THE Tabernacle OF GOD with MEN: OR, The Visible Church Reform.  
A Discourse of the Matter and Discipline of the Visible Church, tending to REFORMATION.  
By Richard Resbury, Minister of the Word in Oundle, in Northamptonshire.  
London, Printed in the year 1649.   

The Preface to the Reader.  
Reader,  
THere are many interests in this active age contended for; the Sovereign interest, the King's Prerogative, the State interest, the Privileges of Parliament, the popular interest, the Subjects Liberty; there is one above all these to be heeded; the interest of the Church as more excellent; those civil, this spiritual; those the interests of men as men in their several stations, this the interest of the Saints as Saints; those making for a political, this for a spiritual; those for a momentany, this for eternal happiness; this the interest of Christ himself, who is head of his Church aswell according to her visible and ministerial, as her invisible and saving state; and therefore he alone it is, who appoints her officers, administrations, laws, privileges, liberties in the grand charter of his word; none of which, may the highest upon earth, without crimen laesae Majestatis, attempt against the Crown of Christ, to violate; Neither is this only excellent above the rest, but most advantageous to them; It is not only the piety, but the true policy, of Kings, Parliaments and people, to give due heed to the settling of this, which settled truly, settles all theirs surely and beautifully. Be wise now therefore O ye Kings, be instructed ye Judges of the earth: Kiss the Son. Nay the obtaining of the kingdom of Christ in the world in all its claims, shall renew the face of the whole Creation, and make a new heaven and a new earth.  
It hath been my endeavour in the integrity of my heart (so far as I have obtained mercy to discern that deceitful piece) to inquire into the true state and order of the visible Church of Christ; and if I may, to bring something, if but a little Goat's hair towards the setting up of the Sanctuary; One thing I have laboured, I hope not unuseful, to bring down the enquiry particularly to our condition in this Nation, that we might distinctly consider what after so many engagements to the Lord, by his great works for us, by our solemn Covenant with him, lies upon us to practise. No more; Only I have, if thou be'st faithful, thy prayers; if ingenuous, thine indulgence, where thou shalt find slips.  
Thine in the service of the Gospel, RIC. RESBURY.   

The Heads of this ensuing Discourse are these eight Propositions or Instructions following.  

I. THe true matter of the visible Church is visible Saints only.  
II. Discipline is an Ordinance of Christ, for ordering the visible Church in her several Congregations.  
III. To the people of the Church it belongs by Divine right to choose their officers.  
iv Christ hath committed the power of Discipline not to the Officers alone, but to the Church, that is, to the Officers with the brotherhood.  
V There is a Church-power formally distinct from the Civil.  
VI That Bishops in office above Presbyters, are no Church officers of divine institution, it is pleaded by Jerome from Scripture and the highest Gospel-antiquity.  
VII. To a particular Congregation of visible Saints, furnished with Officers, it belongs to exercise all parts of Discipline within itself.  
VIII. To a Congregation of visible Saints, not yet possessed of Officers, it belongs to possess themselves of them.    

The Tabernacle of God with Men. OR, The Visible Church Reform.  

CHAP. I. The first Instruction. The true Matter of the Visible Church, is visible Saints only.  
BY visible Saints we understand with Bucer, those in whose conversation the necessary Signs of regeneration appear. For clearing this;  
1. We do not mean that the regeneration of the Person can be certainly concluded from such a conversation as we here require, because the heart within may not be answerable; therefore an hypocrite not discerned, may be the true matter of the visible Church.  
2. But our meaning is, that the conversation must be such, as if the heart be answerable, it is certain the Person is regenerate. To clear this further by instance. Not only such as are commonly granted scandalous, are here shut out, in whose conversation as sin reigns, so in their heart; for aught that may appear at the least; but such also as we commonly call merely civil honest men, because though their hearts be answerable to their conversation, yet are they strangers to regeneration; the Proposition thus cleared, we come to Arguments to confirm it.  
1. To be visibly of the Church, is to be visibly Abraham's seed; to be visibly Abraham's seed, is to be visibly of his faith, and to be visibly Christ's; Gal. 3.29. Abraham's flesh was to the Jews the visible bond of the Covenant; but to the Proselytes, and to the Gentile Churches not his flesh, but his faith.  
2. To be visibly of the Church, is to be such in the sight of men as they are in the sight of God, who shall indeed be saved; and therefore visibly believers, and holy, the people of all the promises, of all the Privileges of the Gospel, therefore a justified, a sanctified people, a people adopted, a people of Communion with God and Christ, a people of new obedience, a spiritual people, etc.  
3. To be the visible Church of God, is to be visibly his Temple, visibly an habitation for himself by his spirit; Ephes. 2.21, 22. but such are only they who are visibly regenerate. The Temple was built of old of polished stones and costly timber, it received only the clean; the visible Church now is his visible Temple, made up of lively stones into a spiritual house, 1 Pet. 2.5. to abide apart from the unclean, that the presence of God may fill this Temple of his, 2 Cor. 6.16, 17.  
4. From the end of the visible Church; which is, that God might have an holy people, separate from the world, enjoying all Ordinances performing in several Congregations all solemn worship to him, glorifying his name by the light of good works, etc. but only such as are visibly regenerate, are in any measure fitted for these ends; wicked men quite contrarily affected; therefore as he is in no wise to be owned for a Minister of the Church, who is no way fitted for the ends of the ministry, but is manifestly contrary thereto; so neither are they to be owned for members of the Church, who are qualified contrary to the ends of Church-Communion.  
5. From Scripture-patterne; who were they that were received by the Baptist and by the Apostles? Such as being wrought upon by the word preached, to an holy Profession, forsaking false religions, confessing their sins, professing their faith and repentance, desired to be solemnly received, and that when the Profession of Christian Religion exposed to great temptations in the world.  
1. For the Baptist, Mat. 3.6. it is a mean conceit at the best, to think such a Confession than served the turn, as was palpably a Profanation of the name of God, as giving no apparent hopes of repentance; let us hear the judgement of some, the most approved and excellent Expositors. Calvin upon the place thus. This Confession was a Testimony of repentance;— that men may rightly offer themselves to baptism, the Confession of sins is required of them; otherwise the whole action was nothing else but an idle toying; furthermore it is to be observed that who are here spoken of, were persons come to years, who we know are not to be admitted promiscuously of the Church, nor by baptism to be entered into the body of Christ, till they have first been tried. The same Calvin upon Acts 19.18. having witnessed of those there spoken of, that they did indeed testify that they were throughly affected with the serious fear of God, who did of their own accord confess the crimes of their former life, lest by their dissembling they should inwardly nourish the wrath of God; he adds concerning those who came to John's baptism, that by the Confession of their sins, they made profession that they were not feignedly entered into repentance.  
Beza upon the same place, viz. Matth. 3.6. thus, They are said by the Jews to confess their sins, who acknowledge themselves all manner of ways to be sinners, and seek for pardon from the mercy of God, as Dan. 9.3. etc. Hence it appears (saith he) that John admitted none to his Baptism but such as gave testimony that they seriously embraced the doctrine of the free remission of sins; and such a like public confession was required of the Catechumen in the ancient Church, called by the name of Exomologesis.  
Piscator in his observations upon Matth. 3. v. 6, 8, 10. speaks thus, Baptism is not to be applied to any of years, till he have first made confession of his sins, and of his faith in Christ, and further promise of an holy life: all these did John require (saith he) of those that came to be baptised of him; for the first, it is clear, verse 6. for the second, it is manifest out of the words of Paul, Acts 19.4. where he saith John baptised with the baptism of repentance, saying to the people, that they should believe upon him who was to come after John himself, that is, Christ Jesus. (Compare Acts 8.16.) For the third, it is evident from verse 8.10. of this third of Matth which is particularly declared and applied to divers kinds of life, Luke 3.10. etc.  
Thus we see these excellent men, judicious and sincere in their generation, gathered no such shuffing conclusions from the history of John's baptism recorded in Scripture, as many of ours are wont to gather, who plead the numbers recorded by John, as an argument that he did, and we may receive into Church society all comers: for further discovery here, let us look into another Scripture, concerning John and those received by him, together with the judgements of those excellent and true hearted Divines upon the place; the text of Scripture is Matth. 11.12. and it shows how they were affected at least apparently who came in so great numbers to be baptised of John; compare it with Luke 16.16.  
Piscator here, It shows the effect of John's Doctrine, to wit, that many embraced that Doctrine with great zeal, and so took the Kingdom of heaven as it were by force.  
Beza. The Kingdom of heaven suffereth violence. They break into it as it were by a certain force: for this treasure of our heavenly father lies open (as it were) to all, earnestly by every one to be laid hold upon, which he might seem formerly to have hid, as it is unfolded Rom. 16.25, 26. which compared with this text now in hand, we are given to understand, both how entrance into the Kingdom of heaven is offered us, to wit, by the preaching of the Gospel, and how offered it is received by us: truly by force made upon ourselves for believing, and by the persevering heat of zeal.  
Take it by force. Beza again, They snatch it to themselves, or they storm it: a Metaphor taken from Tents, or from some Castle, which is stormed by enemies breaking into it. So that fervent force of the spirit is signified, by which the faithful being transported, are carried with earnest desire and endeavour unto eternal life.  
Cabvin. 1. There is no doubt but Christ commends the majesty of the Gospel upon this ground, that it was sought after with the servant desire and endeavour of many; for as God had raised up John to be the Horald of the kingdom of his Son, so he put the efficacy of the spirit into his Doctrine, that it should pierce into the hearts of men, and should kindle that their heat: he adds, from these words of Christ, we learn what is the true nature and manner of faith, verily that men do not coldly and overly agree to God when he speaks to them, but that with an ardent affection they aspire after him, and do as it were by a violent endeavour break through.  
Bucer. The violent take it by force; that is, they who are so inflamed with desire of the kingdom, that they cast life and all things behind their backs, so they may be made partakers of the Gospel, and citizens of the kingdom of heaven; then he refers this place to Luke 7.28, 29. & adds, this people, and these Publicans, who neglecting all things, received with greatest zeal the word of God first by John, then by Christ and his disciples, justifying God, that is, as well by free confession of their sins, as with most earnest, nor less acceptable embracing of offered grace, both acknowledging and proclaiming God just, and the justifier are those violent ones which make force upon the kingdom of heaven, and by force take it; and doth not a man seem to take that by force, for which he runs the hazard of life? by these we are taught, that the treasure of the Gospel befalls not any but those who have sought it with most 〈◊〉 desire, and even love to hazard and lose all things for it. Thus Bucer; hence we see how in the judgement of these worthy lights in the Church, John's hearers were affected when by him received.  
2. For the Apostles, and those received by them. Acts 2.41. to the end, Acts 4.32, 33, 34, 35. Acts 8.36, 37. read the places; see Calvin likewise upon Acts 5.13, where he thus shows of how pure a constitution the visible Church than was; having observed it one fruit of the Miracle that unbelievers affrighted with so remarkable a judgement upon Ananias and Saphira, durst not contemn the Apostles, etc. He adds, though Luke ascribes not this only to the Miracles, but rather comprehends all things together which might make for the increasing the dignity of the Church; for so were all things ordered, as that a certain divine majesty shined among them; for they differed no otherwise from others, than Angels do from men; for there is in holy discipline, and the sincere observation of godliness, a secret kind of majesty which awes even the wicked whether they will or not; but we are at this day strangers to it; nay, by our profane liberty of living wickedly, we render ourselves together with the Gospel contemptible. Thus much for the fifth Argument.  
6. From express Command of the Church's separation from the openly wicked, 2 Cor. 6.17. with the former verses. Object. The wicked here are heathen and professed Infidels. Answ. 1. The Apostle urgeth in his expostulation, v. 14, 15, 16. such a repugnancy in the Church's Communion with those wicked ones, as betwixt light and darkness, righteousness and unrighteousness, Christ and Belial; that the Church then may answer that part of the comparison which belongs to her, (be those wicked ones who they will,) she must consist of a righteous people. 2. If the Church must separate from them, because darkness, unrighteousness, etc. then from those who are such in life, whatsoever in word they profess, being as evil in Scripture account, as such heathen and termed infidels or unbelieving, Tit. 1.15, 16. worse than professed Infidels, 1 Tim. 5.8. and those who have a form of Godliness, (and therefore in word profess the true God at the least.) but deny the power of it; guilty of open wickedness, are to be turned from, 2 Tim. 3.5. 3. Otherwise manifest Profanation of the name of God with a palpable lie, 1 John 1.6, 7. should entitle to the great honour of Church-Communion, & the great Privileges thereto belonging; and the visible Church should be no Temple refusing the unclean, but a common Inn for all Comers, a Cage of unclean birds, a Sty for swine. 4. Many most abominable heretics may in word profess the true God, to whom yet it is granted generally that Church-Communion is to be denied. Add, Ishmael, Esau, etc. professed the true God, yet they were not of the Church.  
7. From the doctrine of discipline; Mat. 18.15. &c 1. The visible Church is a brotherhood. If thy brother sin, etc. and this brotherhood founded in Christ, John 20.17. but doth Christ own as brethren, God as children, any but such as are in some degree sanctified? apparently so, that they may be apparently owned. 2. The duties by our Saviour required in the exercise of discipline, from any Church member indefinitely, cannot be expected from any other, both here admonishing in the three degrees with aim at gaining a brother, etc. 1 Cor. 5.2. It is required of the Church that they be mourners when any proves scandalous among them; to the Church of which the people are a main part, is the power of Christ committed, for casting out and delivering up to Satan, v. 4, 5. in case of neglect hereof the whole lump is leavened, viz. the whole Congregation is under guilt; neglect here is a sin tending to the dischurching of Churches, Rev. 2.14.20. etc. with all scandalous of the Church, familiar society is to be refused by every Church-member, v. 9.10. 〈◊〉 such severity herein is required as cannot be exercised towards all scandalous, with whom we must needs have commerce in this world, v. 11. the scandalous within the Church, when any prove such, are by the Church to be judged; v. 12. and put away, v. 13. the end of all is to humble, shame, and recover the fallen sinner. Now how can these things be expected from the Church, if wicked Persons shall be allowed the matter of the Church? Can they deliver to Satan that are themselves delivered to him? etc. have they share in the power of Christ, who are themselves under the power of Satan? what is there in a company of wicked Persons, to humble and shame a wicked Person? how shall they act in any of their duties depending upon discipline, who have no Principles for it? 2 Thes. 3.6. If he that walks inordinately, having been formerly received, must be withdrawn from, than such a one not yet received, is not to be received; and generally, forasmuch as scandalous when in, are to be cast out; not in, they are to be left out.  
They who confine all Church-power to the officers alone, will here take offence; that in following this Argument, we allow a share of that power to the people; to that we shall speak more fully and purposely hereafter in due place.  
8. From the Testimonies given to the Churches in most of the Epistles, especially about the beginning, as Rom. 1.8, & c. 15. v. 14. 1 Cor. 1.4. to 10. Phil. 1.3. to 9 1 Thes. 1.2. to the end. 2 Thes. 1.3. to 8. read the places; so of those seven Asian Churches, some very pure, as Smyrna and Philadelphia, so as no fault found with them; others, as Ephesus, Pergamus and Thyatira, a very fair Testimony of them, both what they had been, and what in part they were, though not a little lapsed, but both against them, and the other two most corrupt, Sardis and Laodicea, their dischurching is severely threatened, except they shall return to a purer state. Object. The Apostle gives a fair Testimony to the Church of Corinth, yet were there many great enormities among them. Answ. 1. His Testimony is to the Church generally, but with exception of such as walk disorderly in the Church, as appears in that. 2. He requires the Church to proceed in way of discipline against such, so as in case they persevere in their evil Course, to cut them off from the Communion of Saints; whence 3. it appears that in their admission they were not discovered such; whence that which may hence be gathered is, that a Church rightly constitute, is not presently upon her degenerating in many of her members to be forsaken, but they so degenerating to be cut off 4. The retaining of such in the Church, involved the whole Church in guilt and threatened wrath, 1 Cor. 5.6. and c. 11.30. so Rev. 2.14, 15, 16, 20. etc. whence we may lay down this Conclusion, such persons are not the true matter of the Church, the retaining of whom in the Church makes evidently for her destruction; but such are the openly wicked & foul heretics 5. However the Church of Corinth was by her false Teachers first staggered out of the way in something of doctrine, and thence grew remiss in discipline for a time; yet it appears by their speedy and sound repentance, 2 Cor. 7. that they were generally and habitually a very holy people.  
9 From the practice of the primitive Churches after the Apostles times, in two things it appears how choice the matter of the Church then was.  
1. The 〈◊〉 all of their Catechumen, when any formerly heathen, wrought upon by the preaching of the Gospel, professed their embracing of the Christian Religion, renouncing their former folse worship, and desired the Church to take them into her care for their spiritual state; the Church accordingly took them into her care for instruction and edifying, but did not receive them into her fellowship, any further than to hear the word, till they gave a good account both of their Christian knowledge and Christian conversation, and that in time of greatest Persecution; and all the time that they stood thus upon trial, and under instruction rending to prepare them for admission, they were called Catechumen; when after a certain time of trial they moved to be admitted into Church fellowship, they were called Competents or desirers; when they were admitted, it was by baptism, and then were they complete members of the Church, and called the faithful; This was one sort of Catechumen; Another sort there was; the children of Christian Parents, who having been in their infancy baptised, yet when they were grown to years, they were under the Church's instruction and trial, just in the same manner as the former, and held the place and name of Catechumen, till they were for knowledge and holiness of conversation approved experimentally by the Church; then upon their desires they were received into Church-fellowship by solemn imposition of hands, and so admitted to the Lords Supper, and brought under discipline, and were now complete members of the Church; this imposition of hands being grounded upon, Heb. 6.2. whence by the corruption of Popery, it degenerated into that spurious Ordinance of confirmation as they called it.  
2. Their severity towards the lapsed; it is well known to all acquainted with the manner of the Church in those times, that as they diligently cast out the scandalous, so they stood upon strict terms with them, before they would upon their profession of repentance receive them again; this, together with the state of those times considered, times of great persecution, it may be gathered, that they received only such into Church-fellowship, as whom they might conceive so principled▪ as to prefer the truth and purity of Gospel Profession to their own lives. Let us here sprinkle some few Testimonies found in the Fathers of those times, touching the purity of the Church in the matter of it. Tertullian in his Apologetic, c. 2. allegeth Pliny an heathen, Deputy-Governour under Trajan an heathen Emperor, about a hundred years after Christ, giving this Testimony to the Christians generally, That besides their stiff refusal to sacrifice, he found nothing in their religious worship, but that they had meetings before day to sing to Christ and to God, and by mutual agreement to constrme discipline, and that they forbade murder, adultery fraud, treachery, and other wickednesses: The same Father who himself lived a little more than two hundred years after Christ, he is much in challenging the persecuting powers, to make good any of those crimes which they charged upon Christians, as atheism, incest, infant-murder, treason, chargeth them that they war with the name of Christians; that an innocent name in innocent men is by them hated and persecuted.  
In the 39 ohapt. of his Apologetic, thus, We are a body made up of the conscience of Religion, of the unity of Discipline, of the Covenant of hope; then speaking of their worship in the public Assembly, he adds for discipline; there likewise are Exhortations, Castigations, and Divine Censures; for with great weight is judgement past, as among those that are certain that the eye of God is upon them, and it is the greatest fore-judgement of the judgement to come, if any one shall so offend as that he is cast out from the communication of prayer, of assembling, and of all holy commerce. He mentions in the same chapter the love of the Christians to be such one towards another, that the Heathen were wont with indignation to say of them, Behold how they love one another, and are ready to die one for another. In the 46. chapped. of his Apologetic he shows how they bore not with any of evil conversation, comparing the Christians with the Philosophers. The Philosophers, saith he, have an apish affectation of the truth, and by their affectation corrupt it, as hunting after their own praise. The Christians necessarily desire it, and perform it entirely, as providing for their own salvation; He adds a little after this objection; But some of ours depart from the rule of discipline; to which he answers; they are no longer owned for Christians by us; and he reproves it in the Philosophers, that such among them as walk not according to the rules of Philosophy are yet called by the name, and have still the honour of Philosophers. In his Book to Scapula, who was a Deputy-Governour under the Roman Emperor, and a persecutor, he gives this character of the Christians, besides their unshaken piety towards God, refusing the Heathen sacrifices against the greatest torments, We defraud none, we adulterate the marriage of none, we handle Orphans religiously, we relieve the needy, to none do we render evil for evil; let them who belly our profession look to it: (that is, they who in word profess themselves Christians, but walk not accordingly) whom we ourselves refuse. Who is there that complains of us upon any other ground but only that we are Christians? for so great innocency, for so great honesty, for righteousness, for chastity, for faith, for truth; for the living God are we burned.  
In his Book of Repentance, chapped. 6. speaking of the necessity of sound repentance, and that on the Catechumens' part, before baptism; I deny not, saith he, the divine benefit; that is, remission of sins to be altogether safe to those that shall go into the water; that is, that shall be baptised; but that thou mayest come to that, thou must be diligent; for who will afford thee, a man of such faithless repentance, one drop of any water? A little after, let no man flatter himself, that his rank is yet but among the Catechumen, as though he might therefore take liberty to sin; as soon as thou hast known the Lord, fear him; as soon as thou hast beheld him, receive him;— is Christ one to the baptised, another to the hearers, or Catechumen? That Laver is the sealing up of faith which faith is both begun and commended from the faith of repentance; we are not therefore washed, (viz. baptised) that we may cease to sin, but because we have ceased, because we are already washed in heart; this is the first baptism of the Catechumen, entire fear. In his book of 〈◊〉 Prescriptions against the heretics, c. 41 he makes the promiscuous matter of the Church the property of the heretics. I will not omit (saith he) the description of the heretic's conversation; how frivolous, how earthly, how humane it is, without gravity, without authority, without discipline, such as agrees with their faith; first of all it is uncertain who is a Catechumen, and who is one of the faithful, they go together alike; they hear alike; they pray alike; Nay if the heathen should come among them (in their Assemblies) they would cast that which is holy to dogs, and Pearls (though no true ones) to the swine, their Prostration of discipline they call simplicity; our care of it, they call an overcurious trimming, they receive all promiscuously to the Lords Supper,— with them the Catechumen go for perfect before they be throughly instructed. He chargeth it upon them, that they are more in labouring for number then due matter. No where saith he are more easy terms then in the tents of the rebels; where this very thing to be is to deserve. In his Book of Baptism, Cap. 18. he thus speaks. That Baptism is not rashly to be betrusted, let them know whose office it is; Give to every one that asks, hath its proper title belonging to Alms. That rather is to be heeded; Give not that which is holy to dogs; and do not cast your Pearls to swine; and lay hands suddenly on no man, that thou be'st not Partaker of other men's sins, etc. Where (by the way) he interprets imposition of hands there to point at solemn admission of Church-members; Thus for some glean out of Tertullian. The like we might observe from others; as in Cyprian, who will have the Church to consist of the ministry and the standing people; and against what temptations did they then stand? and for their Communion, they were most impatient of heretics and all scandalous. In his 55. Epist. writing to Cornelius then Bishop of Rome, about such as having formerly fallen, were now seeking to be again received into the Church, thus he speaks; For some, their crimes are so much against them, or the brethren (that is the standing people,) do so firmly and stiffly resist, that they can by no means be received 〈◊〉 with the scandal and danger of very many;— O if thou couldst (most beloved brother) be here with us, when those evil and perverse ones return from their schism, thou shouldst see what a do I have to persuade our brethren (the People) to Patience, that they would, having allayed their grief of mind, consent to the receiving and taking care of the wicked; for as they rejoice and are glad, when such as are tolerable and less faulty return, so on the other hand they murmur and contend earnestly when deplored Persons, and stubborn, and such as are defiled with adulteries, or with idols, or such as are proud, come back, etc. but I will be no further tedious in quotations of this nature. If any man desire any further satisfaction, let him read the last Section of the sixth Chapter in the three first Centuries. Magdeburg. Concerning the conversation and discipline of Christians, afterwards in Augustine's time, when some would have it, that the Profession of the Christian faith should entitle to baptism, though accompanied with a wicked life, He writes a book entitled of Faith and Works, proving such a Profession to be as no Profession.  
10. From the state of new Jerusalem, Rev. 21.27. from this and the last Argument it is manifest, that before the mystery of iniquity prevailed fare, and after it shall cease, the visible Churches own no scandalous sinners of their society; the promiscuous state then of the Churches in this degeneration, is the outward Court unmeasured, and the Holy City trod under foot by the Gentiles. That voice then Rev. 18.4. calling the people of God out of Babylon, calls for the Church's separation from such; this Confusion now obtaining, being one strain of Popish corruption, with Popery beginning and ending.  

