A Little Stone out of the Mountain, Part

A Little Stone out of the Mountain · Part

p. 62My purpose was to have preached upon other parts of Church-Order, but God denying opportunity, I thought good to make this Appendix, which contains two Assertions.

SECT. I.

ASSERT. I.

THat the Eldership which is within the particular Congregation, is not in most weighty things, to exert power, without the consent and approbation of the Church whereof p. 63they are. By things most weighty, I mean those things which are most essential to the state of a visible Church: as admission of Members, ordination of Officers, and excommunication of either.

ASSERT. II.

THat Presbyteries or Elderships, which are without the particular Congregation, exercising authoritative and coercive power over it, are an invention of man: By Presbyteries or Elderships without the Congregation; I mean, such an Eldership as is exerp't and pickt out of severall particular Churches, combinding and assuming to themselves superiour and decisive power over those particular Churches: Such an Eldership, with such a power, is unwarranted by the Word.

p. 64SECT. II.

THat the Eldership of a particular Congregation, is not in most weighty things, to exert power, without the consent and approbation of the Church whereof they are, I prove by these Arguments:

1. First, Because the power of the Keyes was not at first given to Peter, as an Apostle, or as an Elder, but as a Believer: for, upon the Confession of his faith, had he this trust bequeathed to him, Matt. 16.16. Therefore to the Church of Believers, and believing with such a faith as flesh and blood cannot reveal, was the Keyes of power primarily given, and to the Elders in the second place, as exerted out of this first state, and as Officers and Servants of it. To this agreeth that of one of the Learned, Claves datae sunt Ecclesiae, & in actu primo, & Petro, ut in actu secundo. Gerson.

p. 65SECT. III.

2. SEcondly, because Elders are set over the Church, by the voluntary choise of the Church, whereof they are such Officers, who choose them to be their Ministers in the Lord, and may depose them again, if they prove unworthy of such a Station: therefore have they no absolute power over that Church, to which they are servants, but in the nature of guides to direct them in the wayes of the Lord, and so long as they go right, to be honoured and followed; but if otherwise, to be admonished; and if impenitent, to be rejected, as they whose sins follow after to judgement. Now such judgement could not be exercised upon Elders; if such an exempted power be taken to themselves, without the Church, but might do what they please with the Church in which they are Servants, p. 66and the Church not be able, or at least not sufficiently able, to do any thing to them; which is to make them Lords over Gods heritage. 1 Pet 5.3. Petrus Apostolus rationem reddere Ecclesiae cogitur, nec dedignatus est, Act. 11.4. no ver at enim se non Ecclesiae Dominum, sed ministrum. Ecclesia Christi Sponsa est, Petrus servus & minister solus. Omnia enim sunt Ecclesiae, Paulus, Apollo, Cephus, 1. Cor. 3.22, Paraclesis pag. 157.

SECT. IV.

3. THirdly, Because otherwise the Elders cannot but offend the litle ones of the Church, yea the tender consciences of stronger brethren, forasmuch as persons may be taken in and cast out, and Officers set up and pulled down; concerning either of which, they can have no distinct knowledge, or at least, no sufficient ability to hinder, because decisive p. 67sentence lyes altogether in the Eldership. Neither is this an offence taken, but given, forasmuch as in these great transactions, the benefit or hurt of every Member, is not onelyonly equally, but greatly and mainly concerned. The transactions of other things, which are meerly prudent…all, or not of generall concernment, or not of so great generall concernment, no doubt do properly and determinately belong to that power which the Church doth institute within themselves, as their eyes and hands, more conveniently, decently, and expeditiously to deal w…th. Now to give offence to Christs little ones, one of the least of his Family, is not onelyonly forbidden but threatned w…th very heavy punishment, Mat. 18.6, 10. Which was spoken immediatly to the Apostles, to the twelve, as you may see, if you compare this place with Mark 9.35, 36. And Jesus called the twelve, and said unto them, If p. 68any man desire to be first, the same shall be last of all, and servant of all; and he took a Child and set him in the midst of [them] &c. That is the Apostles and Disciples.

SECT. V.

4. FOurthly, because the spirit of discerning, both respecting Persons and things, is not confined as a peculiar to the Presbytery, or Eldership of the Church, as if the whole body were but that one eye, or as if they alone were the head, bearing all the senses in them; But the same gift may be in a great measure in some of the members, and a greater gift when all are joyned together in the Name of Christ, and his Presence with them, to discern and judge. Of a conjunct strength of Saints, what mighty thing… and glorious are spoken in the Scriptures; that they shall judge the world, much more able to iudge their own affaires, in a far narrower compasse: p. 69that they shall judge Angels, 1 Cor. 6.23. Moreover we know that the Scripture again saith, that variety of gifts are given to the Church, as Christ wil, & when he wil, at what door, and by what mean hand he wil, for the good of the whole, and light comes in some times from a little crany, and hole, when large windows are close shut up, and not one window leaf opened, all the while businesse of great weight are in debate; so that the greatest cannot say to the least, I have no need of thee. All this help to the good of the whole, would be made void, if the managing of all things be committed wholly to the Presbytery, and the people left out, onelyonly to see and judge implicitely, by their eyes and wills, who thus impropriate power.

p. 70SECT. VI.

5. FIfthly, because in these weighty things forementioned, of Censures, Ordinations, &c. The Scripture is expresse, that the whole Church should be joyntly Authoritative about them, and not the Presbytery or Eldership of the Church alone. I will instance in each of these: As for censures, the command of Christ, is, that we tell the Church, Mat. 18.17. which word I judge doth mean the whole Church, and not the Presbytery or Eldership onelyonly, unlesse I could find the Church thus used in Scripture, for the Presbytery onelyonly. If it should be said, Church here, means the Jewish Synedrion, and so by proportion the Eldership of the Gospel Church. To this I answer first, that the Synedrion was instituted for civill affairs between man and man, to bear humane burdens, the burdens of the p. 71people, Numb. 11.17. although even these Officers also, had an immediate unction of the spirit, by which they prophesied, v. 25. How far the latter gift was of use, and exercised by them, is hard to finde out; but how the other gift was used, to wit, to bear the common burdens of the people, and to be servants to them, as afterwards Judges and Kings were, as the expression is, 1. King. 12.7. — If thou wilt be a servant to this people, &c. is manifest. And I should think, that this spirit of Prophesie was a g…ft some way subservient to the particular station and office to which called out, seeing it is said, that it was that Spirit which God took off of Moses, and gave it to the 70. which when they had, as Moses was a Prophet by way of redundancie, from the spirit of his Place, and spake of Chr…st; so these, by way of redundancie, yet from the spirit of their Place, as such annointed civill officers, were also Prophets in p. 72duplicate page p. 73duplicate page p. 68duplicate page p. 69duplicate page p. 70duplicate page p. 71duplicate page p. 72some passages, and spake of Christ, but still the form of their Office abiding civill.Synagoga sunt conventus …cclesia…ici, …ynedria conventus judicum. Scultet exercit. Evangel, lib. 2. cap. 11. Now to make a proportion, from a civill Station, to an Ecclesiast…cal, is not regular.

