an exception for a greater Law in eating the Passeover I thinke it might for in case of necessity they came and dwelt at Jerusalem for feare of the Army of the Chaldeans Jer. 35. 11. and yet their vow was to dwell in Tents From these ariseth Quest. I. If Pastors may performe Ministeriall Acts in any other Congregation than their owne This is answered unto by a Manuscript If you take a Ministeriall act improperly when a Minister doth exercise his gift of praying and preaching being required so to doe so hee may exercise some Ministeriall acts but this he doth not by vertue of any calling but only by his gifts and occasionally but if you meane by a Ministeriall act an act of authority and power in dispensing of Gods Ordinances as a Minister doth performe to the Church whereunto he is called to be a Minister then we deny that he can so performe any Ministeriall act to any other Church than his owne Hence though he may preach to another congregation yet may he not administer the Sacraments to an other then to his owne Answ. First We hold that by a calling or ordination he is made a Pastor by election he is restricted to be Ordinarily the Pastor of his flocke Secondly A Pastor is a Pastor of the Catholike Church but he is not a Catholike Pastor of the Catholike Church as were the Apostles Thirdly The Reformed Churches may send Pastors to the Indians for that which Acosta saith of Jesuites wee may with better reason say it of our selves That Pasiors are as Souldiers and some souldiers are to keepe order and remaine in a certaine place others run up and don ne in all places So some are affixed to a Congregation to feed them others may be sent to those people who have not heard of the Gospel Which sending is ordinary and lawfull in respect of Pastors sending and the Pastors who are sent because in Pastors even after the Apostles be dead there remaineth a generall Pastorall care for all the Churches of Christ. Thus sending is not ordinary but extraordinary in respect of those to whom the Pastors are sent yet is it a Pastorall sending This opinion of our Prethren is against the care of Christ who hath left no Pastorall care on earth by this way now since the Apostles dyed to spread the Gospell to those Nations who have not heard of the name of Christ but a Pastorall care for the Churches is not proper to Apostles onely but onely such a Pastorall care by speciall direction from Christ immediately to Preach to all 2. Backed with the gift of tongues and of miracles and this essentially differenceth the Apostle from the ordinary Pastor but the former Pastorall care to Preach the Gospell to all Nations and to convert is common both to the Apostle and Pastor 2. Our Brethren distinguish betwixt office and the calling and they say that the office extendeth no further then the call and by 〈◊〉 he is onely a Pastor of this determinate flocke But if he be a Pastor essentially in relation to none but to his owne Congregation from which he hath all his calling as is supposed by that same reason a Christian is a Baptized Christian to none but in relation to that particular Church in whose society he is admitted and he doth partake of Christs body and blood in the Lords Supper in relation to no visible professors on earth but onely to the Parish Church whereof he is a Member 1 Cor. 10. 17. for they expone that onely of a Parishionall Communion within one single independant Congregation And he must be a Heathen or as a Pagan in all Congregations on earth but in his owne yea and he is a visible professor of the Covenant of grace which is one in substance as they say with the Church-Covenant and hath claime to Christ and all his Ordinances in no Congregation save in his owne I prove the consequence for by Baptisme the Baptized person is incorporated in Christs visible Church 1 Cor. 12. 13. If this be true when one removeth from one Congregation to another hee must bee re-baptized and incorporated a visible member of a body visible with them And I see not how one can be in-churched to another Congregation and made one body therewith while he eate of one bread with them as they expone 1 Cor. 10. 17. if he be not also a member of all visible Churches on earth 3. If a Pastor can exercise no Pastorall acts toward any Congregation save toward his owne then a Pastor as a Pastor cannot pray for the whole visible Churches of God but the latter is absurd Ergo so is the former I prove the major The praying for the whole visible Churches is a Pastorall Act due to a Pastor as a Pastor 1. Because every visible Church is oblieged as it is a Church to pray for all the visible Churches on earth for as a Christian is oblieged to pray for all Churches visible so farre more is a Church now a visible Church doth not pray but by the Pastor who is the mouth of the People to God and that this is a Pastorall duty due to a Pastor I thinke is said Isa. 62. 6. I have set watchmen on thy Tower O Jerusalem which shall never hold their peace day nor night Yee that make mention of the Lord keepe no silence till he establish and tâ—ll â—â— make Jerusalem the praise of the whole earth Also Pastors as Pastors are to pray for the King though the King be no member of that Congregation whereof they be Pastors 1 Tim. 2. 1 2. every Pastor as a Pastor is to Preach against the sinnes of the Land else how can the People mourne for these sinnes Ergo the Pastor doth exercise Pastorall acts upon all the visible Churches on earth upon the King and upon the whole Land to which he is not a Pastor by speciall election 4. If a Pastor be oblieged to Preach in season and out of season and that as a Pastor and because he is a Pastor 2 Tim. 4. 2. Ergo he is to Preach as a Pastor in any Congregation where he shall be desired They answer He may Preach the word in another Congregation not by vertue of a calling or office but by vertue of his gifts I answer First if he Preach by vertue of a gift onely he Preacheth in that case not as sent of God and so intâ—udeth himselfe and runneth unsent and a meere gift to be a King or a Magistrate maketh not a Magistrate as Master Robinson granteth Ergo one cannot warrantably exercise a Pastorall act by vertue of a meere gift 2. He may in another Congregation preach with Pastorall authority and use the keyes by binding and loosing sinnes according as hearers doe repent and harden their nockes against the Gospell Ergo he may preach as a Pastor to another Congregation 3. There shall be no Communion betwixt Sister Churches in Pastorall acts as Pastorall which is
A Church-congregationall within a Church Presbyteriall p. 336 337 338. Entire power of government in one Congregationall Church against nature and the order of grace p. 340 341. A Nationall Church no Iudaisme but Christian p. 342 343. How Pastors are Pastors in relation to these Congregations p. 344 345. And Churches whereof they are not proper Pastors p. 344 345 346. The place 1 Cor. 5. considered if it can prove that all the multitude have an interest of presence in all acts of Iurisdiction p. 348 349 350. The place Acts 15. for a lawfull Synod considered at length Acts 15. p. 355 356 357 358 359 360 361 362. seq All the requisites of a juridicall Synod here p. 355 366 357. The Apostles did not act in this Synod as Apostles p. 358 359 360. 361 362 seq 368. 369 370. The power of this Synod not doctrinall onely but also juridicall p. 365 366 367. The Church Acts 15. 22. seemeth to be a Synodicall Church p. 346 347. If the Apostles as infallible did reason in this Synod p. 371 372. How the Holy Ghost is in all lawfull Synods p. 373 374. And what Holy Ghost is meant ibidem This Synod not a company of counsellors p. 382 383 384. Church power intrinsecally in every part of the Church and not derived either by ascending or descending p. 383 384. Which is the first Church and five necessary distinctions thereanent p. 384 385 386. Presbyteriall government warranted by the light of nature p. 386 387. Power of censures in this Synod p. 388 389 seq Acts of this Synod could not have been performed by any one man p. 387 390 391. 393. Reasons proving that the Apostles acted in this Synod as Apostles are removed p. 391 392 323. A power to act Church-acts cannot want a power of censuring the contraveners p. 396. How the decrees Acts 15. bind all the Churches p. 398 399. What was in question Acts 15. p 403 404. The Apostles proceeding by way of disputing not by apostolick infallibility in this Synod p. 406 407. seq The question Acts 15. a Church question p. 410 411. The synagogue of the Iewes a compleat Church though all the Ordinances of God were not there p. 414 415. The power of an Oecumenick Synod above a nationall Church what it is p. 416 417 418. There is a visible Catholick Church 1 Cor. 12. p. 418 419 420. The Church of Herusalem was a Presbyteriall Church p. 425 427 428. The Church of Jerusalem an ordinary Christian Church p. 429 430 431 432. A presbyteriall Church after the dispersion p 438 439. The Apostles exercised acts of a classicall presbytery as ordinary Elders Acts 6. p. 440. 444. seq The seales not to be denied to approved professors though they be not members of a parishionall Church p. 185 186 seq Whether the invisible or visible Church hath right to the Seales p. 188. The visible Church of the Jewes and the visible Church of the Gentiles of one and the same nature and essentiall constitution p. 190 191 162. Whether for every sinne of ignorance there was need of a sacrifice p. 191. Arguments to prove that only members of a parishionall Church are capable of the seales dissolved p. 192. No strong hand of providence such as necessary absence from the congregation as traffiquing but only morallimpediments maketh men uncapable of the Seales p. 197 198. The place 1 Cor. 5 12. concerning these who ore without again discussed p. 200 201. Pastors doe warrantably performe pastorall acts in other congregations then their own p. 204 205. seq The place Acts 20. 28. discussed p. 206 207. The congregation make and unmake Pastors by our Brethrens Doctrine ex opere operato 207 seq Arguments of our Brethren hereanent dissolved p. 208. That persons are received into the visible Church by Baptisme diverse distinctions hereanent p. 210 211 212 213. The efficacy of the Sacraments handled p. 202. A fourefold consideration of Sacraments p. 212 213. The error of Papists making Sacraments physicall instruments the error of Arminians Socinians and of our Brethren making them naked signes p. 212. 213. Of Sacramentall grace p. 214. Arguments of our Brethren removed p. 605. 606 607. The mind of Socinians the difference of a Sacrament and a civill seale most considerable p. 215 216 217 218 219 220. In what case separation is lawfull p. 221. Fundamentalls p. 221. Of fundamentals superstructures circa fundamentalia things about the foundation p. 221 222. Matters of Faith and poynts fundamentall different p. 222. Ignorance of Gods matters have a threefold consideration p. 222 223. Ignorance of fundamentals ibidem Knowledge of fundamentals how necessary p. 223. What are fundamentall poynts p. 223. How Iewes nnd Papists have all fundamentals and how not p. 230 231. The error of Papists hereanent that the Churches determination maketh fundamentals p. 224. Nine considerable distinctions anent fundamental poynts containing diverse things anent fundamentals p. 224 225. seq Our Brethren ignorant of the nature of a visible Church p. 231 232. Neither believing nor unbelieving essentiall to the visible Church ibidem Robinsons arguments for separation found light and empty p. 232. 233. seq The place 2 Cor. 6. 14. fully vindicated p. 233 234. seq By evidence of the place fathers and protestant divines ibid. The place Iohn 17 6 7 8. fully vindicated Robinson his interpretation borrowed from Arminius and other places and reasons discussed at length p. 246 247 248. seq Eight distinctions anent separation p. 253 254 seq Infants of visible professors are to be baptized p. 255 256 seq Arguments on the contrary dissolved ibid. What right to baptisme the child hath from parents p. 257 seq Conversion of soules an Ordinary fruit of a sent Ministery p. 266 267 268. seq Rom. 10. 14. how shall they preach except they be sent diseussed diverse sending acknowledged by our brethren p. 269. seq No warrant for the preaching of gifted personsnot called by the Church in a constituted Church Six distinctions thereanent p. 272 273. seq Socinians deny the necessity of a sent Minister p. 271. Robinson expoundeth the place Rom. 10 14. as Socinians do ibid. 275 276 277 278. Robinsons arguments for preaching of unofficed Prophets answered as from Eldad and Medad p. 281 282. And 2 Chro. 17. 7. from the Hebrew Text and R. Jarchi Salomon his exposition cleared p. 282 283. And Jehoshaphat his Sermon how Kings may exhort p. 284 285. That Christs disciples before his Resurrection and the seventy disciples were not unofficed preachers p. 286 287. And other places p. 290. As Joh. 4. 28. Luk. 8. 39. Act. 8. 1 2. 3. p. 291. 292 293. seq And 1 Pet. 4 10. 11. Rev. 11. 3. Rev. 14. 6. fully vindicated p. 294 295 296 297. That there be no ground for unofficed Prophets 1 Cor. 14 p. 297 298 299. seq The place Heb. 5. 11. vindicated all objections from 1 Cor. 14. of Robinson particularly discussed and found empty and most