Consectary.  
From this discourse of the matter of the Church; forasmuch as experience shows that in all nations where the Gospel is preached, yet the greatest part of men are manifestly wicked; it cannot be according to rule, that all the people of any nation generally should be accounted of the Church, though in word they profess the true religion, which they know little of, and care less for; but in every nation, and Congregation or Town, a distinction ought to be kept betwixt the Church and the world, and the two sorts of Catechumen ought to be some, the children of the Church, and therefore baptised in infancy, upon their due trial when come to years, received solemnly to Church-Communion, as to the Supper, Discipline, etc. Others not the children of the Church, received upon due trial by baptism, when come to years.  
This conclusion is further made good from the exercise of discipline 1 Cor. 5.9, 10, 11. If all the nation generally be of the Church, then are all the scandalous of the nation generally the scandalous of the Church; but that they are not; with all that are scandalous of the Church, we must refuse familiar society, not so much as familiarly eating with them, (some peculiar relations here reserved) and yet abide in the world; but with all scandalous in the nation, we cannot so refuse, except we will go out of the world as the Apostle there argues, and experience to every impartial and unblassed spirit abundantly makes it good.    

CHAP. II. Discipline is an Ordinance of Christ, for ordering the visible Church in her several Congregations.  
WE shall now briefly, (but yet so as to omit none that seem to have any weight in them,) endeavour the answer of Objections.  
1. Such as are general; as  
1. That there were so many wicked among the Jews, and yet that Church was not to be forsaken;  
Answ. 1. That ministration was more carnal, and therefore a more carnal might then pass, Heb. 9 10. As the Gospel's ministration is more spiritual, Heb. 8.10, 11. so that the Gospel's people may appear to be the people of that ministration, they must in appearance be more spiritual.  
2. Nor otherwhere for that time could Church-communion be enjoyed, God having confined it to that nation, to that Priesthood, and that Temple; and therefore though their Priests and People generally proved as great Idolaters and Persecutors as the Church of Rome this day, yet the faithful among them must there remain, to offer sacrifice and worship God; but in the times of the Gospel, where any Church turns idolatrous and Persecutors of the truth, there is liberty otherwhere to settle Church-Communion purely.  
3. That People were holy in their admission. 1. In Abraham's family, Gen. 18.18, 19 2. In their national planting, Judg. 2.6, 7, 10. hence that Testimony given of them, that they were planted a noble vine, wholly a right seed, Jer. 2.21.  
4. It was by rule provided for among them, that none externally wicked should enjoy Church-Communion; the mixture, that was beside the rule, and therefore no plea at all. 1. None were circumcised but such as were externally holy; their infants by descent from Abraham, being borne Church-members within the ministration of the Covenant, the flesh of Abraham entitling that nation to the Covenant, and there was their claim to circumcision, that they were that seed of Abraham, whatever their immediate Parents were; and they in their infancy had done nothing to make void that claim.  
The Proselytes that they might be circumcised, must give evidence of Abraham's faith, and walk in his steps, and then they being Abraham's adopted seed, their children had the same title to circumcision, as the children of the Jews.  
In the Gospel Churches there must be a visible descent from Abraham according to the faith, for right unto baptism, whether for ourselves or seed, baptism being the Seal of that Covenant which blesseth all the nations of the earth in the seed of Abraham by faith.  
Thus they were holy in their circumcision. 2. For other peculiar Ordinances, there was a threefold bar to such as were openly wicked.  
1. Ceremonial; divers cases of Ceremonial uncleanness which debarred Communion in the peculiar Ordinances; and they that were most careless of the holy things of God, would oftenest be taken in these Ceremonial snares.  
2. Judicial; the same Covenant that entitled them to the Church, entitled them likewise to that land, whence divers sorts of wicked persons were to be cut off from life; not only blasphemers, but idolaters; nor only murders, but adulterers; nor only traitors, but disobedient to Parents, etc. hence the whole nation enjoined, (as in Asa's time,) to swear a solemn Covenant for seeking the Lord God of their fathers, with all their heart and all their soul, and to perform it under penalty of death, whether great or small, whether man or woman, Chron. 2.15, 12, 13. Now had the judicial law been executed according to divine rule, partly so many wicked ones had been coct off; and partly the rest had been so formidably warned, that here had been a great prevention of that mixture in their Church-Communion.  
3. Ecclesiastical; Ezek. 22.26. difference to be made by Ecclesiastical power, as well betwixt the holy and profane, (and those are moral terms,) as betwixt the clean and unclean, (which are ceremonial terms) A general rule for this, understood by the learned of Ecclesiastical cutting off Numb. 15.30, 31. the stranger there the Proselyte of the Covenant; further Testimony to this rule, that the openly wicked were ecclesiastically to be cut off, is the ordinance of excommunication among them, in the three degrees of it; Niddui Cherem, and Maran-atha. A thorough discourse about this, for further satisfaction, see in Gillaspies Aaron's Rod blossoming.  
Thus much for this Objection, which is wont much to be stood upon; but how sandy a foundation it is, fit for so rotten a building, as many endeavour to set upon it, I hope by this time appears.  
Object. 2. The Parable of the tares, Matth. 13.24. to the 31. and 37 to the 44 verse.  
Answ. 1. The field is the world, v. 38. the good seed are the children of the Kingdom, the tares are the children of the wicked one. ibid. these make the visible Church in the world according to the mind of the parable; both these are to grow together until the harvest, v. 30. what will hence follow? that Persons apparently wicked, must be received into, and retained in the visible Church? this puts the parable upon the rack, and forceth it to speak what it intends not. 1. It warrants not the receiving wicked Persons into the Church. v. 25. 1. The husbandmmen were not so watchful as they should have been, when the enemy sowed these tares; and it is the enemy not the Lord of the field that sows them. 2. Nor the retaining them; then should our Saviour here be against himself otherwhere, where he hath appointed the Ordinance of Church censure for casting out such, and that under so great a penalty, as formerly we have seen, Matth. 18. 1 Corinth. 5. Revel. 2. etc.  
1. If then the gathering up these tares, desired by the servants, v. 28. and forbidden by the master, v. 29. be meant of Ecclesiastical casting out; these cares must not be the openly wicked, but close hypocrites; yet by some of the servants of more piercing judgements than others discerned; the reason given may seem to favour this, v. 29. They were such as were so hardly discerned from the wheat, that there was danger of rooting up the wheat, if these tares should be gathered up; to this purpose Jerome witnesseth, that in those countries there are certain tares, so like to wheat in their first springing, as hardly to be discerned from it; thus Cyprian understands it; taxing the insolency of Novatian, who would not receive the lapsed again into the Church, though they expressed never so much repentance; How great arrogance is this (saith he) that he should think he can do that which our Saviour granted not to the Apostles, that he should discern the tares from the wheat?— If he will make himself the searcher and the judge of the heart and reins, etc. Cypr. Epist. 52. but in casting out the openly wicked, there is no danger of this.  
2. Some think it not to be meant of Ecclesiastical casting out; and therefore let the tares be granted for the openly wicked, this parable gives them no place in the visible Church. 1. This gathering up the tares is their rooting up, (for that expression concludes no less, lest ye root up also the wheat with them, v. 29.) and therefore the final destruction of these wicked Persons; but Church censure is not for destruction, (except of the flesh) but for salvation of the Person. 2. This gathering up desired here by the servants and by the master for the present denied, is that which shall be at the end of the world, the final destruction of the wicked, v. 40, 41, 42. they shall not then for the present gather them up, that is, not knowing of what spirit they are, call for fire from heaven against them. The like interpretation is made of the drawnet and the separation of the good from the bad, gathered together by it, v. 47. etc.  
Object. 3. Judas received the Supper, at least the Passeover which was a Sacrament; and the Sacraments belong only to those of the Church.  
Answ. 1. If we shall hence conclude that the openly wicked have right to the Sacraments, and so are the true matter of the visible Church. 1. We must deny any such Ordinance as discipline. 2. By the same reason we must affirm that a minister of the Church, openly known to be such an one, as hath his heart set to overthrow the Gospel, and betray the Lord for money, is to be retained in the ministry, nay, that such an one so known beforehand is to be chosen into the ministry; for all this Christ knew of Judas, therefore 3. Judas his wickedness was known to Christ as God, but not as man; but for casting out of the Church, the offence must be known to the Church, in a Church way, that is by experience and proof.  
Object. 4. The Apostles received such as offered themselves suddenly, among the rest Simon Magus.  
Answ. But yet upon such evidence, as amounted in the judgement of rational charity, to the evidence of regeneration; for this, 1. Consider upon what ground they offered themselves, the Word powerfully preached, and mightily by miracles declared the Word of God. 2. What was the state of those times. 1. They were times wherein according to former Prophecies the spirit was plentifully poured out, by the ministry of the Apostles. 2. They were times of great Persecution of the Christian faith; nothing of outward advantage to move, but all to the contrary; to preach the Gospel then among the Jews, was as it would be now to preach the truth among the Papists; to preach it then in the other nations, was as it would be now to preach it among the Turks. If upon the powerful preaching the truth in the main points of religion, contrary to the main Popishand Turkish tenets, whereof they are most zealous, such and such in the midst of the Popish and Turkish dominions, should against manifest and great temptations openly embrace and profess the truth, such a Profession would amount to another kind of evidence, then is generally pleaded for from those examples among us. 3. God for vindicating his name against scandalous Profession, put forth his revenging judgements against the deceitful and hollow, as in Ananias and Saphira's case, whence many were much deterred from joining with the Church; Acts 5.13. thus for the state of those times. Then thirdly consider what a fair profession Simon Magus made, and for some time continued in, which argues seemingly no small change, Acts 8.13. it is said he believed, he continued with Philip; he was taken with admiration, etc. so Ananias and Saphira made a fair Profession to sell their Possession for relief of the Church. 4. When Simon discovers his rottenness, then, not till then, Peter perceived the wickedness of his heart, v. 23. and when he perceives it, he professeth he hath no lot among them, because his heart is not right, v. 21. yet was not Peter without hope but he might repent, v. 22, and something hopeful still doth Simon appear; v. 24. And now the answer to this instance may clear all other of the like nature. There is a fifth,  
Object. 5. The scandalous mentioned in some of the Epistles, as in the Church of Corinth; but this hath been answered before in the eighth Argument; and these are all the objections I know that have any colour in them or at the least in the answers to these, the grounds are laid for answering the rest. We come now  
2. To peculiar Objections, respecting the generality of our people in this kingdom.  
Object. 1. We are all of the Church by baptism already.  
Answ. 1. From the beginning it was not so, that all should be so promiscuously received; therefore it behoves us to return to the first pattern; what right have they to baptism for their seed, themselves having been baptised, who had none for themselves, were they unbaptised? 2. Ishmael and Esau were circumcised, yet afterward unchurched; so were the Shechemites circumcised; Many Heathens in America baptised by the Spaniard, yet none of these ever of the Church.  
3. To receive to baptism for themselves or seed gross ignorants, who understand not the ground, nature, and end of that Ordinance, is 1. To make the service of God in so main an Ordinance an unreasonable service. 2. To make up the visible Church in her several congregations by an implicit faith. 4. To admit the scandalous in like manner for themselves or seed, is not to set the Seal to the Covenant, but to pass it against the Covenant. 5. The Reformed Churches receive not to the Lords Supper and other privileges of Church-Communion, such as were baptised in their infancy, but upon trial of their knowledge and Christian conversation; which, when approved, they solemnly admit them; understanding Imposition of hands, Heb. 6. to point at the solemn admission of such. So Calvin upon the place, pleading thence for infant-baptisme. Reply. But children may have right by former Ancestors. Answ. 1. Visible administration must have visible grounds; it must therefore upon particular evidence appear to the Church, that such Ancestors they had; in whose name they may have right. 2. How fare may we go back, and where must we stop? 3. Offer such reasoning to thy Prince, will it pass for currant, if thou shouldest claim the Arms and Honour of some noble family, merely upon this supposition, that it may be some of thine Ancestors were possessed thereof? 4. Such as could not find their register for the line of the Priesthood, were as polluted, put from their office, Ezra 1.62. 5. This will prevent the distinction betwixt the Church and the world, and keep off for ever the baptism of grown men. 6. As for the children of wicked Parents circumcised among the Jews, this stone hath been removed before, they had by Abraham visible right under whom they fell.  
Object. 2. But all sorts among us have likewise received the Supper.  
Answ. 1. But the greatest part besides the rule, as is evident upon the same grounds now pleaded against promiscuous baptism. 2. In the Reformed Churches, when any member of one Congregation transplants to another, notwithstanding he hath received the Supper formerly in the Church whence he came, yet doth the Church to which he is come, examine and approve him for knowledge and conversation, before they receive him to the Supper.  
3. How or by what right have the Sacraments been ordinarily administered in divers of our Congregations, where the word hath not been ordinarily preached?  
From the doctrine of the matter of the Church, we may lay down some further Practical Conclusions.  
1. The Saints are to separate from the wicked, into Church-Communion. 1. Otherwise the Church cannot be made up only of its due matter; God cannot have his Temple. 2. The Command is express for it; as we have seen in the sixth Argument, the Saints as expressly called to this, as Abraham out of Caldea, as the people of God out of Babylon. 3. To this separate Communion belongs far greater blessings, then to believers in promiscuous standing, 2 Cor. 6.17, 18. generally whatever blessings belong to the visible Church, may be clearlyest expected, and are most fully bestowed upon the Church, when most truly and purely settled in her Congregations; the presence of Christ, Rev. 2.1. his Protection and Defence and Comforts, Isa. 4.5. the power of Christ, 1 Cor. 5.4. When we have spoken to the discipline, we shall have further evidences of this Conclusion.  
2. No Person habitually scandalous is to be received to the Sacrament, though he humbles himself before the Church, till some time of trial.  
He is not true matter of the Church, who is not habitually in the Church's eye righteous. But the Sacraments are peculiar Church-Ordinances.  
Object. He that hears not the Church, is to be refused; but he that hears her, is to be received; now he that humbles himself before the Church upon her admonition, hears her.  
Answ. 1. That rule If he hear not the Church, is concerning a brother, one within, Matth. 18.15. 1 Cor. 5.12. but no Person habitually scandalous is a brother, as the doctrine of the matter of the Church hath evinced.  
2. For a brother fallen into some scandalous sin, and humbling himself; it follows not, that he is not to be cast out, therefore he is suddenly to be received: he is neither to be suddenly cast out, nor suddenly received to the Sacrament, but to stand under further trial; otherwise 1. Church-admonitions will be turned into a mere mockery, execution of censure against the most impudent for ever prevented, who will quickly in appearance humble themselves if that may serve the turn; such a course of discipline will in stead of humbling, harden, like the Papists absolution, upon their formal auricular confession and indulgences. 2. For him in such a case to desire sudden receiving, is scandalous, an evidence that he is not humbled; which if he were, he himself would not venture so soon upon his own heart.  
Object. Matth. 18.21, 22. with Luk. 17.3, 4.  
Answ. It is a Precept against revenge; it is Personal, not Ecclesiastical forgiveness here commanded; forgiveness of the heart, not of the Court; of an injury against me, not of a sin against God, and even betwixt man and man; this forbids not but a man may prosecute the law against the trespasser in divers cases, and yet from the heart forgive him and pray for him.  
3. Conclus. Hence the vanity of that argument, used by some who refuse to join apart from the scandalous in a true way of Church-Communion and discipline; To the pure all things are pure; therefore the wickedness of others defiles not me, receiving the Sacrament with them.  
Answ. Thy sin defiles thee, and it is thy sin to keep off from the true way of the visible Church.  
Suppose in a settled Church, a Person justly excommunicate; thou shouldst defile thyself, if thou shouldest receive with him, because thou violatest the order of the Gospel; so here.   