SECT. VII.

BUt I see no reason at all from the context, why it should be thought, that the Jewish Representive, of one kinde or other, should be here meant; their conventus judicum, or their conventus Ecclesiastici; for, there is nothing foregoing or following, that gives any leaning language, this way: but, much to insinuate and signifie, that he speaks of that Church, which should speedily take place, to wit, the order of the Gospel Church: for he speaks in the verse foregoing of little ones, which he explains to be true Believers, and p. 73converted ones, v. 6. and v. 3. And this is made the qualification of the visible members of the New Church, in the Chapter foregoing, Mat. 16.17. Then the very words of censure, in case the Church should be disobeyed, are the same with those he useth to Peter, when he gave the Keys to him upon his Fath, — Whatsoever ye binde on earth, &c. Mat. 18.18. And just thus saith he to Peter ch. 16.19. And I will give unto thee the Keyes of the Kingdom of Heaven, and whatsoever thou shalt bind on earth, &c. So that the one explains the other; that by Church, is not meant the Presbytery, or Eldership of one kinde or other, but the Gospel Church, the Congregation of Beleevers; these conjunctim have the Power to censure and cast out, according to that 1 Cor. 5.4. VVhen you are gathered together, &c. to deliver such a one to Satan &c. And by the same joynt power received in again, that as his punishment p. 74was by many, so his consolation and reception might be by many also; as tis 2. Cor. 2.16. that Satan might take no advantage; which is enough to shew, how that admission of Members should be a joynt Act of the Church, as well as excommunication of Members.

The contrary to this understanding of these and such like places, serves either to maintain an Episcopal power over the Church, which is all one with the Papall; or else an usurpation like unto it by the Presbytery, in managing all things without the people, which in effect comes all to one, that the people in all publick censures, admissions, are but meer spectators of what is done, which is the very doctrine and exposition of the Jesuits of Rhemes upon that place fore-cited: See Rhem. Annot. on 1. Corinth. 5.4. with their marginall Notes; And so by a circular motion, we shall come from the Papall to the Episcopall, and p. 75from the Episcopall to the Presbyteriall, and from the Presbyteriall to the Papall power again, of depriving the people of God of their best Liberties, in matters so much concerning them, there being little ods under whom they have the same bondage, whether they be brought in bondage by one Prelate, or by many Presbyters; who as they take power to themselves without the Word, may justly have the same title, with other usurpers and Lords over the flock of Christ.

SECT. VIII.

1 Further instance may yet be given, In the Synod held at Jerusalem, where the Apostles themselves were present, & divers Elders with them the matters being of great consequence, as well for faith as practice; yet nothing was done in the beginning, carrying on, or ending of the same, but with p. 76interessing the Congregation and the Brethren, their names being to the Letters, they speaking in the Assembly, they having satisfaction by argument, and not over-born by authority, and these joyning their assent, in sending back chosen Messengers from amongst them, as Judas and Silas, to other Churches; it were the Apostles, Elders, with the whole Church, that joyned in it, as appears, Act. 15.22, 23. If at any time the Church might have been left out, it might have been at such a time as this, when the inspired Apostles were present, and in matters of this nature. And albeit the Apostles might have determined what should be held or done by their infallible Apostolick power, yet would they not leave such an example to future Ages of such a way: that is, either for Peter as Primate, to introduce a Pope, or Presbyters as Primates, to introduce a Superintendent, or Superintendents, a Generall coercive Assembly, or coercive p. 77Kirk-generall Commissioners, to supersede all power of the People, and particular Assemblies of Saints.

SECT. IX.

2. FUrther instance yet may be given, in the choise of certain Officers or Deacons to attend Tables, which is made by the Apostle an inferior office, and yet the Apostles would not proceed to this, by a private power of their own, but required the whole multitude of Believers, to make their own choise of such persons, and so qualified: which election they confirmed, and not nulled, or any way altered, Act. 6.3, 5. And this, saith Calvin, legitima ratio communibus suffragiis eligi, qui publicum aliquod in Ecclesia munus obituri sunt.

SECT. X.

3. A Further instance yet may be given in ordination of Elders, p. 78which was done foreign, communibus calculis, simul suffragiis electus est, Act. 1.26. By joynt voice was Matthias ordained to his Place, after the Lord had pointed out which of the two should be the Successor of Judas. One would have thought, that the Lords pointing out the man, had been enough to formalize the whole matter; and yet left this might prove a means, to jostle out the priviledge of the whole Church, in matters of essentiall concernment; after the Lords designation which was proper to him, they joyntly take this designation, and enstate him amongst them, not by the suffrages of some, but by the suffrages of the whole Church, as appears by the preparing and drawing out of the whole to this particular work by the Apostle Peter, who stood up in the midst of the Disciples, the number being about a hundred and twenty, and speaks of this matter jointly to all, and tells them that twas p. 79meet, that some one that was well approved among them, and had gone in & out amongst them, might be chosen by them, and [they] appoint two, &c. [they] gave forth their lots, and so they numbred him, or ordained him which the lot fell upon. And this opens that, Act. 14.23. which also strengthens what we have in hand: And when they had ordained them Elders in every Church foreign from foreign which signifies a hand,I am not ignorant that learned and worthy men judge, that here was no ordination, but …nely an election, of which the Apostle did approve, but pace tanti viri, I am of another opinion, prayer & fasting being joyned, the necessary attendents of ordination. and foreign attollo, to lift up, which sheweth what this ordination in the formality of it, was, that the Apostles in and with every Church of Be…ievers where they came, did make suffrage who should under-go this great Office of Eldership in such Churches, p. 80and so joyntly with each Church, and not by a distinct exempted power above them, was this work done, according to the first patern fore-mentioned in the Acts. For, to apply this onelyonly to the Apostles, which in number were but two, Paul and Barnabas, were improper to the nature of the word which is here used: for two to lift up their hands; suffrage is not a thing to be managed by two, as fencing is not a thing capable to be done by one; suffrage doth suppose many, and these many, to be disti…guished which way they incline, or not incline, by some signall, visible to all lookers on. Now by these two first examples, are other Scriptures which speak of Ordination, as if they did attribute it to the Elders onelyonly, to be interpreted, if other answers more proper to such places cannot be found out.

p. 81SECT. XI.