Ministeriall Church actions can be performed by it 4. Dist. It is one thing for a company to performe the actions of a Church mysticall and redeemed of Christ and another thing to performe actions ministeriall of a Church instituted and ministeriall 1. Concl. A company of believers professing the truth is the matter of the Church though they be saints by calling and builded on the rock yet are they but to the Church instituted as stones to the house 2. Because they cannot performe the actions of a constituted Church till they be a constituted Church 3. Our Divines call men externally called the matter of the visible Church so Trelcatius Tilenuâ— professors of Leyden Piscator Bucanus so say our brethern 2. Concil Ordination of Pastors and election of Officers administration of the seales of grace and acts of Church censures are holden by Gods Word and by all our Divines actions of a ministeriall and an instituted visible Church and if so according to our third distinction It is a wonder how a company of Believers united in Church-Covenant cannot performe all these for they are united and so a perfect Church and yet cannot administrate the Sacraments for though they be so united they may want Pastors who onely can performe these actions as this Treatise sayth and Robinson and the Confession And it is no lesse wonder that Officers and Rulers who are to feed and governe the Flock are but only accidents and not parts not integrall members of a constituted Church no perfect Corporation maketh its owne integrall parts or members a perfect living man doth not make his owne Hands Feete or Eyes the man is not a perfect one in all his members if all the members be not made with him but Officers by preaching make Church-members 3. Concl. The visible Church which Christ instituted in the Gospel is not formally a company of believers meeting for publick edification by common and joynt consent as this Author sayth 1. The instituted Church of the New Testament is an organicall body of diverse members of eyes eares feete hands of Elders governing and a people governed 1 Cor. 12. 14 15. Rom. 12. 4 5 6. Act. 20. 28. But a company of believers meeting for publick edification by common consent are not formally such a body for they are a body not Organicall but all of one and the same nature all believers and saints by calling and are not a body of Officers governing and people governed for they are as they are a visible Church a single uncompounded body wanting Officers and are as yet to choose their Officers and all thus combined are not Officers Rom. 10. 14. How shall they preach except they be sent 1 Cor. 12. 29. Are all Apostles are all Prophets we justly censure the Papists and amongst them Bellarmine who will scarce admit an essentiall Church of believers but acknowledgeth other three Churches beside to wit a representative Church of their Clergy onely excluding the Laickes as they call them 2 A consistoriall Church of Cardinalls 3. A virtuall Church the Pope who hath plenitude of all power in himselfe against which our writers Calvin Beza Tilenus Iunius Bucanus professors of Leyden Whittaker willet doe dispute so the other extremity can hardly be maintained that there is an instituted visible ministeriall Church to which Christ hath given the keyes of the Kingdome of Heaven exercising Church actions as to ordaine and make and un-make Officers and Rulers without any officer at all The major of our proposition is grantted by our brethren who cite 1 Cor. 12. Rom. 12. Acts 20. 28. To prove a single Congregation to be the onely visible Church instituted in the New Testament Nothing can be said against this but a Church of Governours and People governed is an instituted visible Church but there is an instituted visible Church before there be Governours but such an instituted Church we cannot read of in Gods Word which doth and may exercise Church acts of government without any Officers at all 2. That company cannot be the Church ministeriall instituted by Christ in the New Testament which cannot meete all of them every Lords day as the Church of Corinth did for administration of the holy Ordinances of God and all his Ordinances to publick edification for so this Author describeth a visible instituted Church 1 Cor. 14. 23. But a company of believers meeting for publick edification by joynt and common consent cannot meete for the publick administration of all the Ordinances of God 1. They cannot administer the seales of the Covenant being destitute of the Officers as the Scripture and their confession saith 2. They cannot have the power of publick edification being destitute of Pastors because the end cannot be attained without the meanes appointed of Christ. But Christ for publick edification and Church edification hath given Pastors Teacherâ— and other Officers to his Church Eph. 4. 11. 1 Tim. 5. 17. Iâ— is not enough to say that such a company meeting hath power of Pastorall preaching and administration of the Seales of grace because they may ordaine and elect Officers for such publick edification but 1. we prove that that which our brethren call the onely instituted visible Church of the New Testament hath not power to administrate all the Ordinances of Christ and how then are they a Church can we call him a perfect living man who cannot exercise all the vitall actions which flow from the nature and essence of a living man 2. If this be a good reason that such a company should be the only instituted Church in the New Testament having power of all the Ordinances because they may appoint Officers who have such a power then any ten believers who have never sworne the Church-Covenant meeting in private to exhort one another is also the only instituted Church ministeriall in the New Testament for they have power to make such Officers and may invest themselves in right to all the Ordinances of Christ by our brothers Doctrine 3. All the places cited by the Author speake of a Church visible made up of Officers governing and people governed as Mat. 16. Mat 18. cannot exclude Pastors who binde on Earth and in heaven or Pastors who are stewards and beare the keyes as hereafter I shall prove Also the Church of Corinth did meete for the administration of the Lords Supper 1 Cor. 11. 20. and so were a Church of Officers and governed people they met with Pauls spirit and the authority of Pastors 1 Cor. 5. 4. another Church that exercised Discipline as Collosse Col. 2. 8. was a Church of Officers and people Col. 4. 17. Philippi consisted of Saints Bishops and Deacons Phil. 1. 1. 2. Ephesus of a flocke and an eldership Acts 20. 28. so the visible ministeriall Church that the word of God speaketh of as all the seven Churches of Asia and their Angels had in them Officers to governe and people governed and therefore they were not
from Galilee Acts 1. 14. and some from Jerusalem v. 15. 3. No particular Church had power Ecclesiasticall as this Church had power to choose an Apostle who was to be a Pastor over the Churches of the whole World as our brethren teach so Mr. Paget sayth well These Disciples who waited upon Christ such as Barsabas and Matthias were no members of the Church of Jerusalem and so what powâ—r had a particular Church to dispose of them who were no members of their Church 3. That which concerneth all must be done by all and that which concerneth the feeding and governing of the Church of the whole World must be done by these who represent the Church of the whole World but that Matthias should be chosen and ordained an Apostle to teach to the whole World concerned all the Churches and not one particular Church 〈◊〉 Therefore there was here either no Church which no man dare say for â—here is here a company of believers where there is preaching and Church government v. 15. 16. 26. or then there was here a Congregation which is against sense and Scripture or there is a Church Provinciall Naturall or Oecumenick call it as you please it is a visible Church instituted in the New Testament after the ascension of Christ and not a Parishionall Church Some answer this was extraordinary and meerely Apostolick that an Apostle should be ordained and is no warrant for a nationall Church now when the Churches of Christ are constituted But I answer this distinction of ordinary and extraordinary is wearied and worne to death with two much employment 2. Beza Calvin Piscator Tilenus Whittaker Chamier Pareus Bucanus professors of Leyden Walaeus VVillet P. Martyr Ursinus c. and all our Divines yea Lorinus the Jâ—suite Cajetan alledge this place with good reason to prove that the ordination and election of Pastors belongeth to the whole Church and not to one man Peter or any Pope Yea Robinson and all our Brethren use this place to prove that the Church to the second comming of Christ hath power to ordaine and exanthorate and censure her officers 2. We desire a ground for this that the Ecclesiasticall power of the Church which is ordinary and perpetuall to Christs second comming should joyne as a collâ—terall cause in ordination and election of an Apostle which ordination is extraordinary temporary apostolick see for this Pet. Martyr VVhittaker Bilson Chamier Pareus Beza Calvin Harmonie of the confessions Iunius Cartwright Fulk Ursinus Zwinglius Munsterus and Theodoret would have us to rest upon Apostolick demonstrations like this And Irenaeus speaketh against rectifiers of the Apostles in this Cyprian sayth the like 2 Acts 6. A Church of Hebrewes and Graecians together with the twelve Apostles is not a particular Ordinary Congregation and a governing Church choosing Deacons therefore they are a nationall Church though the first ordination of Deacons be meerely Apostolick and immediately from Iesus Christ yet the ordination of these seven persons was a worke of the Churches power of the keys Now let our Brethren speake if this was a Congregationall Church that meeteth ordinarily to the word and Sacraments such as they say the Church of Corinth was 1 Cor. â—1 18. So say I of the Church Acts 15. 