CHAP. III. The second Instruction. Discipline is an Ordinance of Christ, for ordering the visible Church in her several Congregations.  
MAt. 18.15. etc. 1 Cor. 5. 2 Thes. 3.6. Rev. 2.2, 14, 20. 1 Tim. 5.20. These Scriptures perused, show us both that there is a discipline, and what it is.  
For the nature and use of discipline, together with the obligation, lying upon Christians in their places for endeavouring it, I shall gather something out of Dr. Ames that excellent Divine. Medulla. l. 1. c. 37.  
1. Holy discipline is the Personal application of the Will of God by censures, either for preventing scandals, or for removing them out of the Church of God.  
2. In the preaching of the Word, the Will of God is propounded and really applied for begetting and increasing of faith and obedience. In the administration of the Sacraments the Will of God is personally applied by Seals, for confirming faith and obedience. In the exercise of discipline the Will of God is personally applied by censures, for removing of sins which fight against true faith and obedience.  
3. This discipline is instituted by Christ, Mat. 16.19. and Mat. 18.15, 16, 17. and is therefore plainly of divine right; neither may it by men at pleasure be taken away, diminished or changed.  
4. Nay he sins against Christ the Author and Ordainer, whosoever doth not what in him lies to settle and promote this discipline in the Churches of God.  
5. The persons about whom it ought to be exercised, are the members of the visible institute Churches, without any exception, Matth. 18.15. 1 Cor. 5.11. and no others, verse 12. To all and only those it belongs, to whom it belongs to receive the Sacraments. An institute Church is a particular Congregation of visible believers, joined together by special bond, express or implicit for exercising the communion of Saints constantly among themselves, cap. 32.  
6. In those persons it hath respect to sins and scandals; for it is an healing medicine for the wounds and diseases to which the sheep of Christ are subject, 1 Cor. 5.5.  
7. Because it doth effectually urge obedience to Christ, therefore not without singular reason, a great part of the Kingdom of Christ, as he doth visibly rule his Church, is by the best Divines placed in this Discipline. Hence likewise the Keys, (and one of them is the Key of Discipline) are called the Keys of the Kingdom; and the operations of this Key, binding, losing, opening and shutting the Kingdom of heaven, have upon them the stamp of Christ's kingly authority.  
8. And this is the true reason why in so few Churches, the Discipline of Christ, together with the Doctrine, is throughly settled and exercised, because very many of those who will seem to know Christ, and to hope in him, do yet refuse to receive the whole Kingdom of Christ, and to give up themselves altogether unto him.  
9 And as it is part of the Kingdom of Christ, so by the same reason, it is part of the Gospel; for it is an holy manner of promoting the Gospel, appointed in the Gospel itself; therefore they do neither receive the whole kingdom of Christ, nor the whole Gospel, who reject Discipline.  
10. But because every part of the kingdom of Christ is in its place necessary, and that part especially which doth effectually repress sin; therefore we may not safely enough rest in those Churches which want Discipline, except that public want be made up by private care and mutual watching.  
11. The parts of this Discipline, are two 

Brotherly admonition.  
Excommunication.   Which in case of repentance approved to the Church, is succeeded by Absolution.  
12. Brotherly admonition is to be exercised in case of any sin, for which Discipline is appointed as a medicine, but after a divers manner, according to the difference of secret and open sins. In secret sins, those three degrees are to be observed which Christ prescribed in order, Matth. 18.15, 16, 17, but in public sins those degrees are not necessary, 1 Tim. 5.20.  
13. Full Excommunication is not to be exercised, except stubbornness be added to the sin, Matth. 18.17. for the sinner duly admonished, must needs either appear penitent or stubborn; the penitent is not to be excommunicate, therefore only the stubborn.  
14. When the matter may sufferdelay, it is agreeable to Scripture and reason, that Excommunication be begun by suspending from the Lords Supper, and such like privileges of the Church, which is commonly called the less Excommunication.  
15. But in this degree we must not rest, but repentance is by this means, and in this space to be urged, of which if there be no hopes, we must then go on to a complete separation from the communion of the faithful, which is commonly called the greater Excommunication.  
16. But because the stubborn sinner cannot be separated from the faithful, except the faithful also be separated from him, and this makes for the wholesome shaming of the sinner, 2 Thess. 3.14. therefore they who are justly excommunicate, are to be shunned by all Communicants; not as to duties simply moral or otherwise necessary, but as to those parts of conversation, which are wont to accompany approbation and inward familiarity.  
17. From the bond of Excommunication no impenitent person is to be loosed, neither aught Absolution to be denied to any penitent; but it is not sufficient repentance for a man to say, I repent me, I will do no more; except he otherwise make proof of true repentance; but such tokens of true repentance ought to appear, that the Church may be bound to rest in them; otherwise hypocrisy is nourished, and both the Church and Christ himself are mocked.  
From this discourse of Discipline, besides the nature of it, appears  
1. The weight of it, binding to wrath, or losing from it, retaining, or remitting sins, opening the kingdom of heaven to the penitent, or shutting it against the impenitent, casting out of the commonion of the faithful, cutting off from the body of Christ, delivering over to Satan or readmission into the communion of the faithful, reimplanting into the body of Christ, rescue from their subjection to Satan; and so as all this done here upon earth, where rightly administered, is confirmed in heaven.  
2. The necessity of it; 1. Standing upon so clear a precept and institution of Christ; therefore being a Gospel ordinance, unchangeable: 2. Being so main a part of the visible kingdom of Christ as Mediator. 3. From the ends of it; for reclaiming and gaining of offending brethren; from deterring others from the like offences, for purging out that old leaven which might infect the whole lump, for vindicating the honour of Christ, and the holy profession of the Gospel; and for preventing the wrath of God which might justly fall upon the Church, if they should suffer his Covenant and the Seal thereof to be profaned by notorious and obstinate offenders.   