FInally, I might instance in lower matters, which would strengthen the Argument; for if in less things the Eldership may not act alone, surely not in greater. As in Letters recommendatory, they were not directed to the Eldership of such a Church, but to the whole Church, of which they were to be received. So Paul recommended Phebe to the Church of Corinth. So John wrote to the Church, concerning certain Brethren that were to be received by them, and Diotrephes the Elder, which stood upon his sole authority in this and such like things, and used the Keyes at his own pleasure, to keep out, and cast out as he would, is branded with this mark, not to be of God, but of Satan, the father of all evill, for this very thing, and one that had not indeed seen God, 3. Ep. Jo. 11.

p. 82SECT. XII.

TAke common testimony to this truth: In the first times this was so well known, and so frequent in practice, to take in the joynt suffrage of the Congregation, in all matters of greatest weight: That Bishop Whitgift himself, one that wanted not wit, nor learning, nor any other helps, and setting all his strength to maintain these contrary to what we are upon, yet is constrained to confess, that in the Apostles times, the state of the Church was Democraticall, or Popular; the people or multitude having a hand almost in every thing, Whitgifts defence p. 182. Which word almost, doth well suit the thing I am upon, and indeed speaks, that he saw much light in this matter, though he could not receive it in love; for indeed, as I have said, in all weighty matters, all the body did bear their joynt voice to the transaction p. 83thereof, as hath bin before proved. And whal else meaneth that Canon, that was made in the Councel at Laodicea, 330. years after Christ, that the people after that, should have no hand in the choise of their Officers, unless formerly it was. So Caranza Epitome, page 59. By which common testimony, it appeareth, that when Metropolitans, and Bishops, and Superintendents sprung up, that then the Liberties of the People were by degrees taken from them, one with this device, and tother with that invention, which before they had, which should make the children of these, more willing to repent of, and restore again, then yet, ah alas! words, works, blowes, bloods of body and soul will make them: how low, O Lord, shall we be, ere we lay to heart whom we have so long robbed and spoiled, and whose dwelling-place we have so great a time polluted and laid waste!

p. 84SECT. XIII. Against these grounds, are these Objections following.

Ob. THe Apostle Paul makes mention of a Presbytery or Eldership, by the imposition of whose hands, and by no other conjunct or previous thing, Timothy was ordained; therefore the Presbyterie wholly without the Church, may exert power authoritative in most weighty things, and order and govern the Church alone: See 1. Tim. 4.14. Neglect not the gift that is in thee, which was given thee by prophesie, with the laying on of the hands of the Presbytery.

Sol. The Presbytery here cannot be meant of an ordinary Eldership, which hath its ordination from men, because it is beyond the power of ordinary officers, to give being to extraordinary; now such was Timothy, p. 85to wit, an Evangelist. And therefore comes not under our Dispute, but is to be ranked with extraordinary Apostolicall Acts, and ordinations, unto extraordinary offices, which are ceased. Of which nature see, Acts 13.2.3.

SECT. XIV.

Ob. VVE read that Timothy and Titus did ordain, and are exhorted in an ordinary way to go to work, and by an ordinary spirit; to wit, not to lay hands suddenly on any man, nor to be partiall, but to weigh fit qualifications in every one, that they were blamelesse, the husband of one wife, not accused of riot, not self-willed, not soon angry, not given to filthy lucre, &c. 1 Tim. 5.22. Tit. 1.5. And this ordination they acted alone, therefore the Eldership of a Church, may do most weighty things in the Church p. 86without the joynt consent of the Church.

Sol. One of these places answer another, and opens another: for it is said to Titus, that he should ordain Elders in every City, as Paul had appointed him, Tit. 1.5. Now it cannot be thought in reason, that the Apostle would appoint him to ordain, otherwise then he himself did ordain; but he himself ordained by the suffrage of the people, and established them by the help of their fasting and prayer, Act. 14.23. And this is all which is left upon record, for direction in this matter, as yet we can find, and therefore this appointment Timothy and Titus must and did follow, and then the truth is still abiding, which I have laid down: That Elders cannot in weighty things of the Church, move determinately, without the Church. If extraordinary officers durst not so do, ordinary officers surely have lesse reason so to p. 87adventure to practise over their people.

SECT. XV.

Ob. IF the Eldership in a particular Congregation cannot determinately act in the Church, without the consent of the Church, then Church government is a Democratie, all are Elders, and Officers, and Pastors, and Teachers, and Rulers alike, and then what need differing names, and stations, when these as to distinct power, signifie nothing?

Sol. The power of the Church may be considered, as essentiall, or Organicall: things of Church essence, I call those weighty particulars forementioned, to take in, and cast out, the reason being alike in both: Ye judge them which are within, cast out therefore from among you, the incestuous person, 1 Cor. 5.12. The incestuous person was not onelyonly p. 88among the Elders but the people, and they are bidden to cast him out, as well as the other; to exert office, or degrade from office; this I call an essenciall or fundamentall power, because it is that in which the being of the Church consists, and is a right, not in one individuall, but in many individuals, as united in one Brotherhood, fellowship, or society, as a concret body: and of this fundamentall power I have all along spoken, and this belongs equally to all. But then there is an organicall power, which is, Potestas officii particularis, which is that by which every one keeps his place and rank, one as an eye, another as an hand, another as a foot; some as leaders, others as followers, &c. Some to judge, others to declare, act, and exercise that judgement in the name of the rest, because God is the God of Order; and because we know that it is confusion for all to speak at once, Pray at once: p. 89This latter, to wit, an organical power, is proper to each officer, and not to the whole. The power of judging of Members to be admitted, is common to the whole Church, Elders and Fraternity; The manner of managing this, and exerting this judgement to the knowledge and desire of him that assayes to joyn himself to the Church, is peculiar to office, so may it be said of the rest: The former is a power lying formally in many conjoyned, and not in any one: The latter is a power derived from many, and lying formally in one, and not in many, and for those particular resultive works forementioned; and so is their power distinctly usefull and significative, and not uselesse and nothing from the whole.

SECT. XVI.

Ob. BUt is not this confusion, for all to have a hand in these great things?

p. 90Sol. No: The Church being considered as an Organicall body, the power of acting may be fundamentally and intrinsecally in the whole, and yet each Organ move orderly in his distinct place, and way: As for instance, In the naturall body of man, the sensitive faculties are all in the soul originally; and the soul it self, is in the whole body fundamentally, tota in toto, &c. So that the senses are radically, and potentially in all the soul, and the soul radically and potentially in all the body, and yet these senses act onelyonly by such powers of the body as are fit to act by; as seing by the eye, and hearing by the ear, &c. And so the soul acts all its works, by such organs as are proper to each work; the hand to work, and the feet to go.

SECT. XVII.

Ob. THe Elders of the Church are called Overseers, Stewards, p. 91Shepherds, Fathers, all which in their anologie, hold forth a peculiar and sole power to do things. Fathers govern alone, so Overseers, &c.