22. called Apostles Elders and Brethren and the whole Church this could not be a particular Church for no particular Congregation hath Ecclesiasticall power to prescribe Decrees and Canons to all the Churches of the Gentiles and that this was done by an ordinary Ecclesiastick power that remaineth perpetually in a Church such as this was is cleare because our Brethren prove that the whole multitude spake in this Church from vers 12. Then all the multitude kept silence and therefore the multitude say our Brethren spake from v. 21. all the Church voyced in these Decrees and Canons say they 3. Sister Churchers keepe a visible Church-communion together 1. They heare the word and partake of the Seales of the Covenant occasionally one with another 2. They eschew the same excommunicated heretick as a common Church-enemy to all 3. They exhort rebuke comfort and edifie one another as members of one body visible 4. If one sister Church fall away they are to labour to gaine her and if she will not be gained as your Author sayth they tell it to many sister Churches if shee refilse to heare them they forsake Communion with her 1. Here is a visible body of Christ and his Spouse having right to the keyes word and seales of grace 2. Here is a visible body exercising visible acts of Church-fellowship one toward another Hence here a visible Provinciall and Nationall Church exercising the specifick acts of a Church Ergo Here is a Provinciall and Nationall Church For to whom that agreeth which essentially constituteth a Church visible that must be a visible Church You will say they are not a visible Church because they cannot and doe not ordinarily all meete in one materiall house to heare one and the same word of God and to partake of the same Seales of the Covenant joyntly but I answer 1. This is a begging of the question 2. They performe other specifick acts of a visible Church then to meete ordinarily to partake joyntly and at once of the same ordinances 3. If this be a good reason that they cannot be a Nationall Church because they meete not all ordinarily to heare the some word and to partake of the same Ordinances then a locall and visible and ordinary union joyntly in the same worship is the specifick essence of a visible Church but then there was no visible Nationall Churches in Iudea for it was impossible that they could all meete in one materiall house to partake of the same worship 4. These who for sicknes and necessary avocations of their calling as Navigation Traffiquing and the like cannot ordinarly meet with the congregation to partake joyntly with them of these same Ordinances loose all membership of the visible Church which is absurd for they are cast out for no fault 5. This is not essentiall to a nationall Church that they should ordinarily all joyntly meet for the same worship but that they be united in one ministeriall government and meet in their chiefe members and therefore our Brethren use an argument à specie ad genâ—s negativè a provinciall or nationall company of believers cannot performe the acts of a particular visible Church Ergo such a company is not a visible Church just as if I would reason thus A Horse cannot laugh Ergo he is not a living Creature or it is an argument à negatione unius speciei ad negationem alterius such a company is not such a congregationall Church Ergo it is no visible Church at all an Ape is not a reasonable Creature Ergo it is not an Ape 3. Conclu There ought to be a fellowship of
Church communion amongst all the visible Churches on Earth Ergo de jure and by Christ his institution there is an universall or catholick visible Church I prove the antecedent 1. Because there ought to be mutuall fellowship of visible Church-duties as where there is one internall fellowship because Eph. 4. 4. we are one body one spirit even as we are called in one hope of our calling v. 5. one Lord on Father one Baptisme v. 6. one God and Father of all There also should there be externall fellowship and Church fellowship of exhorting rebuking comforting and Church-praying and Church-praising in the behalfe of all the visible Churches on earth even for those whose faces we never saw Coloss. 2. 1. and when one nationall Church falleth away the visible Churches of the Christian world are obliged to rebuke and to labour to gaine such a Church and if she will not be gained to renounce all the foresaid communion with such an obstinate Nation 2. As the Apostles had one publicke care of all the Churches and accordingly kept visible fellowship as they had occasion to preach write to them pray and praise God for them so this care as Apostolick I grant is gone and dead with the Apostles but the pastorall and Church-care and consequently acts of externall fellowship are not dead with the Apostles but are left in the Church of Christ for what Church-communion of visible fellowship members of one particular congregation keepe one with another that same by due proportion ought nationall Churches to keepe amongst themselves 3. This is cleare Act. 1. where particular Churches with the Apostles did meete and take care to provide a Pastor and an Apostle Matthias for the whole Christian Church and why â—ut particular Churches are hereby taught to confer all Church-authority that God hath given them for the rest of the visible Churches and the Churches conuened in their speciall members Acts 15. 12. extended their Church-care in a Church-communion of Ecclesiastick canons to all the visible Churches of the Jewes and Gentiles Hence Oecumenick and generall councells should be jure divino to the second comming of Christ Neither need we stand much on this that our Brethren say that one Catholick visible Church is a night dreame because no Church is visible save only a particular congregation the externall communion whereof in meeting in one materiall house ordinarily and partaking of the same word and Sacraments doth incurre in our senses whereas a Church communion and visible fellowship with the whole Christian Churches on Earth is impossible and no wayes visible But I answer if such a part of the Sea the Brittish Sea be visible then are all the Seas on earth visible also though they cannot all come in one mans senses at one and the same time so if this Church particular be visible then all the Churches also in their kind are visible 2. There be acts of church-Church-communion externall with all the visible Churches on earth Ergo the whole Catholick Church according to these acts is visible I prove the antecedent we pray in a Church-way publickly for all the visible Churches on earth we praise Church-wayes publickly for them we fast and are humbled Church-wayes before God when they are in trouble and so ought they to doe with us we by preaching writing and Synodicall constitutions proclaime the common enemie of all the Churches to be the Antichrist his doctrine and the doctrine of that body whereof he is Head to be false and hereticall by writings we call all the people of God to come out of Babâ—l and we renounce externall communion with Rome in Doctrine Discipline Ceremonies and Rites all which are church-Church-acts of externall communion with the reformed catholick visible Churches neither to make a Church visible to us is it requisiâ—e that we should see the faces of all the members of the Catholick visible Church and be in one materiall Church with them at once partaking of the same visible worship yea so the Church of Iudea should not be one visible Church which our Brethren must deny for they had one Priest hood on Temple one Covenant of God visibly professed by all yet could they not all meete in one materiall Temple to partake together at once of all Gods O dinanceâ— For I partake in externall worship with these of New England who are baptised according to Christs institution without the signe of the crosse though I never saw their faces Hence all may see that Oecumenick councel's are de jure and Christs lawfull Ordinances though de facto they be not through the corruption of our nature yet such a visible Church-fellowship in externall Church-communion is kept in the whole catholics Church visible as may be had considering the perversity of men and the malice of Satan It is constantly denied by our brethren that the Church of the Iewes was a congregationall Church and of that frame and institution with the Christian Church but that it was peculiar and meerely in laicall to be a nationall Church yet let me have liberty to offer a necessary distinction here 1. a nationall Church is either when a whole Nation and all the Congregations and Synogogues thereof are tied by Divine precept to some publique acts of typicall worship in one place Which the Lord hath chosen so all Israel were to sacrifice at Jerusalem onely and the Priests were to officiate in that kind there onely and they to pray toward the Temple or in the Temple and they to preseâ—t the male children there as holy to the Lord Luke 2. 23 c. this way indeed the Church of the Jewes in a peculiar manner was a Nationall Church and thus farre our brethrens arguments doe well conclude that the Jewish Church was Nationall in a peculiar manner proper to that Church onely But a Nationall Church is taken in another sense now for a people to whom the Lord hath revealed his statutes and his testimonies Whereas he hath not d alt so with every Nation Psal. 147. 19 20. which Church is also made up of many Congregations and Synagogues having one worship and government that doth morally concerne them all Thus the Iewish Church was once Nationall and that for a time God chose them of his free grace to be a people to himselfe Deut. 7. 7. and Deut. 32. 8. When the most high divided to the Nations their inheritance Iacob was the lot of his inheritance Amos 3. 2. You onely have I chosen of all the families of the earth But the Jewish Church was in this sence but Nationall for a time Now hath God Act. 11. v. 18. also granted to the Gentiles repentance unto life and called the Gentiles and made them a Nationall Church Hos. 1. 11. 1 Pet. 2. 10 11. Esay 54. 1 2 3. that is he hath revealed his testimonies to England to Scotland and He hath not done so to every Nation So if a false Teacher should goe through Israel and call himselfe the power