CHAP. IU. The third Instruction. To the people of the Church it belongs by divine right to choose their Officers.  
THat Christ hath appointed Officers in his Church for the administration of the Word, Sacraments and Discipline, we need not prove; The confirmation of this Proposition, that the choice of Officers is the people's right, makes not a little for the due settling the Church. For this, I shall do three things, 1. Point to the Scriptures teaching this truth. 2. Add some reasons according to Scripture. 3. Give in the testimonies, first of the Primitive, then of the reformed Churches.  
1. For the Scriptures, Acts 1.15. with 23. The Disciples go as fare as is possible for man to have an hand in choosing an Apostle, who must have his commission immediately from God; they appoint two, and give forth lots, Acts 6.3, 4, 5. The whole multitude choose their Deacons, and present them to the Apostles for Ordination, Acts 14.23. It is said of Paul and Barnabas when they had ordained Elders to the Churches; the word translated ordained, signifies solemnly to appoint to office upon the people's vote or choice, or suffrage: So Stephen in his Treasure of the Greek tongue renders it to make or create by suffrage. See Calvin and Beza afterwards.  
2. For reasons 1. The Officers are given for the good of the Church, Ephes. 4, 11, 12. therefore she may in a certain and ordinary way procure them, which yet in many cases she cannot do, if she have not right to choose them. 2. They are given to the Church, 1 Cor. 3.21, 22. therefore she hath a right to call them to herself: If she depended upon either Magistrate or Patron, or any other for a right to call her Officers, they were then rather given to them on whom she should so depend, then to her. 3. Otherwise the Church, sc. the company of Beseevers should be in a worse condition than any Society as to the settling of herself in her best state; no people without rulers over them and Officers for their good but may settle such among themselves, as the experience of all Commonwealths shows 4. In this choice of the faithful is laid the foundation of greater love betwixt the people and their Officers, and so the ministry of the Officers becomes more fruitful. 5. The faithful are to hear the true Teachers, to shun the false, to try the spirits, which imports 1. Moral ability for choosing; 2. A right of choosing or applying themselves to the true Ministers; add to these, Christian practice and experience; what faithful soul makes any scruple of leaving a faithless and unedifying Minister at home, to go abroad for enjoying a faithful and edifying ministry? which yet might not be allowed if Christians had not a right to choose their own Officers.  
3. For testimonies, 1. Of the ancient Church, Cyprian who lived a great light of the Church, about 240 years more or less after Christ, is plentiful herein.  
As in the Scripture testimonies it appears, so in those times according to the Scriptures, and so in the reformed Churches, Ordination of Officers succeeded their Election. Hence Cyprian to the Presbyters, Deacons and all the people, in the Ordination of ministers [Most dear brethren, we are always wont to advise with you, and to weigh the manners and merits of every one by Common Counsel] Epist. 33. according to Pamelius Edition at the beginning.  
Cyprian to the people, to avoid the faction of Felicissimus and five Presbyters siding with him; speaking of them Epist. 40.  
They mindful of their conspiracy,— against my Episcopacy, (Episcopacy distinct from Presbytery had then place in the Church, though of a far purer stamp than our Prelacy▪) nay against your suffrage, (or Election by vote,) and the judgement of God, renew their old opposition, etc. he justifies his own standing by the people's choice of him; to the same purpose upon the occasion he speaks Epist. 55.  
Cyprian to Antonianus a brother, about Cornelius chosen Bishop of Rome by the people and the ministry. And Novatian seeking to make himself Bishop, Cornelius is thus justified; that he was made Bishop by the judgement of God and Christ; by the Testimony of almost all the ministry, by the vote or suffrage of the people then present, etc. Here was the ministers testimony, but the choice the people's. Epist. 52. the same Cornelius he justifies against Novatian, and that with the concurrent judgement of a council assembled upon the same ground, the suffrage of the ministry and people. Epist 67.  
Cyprian to the ministry of Spain. Cyprian with his fellow-Bishops assembled, praiseth the ministry and people of Spain; that they had by lawful Election placed Sabinus and Felix in stead of Basilides and Martial, lapsed Bishops; we have here most pregnant testimonies and proofs of the people's right in choosing.  
They when they had met together, read letters out of Spain, desiring their advice; where in answer Cyprian with the rest of the Bishops, first urging of how great 〈◊〉 it is that the minister or Bishop be holy, he thus speaks further; Wherefore it behoves that with full diligence and sincere trial they be chosen to the ministry, who are such as God may hear their Prayers. Neither let the people flatter themselves as though they might be free from guilt, communicating with a sinful minister or Bishop, and affording their consent to the unjust and unlawful Episcopacy or ministry of him that is set over them. A little after, Therefore the people obeying the Lords Commandments, and fearing God, aught to separate themselves from a sinful Church ruler, neither mix themselves at the sacrifices of a sacrilegious Priest, forasmuch as they have the greatest power, either of choosing the worthy Priests (that was the language of those times for Bishops or Ministers,) or refusing the unworthy, which thing we see also to descend from divine authority, that the Bishop or Minister be chosen, the people being present, in the sight of all, and be approved worthy and fit by public judgement and testimony, as in Numb. 20.26, 27, 28. add Levit. 8.3. etc. God commands the Priest to be 〈◊〉 before the whole Assembly; that is, he teacheth and showeth that Ordination of Priests ought not to be, but with the joint knowledge of the people assisting, the people being present, either that the crimes of the evil may be discovered, or that the merits of the good may be declared; and it may be a just and lawful Ordination, which hath been examined by the suffrage and judgement of all; he still goes on; which thing afterwards is observed according to divine Precepts in the Acts of the Apostles, when Peter speaks to the People about ordaining a Bishop in the place of Judas, Acts 1.15. (Cyprian he understands those one hundred and twenty names, the people of the Church, and makes use of this place for the people's Election;) he adds, and we take notice the Apostles observed this, that not only in the Ordination of Priests, (that is Bishops or Ministers) but of Deacons also, Acts 6.2, 3. which verily was therefore so diligently and warily done, the whole people being called together, lest some unworthy should have crept in; etc. he adds that it is most diligently to be kept, from divine tradition and Apostolical observation, which among them, and almost throughout all the Provinces is observed, that for the right celebrating Ordinations, all the next Bishops of the same Province meet with that people to whom the Ruler is to be ordained; and the Bishop being chosen, the people being present, etc.— which we find observed by you (saith he) in the Ordination of Sabinus, that the office of a Bishop was conferred upon him by the suffrage of the whole brotherhood, and the Bishops who were present, Epist. 68 This testimony is clear and full for many things worthy our observation. 1. That Ordination was after Election. 2. That the people have right of choosing the highest officers in the Church. 3. That they have the greatest power of choosing or refusing. 4. That they have right, and it is their duty to separate themselves from such as having been placed over them prove wicked. 5. That all this is by divine authority. 6. That they have the same right to choose all Church-officers. 7. That this is the way to keep out the unworthy; whence we may conclude the people owned for true matter of the Church then, were an understanding and holy people. Pamelius in his Annotations upon the place, though no great friend to the people's power here, yet proves the presence and suffrage of the people for some ages after in Africa, Augustine's Successors so chosen; the same practice in Greece in Chrysostom's times, in Spain, in France, in Rome, and this custom to have continued till Gregory the first, nay till the times of Charles and Lewis Emperors; the like testimony from the first times of all immediately succeeding the Apostles, Clemens Romanus (the same who is mentioned Phil. 4.3.) writing an Epistle to the Corinthians and taxing a great schism among them, casting off some of their faithful ministers, he tells them it is an unjust thing to remove them from their public ministry, who had been placed by the Apostles, or after them by excellent men, the whole Church consenting, or it seeming good to the whole Church, etc.  
2. For the Testimonies of our Reformers; it is well known to be the doctrine of the reformed Churches generally; I shall give an instance or two. Calvin upon that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Acts 14.23. they two saith he, viz. Paul and Barnabas created the Elders, but the whole multitude as it was the custom of the Grecians in their Elections, declared with their hands lifted up whom they would have. So the Roman Historians speak many times; the Consuls who held the Assemblies created new Magistrates, for no other reason, but because they received the votes, and moderated the people in their choice. Institu. l. 4. c. 3. Sect. 15. Again Paul and Barnabas are said to choose the Elders; do they this as a duty proper to them? nay rather they permit the matter to the votes of all; therefore in ordaining Pastors the choice of the people was free; but least any thing should be done tumultuously, Paul and Barnabas have the leading plaes or rule them as Moderatours; and so ought the decree of the Council of Laodicea to be understood, which forbids the choice to be left to the people. Calv. in Acts 14.23. Beza upon the same place, this word (translated, ordained, but signifying as formerly we heard, to choose by hands lifted up) ariseth (saith he) from the custom of the Grecians, who gave in their votes and suffrages with their hands stretched out; And the force of this word is to be observed, (he still goes on) that we may know Paul and Barnabas did nothing of their own pleasure, nor exercised any Tyranny in the Church. Then maintaining his own calling and the calling of the rest of the Reformers to their ministry, First he denies that Ordination or Consecration by Imposition of hands to be lawful, which is used among the Papists, upon a double ground. 1. Because there was no lawful choice before it. 2. Because the Ordainers among them deserve excommunication, and in these two cases Ordination is void by the Canons they boast of. Secondly he lays down the certain notes of their call, (his own with the other ministers of the Reformation,) that they were approved of both for life and doctrine, by the lawful Testimony of their Churches, that they were by them chosen, and lastly with calling upon the name of God confirmed in their ministry.  
Bucer. The Holy Ghost requires, that they who are ordained to the Holy ministry, be first tried and proved, and so fare as is possible approved to all in the Church; and this he argues from the unfruitfulness of the ministry otherwise;— adds; wisely, and not according to humane wisdom only, but divine, did Leo Bishop of Rome writ, that no reason would admit, that he that should take care of the Church, should not be both proved & desired by that very Church,— which Paul considering, (viz. how much it made for the fruit of his ministry,) labours so earnestly to preserve his love and esteem among the Corinthians, and to restore the same among the Galatians. Bucer. of the lawful Ordination of Ministers, p. 242.  
Furthermore great care is to be had of this, that those ministers may be given to the Churches, whom they may love, esteem and honour; and that this may be brought to pass, no man at all is to be admitted to the sacred ministeries of the Church, who is not before religiously tried and approved to the whole Church where he ought to administer, p. 243. p. 244.  
In this trial of those that are presented to the services of the Church, not only is this to be required who are made fit for those ministeries by God, but likewise that they may be acknowledged, received and accounted such, by the Churches, their trial is so to be ordered and carried through, that it may be known and throughly beheld by the whole Church to which any one is to serve, who are to be received by them, as given and sent of the Lord unto them: who are to be refused by them, as not given and sent by the Lord unto them; And then he brings in that of Cyprian formerly mentioned. Epist. 68 Let these suffice for instance.  
Object. But the people are ignorant, irreligious, and many ways unfit.  
Answ. 1. For their abilities in learning, for their judgement in the highest and mysterious most points, and the like, who are to be chosen, they are by learned Ministers (where it may be) to be tried. 2. There is a great use of the guidance and direction of able and approved Ministers, for ordering the proceeding in the choice, that it be done with due care and peaceableness. 3. The People of the Church are not to be supposed ignorant, irreligious, etc. they that are so are no true matter of the Church, nor to be owned, as formerly this hath been proved; 〈◊〉 this very right and duty of the People adds a further proof, because it belongs to them to choose their officers, therefore they must not be such a People, and in all these testimonies we find them supposed of another stamp. 4. Suppose that assistance of ministers cannot be had, as in case God should enlighten with his truth a company of people in the midst of Rome, might not they by divine charter settle among themselves a ministry? In other cases, when the help of ministers cannot be had, the reasons formerly given, especially the first, second, third and fifth will conclude the People's right without them. Otherwise this would further ensue after a general Apostasy, as that of the Papacy, though God should enlighten never so many People, except withal he should enlighten some of their Priests, there must be an impossibility of Church-Reformation. 5. Though such a concurrence of ministers, where it may be had, is for the help of the Church, as in the respects above named, yet may they not divest her of this native right, to put upon her any but whom she shall choose and approve.  
It is true, to a wicked People no true matter of the Church, a minister may be sent to preach the Gospel, though they hate him, (so fare from choosing him;) but it is one thing to be a Preacher to a People, another to be their Pastor, and ruling elder in way of discipline; Only the Saints (visible) combined, are capable of Pastoral and disciplinary interest.  
Quest. How is this right of the people preserved, to be judged by officers of their own choosing, in the ordinary way of the Classis, when the sentence shall be carried against an whole Congregation, by officers of other Congregations, never chosen by them? how? was it not fairlier preserved in the way of primitive Episcopacy? All the people choosing the Bishop and all the Ministers. Cyprian Epist. 68 supr. So Clemens for the Ministers. Supr.   

CHAP. V The fourth Instruction. Christ hath committed the power of Discipline, not to the Officers alone, but to the Church, that is, to the Officers and the brotherhood.  
THere is in the Church of Christ a twofold power; of 

Order.  
Office.    
The power of order ariseth from Church-fellowship, and belongs to the brethren so joined together.  
The power of office ariseth from Commission for rule; and belongeth to officers set over the brethren.  
The power of Order is 

To be exercised by the brotherhood, whilst yet without Officers; and it is the power of choosing their Officers formerly spoken to.  
To be exercised by the brotherhood together with the officers; and it is the power of Discipline in 


* Or binding by Excommunication, for which Admonition makes way; withdrawing partly makes way for it, partly follows upon it.  Binding by 

Admonition.  
Withdrawing.  
Excommunication.    
Losing; or Absolution.      
The power of Order is here taken in a sense very different from that School use, where it is distinguished from jurisdiction, or rather against it.  
Admonition in case a Brother sin scandalously; Withdrawing, in case he hear not the Admonition; Excommunication, in case of stubborn persisting in his sin against the Admonition of the Church.  
Excommunication expressed by 

Judging. 1 Cor. 5.  
Putting away. 1 Cor. 5.  
Taking away. 1 Cor. 5.  
Purging out. 1 Cor. 5.  
Delivering to Satan. 1 Cor. 5.  
Stating among the Heathen. Matth. 18.17.    
Losing or Absolution in the Church's 

Forgiving. Upon Repentance 2 Cor. 2.7, 8.  
Comforting. Upon Repentance 2 Cor. 2.7, 8.  
Confirming her love. Upon Repentance 2 Cor. 2.7, 8.    
This power of Discipline, is one of the Keys of the Kingdom of Heaven: The Key is twofold, of 

Doctrine,  
Discipline;   Luk. 11.52 and here the opening and shutting of the Key is the same with binding and losing formerly. Matth. 16.19. with Matth. 18.15, 16, 17, 18.  
The power of discipline thus briefly declared, we now come to confirm the instruction, that not to the officers alone, but to the Church it is committed, that is the brotherhood with the officers.  
1. It belongs to the Church, Matth. 18.17. but the Church never signifies the officers alone, throughout the new Testament frequently the officers and brethren together: as in the inscriptions of the Epistles to the Church at Corinth, etc. sometimes the people distinct from their officers; when they were possessed of officers, Acts 15.4. the Church there distinct from the Officers whether Apostles or Elders, and this Church the brethren, v. 22, 23. so Rev. 1.20. the stars are the ministers, and the candlesticks are the Churches; before they were possessed of officers, Acts 14.23. there is the Church as the candlestick, before the candle be put into it. If any man shall say that in Matth. 18.17. the Church signifies the officers alone, in stead of proving he begs the question.  
2. The Apostle enjoining the exercise of this power for 