Sol. Minuta's in Parables must not be fastned on, but principalia what is their main scope, Elders are called Rulers, Heb. 13.7. foreign, Leaders, guides, as the Note in the Margent shewes; which intends principally, to direct according to such Rules of the word, wherein they should be better skilled then the Congregation generally are, and not absolute power over the flock: To expound this unto absolute power, is to make the Apostle oppose himself, who affirmes of himself and others, that as Lords they did not use dominion over the faith of any, 2 Cor. 1.24. Peter likewise, 1 Pet. 5.3. but shewed themselves examples of the flock.

They are called Overseers, foreign, such as should use diligent inspection, Watchfulnesse, Heed-taking p. 92to the Flock, that none go astray, none perish for want of Counsel, Reproof, Consolation, &c. But doth not intend by these termes, Lord Bishops, or Lording Presbyters, Lordly Over-lookers. Vi & saevitiâ Dominantes in Ecclesia. Elders are so Rulers, and so Over-seers, and so Shepherds, that they are also Fathers; and so Fathers, as also Brethren; and so Brethren, as a Brother-hood, linked in bonds of mutuall and equall power fundamentall, together; which no Organical power doth destroy, and pluck up; but teach men rather more exemplarily to fulfill; as we see in Christ, by washing his Disciples feet, although he was the great Bishop of our Souls, and sole Ruler indeed, and Law-giver.

SECT. XVIII. I come now to the second Assertion.

THat Presbyteries, or Elderships, which are without the particular p. 93Congregations, exercising authoritative, and coercive power over it, are an invention of man. By Presbyteries or Elderships without the Congregation, I mean such an Eldership, as is chosen out of severall particular Congregations, assuming to themselves superior and decisive power over them: Such an Eldership with such a power, is a device of mans wisdom: which I prove by these arguments.

SECT. XIX.

FIrst, because they are without foundation in the Word: Secondly, because they oppose the Word. Thirdly, because it destroyes the end, for which Church-power and jurisdiction is. Fourthly, because the particular Church, is compleat without it, and Christ doth not use to appoint needlesse things, though we oft times do, being dark and diffident creatures: p. 94I will plainly and briefly speak to all these, and shut up this discourse, and commend it to the blessing of God, in the hand of every Reader that it shall come to.

SECT. XX.

FIrst, a coercive Eldership out of each particular Church, is a device of man, because tis without foundation in the Word. That I may clear this, two things are to be done; First, to shew what the nature of these forrain Elderships is; and then, upon what foundations in the Scripture they are built, and try whether rightly and ingeniously mortised in such places, and by this twill appear whether forrain and sojourning Elderships have warrant by the Word, or not. For the first, I finde among our brethren themselves, That Elders and Brethren, sent and impowered from their severall Congregations respectively, p. 95to transact and conclude such and such Ecclesiasticall Affairs, within such a limited bound, ex suâ potestate, i… a forrain Presbytery; higher, and higher then that, and higher then the highest of either the former; this doth not diversi ficare speciem, they have all one common nature, and therefore to make one of them fall, will pull down all the rest.

SECT. XXI.

NOw this being the nature of the thing to be proved; our next work wil be, to enquire the Scriptures this is builded upon, which I finde to be these following, Act. 1.15.23, &c. The eleven Apostles here meet together, and these as a supreme body over all others, convene the Church at Jerusalem, dictate what and how to be done, in that case of loss upon the Church, which shewes that there is a forrain authoritative Eldership over particular Churches.

p. 96SECT. XXII.

Sol. TO this, somthing is to be answered in general: that the station of the apostles was extraordinary, it being the formality of their Office, to take care of all the Churches, 2. Cor. 11.28. —that which cometh upon me daily, the care of all the Churches: Being therefore by their Place, Elders in all Churches, might and did interpose their powers in severall particular Churches, where they came, and exprest their judgement by counsell and vote, as occasion required: and therefore what they did modo extraordinario, is not competent to be exemplary: extraordinary practices, are not fit matters to make up ordinary presidents, as certain, and standing, and indubitable copies for posterity to write after: we must take only what is ordin…ry, when we would make ordinary paterns to regulate our proceedings by.

p. 97SECT. XXIII.

SEcondly, I would answer thus: Peter in this matter fore-mentioned, leads the action, opens the cause of their coming together, and the mind of God, and how the action should be ordered: the whole Assembly by mutuall consent, present two to choise, and commend the determination of the businesse to God, by prayer, and so cast lots; and what in all this, that shewes such an Eldership as is before-mentioned, and as now rules in Presbyteriall Churches? True it is, that the eleven Apostles were here together, because they were commanded by Christ to abide in Jerusalem, untill they were endowed with the Spirit from above. But there was nothing here done, but any one of them might have done it. And as for the concurring Elders of other Churches, they could not have this, being the first and onelyonly Gospel-Church p. 98extant. Tis true, this whole Church concurred and accepted him upon whom the lot fell: but here was no joynt voices and suffrages of Pastors, and Elders, and chosen Brethren of many Congregations, which is the thing to be proved, to give forrain Eldership footing in this place; that they should be a combination of appropriate Elders to severall particular Churches, which these were not, but generall Officers.

SECT. XXIV.

ANother Scripture cited for the authority of a forrain Eldership is, Act. 4.35. For as many as were possessors of lands, &c. sold them, and brought the price, and laid it down at the Apostles feet, &c. This the Apostles of themselves disposed, &c.

SECT. XXV.

Ans. HOw this place wil… maintain a forrain coercive p. 99Eldership, I do not yet understand. For the Apostles though they had a capacity over many Churches, yet then there were not many when this was done; and this capacity was as they were Apostles, not as they were ordinary Elders: and in this matter did an extraordinary thing, because the officers fit for this work, were not yet ordained. But in all this, where are joynt voices and suffrages of Officers, Elders and Brethren of diverse particular Churches, commissioned to this work, which makes up this forrain Presbytery we speak of? The like may be said to Act. 6.3, 4, 5. about the choosing of Deacons and their ordination: the Apostles as extraordinary persons laid hands on these, but what appears from hence of such an Eldership, excerped and commissioned from severall Churches, as now Presbyterians assert and use, is yet to find. This may likewise answer that Act. 20.28. who are there shewed p. 100not to be Elders of many Churches which Paul sent for, but the Elders of the Church, v. 17. to wit, of one Church, of the Church of Ephesus, and charging them to attend to the flock, not flocks, v. 28. Here is no joynt voice of various commissioned Elders, &c.

SECT. XXVI.

TWo places most of weight are, Acts 15.28. It seemed good to the holy Ghost, and to us, to lay upon you no greater burden then these necessary things, that ye abstain from meat offered to idols, and from blood, and from things strangled, and from fornication, from which if ye keep your selves, ye do well.