though there doe result a vertuall covenant Farre lesse is there a necessity of an expresse and vocall covenant before that steward can have claime to the keyes or be received in office So when one entereth into covenant with God and by faith layeth hold on the covenant there resulteth from that act of taking the Lord to be his God a covenant-obligation to doe duty to all men as the covenant of God doth oblige him yea and to doe workes of mercy to his beast for a good man will have mercy on the life of his beast and he is obliged to a duty by that covenant with God to his children which are not yet borne to servants who are not yet his servants but shall hereafter be his servants to these who are not yet converted to Christ now it is true a vertuall and tacite covenant resulteth toward all these even toward the beast the children not yet borne c. when the person first by faith entereth in covenant with God but none master of common sense and judgement will say there is required a vocall and explicite and professed covenant betwixt such an one entered in covenant with God and his beast and his children not yet borne or that the foresaid tacite and vertuall covenant which doth but result from the man his covenanting with God is either the cause or essence or formall reason whereby he is made a formall contracter and covenanter with God So though when I enter a member of such a congregation there ariseth thence an obligation of duty or a tacite covenant tying me in duties to all members present or which shall be members of that congregation though they should come from India yet in reason it cannot be said that there is required an expresse vocall covenant betwixt me and all who shall be fellow-members of this congregation and farre lesse that such a covenant doth make me a member of that congregation yea because I am already a member of that congregation thence ariseth a tacite covenant toward such and such duties and persons 6. I understand not how our brethren doe keepe Christian and religious communion with many professours of approved piety and that in private conference praying together and publiquely praising together and yet deny to have any church-Church-communion with such approved professors in partaking with them the seales of the covenant and censures of the Church I doubt how they can comfort the feeble minded and not also warne and rebuke them which are called acts of Church-câ—nsure Then the question is not if there be a tacit and vertuall covenant when persons become members of such a visible congregation 2. Nor doe we question whether such a Church-covenant may be lawfully sworne We thinke it may though to sweare the last article not to remove from such a congregation without their consent I thinke not lawfull nor is my habitation in such a place a matter of Church-discipline 3. But the question is if such a Church-covenant by Divine or Apostolick warrant not onely be lawfull but the necessary and Apostolick meane yea and the essentiall forme of a visible Church so as without it persons are not members of one visible Church and want all right and title to a Church-membership to the seales of grace and censures of the Church Our brethren affirme we deny Concl. The former considerations being cleare we hold that such a Church-covenant is a conceit destitute of all authority of Gods Word Old or New Testament and therefore to be rejected as a way of mens devising 1. Argum. All will-worship laying a band on the Conscience where God hath layed none is damnable but to tye the oath of God to one particular duty rather then another so as you cannot without such an oath enter into such a state nor have title and right to the seales of grace and Gods Ordinances is will-worship and that by vertue of a divine Law and is a binding of the Conscience where God hath not bound it The major is undeniable Papists as Alphonsus à Castro and Bellarminâ— lay upon us that which was the errour of Lampetians that we condemne all sorte of voweâ— â—â— snares to the Consciences of men But Bellarmine saith that Luther and Caâ—â—in acknowledge We thinke vowes of things commanded of God lawfull the truth is we teach it to be will-worship to a person to vow single life where God hath not given the gift of continency because men binde with an oath that which God hath not bound us unto by a command So Origen Gregory Nazianzen Ambrose Augustine say Those which want the gift of continency cannot live without wives and so should not burne See how Bellarmine and Maldonat contending for will-worship prescribe the contrary I prove the assumption for a Minister to sweare the oath of fidelity to his flocke is lawfull but to tye an oath so to his Ministery as to say the Apostles teach he cannot be a minister who sweareth not that oath is to lay a bond on the Conscience where God hath laid none That a father swear to performe the duties of a father a master the duties of a master towards his servant is lawfull but to lay a bond on him that he is in Conscience and before God no father no master except he sweare to performe those duties is to lay a bond on the Conscience where God hath laid none So to sweare subjection to such a Ministery and visible Church is lawfull but to tie by an Apostolike Law and practice the oath of God so to such duties as to make this Church-oath the essentiall forme of such membership so as you cannot enter into Church-state nor have right to the Seales of the Covenant without such an oath is to binde where God hath not bound for there is no Law of God putting upon any Church-oath such a state as that it is the essentiall forme of Church-membership without the which a man is no Church-member and the Church visible not swearing this oath is no Church 3 That way are members to be in-Churched and to enter into a Church-fellowship which way members were entred in the Apostolike Church But members were not entred into the Apostolike Church by such a Covenant but onely they beleeved professed beleefe and were baptized when the incestuous person is re-entred it is said onely 2 Cor. 2. he was grieved and testified it and they did forgive him and confirme their love to him 7 8. there is here no Church-Covenant and Samaria 8. 12. received the Word gladly beleeved and was baptized when Saul is converted Acts 9. Simon Magus baptised Acts 8. Cornelius and his house baptized Acts 20. the Church of Epheâ—us planted Acts 19. of Corinth Acts 18. 8. of Berea Acts 17. 10. Philippi Acts 16. Thâ—ssalonica Acts 17. of Rom Acts 28. We heare no expressed vocall Covenant So Acts 2. three thousand were added to the visible Church now they were not gathered nor in-Churched
a marriage covenant So C. D. sometime excommunicated now repenteth and is received as a gained brother in the bosome of the Church all the members of the Church come by that under a new relation to C. D. as to a repenting brother and they are to love reverence exhort rebuke comfort him by vertue of the covenant of grace but I conceive not by a new Church covenant entering them as in a Church membership and Church order towards him So a new particular Church is erected and now counted in amongst the number of the visible Churches all the sister Churches are to discharge themselves in the duties of imbracing loving exhorting edifying rebuking comforting this sister Church new elected But I thinke our brethren will not say That all the sister Churches are to make a new expresse vocall Church covenant with this sister Church and such a Church covenant as maketh them all visible Churches which have right to all the holy things of God in and with this new sister Church it is the covenant of grace once laid hold on by all these sister Churches which tieth them to all Christian duties both one toward another and also toward all Churches to come in I thinke there is no necessity of an expresse covenant of marriage betwixt this new Church and all the former sister Churches as there is a solemne marriage oath betwixt the Husband and the Wife and a solemne covenant betwixt the supreame Magistrate and the King and his Subjects when the King is crowned all we say is this if for new relations God laid a bond and compelling tie of conscience and that of perpetuall equity whereby we are entered in every new relative state beside the bond that Law and Gospell lay on us to doe duties to all men both in Church and Common-wealth then when a person is converted unto Christ and another made a Lawyer and another a Pastour another a Physitian another a Magistrat another a learned Philosopher and President of an Academy another a skilled Schoolemaster and so come under new relations many and diverse in the Church and State I should not be obliged to love honour and reverence them all by vertue of the fifth Commandement but I behoved by vertue of a particular Covenant I know not how to name it to come under some new relative marriage toward all these else I could not performe duties of love and reverence to them and though there be a convenant tacite betwixt a new member of a congregation and A. B. the Pastor and they come under a new relation covenant waies which I grant is not the point in question but this new covenant is that which by necessity of a divine Commandement of perpetuall equity maketh the now adjoyner a member of the visible Church and giveth him right and claime to the seales of the covenant so as without this covenant he is without and not to be judged by the Church but left to the judgement of God as 1 Cor. 5. 12 13. one who is without Thirdly the Apologie saith and Author of the Church covenant The covenant of grace is done in private in a mans closet betwixt the Lord and himselfe the other in some publique assembly 2. The covenant of grace is of one christian in particular the other of a company joyntly some call the one personall the other generall Answ. Though the covenant of grace may be layd hold on in a closet or private chamber yet the principall party contracter is God on the one part and on the other not a single man but Christ and all his seed yea the Catholique church all the House of Israel But our brethrens mind is that conversion of soules to Christ is not a Church act nor a Pastorall act but a worke of charity performed by private christians yet by the Pastorall paines of Peter three thousand Act. 2. were converted and this is a depressing of publique ministery and an exalting of popular prophecying which is the onely publique and ordinary meane blessed of God for conversion 2. By this all the covenants sworne in Israel and Iudah were not a swearing of the covenant of grace but of a Church covenant which we must refute hereafter 3. We desire an instance or practice of receiving any into the publique assembly by this Church covenant publique receiving by baptisme we grant in Cornelius Act. 10. the Eunuch Act. 8. Lydia and her house Act. 16. the Iayler Act. 16. but we never read of Sauls Churchâ—covenant and Church confession wherby he was publiquely received into Church membership nor of such private tryall of Church members and therefore wee thinke it to bee a devise of men 6. Arg. If this Church-covenant be the essence and forme of a visible Church which differenceth betwixt the visible and invisible Church then there have beene no visible Churches since the Apostles dayes nor are there any in the Christian World this day save only in New England and some few other places for remove the forme and essence of a thing and you remove the thing it selfe now if this be true and if Ministers have Ministeriall or pastorall power over people and the people no relation unto them as to Pastors except they mutually enter into this Church-covenant then are they no Pastors to the people at all and so all Baptised in the reformed Churches where this covenant was not are as Pagans and Infidels and all their Baptisme no Baptisme and all their Church Acts no Church Acts and they all are to be Rebaptized The Author of the Church-covenant saith there is a reall implicite and substantiall comming together and a substantiall professing of faith and agreement which may preserve the essence of the Church in England and other places though â—hers be not so expresse and formall a covenanting as neede were The eternity of the covenant of God is such that it is not the interposition of many corruptions that may arise in after time that can disanull the same except they willfully breake the covenant and reject the offer of the Gospel which we perswade our selves England is not come unto and so the covenant remaineth which preserveth the essence of the Churches to this day and he giveth this answer from learned Parker and he alleadgeth Fox who out of Gilda saith England received the Gospell in Tiberiâ—â— his time and Joseph of Arimathea was sent from France to England by Philip the Apostle an â—2 Answ. I deny not but Tertullian and Nicephorus both say the Gospell then came to the wildest in Brittaine and no doubt be â—â—ved to come to Scotland when Simon Zelotes camâ— to Brittaine but so did the Gospell come to Rome Philippi Corinth will iâ— follow that the covenant is there yet And 1. If the not wilfull rejecting of the Gospell save the essencâ— of a visible Church in England which charity we command in our Brethren Rome may have share of the charity also and there