Binding, 1 Cor. 5.  
Losing. 2 Cor. 2.   ascribes it to the brotherhood together with the officers.  
First, for Binding, 1 Cor. 5. he writes to the whole Church. 1. To the same here, to whom he inscribes the Epistle, but he inscribes it to all the Saints in Corinth, with all in every place, as comprehended in his salutation, and concerned in the institutions of this Epistle, though particularly sent to the Church at Corinth. 2. The same who were puffed up when they should have mourned, v. 2. are to be gathered together in the name, and with the power of Christ, Paul's spirit joining with them, though he was absent in body, v. 4. to deliver such an one to Satan, v. 5.3. The same whose glorying is rebuked, the whole lump leavened, v. 6. are to purge out that leaven, v. 7. whence the Apostle digresseth from public leaven, the scandalous sinner, to personal leaven, malice and wickedness, v. 8.4. The same to whom he gives direction for avoiding familiar society with a scandalous brother, interpreting the meaning of a former Epistle, v. 9, 10, 11. they are to judge of those within, v. 12. and put away from among themselves that wicked person, v. 13.  
Secondly for losing, 2 Cor. 2. the same whom he had formerly made heavy, v. 1, 2. by rebuking in the former Epistle, that from their obedience and repentance, he might have much joy of them, when he should come to them, v. 3, 4. whom in part he clears v. 5. They are the many by whom the incestuous Person was rebuked v. 6. and they are to forgive and comfort him, v 7.8. The same to whom the Apostle wrote to make proof of their obedience, v. 9 with whom as he formerly joined in binding, so now in losing, v. 10 they are still the same, whom formerly he had made heavy, and in whom now he rejoiced, cap. 7. v. 8. to the end. He that can now cast such a mist, as shall darken so fair and clear a context, and make us meet with the officers only in all this, missing the People, I shall allow him this testimony, he hath profited very well in the school of darkness. Some footstep of the People's power here we had in the ruins of discipline by the Prelates, in that the absolved Party was wont to ask the Congregation forgiveness.  
3. Every brother hath a power, and his duty it is to admonish first singly, then jointly before a witness or two, the case so requiring, and there is weight in that admonition for gaining a brother, Mat. 18.15, 16. how comes it to pass, that after the offence is brought to the officers, there is no weight in the public admonition, and consequently censure of the whole brotherhood.  
The end of the Censure is to shame and humble the sinner, and is there no weight in the solemn judgement of any, nor all the brotherhood, but only of the officers for this end?  
4. If this judgement belong only to the officers, than Christ hath so instituted this Ordinance, as many times it cannot obtain its end, without the sin of the Church; this is clear thus; in case the Church or brotherhood apprehend the sentence unrighteous, they cannot without sin withdraw from him; the Party sentenced, (suppose by officers proceeding as wickedly, as sometimes our Prelates and their creatures were wont to do, passing sentence of excommunication for refusing impious Ceremonies, or the like,) if they shall not withdraw, the end is not obtained, the sentence not obeyed; but to say that Christ hath so instituted this or any other Ordinance, is to tax his wisdom and holiness.  
Quest. Suppose some few apprehend the sentence unrighteous, what shall they do?  
Answ. Modestly declare their dissent, and for their parts forbear to act it.  
5. That the Church (or brotherhood) hath some share in the power of the keys, appears by her honourable relation to Christ; the Elders are stewards, but the Church is his wife.  
Object. That is the universal Church.  
Ans. Every particular Church or company of combined Saints hath the whole nature of the universal Church, and the same relation to Christ, that all the Saints together have, 1 Cor. 12.27.  
Object. Then women and children should share in the power of the keys, for they are of the Church of believers.  
Answ. This is a most trifling objection, 1. It is granted by many who make this Objection, that the brethren have right to choose their officers, who yet deny women and children any share therein. 2, A power may belong to such an Order, yet not to all in that Order; the Lords Supper belongs to the Order of believers, not to officers only; the children of believers are in Church-account believers, yet the supper belongs not to them. I will add, that honour which belongs to such an Order, reflects upon them in that order, who are yet debarred Personal application; the honour of circumcision, sealing up the Jews into God's family, had reflection upon their women; they were of the circumcision in opposition to the Gentiles, who were the uncircumcision, though they could not be circumcised; it is a privilege and honour of our Nobility in England, that they make one House of Parliament; and who can deny that the wives and children of Nobles are concerned in this Honour, though it belongs not to them to sit in the House?  
Let us now add the testimonies first of the primitive, and then of the reformed Churches in some of their choicest Divines. 1. For the primitive times, Cyprian, To the Presbyters and Deacons;  
As for that which my fellow Presbyters, Donatus and Fortunatus, Novatus and Gordius wrote about, I could write nothing in answer, forasmuch as I have determined from the beginning of my Episcopacy, to do nothing of mine own mind, or by mine own sentence, without your counsel and the consent of my people. But when I shall come to you, (he was now in exile,) by the grace of God we will then deal about those things in common, which either are done, or are to be done, as mutual honour requires, Epist. 6. at the end. The like to this, in the 18. Epistle, about the demand of some of the lapsed, (that is those who had fallen in time of Persecution,) desiring to be restored, having for that end obtained the Confessors letters, (the Confessors were such as were imprisoned for the truth.) This thing (saith he) since it belongs to the counsel and sentence of us all, I would not judge it beforehand, neither dare I challenge to myself alone a common business.  
When some Presbyters had over-hastily received some of the lapsed to the Lords Supper, He tells them they must make account to plead their cause before himself, the rest of the Ministers, the Confessors, and the whole People. Epist. 10.  
When he yet in exile was consulted with by letters by his Presbyters about certain who had fallen, and were now returned, desirous to be received again of the Church, he answers;  
I cannot be judge alone in this case; many of the ministers are absent; and this case requires exact handling, not only with my fellow ministers, but with the whole People; for the thing is to be weighed with well-poised moderation, and so to be sentenced, as may for after times settle an example about the ministers of the Church, Epist. 28.  
The ministry of Rome to Cyprian, (there being at this time no Bishop at Rome,) In this great business it seemed good to us, which thou also hast formerly handled, that the Peace of the Church be upheld; furthermore, so conference of counsels being had with the Bishops, Presbyters, Deacons, Confessors, and in like manner with the standing People to handle the cause of the lapsed, Epist. 31.  
Cyprian to the People, concerning Felicissimus and the five Presbyters of his faction; By the Providence of God they undergo the punishment they have deserved, that not being cast out by us, they should cast out themselves;— Accord to your divine suffrages, conspirators and wicked men should of their own accord drive themselves out of the Church; (he here calls the suffrage of the people divine, not because infallible, but because it is according to Scripture that they should have their vote) Again, They alone bear the punishment of their conspiracy, who formerly according to your suffrages, now according to the judgements of God, have deserved to undergo the sentence of their conspiracy and Perverseness. To the same People; about the business of the lapsed in general for receiving or still refusing them. Cyprian declaring his hope shortly to be restored together with his fellow ministers; Whom being present, (saith he according to your judgement either way, (arbitrium,) likewise, and the Common Counsel of us all, we may order and exactly handle the things that are to be done, as once it seemed good, Epist. 40. A further Testimony we have formerly set down at the end of the ninth Argument, for the matter of the Church; showing at once how the People of the Church were qualified, and what power they had for keeping out the unworthy. Epist. 55. More Testimonies of like nature might be alleged out of the same father, but these shall suffice.  
I shall not need here to observe, how he ascribes to the People in point of censure, as their right; counsel, consent, vote or suffrage, judgement either way, or arbitrium, nor how general his Testimonies are, as including the rest of the ministry; the ministry of Rome likewise giving the like Testimony.  
We come now to some few Testimonies out of some of the choicest Divines of the Reformed Churches. Calvin, Let us observe that this temper is to be held in excommunication, that this discipline be exercised by the Common Council of the Elders, and with the consent of the People, and this is the remedy whereby Tyranny is prevented, in 1 Cor. 5.4. That is the warrantable proceeding in excommunication which Paul shows, if not only the Elders do it apart, but with the knowledge and approbation of the Church, viz. in that manner that the multitude of the People do not rule the action, but observe it as a witness and keeper, that nothing be done by a few at their pleasure. Institut. lib. 4. cap. 12. sect. 7.  
Bucer. This power (of the keys,) is in the whole Church, but the authority of the ministry is in the Elders and Bishops, as of old at Rome the Power was in the People, the authority in the Senate, in Mat. 16.18, 19 The same Author expounding, Matth. 18.15. etc. If the offending brother hear not the second admonition, let his stubbornness be declared to the Church, that he may be the third time admonished by the whole Congregation, of those amongst whom he is, or whereof he is a part; and if he hear not the Church, being admonished by her, let him be accounted as an heathen and Publican. Again: of the Power of binding and losing, that is of shutting out, or receiving into the Church, whether at the beginning or after wickedness committed, I have spoken before; Mat. 16. but here it is clearly set forth that this power, that is, the keys of the kingdom of heaven, is in the hands of all those who meet together in the name of Christ, that is in faith; because theirs is the spirit of the Lord and his word; for such only meet in the name of Christ, that is, trusting upon Christ, and grow together many members into one body, etc. Then interpreting the 19 v.— when two of you shall agree together to ask any thing, etc. he thus speaks of private admonition, and absolution in the hands of the brethren; the Lord speaks here especially of praying for pardon on their behalf who had offended. Hence therefore we may learn the fruit of private admonition and absolution; for if two shall agree together, to beg the pardon of a sin; that sin must be known to them both, and acknowledged as a sin, here therefore the private admonition, or confession of that sin must have had place. Now forasmuch as true prayer shuts out doubting of obtaining, it must needs be that a brother may confirm a brother, that pardon is granted, and by applying it to him, may render him secure in the Lord; hence the brethren in private, according to Christ's institution, exercise in part the power of the keys, and thence their right of public exercise of them, it being of the same kind, will evidently follow, as he there speaks. It is true, saith he, the Lord hath uttered this Promise concerning a few, that he might teach how he approves and embraceth us, agreeing and consenting together in himself, though we be never so small a number; but we shall please him more, if many amongst ourselves shall agree together in him, and we shall be able to do things innumerable in his name. The same Author. The Apostle blames the Corinthians, that the whole Church had not appointed mourning, that is, fasting and public deprecation of the wrath of God for this wickedness, and that she had not cast out the incestuous Person out of her Communion,— He did no loss solemnly exhort the Corinthians, that after his repentance, they would receive him into the favour of the Lord and his Church, lib. de regno Christi c. 9 p. 43. There is much more in the same grave Author to the same purpose up and down in his works; I shall add only one short testimony more out of Peter Martyr. We conclude saith he without the consent of the Church, (that is the People of the Congregation,) no man can be excommunicated. loc. come. de excommunicate. sent. 9 This right belongs to the Church, neither ought it to be taken from her sent 10.  
We shall forbear further quotations, it being generally the doctrine of the Reformers, as is well known to such as are acquainted with their Writings.   

CHAP. VI  
THis Chapter shall be taken up with certain Conclusions, depending upon the former about discipline.  
1. As the Prelates, stripping both the People and the Elders of the power of discipline, violate the Gospe-order in two main degrees, (we may add a third, in that they take it into their own hands who have nothing to do with it,) so they that will have the Presbyterian Government so exercised, as all power shall be confined to the Elders excluding the People, violate the gospel-order in one main degree at the least.  
2. Forasmuch as the People of the Church have a power of Church-order for the exercise of discipline, both privately and publicly, hence we may now clearly see of what necessity it is, that the matter of the Church be only visible Saints according to the doctrine and explication of the matter of the Church formerly laid down. Many there are, who losing this Peg in the Tabernacle of the People's power for discipline, they then lose another, concerning their qualification for the due matter of the Church, and thence a third, their right of choosing officers, and a fourth, the due limits for the Sacraments, and so the whole frame grows ruinous, I much admire the wisdom of our king and lawgiver of his Church, who hath so ordered all, as where his Pattern is observed, there must be a beautiful Temple; To instance in this particular, because the People have their share in the power of the keys, and the exercise of it: therefore they must be a knowing and a holy People, without which they have no Principles for such duties. 2. Had this been observed, Prelacy had never got footing in the Churches. 3. Much less Primacy over all, that which the man of sin claims to his pretended chair; the slacking of this joint made way for the mystery of iniquity in the world, and the infirming of it must make for the destruction thereof.  
3. In settling a disciplinary Congregation, there is the substance of a Church-Covenant, whether in word expressed or not. What is the substance of a Church-Covenant? The mutual consent of the faithful for walking together in one Congregation, according to the rules of the Gospel, for faith, obedience, communion in Worship and Discipline; in settling the Church in her Congregations: here is the substance of this, these things are visibly done; what objection then can there be of weight against the solemn profession of it by word? 1. The Scripture seems to hold it forth, as Isa 44 5. So Israel of old was taken into Covenant, and how often the Covenant renewed with them, even upon singular reformations. 2. In the Primitive times the Catechumen when received into Church fellowship, gave up themselves by solemn profession openly expressed unto the Church. 3. When members are admitted in the reformed Churches, they profess their purpose for religions walking in Church-fellowship, and for subjection to the Discipline. 4. In this, as in other cases, by open profession and covenanting, we lay a stricter tye upon ourselves, for all duties of Church-communion. 5. We do more expressly witness our high esteem of God's institution for Church-order and privileges,  
This confederacy according to the order of the Gospel, seems to give immediate right to the sealing Ordinances, as visible interest in the Covenant of grace gives the first right.  
1. It was not interest in the Covenant of grace alone that gave immediate right to Circumcision, and the Passeover of old, but there must be a professed joining with the Church of the Jews in her Discipline and Policy; therefore Job (for instance,) was not to be circumcised, because not so adjoined.  
2. Where there is full communion in Church-priviledges, there must be the exercise of Discipline for keeping that communion pure, under pain of highest displeasure from the Lord, 1 Cor. 5. throughout; but where there is communion in the sealing Ordinances, there is full communion in Church privileges; therefore there must be this real confederacy for discipline.  
3. If the sealing Ordinances may (at least ordinarily) be administered to such as refuse confederacy for discipline, then may the Ordinance of discipline for ever be refused by the Churches: but this may not be, as hath more largely been proved. Instruct. 2. cap. 3.  
To me (saith grave and learned Bucer,) the Church without the most frequent use of mutual admonition, 
Mat. 18. ●ct. 4. p. 386  seems the same with a kingdom that is without judgement, without the use of laws, and as a city brought indeed under the Power of the Prince, but as yet not so ordered and settled by him, as that it should have the form of a city and of a Commonwealth, Magistracy being put upon it, and laws settled; thus he; and what authentic right can there be of public administering the peculiar Privileges of the Commonwealth, to the free borne subjects in a city so unsettled? so for the Church undisciplined.  
Object. Those baptised by John, and the Eunuch by Philip.  
Answ. When the time or the place was not for particular Churches, the first right alone sufficient, as before the Temple or Tabernacle, sacrifices not confined to place.  
4. Conclusion. For settling discipline in this Kingdom, Person unfit for Church-Communion are to be left out.  
This question, (whether for the true method of settling of Christ the Churches aright in this Kingdom, Persons unfit are to be left out, or cast out,) well cleared, will make much for true Reformation among us. To this we say two things.  
1. Supposing all such are to be cast out, they must first be left out, that they may be cast out, leaving them out orderly making way for their casting out.  
1. That they may be cast out, discipline must be settled, for it is by discipline, that they must be cast out; that discipline may be settled, officers must be chosen by the people of the Church; but Persons unfit for Church-Communion, 1. are not the People of the Church. 2. They are morally unfit to choose officers. 3. They are a Party engaged, as if Malefactors should choose their Judge; therefore they may not choose officers.  
2. The discipline for casting out is to be exercised, as by the officers by an office-power, so by the people by a Power of Order; but Persons fit to be cast out, may not have this power and the exercise of it; this would prevent discipline for ever, except we shall think that they will cast out themselves.  
3. As in a Church where Discipline is settled, such as are formally suspended, or to be suspended, are left out as to vote or consent before they be cast out; so in a Church to be settled, such as are materially suspended, or to be suspended, (as are all to whom we refuse, or should refuse the Sacraments) are to be left out, before they be cast out.  
4. If Christians in name, but scandalous in life, have not lost their disciplinary interest till they be cast out, then neither have the scandalous Ministers lost their ministerial interest for Discipline till they be cast out: if so, than these Ministers with those Christians may, joining together, set up the Prelatical Discipline Ecclesiastically valid. Whether now shall these be withdrawn from or not, that the true Discipline may be set up? If not, they will carry the false by number of Votes; if they may, the question is granted, there must be leaving out before casting out.  
2. They are to be left out, not cast out.  
1. They only are to be cast out by Discipline in case of scandalous sinning, who have been by voluntary confederacy under it, and accepted as fit matter of the Church; but such were not our scandalous sinners; they were never yet under the Discipline which we contend for, neither can they in true account, be owned as fit matter of the Church. 1. That only they who are true matter of the Church are objects of discipline, it is clear, because discipine is for them within, not for them without. 2. only them who have by voluntary confederacy come under it. 1. No man, or society of men, hath Church-power over another, without his consent first had: as the reverend Assembly speaks in answer to the Dissenting Brethren; the mutual assent and agreement of the people among whom, and over whom discipline is to be exercised, is the next foundation of the exercise thereof. 2. Discipline being among the weapons of spiritual warfare, and having to do only with the conscience, it hath place only upon those who conscientiously (in appearance at least) have owned this Discipline as an ordinance, & thereupon, of free accord, voluntarily engaged in it. Object. The preaching the word is to deal only with the conscience; shall it therefore be preached only to such as voluntarily submit to hearing? Ans. The preaching of the word is an ordinance, first proving itself, and then all other ordinances, as Sacraments, Censures; therefore so far as it hath first convinced, others take place; 3. The people of the Church are a willing people. 4. The Discipline had no place with the Catechumen of old, notwithstanding their personal profession, till upon their voluntary giving up themselves to the Church, and by the Church approved they were received into full Church fellowship. 5. The like method is used by the reformed Churches; None are under discipline, who have not first been approved and by voluntary tender of themselves received to the Supper.  
2. The Church is so to be made up of her members, in her several congregations, as that the smaller number is ever to be supposed to be cast out of the greater; 1. Forasmuch as the people have their Vote in casting out; 2. Forasmuch as the presence and censure of those who are to cast out, make for the humbling and shaming of those who are to be cast out; but if all the scandalous are to be cast out, it cannot be supposed that they will be the smaller number, in several congregations.  
3. Casting out supposeth public, but personal admonition (if he hear not the Church) and particularly proof of the fault' for which the sinner is to be cast out: but how this is possible in our Nation, I shall only appeal to experience, and common sense.  
4. If all scandalous sinners amongst us be to be cast out, then are they all the scandalous of the Church, (what have I to do to judge them that are without?) But they are not all the scandalous of the Church; with none of the scandalous of the Church must we familiarly keep company, and yet may we abide in the world, but withmany of the scandalous in the Nation, we must upon divers occasions keep familiar company, except we will go out of the world, (and it is the same case in all Nations of the world). 1 Cor. 5.9. with experience.  

HENCE,  
The true way of Reformation amongst us, in this; that persons fit matter of the Church, join together in Church fellowship, choose Officers with Cautions formerly said down, and so form Congregations into a disciplinary State, exercising discipline among themselves, leaving out the rest. From congregational Churches thus settled, Combinations of Churches for mutual help will arise; but here is now our scruple about the civil Magistrate, what warrant Christians and Ministers have thus to proceed, except he by public authority take order. In answer to this I lay down    

CHAP. VII. The sifth Instruction. There is a Church-Power formally distinct from the Civil.  
One conclusion will here be of use before we insist upon the proof of this Instruction; And it is this; The authority and relation of Magistracy is one and the same; whether the person of the Magistrate be Christian or not; as the authority and relation of a father is one and the same, in both cases; It belongs to the office of Magistracy to preserve authoritatively both Tables of the law of God, to take order that the Subjects may live in godliness and honesty, though only the Christian Magistrate hath principles for exercising this power in a Christian way. This premised we come to the proof.  
1. From the ensigns of these Powers; the Sword of the Civil; the Keys of the Ecclesiastical; these, as of different name and nature, so they represent that power, whereof they are the ensigns, different.  
2. From the nature of these Powers compared 1. In their Object; of the one, the Commonwealth; of the other, the Church. 2. In their laws; of the one, such as humane wisdom finds necessary or expedient, for the society of mankind; of the other, only the word of God. 3. Their authority; of the one, Imperial, commanding in their own names, as Lawgivers to the Subjects; of the other, ministerial commanding only in the name of Christ, the only Lawgiver of his Church. 4. In their punishments & rewards; of the one, such as concern the outward man; as for punishments, fines, imprisonment, banishment, death, etc. For rewards, revenues, honours, etc. Of the other, such as concern the inward man; binding or losing (the weapons of this warfare are spiritual,) retaining or remitting sins.  
3. From the institution of these powers; the institution of Magistracy is divine in general. (The powers that be, are ordained of God.) The constitution in particular is humane, in divers nations, divers; in some, the Government by the king, in others by the State, in others by the People; (Be subject to every humane creation,) 1 Pet. 2.13. The institution of Church-office, is divine both generally, that there be officers in the Church, and particularly that these be they and no other, 1 Cor. 12.28. the civil magistrate is nowhere in the list, or roll of Church-officers.  
4. From the conveyance of these powers. 1. The civil magistrate, (to instance in the supreme Person,) may be by succession; Church-officers must be by Election; the civil magistrate, (to instance in the supreme Court,) may be by election of the people of the Commonwealth as such, whether duly qualified for Church-Government or not; Church-officers must be by election of the People of the Church as such; and they must be qualified according to Scripture-Characters, that they may rightly be chosen.  
5. From the exercise of these powers; both these powers were exercised in their full height, for the first three hundred years after Christ, when yet, neither was any Church-officer a civil magistrate, neither did any civil magistrate pretend to be a Church-officer.  
6. From the dissolution of these powers; excommunication dissolves all Church-power in the hand of a Church-officer, when rightly administered against him; it neither dissolves nor weakens civil power in the hand of the Magistrate, when rightly administered against him.  
7. From the fare distance of these Powers; a woman may be a civil magistrate, (as Deborah in Israel, Queen Elizabeth in England,) but a woman may not be a Church-officer; a Person may by good right be a Magistrate, yet by no right a Church-member, much less a Church-officer.  
8. Add to these the concurrent judgement of all Churches, who have ever avouched both in Doctrine and Practice these powers distinct.  