SECT. XXVII.

Sol. HEre is an Eldership of severall Churches (indeed) met; but as touching the coertion of their power, as such an excerped Eldership enforcing their results upon p. 101other Churches; this is the other thing to be brought in, to make up the business we dispute against, and therefore this is that we must here enquire into. And that we may be clear and full in answer to this place, this must first be premised; That, though it be true, that the Apostles as such, were extraordinary Officers, yet that in this act and meeting, they did not thus move; my reason is this, because in the power of extraordinary assistance, and under the spirit of infallible help, Officers do not, nor need not, joyn ordinary Churches and Officers (as here was) in their consultations and enquiries: officers and brethren, here disputed, enquired, each man had allowed liberty, to propound his doubts, urged the Scriptures, Act. 15.7, 8, to 18. So that what was practised and issued here, was imitable, and left as a Samplar to all succeeding Generations, how to seek out the truth in difficult matters.

p. 102SECT. XXVIII.

FRom hence therefore this may be collected, that the sentence, burden, or decree which was issued from this meeting, was not therefore Scripture or Canonicall and binding, because they decreed it, as it still was, when the Apostles moved by the proper spirit of their Apostolicall station, according to that 2 Pet. 1.21. Holy men of God, spake as they were moved by the holy Ghost. But what they decreed, was by debate found out, to be expresse in the Scripture, or undeniably deducted from thence, and so by one of these wayes was found to be Scripture, and was therefore decreed and enjoyned by them upon others, as the industry of these worthies in those decrees, gave their own evidence. And thus do worthy men judge, is that phrase to be understood. It seemed good to the Holy Ghost, and to us, v. 28. By the p. 103Holy Ghost then must be either understood, the immediate Revelation of the Spirit, parallel to that of 2 Pet. 1.21. and this the Text admits not; for there was no extraordinary Revelation, that can in reason be attributed, or conceived to belong to the ordinary multitude. Or else it must be the Holy Ghost, as speaking in the Word, which latter is most manifest to be the meaning, because things resulted by them, follow by infallible inference from the Scriptures as the Will of the Lord, and other by expresse Text, as that of fornication. That in indifferent things, whilst other scruple them, we should t…ke heed of offending them; and in that which is expresly wicked, that under such a notion and bond, we should shun them: so that what they produced by debate and by this power was materially binding, forasmuch as what they produced, was for the Matter of it no other, but the Will p. 104of God, but not formally, (i.) as the result of such a collegiat coercive Eldership.

SECT. XXIX.

Ob. HAd then this Synod no Authoritative power at all? To what end then is this ordinance?

SECT. XXX.

Sol. A Forrain Eldership rightly constituted, hath peculiar Authority, (i.) a power of preheminent and prevailing counsell, though not a power of jurisdiction, to constrain their results, to be practised; or to censure Ecclesiastically, in case persons who have the result of things produced by them, do not follow them. They have as an Ordinance of God, a power of preheminent and prevailing counsell: That is, what result in difficult matters this body makes, ought to be preferred and prevail more upon our hearts, then what p. 105interpretation other single persons, and ordinary helps, ordinarily afford.

SECT. XXXI.

THat this sojourning Eldership, did onelyonly exercise a power of counsell, and not a power of jurisdiction, appears by these circumstances. First, these decrees are said to binde those to whom they are sent; And 'tis evident, they were sent to all the Churches of the Gentiles, Act. 21.25. As touching the Gentiles which believe, we have written and concluded, that they observe no such thing, save onelyonly that they keep themselves from things offered to idols, and from bloud and from strangled, & from fornication. Now these had no commiss. nor else of that kind delegated to that Synod, and therefore what they did there, could not binde them by way of any authoritative jurisdiction: where then is no delegation of messenger, by mutuall consent, there is no p. 106right of jurisdiction. Now not binding by jurisdiction, it must needs be, that they did bind these Gentiles by way of such preheminent counsel, & as such things which in themselves were clearly held out to be Gods minde and will: that here they did acquiesce, and did not further meddle with any juridicall processe upon them, appears by those pacifick words, which would they were written not with ink and pen, but with the Spirit of the Lord upon all Prerbyters hearts, who are so turbulent in these times — From which if you keep your selves, ye shal do well. Fare ye well.

SECT- XXXII.

2. SEcondly, that this sojourning Eldership did exercise onelyonly a power of Counsell, is evident by this further circumstance of reason; the controversie being onelyonly between the Parties which met in the same counsel; For tis said that they which were for p. 107Circumcision so hotly, came down from Judea, and it may be were some that did apostatize, and fall to serve the times, to judaize as Peter did at this same Church of Antioch, Gal. 2.11. But Peter when he was come to Antioch, I withstood him to the face, because he was to be blamed, &c. But it is evident that one side in the counsel was a party, to wit, them of Antioch; Now for this Church, which was a party, and contested against their opposites in a fair way, to be judge in their own cause, and to be juridical upon their antagonists by their own power, cannot equitably nor conscionably be imagined.

SECT. XXXIII.

ANother place of much account to this purpose, and frequently urged by our Brethren is, 1 Tim. 4.14. Neglect not the gift which is in thee, which was given thee by prophesie, with the laying on of the hands p. 108of the Presbytery. Here seems to be two things, a sojourning Eldership, or a collegiat Church, which did ordain Timothy, and so a sole power and an exempted authority from the people, by which this great act was done, both which indeed, if they did clearly appear from this place, much of our Brethrens work were done in a little compasse. But as to this place, I have spoken before something in handl…ng the first Assertion. Here I may repeat and adde a little. This Eldership or Presbytery here mentioned could not be an ordinary Eldership, such as consisted of ordinary Pastors & Teachers, and brethren commissioned from severall particular Churches: My ground I have before given, because an ordinary Eldership cannot institute an extraordinary officer, as Timothy was, to wit an Evangelist; and then not being an ordinary Eldership, but an Eldership onelyonly of extraordinary officers, not precisely from p. 109such and such particular Churches, but such as were equally of all, as of any one, 'twill not amount to the nature of a Patern and binding president to build upon.

SECT. XXXIV.