in the Church assembly this Church-swearing is not rewarded so for how is it proved that a name even an everlasting name better then the names of sonnes and daughters is the name of a fellow-member in some obscure congregation or parish is this better then the name of a borne Jew who was also a member of the visible Church and if he believed in Christ had also the everlasting name of a member of the Jewish Church Surely there is no ground for this in Gods Word the everlasting name must be some spirituall remembrance and some invisible honour beyond the externall honour of being named the sonne or daughter of a Jew and by what warrant also of Gods word is Gods holy mountaine and his house of Prayer v. 7. which in the New Testament can no more be literally expounded then offering of burnt offerings by what warrant is this called a parochiall visible congregation where visible saints meets in one materiall house ordinarily and in one visible Church-way The house of Prayer there is Joh. 2. expounded of the typicall Temple which spiritually did typifie Christs body as he expoundeth it himselfe Ioh. 2. 18 19 20. deare brethren doe no violence to Gods Word 2. There is no ground that the Eunuch and stranger had no other complaint but want of visible membership for his laying hold on the Lords Sabbaths saith the contrary and though he should complain of that it is a small comfort promised thâ—â— he shall be a member of a visible congregation which membership many Iudasses and Hypocrites injoy also 3. Though there were a visible Church-membership here promised as no intepreter that ever yet saw it but your selves yet it should onely follow before heathen who are come to age be Baptized and so inchurched they should externally lay hold on a professed covenant and so that they might be members of the invisible Church before they be members of the visible Church which is much for our Baptisme-covenant and nothing for your Church-covenant 4. Church-membership by your exposition is promised to none but these who inwardly by true faith are joyned to the covenant then all church-Church-Acts performed by pastors and professors not converted though they proceed clave noâ— errante following Christ his rule are null and no baptiâ—ing no binding in heaven for a promise conditionall is no promise say reason and lawyers where the condition is not fulfilled The Author of the Church-covenant citeth that of Ezâ—k 16. 8. I entred into covenant with thee and thou becamest minâ— Eze. 20. 37. I will cause you to passe under the rod here is a covenant not of a person but of the whole House of Israel v. 30. 39. This covenant is called a band and Junius observeth well takes from shepheards who went amongst their sheep with a Rod and selected and poynted out such as were for the Lords sacrifice Lev. 26. 31. Ergo under the New Testament men enter not into the Church hand over head but they passe under the Rod of due tryall and then being â—ound meet are inchurched Answ. He entered into covenant with Hierusalem dying in her owne blood v. 6. v. 8. your covenant is made with a people washed and converted 2. All are taken in promiscuously in this covenant externally good and evill who prospered to a kingdome and were renowned amongst the Heathen v. 13. 14. Your Church covenant is of persons who passe under the rod of proâ—ation and passe for sound converts The other place is not to a purpose for God is not speaking of gathering his people to a visible Church but as Calvin Polanus Iunius God is meeting with the peoples wicked conclusion who said v. 34. They were banished and capâ—ives mixed amongst the Nations and so free from Gods corâ—ecting rod or band of Discipline and God saith and I will make you to passe under the Rod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I will bring you under the â—and of my covenant The Word is also Psal. 2. 3. and it is true â—hat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a staffe and a rod Prov. 10. 13. but it signifieth also a Kings Scepter Gen. 49. 10. but the band of the covenant signifieth no union of a visible Church nor is the Lord in that place promising the mercy of a gathered Church but by the contrary he threatneth an evill as v. 35. And I will bring you unto the wildernesse of the people and there will I plead with you face to face 36. Like as I peaded with your Fathers 37. And I will cause you to passe under the Rod c. To select you out from amongst the Heathen as sheep for sacrificing as the next verse 38. and I will purge out from amongst you the Reâ—â—lls c. This place is violently brought to witnesse unjustly And what though God would have them tryed who were taken under his covenant of protection it should be the covenant of grace and not a Church-covenant for he meaneth no such thing They alleadge Jerem. 50. 4. And in those dayes and at that time the children of Israel shall come they and the children of Judah together saying let us be joyned to the Lord in a perpetuall covenant that shall not be forgotten Answ. 1. Israel and Judah together cannot be a parochiall congregation nor 2. Can Sion be a parish Church nor 3. is the Church-covenant from which a man is loosed when upon good warrants and the consent of the congregation he removeth cut of that Church to another A perpetuall Covenant that shall never be forgotten for eternity is proper to the covenant of grace betwixt God and man Jerem. 31. 33 37 38. Jerem. 32. 40. Isal. 54. 10. Isai. 55. 3. Isai. 59. 21. and there is no covenant betwixt mortall men who shall dâ—e an eternall covenant The Author saith There is nothing more plaine then Isai. 44. 5. One shall say I am the Lords and another shall call himselfe by the name of Jacob and another shall subscribe with his hand and sirname himselfe by the name of Israel These words are so plaine as nothing can be more plaine Answ. This is a cleare place that under the Mâ—ssiah all people shall professe themselves in covenant with God and the children of God and the Church and Calvin citeth Psal. 87. 5. and of Sion it shall be said This and this man was borne in her but this is not plaine at all that these professe themselves sworne members of a particular Parish yea the contrary is most plaine that they shall call themselves by the name of Jacob and Israel that is children of the whole visible Church for Jacob and Israel is not restricted to one particular congregation Before the peoples captivity saith Musculus The names of Bâ—â—l and idoll gods sounded in their mouthes but then they shall professe the true God and that they are his people Now Gods covenant is made principally not with one single congregation not is
by the Word of God and care of Pastors but servants are taken into great houses because they are servicable for if that follow that they are made more servicable it is not the intent of the Lord of the house or of the under-stewards 3. The Oeconomy of Princes houses is no rule for the government of the house of the King of Kings Mr. Coachman while the materialls and pillars of the house are rotten and the house founded upon Briers Brambles and rubbish that is while wicked men are members no Discipline 〈◊〉 Reformation no censures no Election by the multitude will doe good Answ. The connexion is naught the fruit and power of Gods ordinances depend not upon the conversion or non-conversion of the instruments the preaching Sacraments censures are of themselves golden and exercisers and dispensers thereof following Christs direction therein are golden eatenus in so far though in respect of their personall estate they be wooden and clay members voyd of faith 2. It is false that the visible Church is founded upon men or their Faith God strengtheneth the barres of his own Sion And Christ and the Gospell are the pillars thereof Nay the Church strandeth not upon Peter and Paul and the Apostles faith subjective because the Apostles were holy men and Believers but upon the Apostles Faith objectivè that is upon the saving truth that the Apostles delivered from Christ to the Churches Ephes. 20. 21. 1 Cor. 3. 11 12. Mat. 16 v. 18. Quest. 3. Whether or no there be a true Church communion with ordinary hearers of the Word who cannot be admitted to the Lords Supper and what union excommunicated persons who dâ— heare the Word have with the visible Church and how the preaching of the Gospell is an essentiall note of the visible Church For the clearing of these confiderable poynts tending much to a fuller understanding of a true visible Church in its right constitution let these considerations make way to what we can say of these poynts 1. Dist. There is a difference betwixt ordinary and setled bearers of the Word and transient and occasionall hearers 2. Dist. Publick ordinary preaching for the converting of soulâ—â— is a publick Church worship Another set way of ordinary publick use of converting soules by preachers not in office wee know not 3. Dist. Some be members of the visible Church properly and strictly such as are admitted to all the seales of the covenant and holy things of God Others are lesse properly or in an inferiour degree members of the visible Church such as are baptized and are ordinary hearers of the Word but not admitted to the Lords Supper of old the Catechumenoi were such As there be decrâ—â—s of Citizens some having all the priviledges of the City and some onely right to some priviledges but not to all 3. Some have right to all and are most properly in the visible Church 4. Dist. Excommunication being medicinall and for edificatiâ—â— cannot cut off the member close except we should confound killing and curing 5. Dist. There is a note of a ministeriall Church such as is preaching of the Word of God and a note of the visible Church of Believers and obedience professed to the Word preached is such a note 6. Dist. Preaching of the Word may well be a note of the Church invisible in fieri while it is in gathering because God purposeth to convert where the Word is purely preached 2. A note of the invisible Church already constituted in so far as it is obeyed And. 3. A note of the Ministeriall Church in respect where God holdeth out the Standard of the preached word there is his ordered army 1. Conclusi To communicate with the Church ordinatily and of set purpose is an act of externall Church communion 1. Because if the preacher in preaching edifie the Church convened for that effect to receive edification and if he convince the Iâ—fidell by preaching and cause him fall downe and worship God and report that God is in that meeting then to communicate with the Church in hearing and preaching is an act of externall Church communion Because an act of worship terminated and bounded upon the Church is a church-Church-act But the prophet prophecying in publick to the Church edifieth the Church and converteth infidells in causing them to worship acknowledge Gods presence in a Church-meeting As is cleare 1. Cor. 14. 4. He that prophecieth edifieth the Church v. 5. v. 12. seek that you excell to the edifying of the Church 29. Yet in the Church I had rather speak five words with my understanding c. 23. If therefore the whole Church be come together into some place and all speake with tongues and there come in these that are unlearned and Unbelievers will they not say that yee are mad 24. But if all prophecy and there come in one that believeth not or one that is unlearned he is convinced of all c. And that this is a Church-meeting formally it is cleare because it is said 34. let your women keepe silence in the Churches now women out of a Church-meetings are not commanded silence for Tit. 2. 