Hence a CONSECTARY.  
To the Church, as the Church, it belongs, to exercise all Church-power, whether the civil Magistrate take order for it or not, whether he allow it or oppose it. We shall here premise two conclusions to prevent mistake.  
1. The civil magistrate is not to allow any exercise of Church-power in his dominions, which either is, or by him is conceived to be contrary to the rule of Scripture, and so displeasing to God.  
2. In case the Church proceed according to Scripture-rule, and is by the Civil magistrate opposed or persecuted, she must not defend herself by arms, but suffer in a way of well-doing.  
This premised, now to the Proof of the Consectary.  
1. The Church, as the Church, is entrusted with the power of discipline, a great Gospell-Ordinance, in the exercise whereof consists a great Part of the administration of the Mediators Kingdom, as we have seen in the second instruction formerly; and this power intrinsically in her, independently upon the civil magistrate: therefore it behoves her, as she would be found faithful in that great trust committed to her, to exercise it.  
To the Church of believers, not yet furnishedwith officers in any Congregation, it belongs to choose and settle officers, taking in what due help of the neighbour Ministers & Congregations may be had. To the Church ministerial, in her Congregations furnished with Officers, it belongs to exercise discipline, as occasion shall be. The same right that believers have to join together in congregations, for duties of solemn worship, the same right have they for the duties of discipline; the same right that they have to choose Elders for labouring in the word and doctrine, the same have they for choosing Elders that shall rule them: the same Commission that enjoins the Pastors and Teachers to preach and administer the Sacraments, enjoins them likewise to dispense discipline, but according to the method of the Gospel.  
2. The Church when in her purest state for the first 300 years, durst no more neglect that ordinance of discipline, than any other Gospel-ordinance, though cruelly persecuted by the civil powers; here that conclusion is of use; The relation and authority of Magistracy is one, etc.  
3. If that may be laid aside, the Sacraments must; because partaking in them are acts of highest Church-fellowship, and the Lord allows not under severe penalty upon the whole congregation, the retaining of scandalous sinners in Church-fellowship, who yet cannot be cast out, but by the exercise of Discipline.  
4. The civil Magistrate must not be allowed power to abridge Christ, of the complete administration of his visible Kingdom, but if the Church so depend upon him for the exercise of Discipline, as without his allowance she hath no right thereto, then is this Power allowed the Magistrate.  
5. The civil Magistrate hath a power cumulative for the Churches good, therefore he is promised her as a blessing; (Kings shall be thy nursing fathers;) not privative of her good; then should he be no blessing to her; but if in his power it be to deprive her of the power of Discipline and the exercise of it, he hath a power privative of her greatest good, her purity, that which all the peace she can have by his means can never recompense; nay this must needs deprive her of her peace too, as making way for all wickedness in a short time to overgrow her, and so exposing her to the wrath of God.  
There is yet another scruple sticks with some, and that is Episcopacy. They who account that Government to be according to Scripture, know not how to endeavour Reformation any other way.  
To remove this;  
1. Supposing such an Episcopacy as we find to have had place in the Church, about two hundred years (suppose sooner) after Christ to be according to Scripture. 1. Yet the frame of our Prelacy, made up of civil Lawyers and their retinue, downwards, hath no countenance therefrom, but must own the Papacy as the root whence it sprang.  
2. Their administration was intolerably wicked. 1. Highly sacrilegious taking out of the hands both of Ministers and Christians, that power which Christ hath given to them, and commanded them to use in the exercise of discipline. 2. Notoriously profane, besides their whole course, abetting profaneness, and strengthening the hands of the wicked every where; a memorable monument hereof we have in the Book of Liberty, of their procuring and enjoining, for the most abominable and ridiculous, (not without palpable strains of Paganism,) Profanation of the Lords day; another, the many, most scandalous and vile of the sons of men, by them ordained Ministers, and highly preferred. 3. Grossly superstitious, witness the Ceremonies new and old, so zealously by them contended for, as if all religion had been in that will-worship. 4. Plainly idolatrous; memorable here, their Altar-worship. 5. Egregiously persecuting; the voice of blood speaks here aloud, from Gaoles, from Pillories, even the blood of the sincere and godly Party, generally up and down this Kingdom, Ministers and Christians, continually under the lash of these taskmasters. Memorable here the many precious servants of God, now in new England, forced by their tyranny into those remote wildernesses. 6. Openly rebellious; shaking with both hands all true foundations of civil Government, under pretence of Prerogative, lawless ones, endeavouring the same boundless tyranny in the State Civil, that they themselves exercised in the Church. Memorable here, that Proclamation of their procuring and enjoining, so highly abetting and stirring up to rebellion, set forth against the Scots, raised up by the hand of heaven to stand for the right of civil Government, as became true Patriots and free Subjects.  
3. Suitable to their frame and administration was their admission, so fare from coming in at the true door by Christ appointed for entrance into Church office, and accordingly by the Primitive Bishops made use of, to wit, the People's Election, that they scorned to own this door, but other back-doors did they not so much come in, as break in at, stiffly avouching this disorder of theirs.  
4, It is the right and duty of the Church, to separate from sinful Church-rulers, as formerly we have seen both from Scripture and antiquity; how great a necessity was there then of separating from this whole tribe, whose foundation, frame, administration was so Apocryphal and Anti-christian?  
Supposing then Episcopacy distinct from Presbytery, to be according to rule, yet was our Prelacy so little of kindred to the ancient Episcopacy, and so contrary to the rule, as either it must not stand, or the Churches must not stand; that we may then come to that, we must first leave this 2. Come to it in the true way which is the free choice of the people and Ministers. That this may be done, the people fit matter of the Church, must first be formed into Congregations. As for that which would here further be required upon this supposition, Imposition of hands by Bishops, in this case of so great Apostasy as hath prevailed, the necessity would sufficiently plead excuse: As suppose a people called out of Babylon, if imposition of hands by Popish Bishops might be had for ordaining some among them to be their Ministers, it were not worth the having; but withal it being impossible to be had, the call and confirmation of the Church is sufficient, as Beza pleads for the first Reformers, in Acts 14.23. But further for clearing this scruple, we lay down    

CHAP. VIII. The sixth Instruction. That Bishops in office above Presbyters, are no Church-officers of divine institution, it is pleaded by Jerome from Scripture, and the highest Gospel-antiquity.  
THere is a Divine Bishop, one and the same with a Presbyter or a Pastor or Teacher of a Congregation, and Elder labouring in the Word and Doctrine; there is an humane Bishop, one that pleads his office to be above the Presbyters or Pastor's office; and two things he challengeth above the Presbyter. 1. Power of Ordination. 2. Power of Jurisdiction. Jerome a learned Father, famous about 390 years after Christ, in his Epistle to Evagrius, and in his Commentary upon the Epistle to Titus, speaks clearly to this question, both from Scripture, and from the first Gospel antiquity; I have therefore thought fit to translate that Epistle, and thence to observe his Arguments, from Scripture, as likewise what he produceth from antiquity, that we might at once give double light to this question, knowing well, that where antiquity is used against the Scripture it is nothing worth, but whereit stands fair with the Scripture, it may be a secondary confirmation of the true meaning of Scripture, to the impartial enquiter after truth; and an argument fully in force against the adversary, pretending antiquity for his Error. This Epistle is directed against a certain person who would have a Deacon to be above a Presbyter, against whom thus Jerome;  
We read in Isaiah, the fool will speak folly, I hear of one who hath broken forth into so great folly, that he would prefer Deacons before Presbyters, that is before Bishops. For when the Apostle teacheth clearly, that Presbyters are the same with Bishops, who may endure that the servant of tables and widows, should lift up himself swollen above them, by whose prayers the body and blood of Christ is consecrate? Seekest thou authority? Hear the Testimony, Paul and Timothy, 
Phil. 1.  the Servants of Jesus Christ, to all the Saints in Christ Jesus which are at Philippi, with the Bishops and Deacons. 
Acts 20.  Wilt thou another example? In the Acts of the Apostles thus, Paul writes to the Ministers (Sacerdotes) of one Church; Take heed to yourselves and to the whole flock, over which the holy Ghost hath made you Bishops: (for it is the same word here, that every otherwhere is translated Bishops) that ye might rule the Church of the Lord, (so he reads it) which he hath purchased with his own blood. And that no man may contentiously wrangle, that there were many Bishops in one Church, hear yet another testimony, by which it is most manifestly proved, 
Tit. 1.  that a Bishop and Presbyter are one and the same. For this end I left thee in Crect, that thou mightest redress the things that were wanting, that thou mighest appoint Presbyters in every City, as I have also commanded thee; If any man be without blame, the husband of one wife, have faithful children, 
1 Tim. 4.  not accused of riot, or disobedient; for it behoves a Bishop to be without blame, as the Steward of God. And to Timothy, Neglect not the grace which is in thee, which was given thee by prophecy, with the laying on of hands of the Presbytery. But Peter likewise in his first Epistle saith, 
1 Pet. 5.  The Elders or Presbyters which are among you, I entreat, who am your fellow-Elder, and a witness of the sufferings of Christ, and also a partaker of glory to come, which is to be revealed, that ye rule the flock of Christ, and oversee it, not of necessity, but willingly, according to God, which in the Greek is more significantly expressed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishoping that is, overseeing them, from whence the name of Bishop is drawn.  
Do the testimonies of these so great men seem small to thee? let the Gospel-trumpet sound, the Son of thunder, whom Jesus loved so much, who drunk the flowing streams of doctrine out of his Saviour's breast; The Presbyter to the elect Lady and to her children, whom I love in the truth. And in another Epistle, The Presbyter to the well-beloved Caius, whom I love in the truth. Hitherto Jerome.  
Here we have both clearly affirmed, and strongly confirmed, that a Bishop in office above a Presbyter, is not where to be found in Scripture, but Bishop and Presbyter are two names of one and the same office, so that whatsoever belongs to any Bishop by virtue of his office, the same belongs to every Presbyter, as he is a Presbyter. For clearing both his affirmation and confirmation, we must observe that in his time the custom of the Church, had obtained that some were single Presbyters, others so Presbyters, as withal Bishops challenging above single Presbyters, the Power of Ordination at the least, themselves likewise ordained, not by single Presbyters, (as they called them,) but by Bishops; and it is pleaded by the Advocates of Episcopacy at this day, that the Apostles before their death ordained several Bishops, in office above Presbyters, (as formerly we laid down,) over the Churches in several cities, and these Bishops in continual succession ordained others; neither can a Bishop be ordained by Presbyters, nor a presbyter without a Bishop; at least ordinarily.  
Against this Jerome pleads, taxing the great error of them that would prefer a Deacon to a Presbyter, That it is all one to prefer him to a Bishop; for according to Scripture, the one is neither greater nor less than the other, neither is there any such distinction of single Presbyter from the Bishop, but they are one and the same, and this he saith the Apostle teacheth clearly; and having affirmed this, he proves it by many Arguments.  
1. From the granted operation belonging to the Presbyters office as such, and therefore to every Presbyter, which is to consecrate the body and blood of Christ. Where is the highest official operation, there is the highest office; but in the hands of every Presbyter is the highest official operation: (for we may not think that either imposition of hands in Ordination, or passing sentence in excommunication, are acts of higher nature, then consecrating the elements in the Supper, and this belongs to every Presbyter by virtue of his office,) therefore in the hands of every Presbyter is the highest office. The like Argument we have. 1 Tim. 5.17. Those acts which are most worthy of honour are the highest; but such is labouring in the word and doctrine, belonging to every minister of the word, compared with ruling challenged by the Bishop.  
2. Argument from the two first testimonies, Phil. 1.1. and Acts 20. Of Bishops above Presbyters, there is but one belongs to a city. But here are many to one city, to Philippi, to Ephesus, and these were one and the same with Presbyters.  
The denial of the Proposition he accounts contentious wrangling, whence this discourse proceeds clear.  
3. Argument from the same testimonies; The name of Bishop is equally given to all the Elders, Phil. 1. All the ministers saluted by that name, (for what reason can be imagined, supposing Bishops and Elders distinct, why he should salute only the Bishops and Deacons, and leave out all the other ministers?) Acts 20. the same who are called Elders, v. 17. are Bishops, v. 28. The same Argument, Tit. 1.5. with the seventh.  
4. Argument, from the last testimony; Where the names are used indifferently one for another, and the self same qualifications for office subjoined to each name, there the self same office is set out under each name. But so it is here. The Apostle enjoining Titus to appoint Elders,— if any be blameless, etc. v. 5, He giveth the reason, v. 7. for a Bishop must be blameless, etc. If Bishop and Presbyter be not one and the same, the Apostle had not reasoned at all; might it not be replied? it is true, a Bishop must be blameless, etc. but every Presbyter is not a Bishop;  
Here we may take notice of the miserable shifts of the Jesuits, and with them our Prelates. The names, say they, were then common, but the office distinct.  
Answ. 1. Because the names were common, and that perpetually, therefore the father here, according to all reason in the world, argues the office one and the same. 2. Not only the names are common, but the qualifications for office, are here one and the same under those names. The self same office is set forth; their gloss here doth yet further betray the nakedness of their evasion. A Presbyter say they is comprehened in a Bishop, for every Bishop is a Presbyter, (though withal he bemore,) as every Captain is a Soldier, and therefore the names are common.  
Answ. 1. Where Persons different in peculiar Calling or Commission, do yet agree in one common denomination, it cannot be said they are one and the same; No man faith, (though every Captain be a Soldier,) that a Captain and a Soldier are one and the same; but here Jerome expresseth according to the Scripture, that Bishop and Presbyter are one and the same. 2. In such a difference of Persons, the less may be affirmed indefinitely, or universally of the greater; but not the greater of the less; it is true, every Captain is a Soldier; but it is not true that every Soldier is a Captain; but here the Bishop is affirmed of the Elder, Acts 20.17. with 28. and Tit. 1.5. with v. 7. Their second shift is as miserable, (for this hold is so weak they are forced to quit it,) That in the Apostles times the office of Bishop and Presbyter was distinct, but both at one time conferred upon the same Persons.  
Answ. 1. This is to be wise above what is written, no such thing any where hinted. 2. The highest operations are ascribed to the Elders as such to feed, to labour in the word and doctrine, therefore the Bishop's office could not be above theirs. 3. How miserably then had Jerome argued? What folly is this (saith he) that any man should prefer Deacons before Presbyters, (speaking of the Presbyters of his time, when the custom of the Church had obtained that Bishops were above Presbyters,) that is before Bishops; and thence carries on his dispute, that according to divine institution there is no difference. Now if this Jesuitical Allegation was true, the Answer was ready; they had in the Apostles time the office of Presbyter and Bishop both, though distinct, yet in one Person, as now they are distinct in several Persons; therefore Presbyters now are not by divine institution equal to them; the truth is, it is one office, which was then in one Person undivided, is now divided, and so shared into several Persons.  
5. Argument. From 1 Tim. 4.14. If that which is challenged peculiarly to Bishops, belong to the Presbyters as such, than their office is not distinct; but so it is; that which is challenged, etc. Nothing more peculiarly challenged then Ordination, yet is that here by Jerome pleaded for the Presbyters, in this very question, wherein he is pleading the equality of (or identity rather) of Bishops and Presbyters. The same we may argue from Act. 13.1. etc. The separating of Barnabas and Saul to their Ministry among the Gentiles by imposition of hands, cannot well be conceived belonging to any other then to those to whom it belongs to set a part by like imposition of hands, the ordinary Ministers of the word; at least not to any inferior to those; But Paul and Barnabas were separate to their Ministry, not by Bishops above Presbyters, but by Prophets and Teachers who were Presbyters. Object. The greater cannot be Ordained by the less; Paul Ordained Timothy. Answ. This imposition of hands is of like nature, with Ordination at the least; the Presbyters concurred with Paul.  
6. Argument, From 1 Pet. 5.1.2. The Greek word (saith he) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, over-seeing or taking the oversight, is more significant, whence the name of a Bishop is drawn; The Argument is thus. Whatsoever operations belong to the Bishop by his Office, the same belong to the Presbyter by his; therefore they are not distinct Officers, but one and the same. The former part is proved thus; All that belongs to the Bishop's office, is comprehended in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to perform the part of a Bishop; from whence the very name of Bishop is derived; but whatsoever is comprehended in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belongs to the Presbyters by express testimony here; they must act the part of Bishops, which were they not the same with Bishops, would be to usurp. Therefore if not only Ordination but Jurisdiction belongs to Bishops, the same by as authentic Commission belongs to Presbyters or Pastors and Teachers of several Congregations. Hence as formerly for Ordination, so for Jurisdiction, we may observe that it is to be performed without Bishops distinct from and above Presbyters, 1 Cor. 5. per totum, there were then no Bishops in Corinth.  
Object. The Apostle there excommunicated, vers. 3. I have judged already, etc.  
Answ. 1. Some (as Beza for one) hold excommunication prevented by public rebuke, and repentance thereupon, 2 Cor. 2.6. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered punishment, signifies rebuke. 2. The Apostles judgement was a judgement of doctrinal determination, appointing them what to do, in case public rebuke or admonition should not reclaim him; not of juridical execution. The Church was to be gathered in the name and with the power of Christ, to deliver, etc. 3. Had not this Church the same power with those Church's Rev. 2? But they were to proceed by the Apostles direction, blamed that they had suffered such and such as the Nicolatians, Jezabel, etc. The Apostle himself not formally executing, 1 Tim. 5.17. All Church rule is distributed among the Elders or Presbyters; therefore to the Elders, as the Elders it belongs; and Elders and Bishops are one and the same.  
Add here (what is observed) the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Bishop is never mentioned in the New Testament as belonging to a perpetual Church officer, but the actions therein required belong to any teaching Presbyter, are not those peculiar actions challenged to the Bishops.  
7. Argument from this last testimony, and 2 John 1 & 3 John 1. There is no perpetual office in the Church above that which the Apostles hold in common with the perpetual officers, labouring in the word and doctrine, and according to which they style themselves; but that is the office of Presbyters, as is clear in these testimonies.  
All these Arguments we have here in Ierome's discourse, and thus by him made use of; let us add the  
8. Argument. The office of Pastor or Teacher, is an office of the highest denomination after the Apostles and Evangelists have ceased. Ephes. 4.11. 1. To feed and to teach are higher acts then to rule in way of Discipline; 1 Tim. 5.17. 2. These are the only Ministers of the word, given of Christ to the Church in all ages for perfecting the Saints, for the work of the Ministry, for edifying the body of Christ, verse 12. But every Minister of the word is by his office a Pastor or Teacher.  
Object. But Bishops above Presbyters may be Pastors above Pastors, and Teachers above Teachers.  
Answ. 1. Those acts and the power for them whereby they challenge superiority, cannot make them above, because they are of inferior nature to the acts of feeding and teaching belonging to every Minister of the word.  
2. All officers of one denomination, whether above them or below them, are equal in power and office; the Apostles and Evangelists above them, equal among themselves; the Deacons below them, equal among themselves; and what hint is there that these middle officers should among themselves be divided into extremes?  
Thus from Scripture. Jerome now goes on to show the equality of Bishops and Presbyters, as to their office by divine institution, partly by preventing an objection, partly by a famous instance in the Church of Alexandria; the objection he prevents in these words; But that afterwards one was chosen, who should be preferred before the rest, it was done for the remedy of schism, lest every one drawing the Church of Christ to himself should break it in pieces. The Sum is this; in the Apostles times there was no difference, the Scripture holds them forth equal; this difference was made afterwards, occasioned by schism, for the healing whereof the Church thought it expedient to take this course; but no ground in Scripture for this inequality; and this he expresseth yet more clearly in his Commentary upon Tit. 1.5. comparing the fifth and seventh v. together, thus he speaks. Let us diligently attend the Apostles words, saying that thou mayest appoint Presbyters in every city, as I had appointed thee, who showing what kind of Presbyter ought to be ordained in his following discourse, thus he infers, for it behoves a Bishop to be blameless, as the steward of God; a Presbyter than is the very same with a Bishop, (saith he) and before that by the instinct of the devil divisions were made in religion, and they said among the People, I am of Paul, I am of Apollo, but I am of Cephas, the Churches were governed by the Common Council of the Presbyters; (these Presbyters not joined to the Bishop, as one above them, as it is here plain, but all the Presbyters equal among themselves joining in this Common-counsel,) the Father goes on; but after that every one thought those whom he baptised, his own, not Christ's; it was decreed in the whole world, that one chosen from among the Presbyters, should be set above the rest, to whom all the care of the Church should belong, and the seeds of schism should be taken away.  
1. Here we see that this custom came in long after the Apostles times generally.  
Object. Nay, the Apostle ordered it thus in his time; for it is said here, when one said, I am of Paul, another, I am of Apollo, etc. Then was this course taken; but it was in the Church of Corinth in the Apostles time, that so they said.  
Answ. That form of words Jerome here useth aptly to express the manner of Schism, but doth not point at that time, as if the Apostle had then taken this course, as is manifest, 1. When he had proved the equality of Bishops and Presbyters, from Epistles written after the Epistle to the Corinthians, he yet saith afterwards this course was taken. 2. He doth not say when the Corinthians said thus, but when they said thus among the people, it was decreed not in Corinth, but in the whole world. 2. And as it was after the Apostles times, so that it had no ground in their writings, he goes on to show by some of the same Scriptures, formerly used in this Epistle to Evagrius, which Scriptures he further in this place insists upon. Some man may think (saith he,) that this is not the sentence of the Scripture, but my own, that a Bishop and a Presbyter are one, and that one is the name of age, the other of office or duty; let him read the words of the Apostle, Phil. 1.1. Philippi is of Macedonia, and certainly in one city there could not be many Bishops, as they are called, but because they called the same Bishops at that time, whom they called also Presbyters, therefore the Apostle spoke indifferently of Bishops, as of Presbyters. Yet this may seem doubtful to some men, except it be confirmed by another testimony, Acts 20.17, 28. Mark this diligently, (saith he,) how he calling the Presbyters of one city of Ephesus, afterwards calls the same Bishops. If any man will receive that Epistle which is written to the Hebrews in Paul's name, there also the care of the Church is equally divided among many, forasmuch as he writes to the people. Obey them that rule over you, etc. Heb. 13.17. and Peter who from the firmness of his faith received his name,— in his Epistle speaks, saying, the Elders that are among you, I who am likewise your fellow Elder, etc. 1 Pe. 5.1.2. These things I have therefore spoken, that we might show, that amongst the Ancient, Bishops and Presbyters were the same, but by little and little, that the miseries of dissension may be plucked up, all the care was laid upon one. Therefore as the Presbyters know that they are by the custom of the Church subject to him that is set over them: so let the Bishops know, that they rather by custom then the truth of the Lords order are greater than Presbyters, and that they ought to govern the Church in Commune; imitating Moses, who when he had it in his Power alone to rule the People of Israel, chose seventy, with whom he would judge the People. Hitherto Jerome upon Tit. 1.1. whose discourse is so plain and clear, that the very reading it over, answers all cavils started to obscure his doctrine, touching the equality of Bishops and Presbyters by divine institution; and whereas in the close of all he seems to parallel the Bishop and his Presbyters with Moses and his seventy Judges, that this in parallel is according to the custom of the Church, not according to scripture rule, is evident by the words immediately foregoing.   