HAving thus pursued the first medium, I come now to the next. That a coercive Eldership, out of the particular Congregation, is a device of man, for it opposes the Word. For the Scriptures give in their Testimony, nor one or two, though these were enough, but in plenty, that what power of ruling jurisdiction, potestate judicii, donationis, or the like, an Eldership hath, it hath it in the same extent it hath its Pastorall power, and no further; Yea, that an officers Pastorall power, exceeds in extent his ruling power, rather then his ruling power exceeds his Pastorall power in latitude. To extend a Pastors power of ordinary ruling, beyond the extent of his ordinary teaching, is against p. 110the order which Christ hath set, and so against the Scripture, and so consequently a sojourning ruling Eldership, doth oppose the Word: That the extent of Church Officers power to rule is no further then the extent of his place, to feed, instruct, and diffuse knowledge and Doctrine, appears by these Scriptures. Act. 20.28. Take heed to your selves, and to all the flock …ver which the Holy Ghost hath made you over-seers, to feed the flock of God, which he hath purchased with his own bloud. There were many officers belonging to this Church of Ephesus, some (no doubt) of one kind, some of another, but 'tis manifest here, they were but one flock: And the limite of these is observable, and how, and by what squared, to over-see, and foreign where they did feed; he joyns these two together, and commensurates one by the other; where men standingly and fixedly feed, and have that limited Call and work upon them, p. 111there they are to over-see, use inspection, power, rule, as need requires.

SECT. XXXV.

TO this agreeth 1 Pet. 5.2. The Elders which are among you I exhort who am also an [Elder] feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly, &c. 1 Pet. 5.2. Two things I would note here, that the Apostles, were also Elders, were likewise as extraordinary Officers; and so had the capacity of ordinary Elders, & could manage such a capacity, aswel as the other, as they did in that counsell at Jerusalem. Secondly, that feeding, hath limitation — Feed the flock of God which is among you, foreign that is, that flock particularly to which any of them had particu…r relation; Peter here writing to the Churches in severall nations, the charge is to the particular officers belonging to these particular Churches: like to that Col. p. 1121.17. Who is for you a faithfull minister, &c. That is, your proper Pastor. Now each Officer were to feed their respective flocks, this was the limite of their charge, and this made to commensurate their ruling power, therefore addes — taking the oversight thereof, &c. foreign &c. The flock that was to them particularly limited for each to feed, this and none else was their charge, to rule and order. To this also agreeth Heb. 13.7. Remember them which have the rule over you, and have spoken to you the word of God, for they watch for your souls, &c. so that the power of ruling goes no further then the bound of duty to feed: where we are chosen and fixed to feed, to speak the word of God, there are we to rule and exert juridicall p…wer, the use of the Keyes in each part thereof.

SECT. XXXVI.

Ob. IT may be said, Elders may preach in this Church, and p. 113that; in many particular Churches: therefore they may according to this you have said, rule over many particular Churches.

SECT. XXXVII.

Sol. TIs not occasionall preaching, which one Church by consent and desire may admit to another, that the Scriptures fore-mentioned, mean and make the bound of rule; but where mens fixed call and work properly lyes; to what flock I am called to preach and feed; this bounds, and commensurates, and proportions my power, as an Officer to rule, and to go beyond this, is to go beyond the word, to go against this, is to oppose the word. And the spirit of God, fore-seeing such cavils would be made; therefore else-where warily saith, Know them that labour among you, and are over you in the Lord, and admonish you, 1. Thess. 5.12. foreign praesidentes, proeuntes, going before, p. 114as Military Commanders are commissioned over such, and are to go before them, and discipline them. So that tis not bare labouring in the Word in a place, which notes an Elder; but being over them, fixed and commissioned to such a station over them, and then where this is pitched and bounded, this bounds his work of conduct and discipline: for those he is over in the use of one Key, those he is over in the use of another: this bundle of Keyes is not divided, though distinguished: they who are over to instruct, these are over to second this instruction, and none else; and these, no where else over, but under to wit, at the feet of all the Churches of Christ, in love to serve them. Remember them that labour among you, and are over you, that is, in word and doctrine, 1. Tim. 1.17. So he expounds it. The Elders which rule well, which labour in word and doctrine. In these places, fixed preaching, and fixed ruling go together; p. 115and to part these, to rule where we are not fixed and called to preach, is to divide the bunch of Keyes which Christ hath joyned and tyed together, which how well C…rist wil take that, or how well men will use that, several hundred of years in blood and tyranny, hath shewed us.

SECT. XXXVIII.

3. THirdly, a sojourning coercive Eldership, is surely a device of man, & no instituted ordinance of God, because it eludes that end, to which it would seem to pretend, which kind of medium's God doth not make, unless we should charge him with ignorance and folly, which were blasphemie to do: What instruments and ordinances he makes and consecrates to any end, they are adequate and exquisite to produce it. That which forrain Elderships pretend to (in their several ranks of subordination and preordination, one lower or higher then another) p. 116is, an effectuall remedy of offence, that nothing may be undone, or ill done, as to the relief of any ones complaint, or as to the appointing of any one his right, or any society their right, &c. But now these sojourning Elderships, whilst thus pretending and giving out to the World, do like the Lapwing, draw off Travellers from their Nest, and from their young: my meaning is, from looking into their nakednesse: it takes off people from looking after that which indeed fits, and upon Scripture-grounds may warrant means unto such ends. To say, that we have so many Learned men in our Synods, and Generall Assemblies, and Church-Commissions, which are more able to search into things, and to judge of things, then a private Eldership of a Congregation is, to hold out mans wisedome to people, and an arm of flesh, which much takes poor people, yea, and much prevails upon flesh and blood, with others p. 117of greater parts, and so indeed is a gaudy Snare. Let Ministers, Doctors, Lords, who will, be in a sojourning Eldership, men of never so much learning, yet the Eldership of the Congregation, is like in reason, to be more learned in the busines of their particular Members which offend, then strangers, because they are eye witnesses of persons and things, and have by i…timate conversation, advantage to judge of men, and matters concerning them, more then others who …re altogether strangers, and have nothing but at second hand.

SECT. XXXIX.

BUt secondly, tis good to enquire wisely into this matter, as Solom. saith, What is an institution of God, unto such an end; If the power at home in the particular Congregation, be the institution of God for its own affairs, this shall discern better, and judge better, and heal better, then all the Learned Assemblyes in the World, p. 118which people litle look after, whilst this great noise is made, with men of so great parts and worth, which sojourning Presbyteries assemble withal. Thirdly, in the nature of the thing, tis a course which cast those which subject to it, upon a multiplication of appeals, and references forth and back; from the Session to the Synod, from the Synod to the Generall Assembly; and when the poor Traveller is there, he is turned over to the Commission of the Kirk, and when come there, turned back again, may be, to the General Assembly; and whether this looks like Scripture ordinance, or like the thing it pretends to, an effectuall removall of burden and offence, whilst it thus worryes poor people up and down, let Christians judge: This is nequid detrimenti capiant capita Ecclesiae: the truth is, this whole frame and series, looks more like to entangle and perplexe poor creatures, then effectually to extricat p. 119and issue their distresse, and it may be the cryes of this and such like, is come up into the ears of the Lord, and ah alas, that good men should yet be deaf!

SECT. XL.