4. They are to teach the younger women and at home in the house Prov. 31. 26. She openeth her mouth with wisdome and the Law of grace is in her lips Acts 20. 7. and upon the first day of the week the Disciples came together to breake bread and Paul preached to them Had they not then a Church Communion in hearing the Word as in the receiving the Sacrament Our brethren say that eating one bread together at the Lords Table is properly a Church Communion For thereby we may eat one bread we are one body for we all partake of one bread 1 Cor. 10. 18. But heating one word is not a Church-communion because Infidels and Turkes who are not members of the Church may heare one word 1 Cor. 14. 24 25. I answer 1. Wee speake of a professed and resolved hearing Turks and Infidels comming in without purpose to joyne with the Church as 1 Cor. 14. 2. 25. are not such hearers 2. If this were a good reason a latent hypocrite eating one bread with sound believers at the Lords Table should keepe no Church-communion with the Church for by our Brethrens Doctrine a â—ypocrilt is no more in deed and truth a member of the visible Church then a leg of wood is a member of a living body But we hold that he is a true member of the Church as visible and that his binding and loosing with the Church suppose he be an Elder is no lesse valid in Heaven when Christs order is followed then the binding and loosing of a believing Elder and therefore that his eating at the Lords Table is an act of externall Church-communion and of visible fellowship in a visible body and the same is every way strong for a visible Church-fellowship in hearing the Word for that same Christ and fellowship with him which is sealed in the Sacrament
not fall The sentence is either given out a jure vel ab homine by the Law or the persons Secondly it is either just or unjust Thirdly and that three wayes Exanimo good or ill zeal secondly Ex causa a just or unjust cause thirdly Ex ordine when order of Law is kept An unjust sentence is either valid or null That which is invalid is either invalid through defect of the good minde of the excommunicators and this is not essentiall to the excommuncations validitie That which is invalid this way onely ligat it bindeth in foâ—o exteriore But that which is uâ—just through want of a just cause it onely bindeth from externall communion but because Gods Ordinances are to be measured from their own nature and the generall intention of the Catholike Church and not from abuses and particular intentions of such excommunicators therefore they doe not exclude from the generall Church-desires The fourth Councell of Carthage as also Gerson saith an unjust sentence neminem gravare debet should affright no man I see not a warrant for division of excommunication into penall and not penall excommunication The ancients made some excommunication not penall as the fifth Councell of Carthage and Concilium Arelatense Turraconense Concilium Agathense As if one should culpably absent himselfe from a Synod erat privatus Episcoporum communione He was for a space excommunicated from the communion of other Bishops The Canonists infer that this excommunication was no Church-censure and M. Antonius of Spalato defendeth them in this But since Christ for scandals appointed onely publike rebuking or secondly confessing or thirdly excommunication from the Church not onely of Church guides but of professing beleevers we see not how any are to be excommunicated from the fellowship of the Clergy or Church-guides onely For Christ ordained no such excommunication and therefore wee are to repute this a popish device Zosimus saith Zancbius Celestinus Hormisda and Pelagius 2. did threaten to excommunicate Iohn of Constantinople from the communion of the Apostolike seat and of all Bishops Spalato his argument for this sort of excommunication is 2 Thessalonians 3. 15. which commandeth all Thessalonians to forbeare any fellowship with such as obeyeth not the Apostles doctrine and doth not infinuate any excommunication from the society of Church-guides onely Nay such an excommunication is not in Gods Word Cajetan calleth it excommunicatio claustralis whereby some were interdicted the company of some other Church-orders It is true that in the ancient Church the excommunicated person was debarred from comming to the Church to heare divine Service And Sylvester appointeth three degrees of excommunication first Debarring of the contumacious from entring into the Church secondly A suspending of them from communion with the Church thirdly An anathema or imprecation by cursing them So the fifth Synod under Symmachus appointed first that the contumacious should be deprived of the Communion and if he should not repent it was ordained â—â— anathemate feriatur that he should be cursed So say diverse of the Schoolmen and Casuists as Soto Paludanus Cajetanus Sylvester Navarrus that it is not lawfull to heart service or to be present at a Masse with an excommunicated person But in the fourth Councell of Carthage as Papists acknowledge no excommunicated person is debarred from hearing the Word But it is to bee observed carefully that for the same reasons Papists think the excommunicated persons should heare Sermons and the Word preached that our brethren say Because preaching is an act of jurisdiction and authority but not an act of order and therefore preaching is not an act of church-Church-communion but common to any who have not received orders and may be performed as the reading of the VVord by Deacons and those who have Priest-hood or power to administrate the Sacraments And Innocentius the third saith Preaching is proper to Priests who have received orders by no divine Law Indeed Leo the first made a Law of it for which cause Suarez saith That Christ in these words Iohn 21. Feed mâ—sheep and Matth. 28. Preach the Gospel gave power of jurisdiction but not of order onely It is given commonly saith he to the Clergy to preach and to Deacons because decentius it is more fiâ—ly and decently performed by them then by Laicks Though it be true that two Cardinals Toletus and Cajetanus be against Suarez in this and say that Iohn 21. Peter is made the head and universall Pastor over sheep and lambs to feed and governe them And Navarrus saith Preaching soli sacerdotio institutione divina adjuncta est is by divine institution proper to the Priesthood Yet this excluding of them from comming into the Church was from comming in to the holy place only where the Lords Supper was celebrated and they stood at the Church doore where they might heare the VVord and therefore were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hearers and murmurers as Basâ—lius saith and Field Excommunication doth not wholly saith he cut off men from the visible Church and his reason is good because they may and often doeretaine first The profession of pure truth secondly The character of Baptisme thirdly They professe obedience to their Pastors fourthly They will not joyne to any other communion And therefore to say with our Author we dare not to wit That though the seed of faith may remaine in the excommunicated person yet to the society of the faithfull joyned in a particular visible Church they are not knit but wholly cut off from their communion Also he is delivered unto Satan and therefore wholly cut off from the communion of the Church and so from the seals he and his seed as heathen and heathens seed are We condemne Novatians because as Cyprian saith they denied mercy to the repenting excommunicated person and because as Socrates said of them God onely can forgive sins And we condemne the Donatists who would not as Augustine saith receive into the Churches commmunion againe such as had delivered to persecuters the Bible and other holy things So we are to condemne these who are more rigorous toward such as are excommunicated then Christ is for Christ keepeth them as sick children within his visible Church and useth Satan as the Physitians servant who boyleth Herbs and dresseth Drugs for them while he by Gods permission tormenteâ—hthes spirit with the conscience of sinne As when a child is sick saith worthy Cartwright the Father calleth a Colledge of physicians to consult about medicine to be given to the child So iâ— the contumacious person under the medicine of excommunication administred by the Church-presbytery Now this wee cannot say of heathen and publicans And therefore Augustine sayth excellently excommunicated persons non esse Ethnicos sed tanquam ethnicos are not heathen but estemed as
transact within their owne Congregations but doe ex aequo belong to them all As 1. That they doe not give offence one to another that one Church doe not hold the Doctrine of Balaam to the effence and scandall of other Churches 2. That one Congregation make not Acts and Canons against the Word of God and against the Acts of another Congregation agreeable to the Word of God 3. That one Church admonish rebuke comfort provoke another to love and to good works in such and such poynts now though a Congregation make acts and constitutions for governing this or that member of the community yet they doe not nor cannot make acts that oblige the community and the Church as the Church the Church as the Church being a part is to be regulated by the whole and if there be things that ex aequo concerne all and doe not concerne one particular Church more then another one particular Congregation cannot governe in these And by the like reason particular Churches and classicall Presbyteries and Provinciall and Nationall Churches are parts of the whole Catholick visible Church 6. Because Christ hath not given the power of Ministery and Ordinances and Jurisdiction to the single Congregation as to the first subject upon the ground that our Brethren speake to wit because the single Congregation is that Spouse to which Christ is referred as an Husband and that body to which hee carrieth the relation of an head communicating life to all the members Eph. 1. 22. Col. 1. 18. nor is it that adequat number of ransomed persons of sheepe of lost ones of fellow-citizens of spirituall stones c. To the which Christ doth carry that adequat and compleat relation of a Saviour of a good Shepheard of a Seeker of lost ones of a King and Governour of the chiefe câ—â—ner-stone Therefore that visible Church for whose salvation Christ hath given the Ministeriall power must be the larger visible Church just as the God of Nature hath given to the whole race of sheep a power to seeke their own food and because of their simplicity a power to be ordered and led by the shepheard and secondarily this power is given to this or this flock feeding on Mount Caermel or elsewhere so hath the God of Grace given a power to the whole visible Catholick flock to submit themselves in the Lord to other guides and he hath given to the whole company of Shepheards as to the first subject the power of the Keys and secondarily the power is given to this or this visible Church and company of Pastors 7. When any scandalous person is delivered to Satan he is cast out of the whole Catholick Church Ergo he was before his ejection a member of the whole catholick Church for hecannot be cast out who was never within And when he is excommunicated his sins bound as in Heaven so on Earth that is not only in that Tract of ground where a handfull of a little Congregation independent as they say of 10 or 20 or an 100 doth ordinarily feed but in all the visible World where God hath a Church and all both within the little Congregation where hee is and without are to repute him as an Heathen and a Publican It is true some of our Brethren say he is excommunicated onely out of that Congregation whereof hee is a member antecedentèr because Christ hath given the power of excommunication onely 1 Cor. 5. 