CHAP. IX.  
WE return now to his Epistle to Evagrius, and come to the instance of the Church at Alexandria, further confirming the equality of Presbyters and Bishops, when he had said (as formerly we quoted) in prevention of an objection; but that afterwards one was chosen, who should be set before the rest, it was done for the remedy of schism, lest every one drawing the Church of Christ to himself should break it in pieces; he adds, for at Alexandria also, from Mark the Evangelist, until the time of Heraclas and Dionysius Bishops, the Presbyters always named one, the Bishop, who was chosen out of themselves, and placed in an higher degree, as if an Army should make a General, or the Deacons should from among themselves choose one whom they knew industrious, and call him Archdeacon; For what doth a Bishop, Ordination excepted, that a Presbyter may not do?  
The sum of these words is, as at Ephesus and Philippi, in the Apostles time the Bishops and Presbyters were one and the same, so after their time, till about two hundred and sixty years, more or less after Christ, they remained equal in office at Alexandria, (what change soever was made sooner in some other Churches, occasioned by schisms amongst them,) only for more orderly Proceeding, one of the Presbyters was chosen by the rest, to be in degree above the rest, but not in office or distinct Power, as having no peculiar Ordination, and this man they called the Bishop; that this is the true meaning of the words, it appears upon distinct consideration of them, (here we must remember that his Prevention of the Objection follows immediately his Scripture testimony; and the instance of Alexandria immediately follows that Prevention.)  
1. The Conjunction also, or and, joins this example of Alexandria, to the former of Ephesus and Philippi, (For at Alexandria also.)  
2. He makes a difference betwixt Heraclas and Dionysius, Bishops, and those before them, from Mark the Evangelist, whom they called Bishops.  
3. He shows what the difference was, that whereas Heraclas and Dionysius were by peculiar Ordination made Bishops, as in office and Power above Presbyters, (as the like custom had obtained earlier in other Churches, as appears in Cyprians Epistles,) they that were before, were only chosen by the Presbyters, placed in an higher degree, and called Bishops, but had no peculiar Ordination, (and therefore no peculiar office.) That they had no peculiar Ordination, is manifest. 1. By the Persons by whom they were set in an higher degree, they were only the other Presbyters. But 1. Presbyters alone say the advocates of Episcopacy, may not ordain a Presbyter, much less a Bishop. 2. If they might ordain a Bishop, much more might they ordain a Presbyter, and then what place for the office of a Bishop in the Church above the Presbyter? Ordination being one main peculiar challenged to the Bishop. Had it then been peculiar Ordination that had advanced these above the rest, and so invested them with a peculiar office, it must have been Bishops, not Presbyters, by whose hands they were lifted up. 2. By the explication subjoined in two comparisons. 1. As if an Army should make a General. Here the Army choosing the General, answers to the Presbyters choosing the Bishop so called; As Jerome speaks, He that is General only upon those terms, hath no peculiar Commission, it belongs to the Prince or State to give that; neither had he that was Bishop any peculiar Ordination, according to the mind of this comparison, which the next comparison holds forth more clearly; suppose the Deacons should agree among themselves to choose out one whom they would call Archdeacon, here neither is, nor could be any peculiar Office or Ordination conferred upon this Archdeacon. Hence Jerome concludes, having no distinct Ordination, they had no distinct Power or Office; and that is the true meaning of those words; for what doth a Bishop, Ordination excepted, that a Presbyter may not do? This is usually otherwise interpreted. viz. that a Presbyter may do all that a Bishop may do, only the act of Ordination excepted, he may not ordain. And 1. they that are for the divine right of Episcopacy will have the exception to be by divine institution; but this is clearly to interpret this clause contrary to Ieroms whole discourse, both the Scope and Arguments of it. 2, Pleading the equality of Bishops and Presbyters, or their identity rather, instanced in Imposition of hands by the Presbytery. 3. This interpretation overthrows his discourse in this very instance of the Church of Alexandria, whence it is inferred, as we have seen by the natural explication of this discourse. But 2. they that are against Episcopacy, understand Jerome to speak of the Practice of the Church in his time; as if he should say there was no difference formerly; now there is only this, and that not by divine institution, but by the custom of the Church. A Bishop ordains, which a Presbyter may not do. This interpretation may stand with his former discourse and with the truth; and this passing, there is nothing for Episcopacy by divine right; therefore to grant this, looseth nothing of the cause in hand, but the truly natural interpretation following upon the former discourse, which hath concluded what is here inferred, seems to be that formerly given, Ordinarion excepted, signifying without Ordination conferred, Ordination here passively not actively taken. Summe up the discourse in this instance of Alexandria, Every distinct Church officer hath a distinct Ordination; but these Bishops, so called in the Church of Alexandria, till Heraclas and Dionysius, had no distinct Ordination from that of Presbyters: therefore they were no distinct Church-officers from them.  
Hence we have light discovering the truth against the three Pretences from antiquity, pleading the divine right of Episcopacy.  
1. It is alleged, that such and such Apostles and Evangelists were ordained Bishops of such and such Churches; among the rest, Mark the Evangelist Bishop of Alexandria; that they ordained their Successors, and so Episcopacy hath run down in a constant course from the Apostles times.  
Answ. 1. This story overthrows itself, as is observed by the learned. 1. What place is there for ordaining Apostles and Evangelists, Bishops over such and such Churches, who as Apostles and Evangelists, had already in every Church, what power soever a Bishop can claim in any Church to which he is ordained? 2. Ordination is from the less to the greater; if an Apostle or Evangelist first, be afterwards ordained a Bishop, then is the office of an Apostle or Evangelist inferior to that of a Bishop.  
Answ. 2. That there was no such Succession of Bishops, ordaining Bishops distinct from and above Presbyters, is manifest in this instance of the Church of Alexandria, where till Heraclas and Dionysius, a Bishop was no other but one of the Presbyters, by the choice and consent of the rest, set in an higher degree.  
2. Another pretence from antiquity, is the Catalogues of Bishops, succeeding each other in such and such Churches.  
Answ. How doth it appear that these Bishops had peculiar Ordination and above Presbyters? there is as formal a Catalogue given in of the Bishops of Alexandria, as of any other Church succeeding Mark the Evangelist in this order; 1. Anianus. 2. Abilius. 3. Cerdo. 4. Primus. 5. Justus. 6. Eumenes. 7. Marcus. 8. Celadion. 9 Agrippa's or Agrippinus. 10. Julianus. 11. Demetrius. 12. Heraclas. 13. Dionysius. Whereas yet we have it clear from Jerome, that Heraclas was the first who had distinct Ordination and Office above a Presbyter.  
3. Pretence from antiquity, such testimonies as are given to the honour and power of Bishops by the Ancients; and here above all Ignatius helps at every turn.  
Answ. 1. Forasmuch as five of his Epistles are granted by divers advocates of Episcopacy to be such as do evidently betray no little forgery, who shall assure us, that those seven by them avouched in all things genuine, are so indeed? what more unlikely, then that they should escape tampering by the same hands?  
2. Those seven most stood upon, are by very learned men (amongst others Salmasius,) judged in the very testimonies very spurious, and that not from blasse, but upon good grounds. 1. The arrogance of some of them; take that for one, in his Epistle to the Trallians, What is the Bishop, but he that is strongly possessed of all Principality and Authority, beyond all, as much as is possible for men to be possessed? being made an imitator, according to Power of Christ who is God. He that can find here an Apostolical spirit breathing, surely hath little acquaintance with the Apostles writings, saith Salmasius; and indeed how unlike to that of the Apostle is it? 1 Cor. 3.5. Who then is Paul, and who is Apollo, but ministers by whom you believed? etc. This was Paul's way to take up schism; how contrary to this Ignatius here for the Prevention of it? 2 Of the falseness of some, that in the same Epistle; Reverence the Bishop as Christ, as the blessed Apostles commanded you. Where is this command? That, in his Epistle to the Smyrnians, Let that be accounted a firm Eucharist, which is by the Bishop administered, or by him to whom he shall have committed it; it is not lawful without the Bishop either to baptise or to offer, etc. Hath not the Holy Ghost committed preaching, and baptism, and administration of the Supper, jointly to every Presbyter? this sounds ill in every care, except of Papist or Prelate; the Church of Alexandria had no true baptism for about two hundred and sixty years, if this be true doctrine; as for the Reformed Churches, they are in the same case. 3. The idolatrous strain of some; take that in the same Epistle, In the Church is nothing greater than the Bishop, consecrate to God for the salvation of the whole world. 4. The impertinency of some, take that in his Epistle to the Philadelphians; Let the Princes obey the Emperor, the Soldiers the Princes, the Deacons the Presbyters, those High-Priests, the Presbyters and the Deacons, and the rest of the Clergy; and who are they I wonder, and what part of the Clergy is the Deacon? with all the People, and the Soldiers, and the Princes, and the Emperor, let them obey the Bishop. Setting aside other flaws, what impertinency is here to enjoin the Princes and the Emperor to obey the Bishop, when there were not at this time, nor many years after any Emperor or Prince's Christian? These are some few glean more of the like stamp there to be found; that not without reason it is by the learned conjectured, that about the beginning or middle of the second Century, was this forged Author surreptitiously brought into the Church, about which time this kind of Episcopacy soaring above Presbytery began.  
3. How little our prelate's and their party regard his writings, (only they plead them to serve their own turn) is manifest, that we hear so little from them of subjection to the Presbyters and Deacons, which Ignatius urgeth so much in his Epistle to the Trallians, It is necessary that ye do nothing without the Bishop, but that ye be in subjection likewise to the Presbytery, as to the Apostles of Jesus Christ. And ye ought by all means to please the Deacons, being— of the mysteries of Jesus Christ.— The Presbyters are the great Council of God, and the Chain of the Apostles of Jesus Christ. In his Epistle to those in Tarsus, Let the Presbyter be subject to the Bishop; the Deacons to the Presbyters; the People to the Presbyters and the Deacons; they that keep this good order, my soul for theirs. Much more to the same purpose up and down in him; where Salmasius conjectures this spurious Author was about the midst, or towards the beginning of the second century, whilst the Presbytery yet retained much of its authority.  
Now what do our Prelates and their party here? For Presbyters, they allow them no rule by way of jurisdiction; for Deacons, they have first changed their office, and then ordered it so as it is never long standing, being only a degree to Presbytery.  
And indeed here this Ignatius seems to ascribe that office and power to Deacons which the scripture takes no notice of, which hath appointed them to the service of tables, not to preach and rule in the Church (as Jerome argues;) and this furthers discovers that this is no true Ignatius.  
4. Conclude from Jerome, that before schism fell out in the Churches, and that long after the Apostles times, the Church was governed only by Presbyters; that the Bishop above the Presbyters was brought into some Churches sooner, into others later; according as schism gave the occasion; that it was about 260 years, ere this change was made in the Church of Alexandria; that wheresoever it was made, it stands not upon divine authority, but upon Church Custom, and this by Scripture strongly proved; therefore these testimonies of Ignatius, or whatsoever the like, so fare as they plead for Episcopacy above Presbytery, cannot stand either with the truth of the Scripture, or the practice of the first and purest Churches.  
We return to Jerome his Epistle to Evagrius; That which next follows concerns not the matter in hand, but is against the superiority of the Bishop of Rome, and against a perverse custom in Rome, that a Presbyter was ordained upon the testimony of a Deacon; that which concerns the present question follows in these words, Presbyter and Bishop, one is the name of age, the other of dignity; whence to Titus and Timothy the Apostle speaks of the Ordination of the Bishop and Deacon concerning the Presbyters he is altogether silent, because in the Bishop the Presbyter also is contained; He that is ordained from the less to the greater he is advanced; Therefore either let the Deacon be ordained from the Presbyter, (that is, let him that is first a Presbyter be afterwards ordained a Deacon) that the Presbyter may be proved less than the Deacon into whom he increaseth from a little one; or if the Presbyter be ordained from the Deacon, let him know that he is less in gains, greater in ministry. And that we may know that the Apostolical traditions were taken out of the Old Testament, what Aaron and his sons, and the Levites were in the Temple, that let the Bishops, and Presbyters, and Deacons challenge in the Church.  
Here we have two things confirming the equality of Bishops and Presbyters; in the third place an objection is to be answered, seeming to favour their inequality.  
The first thing confirming their equality, That Presbyter and Bishop are different names of one and the same person, in one and the same office, as having one and the same ordination; and where it is said the Presbyter is contained in the Bishop, the meaning is not as the less in the greater, but as one with him; thus he expressed himself in the beginning of this Epistle; this he hath strongly pleaded all the way; thus again in his Commentary upon 1 Titus, as was formerly quoted in these words. Some man may think that this is not the sentence of the Scripture, but mine own, that a Bishop and Presbyter are one, and that one is the name of age, the other of office; let him read the words of the Apostle, Phil. 1.1. etc.  
The second confirmation of their equality, that Ordination is from the less to the greater; and therefore if the Deacon be greater than the Presbyter, he must from a Presbyter as a little one, grow by Ordination into a Deacon as a great one; this rule destroys the foundation of Hierarchy; that the Apostles were towards the end of their days, (and so the Evangelists) ordained Bishops of certain Cities, every one having his proper See; then from an Apostle or Evangelist as the less, did he by Ordination, increase into a Bishop as the greater; but this is too absurd that a Bishop should be greater than an Evangelist, nay then an Apostle.  
The Objection to be removed follows in the last words; And that we may know that the Apostolical traditions, etc. where he calls the superiority of Bishops over Presbyters, then obtaining in the Church, an Apostolical tradition.  
Answ. 1. There was great difference betwixt the Episcopacy that then was, and the Prelacy as we have had it; as nothing was done without the Bishop, so nor without the rest of the Ministers and People.  
2. His scope was to prove, and clearly he hath proved, that according to the Scriptures in the writings of the Apostles, there is no inequality at all betwixt Bishop and Presbyter, but they are one and the same.  
3. The rise of their inequality he makes the custom of the Church, contra-distinguished to the truth of the Lords order.  
4. Therefore that he calls it an Apostolical tradition, it can amount only to this; that what the Church did here, when by schisms occasioned thereto, he conceives not contrary to Apostolical Precept, in general, (though particularly the equality or identity rather of the Bishop and Presbyter be abundantly held forth in their writings,) but rather that the Churches Practise here fell under some general rule, as let all things be done to edifying, or the like.  
And here was the difference, as is observed by the learned, betwixt Jerome and Aerius; they both agreed, that according to divine institution, there was no inequality. Aerius would have this inviolably observed in the Church. Jerome thought the Church had liberty to make a difference, and that it was a great expedient against schism. Of the same mind with Jerome for equality by divine institution, it is pleaded by some choicely learned amongst our Writers of sacred Controversies, (Ames and Salmasius) confessed by a learned Author among the Papists, (Medina,) that Ambrose, Austin, Sedulius, Primasius, chrysostom, Theodoret, Oecumenius and Theophylact were.  
This instruction than stands good, Bishops in office above Presbyters, are no Church-Officers of divine institution; according as it is pleaded by Jerome. I shall conclude this instruction, with one question?  
Quest. May the Church in any case, set up as an expedient an office in the Church, which is not of divine institution.  
Answ. No, in no wise. It was appointed that the man of fin should ascend into his chair; thence the Church discerned not the iniquity of those beautiful steps, by which he was to ascend; what the Church took for an expedient to prevent schism, proved an expedient to promote tyranny. His time of falling hath been coming on, in this last age, is more and more hastening; hence this truth making not a little for it, passeth clear and current in the Reformed Churches, that in the Church no office-Power is to be owned, but what is of divine institution. An Argument or two to confirm it.  
1. As among Jews, no order of Priests or Levites, but what was expressly appointed of God, was to be received; so in the Gospel-Churches, no other order of Ministeries. All by Moses there, as a faithful servant; All by Christ here, as a faithful Son.  
2. Christ is the only Lawgiver of his Church, the appointing of office is a main exercise of the Lawgivers power, as in the kingdoms of men, so in the Kingdom of the Mediator.  
3. All proper and essential means of worship must be of divine institution. 1. Because worship by other means is will-worship, and will-worship is hateful unto God; 2. Because it is God alone who can sanctify and bless the means of worship; man can put no instrumental efficacy unto means, therefore cannot he ordain them; But office, or ministry in the Church, is a proper and essential means of worship; therefore it must be of no other than divine institution. As for that worn Octjection of Timothy and Titus. Answ. They were Evangelists, who as the Apostles, are succeeded by Pastors and Teachers; above whom there is no Bishop.  
Object. The Angel of the Church 2 and 3. of the Revelation is the Bishop of each Church, a Pastor of peerless power in the Church.  
Answ. 1. Suppose by the Angel is meant a singular person, and he an eminent Pastor, how doth it appear that he had distinct power of Ordination and jurisdiction above the rest? Why might it not be in those Churches as in the Church of Alexandria from Mark the Evangelist, till Heraclas and Dionysius, one in degree and order, not in office and distinct power above the rest, to whom the Epistle is inscribed?  
2. Angel in the singular number, doth not of necessity infer a singular person; it is used in Scripture collectively divers times, as Psal 34.7. The Angel of the Lord pitcheth his tents, etc. that is the Angels of the Lord pitch their tents round about, etc. so the Revelation frequently; the seven Angels that sounded the seven trumpets, and the seven Angels that poured out the seven vials, were not seven singular Persons, but seven Companies or sorts of men performing that service.  
3. The Angel of the Churches, Rev. 2. and 3. must be taken collectively, or the whole company of the ministers of the Church, as is evident, Rev. 2.24. To you in the plural number, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writing to the Angel, as distinguished from the rest of the Church.  
Having seen the unwarrantableness of the Diocesan Bishop, we shall not need to speak of the true officers for rule in the Church; for Pastors and Teachers, they are doubted by none, but the Episcopal Party; for ruling Elders to them adjoined, as it hath been the doctrine and practice of the Reformed Churches generally; so of late there are divers discourses, easy to be met with, fairly and clearly pleading their divine right; among the rest, the way of the Church of Christ in New England, the Jus Divinum, etc. the sum of the survey of discipline, by Master Hooker. I shall therefore pass to another instruction, about particular Congregations.   

