mystical and the other instituted, so there is a double union, the one mystical, though external, and the other more special for government and jurisdiction.
And the same things that are spoken of the duty of members in a body instituted, that are a body to Christ in particular, as the apostle afterward distingnisheth, are due also to all saints by virtue of their mystical relation.
And we find that the apostles indeed do argue the instance of the communion of the body catholic, which is between all saints, to exemplify and to illustrate the duties that are to be between saints, in a particular body so joined; yet by way of similitude, but not oneness for kind. And because also all the duties of love, which, in particular congregations, the members are to perform one to another, are duties by a mystical relation, as well as by that special obligation ; yet they are bound to them by an obligation, beyond that of the mystical relation, which they bear to all saints in the world.
For though the church mystical universal affordeth matter for such an instituted congregational church, yet that they should thus meet in Christ's name is a superadded form to this matter, and lays a further obligation upon the members.
That the institution for worship and governmentfalleth not upon the saints in @ nation, qua nation or kingdom, as the seat of it.
Though the pattern of the Jewish church be urged to prove such a national church, yet it will not serve the turn.
1. For it was not therefore a church, because a nation, but because there were no more nations that God had chosen, nor would choose till Christ came; and therefore if any other turned proselyte, they were to turn Jews, and to be as natives.
2. The instance of the Jewish church will rather serve for the proof of an universal church, than for any evidence that there should be as many churches as there be nations. When the Jews did turn Christians, they were the same nation, yet the apostles do nowhere write to them as a national charch.
They write not to the church of Judea, but the churches.
Cuap. I.) THE CHURCHES OF CHRIST.
8. That the church of the Jows was a type of the churches in nations, as nations, let that be shewn.
We can shew that the whole nation and temple worship was a type of congregations, and that ' royal nation' (as that whole nation was then called), and the ' holy priesthood,' is a type of the saints in 4. God at first set ap a church government, suitable to that of a kingdom, and suited unto the government of a world; that policy is therefore called the elements of this world, unto which the church in the New Testament is not to be conformed, Rom. xii.
5. And then, when there was a national church, there was a worship for the whole nation, as a nation, to come unto, and so a government in the place that God should choose for all to appeal unto; buat there are no such
6. If the institution do fall upon them, it must fall upon them either as they are a church in a kingdom, or as a kingdom ; but not as a church in a kingdom, for qua charch, there is a greater church out of that kingdom, namely, the universal.
7. This opinion, though it seems indeed calculated to comply with magistracy, for it divideth the independency of government according to the division of the supreme power of magistrates, and so would seem to fence them from any external power, from any other kingdoms or charches, yet it makes the church-power in that kingdom independent upon the magistrate; and that united into e greater body would be too hard for them, whereas the dispersing it into particular congregations makes it easily wieldable.
Neither doth the institution fall upon a conformity, either to the extent or to the government of cities, as those who are for episcopacy have intended, and some presbyterial divines also, and both upon the same grounds, although with this difference, that the bishops would have the government of churches to be conformed to that of the cities, taking in the villages about them, and so to make a diocese and a diocesan church ; but those for the presbytery contract it to the extent ofa city within itself, and eo make a classical church ; the opinions of either differing in this respect only, viz., the point of extent of larger and lesser jurisdiction, the one confined within the city walls, the other extending without.
1. Because, if it were a0, then the conformity either must fall upon the government of cities, or the bounds of the place; that look what extent either the government or bounds of the local circuit of cities have, the same extent should your classical presbyteries have, conformable thereunto, and in asserting either unavoidable absurdities would follow.
1. To make the government conformable to the government of cities, as their extent should fall ont, is to make a worldly government the pattern of ecclesiastical, is wholly to conform spiritual government to the government of the world; and then the same degrees of officers of superiority and inferiority that is in cities, should be in ecclesiastical government.
2. The conformity must rather fall upon the bounds of the governments of cities, than upon the circuit or material consideration, because that which makes it a city is the government of it, whether the bounds of it be within the walls, or other towns about it, whether it extend to a larger circuit or to a less.
8. It must either fall upon a city, as having many congregations in it; and if so, it might as well have fallen upon villages in the country, capable by associationto be many churches as well; and the one would be as uncertain as the other, because there may be many congregations in the one as well as in the other.
Or else, 2, it must fall upon the form of the governTHE GOVERNMENT OF [Boor IV. ment of cities.
Or else, 8, upon cities of such and such a circuit, and some cities greater and some lesser; that would be uncertain also, because some cities are greater and some lesser.
2. The foundation of this assertion cannot be a conformity to the government of the cities amongst the Jews; for, 1, the villages among the Jews had a government in them as well as the cities.
2. Suppose that the go- 'vernment of the Gentiles, in their cities, wasnot conformed to the government of the Jews in their cities (which may well be supposed), for the government of the Gentiles was oftentimes to have whole empires under the government of a city; so Rome had, and then all the world under Rome, whilst it was a city government, must have been one classical church ; or, however, among the Gentiles, the cities were the head of a whole province, and of all the villages under it, and it is-so in many cities at this day; and that would make for a diocesan government, and not presbyterial.