4. To the congregated Church when they are met together to deliver to Satan and they must do it in collegio in consessu coram tota Ecclesia before and in presence of the Church congregationall which is to give their consent and hath a certaine power of interest in the busines but he is cast out and excommunicated to all other Churches onely consequentèr by consequent and by vertue of the communion of Churches I answer the plaine contrary hee is antecedentèr and formally delivered to Satan by the power of the catholick visible Church which is put forth in exercises and in act before that Church whereof he is a neerest member Even as the left hand doth cut off a finger of the right hand which otherwayes should infect the whole body Now it is not the left hand onely that cutteth off the contagious and infectious finger but the whole man deliberate reason and the will consenteth it should be done for the preservation of the whole man the left hand is a meere instrument and the losse of the finger is the losse of the whole body and the finger is cut off the right hand not antedentèr and onely off the right hand by that power intrinsecall onely in the right hand but intrinsecall in the whole body it is true the contagion should creepe through and infect the right hand and right arme first and therefore incision is made upon the right hand So if the Eldership of a Congregation deliver to Satan it is not done by that power that is intrinseally onely in that Congregation but by the power intrinsecall in the whole universall Church who shall keepe communion with him that Eldership cuts him off as the instrument or hand of the Church catholick and the incision as it were is performed there in that meeting I will not say of the whole Congregation that is to be proved because the contagion shall come first upon these with whom the delinquent is to keepe the nearest fellowship and that Excommunication be performed in a meeting I grant and the place 1 Cor. 5. 4. saith so much and a meeting of the Church But that that is a meeting of the congregation with favour of the learned cannot be proved cogently though I thinke excommunication when it is actually performed it should be done before the Congregation but that is for the edification and nearest and most immediate practice of that Congregation for the contagion is nearest to them but the reason why the presence of the Congregation whereof the Delinquent is a member is requisit is not because this Congregation hath the sole intrinsecall power in her selfe and because shee onely doth formally and antecedentèr Excommunicate and the rest of the Churches consequenter and by vertue of a communion for the sister Churches are to debarre this excomunicate person from their communion with Christ in the Seales of the Covenant and that by an intrinsecall authoritative and Church power where as if he were not excommunicated they should have received him to a Communion with them in the Seales and that by an intrinsecall authoritative and Church power for one man cannot receive another to the Seales of the Covenant with him because no one man hath a Church authority If therefore the Church as the Church is consociated by an intrinsecall Church-power should have admitted him if he had not been excommunicated it is evident that hee was a member not onely of the Congregation out of which he is excommunicated but also of the whole consociated congregations 2 The man
in one place yet hath the Presbyteriall Church the essentiall note of a visible Church Because there is a difference betwixt carrying the colours in an Army tali modo as all the Army at once may see the colours and the carrying of the colours Yet the colours are a note visible of such an Army so there is a difference betwixt preaching the Word simpliciter and preaching the Word tali modo in such a way in one materiall house onely And therefore it is necessary that government which concerneth many Churches consociated be in its exercise hic nunc larger then preaching of the Word in its exercise hic nunc which cannot be done but to a multitude which conveneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the same materiall place And we see an act of government Acts 15. by confession of our Brethren belonging to divers consociated Churches and performed by them and yet these cannot ordinarily meete to one and the same place in all their members for hearing of the Word Thirdly an extraordinary and remote power of Jurisdiction which is but rarely and in extraordinary cases to be put forth in acts is given to the Catholick visible Presbytery of the whole Catholick visible Church Because the Oommunion externall and visible is lesse where the locall distance of visible Churches is more and therefore because oecumenicall councells being necessary for the Catholick visible Church neque ad esse simpliciter neque ad bâ—â—è esse sed ad melius seu optimum esse neither in respect of the Churches being nor in respect of the Churches well-being â—uâ— onely in respect of her best and most spirituall well-being these councells are seldome to be had in an ordinary providence For the Cresse of Iesus Christ is rather a marke of the catholick visible Church then Bellarmine his prospeâ—ous condition that he will have to be one of his fifteene notes of the Church and since the Church cannot have her wishes the want of generall councells is the Catholick Churches Crosse not her sin we doe not say that God is deficient in meanes necessary to his Church or to some of his owne Children because the Woman hath wings given her of God to stie to the Wildernesse to hide her selfe from the Dragon Rev. 12. 14. and so cannot enjoy Gods ordinary presence in his Sanctuary Nor doe wee say that God hath denied a power to his Church in the Wildernesse to enjoy them in a visible Sanctuary I meane a morall power and jus a right and interest in that presence because he interrupteth the Churches physicall power for a while in the injoying of these comforts of a visible Church-Communion in the Sanctuary Fourthly hence it doth not follow that because the catholick representative visible Church is the first subject of the power of the Keys that the power of Excommunication is derived from the visible Church to a Presbyteriall Church or that a Presbyteriall Church cannot excommunicate without consulting with or fetching authority from the Catholick visible Church Because the Catholick visible Church is a great integrall body of Iesus Christ and he is the head of this body because though the power of seeing by order of nature be first in the whole man and then in the Eye yet the power of seeing in the Eye is not derived from the rest of the body from Hands Leggs Shoulders Armes to the Eye The light is first in the whole Body of the Sun as the first and prime subject of light yet supposing now the received opinion of Astronomers that the body of the Sun doth exceede the quantity of the Earth an hundred sixty and seven times it doth not follow that this or that part of the Sun hath no light intrinsecall in it but that which is derived from the whole body of the Sun for then this or this part of the Sun should have borrowed light derived to it from another so the Soule doth at one and the same instant animate and quicken the whole organized Body as its first matter and subject but it doth not follow that the Hand hath life derived to it from the whole body so because the power of the Keyes is also intrinsecall in the Presbytery as in an Oâ—cumenicall councell it doth not follow that the power that is intrinsecall in the presbytery is by derivation or borrowed and at the second hand from the Catholick presbytery of the whole World farre lesse that the Presbytery cannot Excommunicate except it consult with the catholick visible Church The power of the Keys by order of nature is onely in the catholick representative Church as in the first subject but in order of time this power is communicated from the head Christ to all the integrall parts of this great Body according to the capacity of every part so as it is intrinsecall in the particular Eldership of a single Congregation in these poynts of Discipline that concerne a Congregation as a Congregation and it is intrinsecall in the classicall Presbytery as it is such and it is intrinsecall in the provinciall and Nationall Synod in poynts belonging to them as such 3. They object if a single Congregation have not power of Excommunication and of entire and compleat government within it selfe because it is but a part of a Presbyteriall Church and so an incompleat Church by that same reason a Presbyteriall Church shall be a compleate Church and not have entire and compleat power of Government within it selfe because a presbyteriall Church is a part of a provinciall Church and a provinciall Church shall be in the same case because it is a part of a Nationall Church and a Nationall Church in that same case because it is a part of the catholick visible Church and there shall bee no perfit visible Church on Earth which hath full and entire power of jurisdiction save onely the caholicke visible Church which by no possibility can convene before her Oecunenick and highest catholick Court a Nationall Church or the Church of great Brittaine and upon the testimony of three witnesses deliver her to Satan and upon supposall of Repentance receive her againe to the catholick power of that same Court into fellowship of Church-union with the great catholick body For so because this catholick Church for many centuries yea possibly for a million of yeeres cannot convene to exercise her authority in a Court and out of her Court shee hath none the repenting Nationall Church shall remaine in Satans bands for ever by a physicall and invincible necessity Answ. A single Congregation is a Church but so as it is a part also and a member of a Presbyteriall Church and because of neernesse of communion with consociated Churches under one Presbytery it can neither have compleat power of casting out one of its owne members because that member hath so strict a visible Union of membership also with consociated Churches nor can it exercise that intrinsecall power that it hath as a remote part of Christs