CHAP. X. The seventh Instruction.  
To a particular Congregation of visible Saints, furnished with officers, it belongs to exercise all parts of discipline within itself. In it power of all discipline, whether all power of discipline, or not.  
1. The Church's instanced in Scripture, of Corinth, Ephesus, etc. thus far they seem to have been each a particular Congregation.  
1. All the ordinary officers were chosen by the People, as officers in command to the flock in common; this appears from the doctrine of the People's choice formerly; of the Church of Corinth, their ministers were chosen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it seeming good to the whole Church, in the time of Clemens Romanus.  
2. In the exercise of discipline, the People generally concurred with the officers jointly; this from the doctrine of discipline formerly; those officers formerly by them in common chosen; and thus the Churches true liberty was preserved.  
As for that Objection, the number of Christians and officers were so great, they could not ordinarily meet in one place for worship; the answer is, suppose that to be truth; yet might the officers interchangeably administer to them, as officers in common to the flock in common, as well for all public administrations of worship, as for discipline jointly.  
As for the other main objection, variety of languages; therefore their Congregations, must be many and fixed.  
Answ. There were interpreters of languages, that those who in the Congregation understood not their language spoken in, might by interpretation understand it; this argues their Congregations were not fixed, according to the difference of languages.  
3. Where there are all sorts of power for discipline, there is an entire right for the exercise of it; for power is for exercise, but in every Congregation there are all sorts of Power; there is power of order, and power of office; and for office-power, there are both sorts of officers, Elders labouring in the word and doctrine, and others for rule with them; and in this they of the Presbyterian and congregational way agree.  
4. Where our Saviour's rule may be observed, Matth. 18.15, 16, 17. there is entire power of discipline; But in every Congregation so framed, that rule may be observed. Admonition, first single, then before a witness or two, and lastly by the Church.  
5. Where authoritative suspension may be, there may be excommunication; but in every such Congregation authoritative suspension may be; this later is granted, the former is thus confirmed. Where there is power of Church-admonition, there is power of excommunication; Mat. 18.17. but where there is power of authoritative suspension, there is power of Church-admonition. 1. Suspension supposeth such admonition. 2. Admonition is a less act of power and jurisdiction than Suspension is.  
6. Where there is right to entire Church-fellowship, in the Ordinances of Public Worship, and private Communion, there is right for the exercise of discipline; this appears thus; A scandalous sinner in such a society retained, is leaven, leavening the whole lump, involving the whole society in guilt, 1 Cor. 5. therefore it is their duty, and in their power to cast him out. But in every Congregation so framed, there is right for entire Church-fellowship, etc. This is not questioned.  
Hence to the Church of Corinth power is ascribed, and she blamed for not casting out the incestuous Person, not because she had thus and thus many officers, but because she was a Church entirely framed for discipline, having in her all kind of power for that purpose.   

CHAP. XI. The eighth Instruction. To a Congregation of visible Saints, not yet possessed of officers, it belongs to possess themselves of them.  
HEre are two things fall into consideration. 

Election.  
Ordination.    
1. For election, forasmuch as it is the People's right, as such, as hath been proved in the third instruction, hence it belongs to any number of them joined together into a congregation, by choice to call Officers to themselves.  
2. If they have not this right among themselves, whence shall it be derived to them? 1. From other Churches; but how came they by their officers? 2. From a Synod; but a Synod is made up of the delegates of settled Congregations, therefore Congregations must first be settled. There is the same answer for a Classis. 3. From the civil magistrate. This hath been prevented in the fifth Instruction. 4. From the combination of divers ministers. Be it granted that the People now about to form into a disciplinary Congregation, and to choose their officers, aught to consult and follow the just guidance of able and faithful Ministers proceeding aright, in directing them; yet ought not those ministers to appoint officers over them, whom they shall not upon their directions freely consent to; Preachers to them, not Pastors and Rulers over them, may they with the help of civil authority fix among them. In a settled Congregation, where by death, or removal, or censure, only one officer is wanting, the rest of the officers have not Power to impose another upon the Congregation, without her choice, as is clear by the third Instruction, formerly showing the right of the People's Election; but those her own officers have greater authority over her, than any combination of Ministers not yet disciplinarily settled in several Congregations. Much less hath any one Minister this power.  
2. For Ordination. Not to dispute whether it be the formal Constitution of an officer, or the solemn approbation of him, by the People's Election formally constitute;  
1. According to Scripture-rule, and thence the Practice both of the Primitive and Reformed Churches, it ought to succeed the People's Election; this is clear for a Pastor or Teacher to a Church gathered, whatsoever may be said for a Teacher by office for gathering a Church.  
2. Be it granted that the People having chosen their officers, aught to present them, (having the opportunity,) to some approved Ministers for Imposition of hands; it must likewise be granted, that those Ministers without just exception against that People or their choice, ought not to refuse the officer so presented.  
3. Supposing such Ordination cannot be had, whether are the People to remain without the public ministry, and so without the public Ordinances of worship and discipline; or doth their election and approbation alone in this exigency, invest with office-power? Let us endeavour to frame a judgement by instance of a case or two.  
1. Suppose a company of Saints cast upon a remote Island, not near any Churches or Ministers, and there they are to fix their habitations; may they not, (having Persons among them fitted,) settle among themselves a public ministry?  
2. Suppose a company of People in the midst of the Roman territories, savingly enlightened with the truth of the Gospel; 1. Ought they not, having fit Persons among them, to choose out some for the public ministeries of the Church? 2. Ought they in case Imposition of hands might be so obtained, to present them to the Roman Prelates for it? Beza saith no. 3. In case that they either ought not, or it could not be obtained, might they not without it, settle their officers among themselves?  
3. In case then that a Congregation stands convinced of the true bounds of the matter of the visible Church and the true confinement of discipline to them within those bounds, & hath fit Persons for the public ministry among them, but can not obtain Imposition of hands upon their choice from Ministers sought unto, as differing in judgement about the matter and discipline of the Church, why hath not this Congregation the same liberty in this case, that the others had in the former?  
Object. Here they make themselves Judges.  
Answ. 1. So in the former instances. 2. What way soever they are in, or what Government soever they are under, except they see it with their own eyes to be according to rule, it is but blind walking, and blind obedience, and therefore unacceptable.  
Quest. In case they go wrong, and the ministry with other Christians against them be right, what is to be done?  
Answ. 1. For them, they are to obey their own consciences; though we cannot say erring Persons have a right to obey their own consciences, yet may we say that it is their duty. An erroneous conscience binds.  
2. For the Ministry and Orthodox Christians against them; as the Church is to proceed against Schismatics, so are they against those, in case they themselves be in a State of discipline, and judge the offence of that moment.  
Quest. Suppose they be right, and the Ministry and Christians against them wrong.  
Answ. 1. For the ministry, etc. (as formerly on the other part,) here is their duty, though not their right, to proceed as the Church ought to do against Schismatics.  
2. For the Congregation, it is their duty and their right to proceed, as in other cases the true Church is to hold on her way, though persecuted as schismatical and heretical.  

CONSECTARY.  
With more evidence yet; A Minister consenting with divers Christians, nay divers Ministers so consenting, may together with those Christians joining with them, settle discipline among themselves; In this case here is all intrinsical power for settling discipline.  
FINIS.