FInally, because the particular Church is compleat without them: for God would not appoint uselesse things. Every particular Congregation rightly constituted and compleated hath sufficiencie within it self, to exercise all the ordinances of Christ; to ordain, to excommunicate, without forrain Elderships of what degree soever. It is granted by our Bretheren, that such a Church hath this sufficiency in the exercising of some ordinances, as to preach, to dispense the Sacrament▪ without seeking the consent or help of the Classes: nor were the Church to neglect these, if the Classes should forbid her to do these. Now from themselves we argue, that if this Church thus constituted, have a power p. 120to the greater, surely to the lesser. The apostle knew no dispensatiō of so choise an excellency as Preaching, which he prefers before any other; I was sent to preach the Gospel, not to baptize; that was the chief part of his erra…d if Ordination or Excommunication had bin of so great eminencie above all other, surely he would have mentioned some one of them.

SECT. XLI.

BUt beside this, thus it might be further said, that the Keys are not divided. The Keys are all given to Peter, as personating the Church of Believers in the Gospel, that Kingdom which Christ said he would build: And I will give unto [thee] the keyes of the kingdom of heaven, and whatsoever [thou] shalt bind on earth &c. Mat. 16.19. Surely this particular here used, is not in vain, but to set forth that every Gospel-Church, every particular Congregation of Believers, united as a visible organicall body, for Gods worship, p. 121have ability & power given to it, as to such a great end; they have not a lame Commission, part of the Keyes at their girdle, and strangers and forrainers carrying the other part. And for the Key of Excommunication, which is so much denyed to the particular Congregation, the Church of Corinth is blamed by the Apostle, that they did not this of themselves without him, and his urging of them, much more without a collegiate Church-sentence sent them.

SECT. XLII.

Ob. AGain, this may be added, if it be said, they be fit to preach and administer Seals, but not to ordain or excommunicate, because the particular Churches cannot make up a sufficient Eldership.

SECT. XLIII.

Sol. IT Would be asked here, what makes up a sufficient Eldership? p. 122Our brethren say, A Presbyterie consists of Pastors and Teachers, and such other officers as the Word mentions, to be help… in government: now, all these may be in a particular Congregation. Though the kind be mentioned in Scripture, yet the number how many of this kind, is not mentioned and limited by the Word. If two or three, or if four or five Elders, or more be needful, to make up an Eldership sufficient, a particular congregation may have and yeeld so many upon any occasion: and a forrain Presbyterie, an Eldership over many Congregations, is acknowledged by our Brethren to be sufficient, though it consists of no more: now if they be a sufficient Presbyterie, and have the compleat power of such a State, why not the like kind of officers, and the like quantity for number, in the other? Have the Eldership that is over many Churches, the sufficiencie of their State from hence, that they are p. 123over many Congregations? In the particular Congregation, there are such kinde of Elders, and so many Elders, and all having relation to one Church: And the argument used on the other hand, is the same: that it must be an Eldership, which though …t consists of many Congregations, yet makes up but one Church.

SECT. XLIV.

SEcondly, it may be thus said, If one particular Congregation so constituted, as is before mentioned, be not sufficient to exercise the full power of the Keyes, without a forrain Eldership, then the first Church, to wit, that of Jerusalem, was lame in its power, t…ll others were erected; and Antioch lame in its power, because but one Church in association with it, and answerably they made lame work. And other Congregations which were scattered up and down in Pontus, Capadocia, &c. which in all likelyhood p. 124by distance of place, and by violence of Heathens, were in an utter incapacity to any standing, extrinsecall Elderships and associations, looking every hour for the fierie tryall, as they did, that all these were lame, and could not supply the mortality of their publick Ministers and Officers, and so consequently must needs sink, from a defect intrinsecall, and in their make and constitution, being not able without a forrain power, to relieve themselves in the mainest things. And to say, that in extraordinary cases, unordinary things may be done, is little to the satisfaction of a tender heart, especially in divine things, who is apt to beleive, that God hath so shaped his publick Ordinances, which are injoyned, to be used in all places, that places shall not be a standing let, to put his people continually to run beside the instituted ordinary and expresse rule.

p. 125SECT. XLV.

THirdly, it is confessed by our Brethren, that the Judicatures of Classes and Congregations, do not differ formally or specifically. Then if they differ but only in extension, then the intrinsecall power of the Elders of the Congregation, is the same with the Elder of Classes: and then there is no specificall act that the one puts forth, but the other can put forth too, as occasion shall require, for degree doth not vary the kind; therefore they can ordain or excommunicate, as well as the collegiate Church, and so is the Congregationall Church compleat, if the Classicall Church be.

SECT. XLVI.

FInally, if the particular Church had not been compl…at to do its own work, without a forra…n Elde… ship, the Apostles would have mentioned some thing of this forrain combinding p. 126of Elderships, to ordain, and have counseled the lame, to lend each other a leg; and when this might be had, surely the Church of Christ durst not neglect the use of it; and yet we finde not the one, and we do finde the other: Churches in severall Regions, yet not making any such Regiments one over another. The Apostle Paul when he took his leave of the Church of Ephesus, commends it not to forrain associate Elders, but both Elders and people as one flock, to the grace of God, Act. 20.32. as leaving it sufficiently endowed, to perpetuate succession in all good, to ordain other Officers if any should die, and so build them up to eternall life.

SECT. XLVII. Some Objections against the things before handled.

Ob. YOu seem to be for Separation, from a Presbyteriall Church: we finde no example of p. 127separation, but in case of Idolatry.

SECT. XLVIII.

Sol. IDolatry hath had several shapes according as the light hath broken out in every Age, in severall degrees: The Idolatry of the Heathen in darker times; as Dagon that fish and flesh God. The Idolatry of Christians, as a supreme Bishop, over all Churches: and then a supreme Bishop, or Arch Bishop over the Churches in such a Nation: and then because this found out as Papall too such a combination of B…shops, over the Churches in such a Nation: So that that command which is given 2. Cor. 6.17. come out from o…e kind of Idolatry, is Gods command to come out from all: or else that rule bindes onelyonly, to separate from Heathenish Idolatry. What is not warranted by the Word, is an Idol, let present times, and abused affections, p. 128call it what they will: and though God be mercifull to our simplicity, whilst we are ignorant and mis-call things, yet when things are revealed, tis dangerous to call them, and maintain them, as we please.

SECT. XLIX.

Ob. BUt we have had many converted, under the Presbyterian Government, doth not this seal it to be of God?

SECT. L.

Sol. SO there was under Episcopall Government, yet Presbyterians gave witnesse to that, not to be of God. God blessed the preaching of his Word then by simple hearts, which is his ordinance, and so he hath under Presbyterians; but this must speak in suâ latitudine, as a seal of it self, as an ordinance, but not of all mingled with it.

p. 129SECT. LI.

Ob. BUt many godly being in the Presbyterian way, is it not more proper to purge, then to pull down all; to make use of the root, and not up with root and branch.

SECT. LII.

Sol. TWas just so objected by the godly in England, when Presbyterians would have down our Episcopall Church. In England many of the godly, yea several Parliament men, were for purging, and circumcising, but by no means could they hear of plucking up root and branch, but the controversie of the Lord meant, the axe to the root, and so I humbly judge, doth the same controversie now mean, which is so wonderfully brought about to Presbyterie, which makes me in all simplicity of heart to give my dear brethren of that judgement, a plain and faithfull warning.

p. 130SECT. LIII.

SEcondly, this I would answer: purging doth suppose an encouraging foundation to work upon. If a person be dead or hopelesse of life,They return, but not to the most High, Hos. 7 6. So I doubt, will this kinde of returning be, by purging.Hos 7:6 we do not talk of a purge. Where the forme of Government, or the matter of Government is right, some thing of purging may do the work. As if all be Saints indeed, as far as man can judge, why then though they joumble and disorder some acts of jurisdiction, some purging of Discipline will do it. Or if the forme be right, that there be such a particular company of Saints combined and united, to walk in all the wayes of God together, and to d…spense publick ordinances for the building up of one another; and this Church through remissednes let in some that are naught or severall fall into foul sins; why, p. 131yet by remembring how they received, and by repenting, they may by excommunication, and other ordinances purge themselves: But when matter & form are both corrupt and naught: for forme knit by scituation, and by forrain forensicall Elderships, and associations: for matter, three parts of four naught, prophane, Atheists, of Elders and people both; how can such a state and constitution, which hath not undè wherewithal, purge it self? The bad wil cast out the good, sooner then they wil condescend to cast out themselves, when the power is in their own hand, as that it must stil necessarily be, whilest the major part by far, in all ranks, is the worst: So that Church State is in this case, quite dead; 'tis not a man but a carcase; not a Church, but a nest of unclean birds, a den of theeves: Therefore to depart from the dead is proper; But to talke of purging the dead, where there is not a foundation to p. 132give Physick its warmth and operation, is discourse full of weaknesse, if not of unwillingnesse to see and censure our own shame: this may seem rigid, but indeed I think, God calls, loudly now to his servants to be plain, and to trust the honour of their candor and ingenuity, with him.

SECT. LIV.

BUt will not my protest serve the turne? If things be corrupt in the Church, and I protest against them, may not I go on with that Church? As for instance: If they take in corrupt Members; and admit corrupt and impenitent communicants; and I protest against these, may not I go on and partake with these, and yet be innocent, and enjoy as much of Gods Presence in the ordinances, as if all were holy and good? For what doth others wickednesse in abuse of ordinances, prejudice those ordinances to me?

p. 133SECT. LV.

Sol. IF protesting were onelyonly words▪ then such a thing would do. But to say the precious should not mingle with the vile, and yet the man doth thus dayly & continually, is not to protest but to mock, and dissemble; because here is not a pure passiveness in this man, as to the going on of that thing which he protests against. Again, in practical things, tis not so much a mans word as his practice, which gives the dislike. If a man of an idolatrous Church, should stand up & protest against the Masse, and yet still go to Masse, I doubt how well this would please God, or deliver him from guilt. Naaman implicitely protests against the idolatry he had practised, that he would worship no God, but the God of Israel: and did he continue to bow down? Yes, saith some, but he begs Pardon for it, as fearing how 'twould hold. But most p. 134apt in our last English Annot. The word being rendred in the time past: Pardon that I bowed my self in the house of Rimmon: Protesting is a piece of revenge, which is the vehemence of Repentance, and the clearing of ones self, which how this will accord with halting and halving, is worthy of deep thoughts of heart: Can two walk together except they be agreed. And our Brethren, when they protest against an Assembly, do not submit to it.

SECT. LVI.

Ob. BUt d…th not Baptisme give the form of a tr…e Church: And you say. If the forme and foundation be right, it may be capable to purge it self right: Now we are all baptized.

SECT. LVII.

Sol. THat Baptisme doth not give the forme of Church M…mbership, p. 135is manifest by these Arguments: First, because there may be a Church, and so consequently members of a Church before Baptisme: Ministers are before Baptisme, and a Church is before Ministers, for out of it are they made, and have their Keyes, as hath been shewed; That Ministers are before Baptisme is evident, or else Baptisme may be administred by such who are not Officers, by a…y of the Members, and then what need O…ficers: A…d then a Church essentially, is a Church compleat organically, and yet no officer or organ in it. Secondly, the Church was visible when there was no Seal, neither Circumcision, nor Baptisme, and then how could these constitute a Church? Besides how much this gratifies the judgement and practice of Anabaptists, any one may see, who constitute Church Members by Baptisme, and how much Presbyterians are against Anabaptists, a…l their writings p. 136shew, and how much they lay to our charge for ushering in, and countenancing this tenent.

Ob. BUt since this opinion prevailed, we see a vast tolleration of all strange and damnable doctrines.

Sol. We are willing to be a terrour to evill works, and as unwilling to be a terrour to good. We are not so well skilled in d…vine things', as to tell what every thing is in the bud; we a…e pat…ent more then some would have us, till the bud blossom and bear, and when we see the fruit naught, upon all occasions, we give our witness against it, by dispute, discountenance, and otherwise as we understand the Word to warrant us. If Tares and Wheat must grow together in the World, till the end thereof, the Civill Magistrate had need to be wary, how he useth his Sword for a Weedhook, in maculis mentis, spots of the mind, lest Presbyterie get a by-blow p. 137amongst the rest. Some mens weapon… to fight in these quarrels, are to us as Sauls Armour was to David, too big and too heavy, we cannot tell how to wield them; and because we take a litle stone and a sling, when others would have us t…ke a halter and a cross, do we then give a vast tolleration? Not by night nor by power Civ…l, out by God… Spirit in his Word and othe… Ordinances we fi…ht …n these q arrels, which weapon, though …ot so terrible to look upon, as the temporall Sword, y…t are mighty through God to cast dow… strong imaginations of vain men: Order yet is but making to in Church a…d State, and therefore things are yet but disorderly in this Nation: Warres make Lawes mute.

SECT. LVIII.

FInally Christians, take this answer to all that may be further objected. To be inquiring is honourable, p. 138but to be ever learning and ne…er practising is dangerous: 'Twas … heavy curse that Jeremiah wished upon himself, that his mothers womb might have been alwayes great with him, Jer. 20.17. Tis a heavy curse indeed upon that poor soul, concerning whom it may be said, the womb of Truth is alwayes great with him, alwayes in pangs and throwes with him, but cannot bring forth.

FINIS.

End of the text · Nicholas Lockyer, A Little Stone out of the Mountain (1652)