proceede from the authoritative power of a Pastor as a Pastor and by that same officiall power that hee teacheth his owne flocke vivâ voce by vocall preaching as a Doctor hee teacheth other Churches by writing But it was asked whether are the classicall Elders ruling Elders or Teaching Elders to the classicall Church Answ. They are both and they are neither in divers considerations they bee teaching Elders in all the Congregations distributively taken they are Rulers in all collectively taken they are Teachers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some reserved acts resolving synodically some cases of conscience and dogmaticall poynts upon occasion but they be not the constant Teachers to watch for the Soules of all 3. The places Acts 20. 28. 1 Pet. 5. 2. Heb. 137. 17. prove that those that rule in common many Churches should be Teachers of these same Churches distributively and all the Eldership at Ephesus should rule the whole Churches amongst them And there should no Pastor be a sole Ruler and not a Teacher as the Prelate is nor is there a Pastor who is a sole Teacher and it is very true hee who is a ruling Pastor is also a Teaching Pastor but not to that same flock alwayes Neither is this true that because power of jurisdiction is founded upon power of order therefore teaching should be every way commensurable with ruling for 1. The Eldership convened in Court and onely formalitèr in foro Ecclesiae in this Court hath Church-power of Jurisdiction in a Congregation and in this Court they governe but the Eldership in this Court neither doth preach nor can preach 2. The power of ruling is in the ruling Elder but not the power of teaching and the power of teaching publickly is in the unâ—fficed Prophet as our Brethren teach and yet in him there is no power of ruling Ob. 3. It is strange that to excommunicate agreeth to the ruleing Elder in a classicall Presbytery which he may doe in many Congregations and so he may performe his principall acts over thirty or forty Congregations and yet the Pastor may not performe his principall act of teaching in many Congregations by vertue of his office but onely in one congregation by this frame of a classicall Church Answ. The ruling Elder doth onely in some common cases with the presbytery performe his speciall acts but all the ordinary acts of the spirituall Jurisdiction the ruling Elder performeth in that Congregation whereof he is an Elder nor is this an inconvenient but preaching which is given to unofficed men by our Brethren should not be called the principall part of a Pastors charge Ob. 4. It is unreasonable that a Prelate or a Pope should rule me and not teach me and we condemned this in Prelates that they would onely rule and not teach But the classicall presbytery doth fall in that same fault for they governe the whole classicall Church but they doe not teach the whole classicall Church It is dreadfull for a man to watch for the soules of one single Congregation as being under necessity to give an accempt Ergo far more dreadfull it is to watch also for a whole tract of thirty or forty Churches the Apostle will have Him who watcheth for one flock to entangle himselfe with no other imployments How then shall hee take the burden of thirty or forty Flockes Answ. It is unreasonable that Prelate and Pope should rule me and so many hundred Churches 1. as the sole and proper Pastors and all under them be but suffragans and deputed Pastors doing by borrowed authority from Pope and Prelate 2. That their sole Office should be to command feeders as Pastors of pastors and not to feede with knowledge the flocke that is most true but the classicall presbyters are neither principall nor proper pastors of the whole classicall Churches collectively nor are two or three pastors under them as deputies 3. Nor is their Office to rule onely not to feede with knowledge also 2. The pastors of independent flocks are obliged by brotherly association to be Vine-Keepers Governours fellow-Counsellers to forty sister Churches for they acknowledge that Churches cannot subsist in good government without the helpe of Synods Now if wee distinguish onerousnâ—sse care and labour of Bâ—therly watching over one another and onerâ—uâ—nâ—sse care and labour by way of Jurisdiction the former is as great in foro Dei in the Court of Conscience as the latter and so ouâ— Brethren make Governing without Teaching as well as wee doe They in a Brotherly way wee in a way of Jurisdiction I prove that their way is as dreadfull and laboâ—ous in the â—oynt of conscience and in a way of giving accompt to God as our way For 1. A divine command that wee be our Brethrens keepers and we watch over one another commandeth onerousnesse and care in Brotherly governing to them as to us 2. Wee make the ground and foundation of governing a Classicall Church that band of Love and Union of the members of one Body of Christ and this band of Lovely and Brotherly consociation of many Congregations commandeth and tiâ—th us to doe no more in Governing and iâ— Helping and promoting the edification of sister Churches then if wee had no further warrant to promâ—te edification then the alone relation of Brotherly consociation for the onely and very reason why the Wisdome of our Law-giver Christ hath put a speciall Commandement on consociated Churches to make one Presbytery and to governe one Classicall Church in these common poynts that concerne the whole Classicall Church in the poynt of sound Doctrine and lawfull and Ministeriall Jurisdiction is the necessity that Members of one Body have of Brothâ—rly Helpe Light Direction Comfort one of another Which poynt I desire carefully to bee observed for wee see no ground to make the powers of a Congregation of a presbytery of a Province of a Nationall Church powers formally and essentially different they differ onely in more or lesse extension as the adjunct or genuine property of one and the same great visible Body which is one integrall part That same 1. Covenant of God 2. That same Lord 3. That same Spirit 4. That same Faith and Baptisme 5. That same power of the Keyes in Nature and Essence belongeth to all onely the power must bee more or lesse as the Body is more or lesse as there is more of that vis locâ—motiva the power of moving in the Hand then iâ— one Finger and in the whole Arme then in the Hand onely and in the whole body then in the Hand And I cleare it in this a man is a gifted Preacher in a Congregation in an Island there is none other gifted of GOD to Preach the Gospell but hee onely I would thinke as a Brother hee were under as great an Obligation of care and laborious onerousnesse of conscience to bestow his Talent for the gaining of Soules by preaching though hee were not called to bee their Pastor and that by vertue of
is a Member of that common Court which doth concerne them all therefore all these consequences are null Object 9. But when the Presbytery doth excommunicate in a particular Congregation by a delegate they may with as good reason preach by a delegate as exercise Jurisdiction by a delegate the one is as personall and incommunicable as the â—â—â—r Answ. It is certaine there bee great oddes for the acts of jurisdiction performed by speaking in the Name of Iesus Christ doe come from a Colledge and Court and because it were great confusion that a whole Court should speake therefore of necessity such acts must be done by a delegate Indeed the Juridicall acts of the whole juridicall proceeding of decerning the man to be excommunicated cannot bee done by one man onely it would bee most conveniently done by the whole Senate or at least by a select number against which the accused party hath no exception and is willing to bee judged by but the acts of order as Preaching flowing from the power of order can be performed only by the Pastor in his owne person and not by a deputy Except that a Synodicall teaching which commeth from the power of Jurisdiction may bee sent in writ by Messengers and Deputies to the Churches Acts 15. 25. Acts 16. 4. Object 10. A Pastor is not a Pastor but in relation to his owne Church or Congregation Therefore hee cannot doe Pastorall Acts of either Order or Jurisdiction in a Presbyterie Answ. How a Pastor is a Pastor in relation to all the World deserveth discussing First Some have neither power of Order nor Jurisdiction in any place as private persons Secondly some have both power of Order and Jurisdiction through all the World as the Apostles who might teach and administrate the Sacraments and Excommunicate as Apostles in every Church Thirdly some have power of Order and Jurisdiction in a certaine determinate place as Pastors in their owne particular Congregations Fourthly some have power of Order in relation to all the VVorld as Pastors of a Congregation who are Pastors validly Preaching and Administrating the Sacraments but orderly and lawfully Preaching where they have a calling of those who can call to the occasionall exercise of their calling hic nunc In this meaning a Pastor of one flock is a Pastor in regard of power of Order to all the World Because though his pastorall teaching be restrained by the Church in ordinary onely to this Congregation yet hath hee a pastorall power to preach to all the World in in an occasionall way both by Word and Writ yet doth not this power being but the halfe of his Ministeriall power denominate him a Pastor to all the World as the Apostles were and the same way hath hee power to administrate the Sacraments and this way may our Brethren see that power of order to be a Minister or Pastor is given by the Presbytery so as if the man were deprived clave non errante hee now hath lost his pastorall relation to both the Catholick Church and that Congregation whereof hee is a Pastor So as hee is now a private man in relation not onely to that Congregation whereof hee was a Pastor but also in relation to the whole visible Church now no particular Congregation hath power to denude him of this relation that he had to the whole catholick Church But a Pastor of a flock is a Pastor in respect of power of Jurisdiction not over all the World to excommunicate in every Presbytery with the Presbytery hee is onely capable by vertue of his power of order to exercise power of Jurisdiction where hee shall come upon suposall of a call if hee be chosen a Pastor there or be called to be a Commissioner in the higher or highest Courts of the Church catholick but other wayes he hath no power of Jurisdiction but in that Court whereof he is a member that is in the Eldership of a Congregation and in the Classicall Presbytery for hee is so a member of a Congregation as he is also a member of the Classical Presbytery and therefore though he be not a Pastor one way in this Classicall Court I meane in respect of power of order yet is hee a Pastor 〈◊〉 in watching over that Church in respect of power of Jurisdiction Our Brethrens ground then is weake when they say A Pastor cannot give the Seales to those of another Congregation because he hath no Ministeriall power over those of another Congregation if they meane power of Jurisdiction it is true he hath no Jurisdiction over those of another Congregation but if they meane hee hath no power of order over them that is for what ever be the Churches part in this it is certaine the Pastor doth administrate the Seales by power of order and not by power of Iurisdiction and the Church as the Church hath not any power of order for shee is not called to any pastorall dignity though wee should grant that which yet can never bee proved that shee is invested with a Ministeriall power Object 11. If the Church which you suppse to be presbyteriall to wit the Church of Corinth did excommunicate or was commanded to excommunicate the incestuâ—us person before the Congregation convened and met in one then must your classicall Church exercise all other acts of Iurisdiction before all the Congregationall Churches of the Classicall Presbytery meete in one But this latter is as unpossible as absurd For how shall thirty or forty Congregations meet all in one place for all the severall acts of Jurisdiction Also you confesse that many Congregations cannot meete in one place that the proposition may be made good We suppose these grounds of the Presbyteriall frame of Churches 1. That the presbyteriall Church of Corinth not the Congregation had the onely power of excommunication 2. That this man was to be excommunicated in presence and so with the consent of the whole multitude for so the Text sayth 1 Cor. 5. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When you are gathered together 3. Excommunication is the highest act of Iurisdiction in the Church being the binding of the sinner in Heaven and Earth if therefore this highest act of Iurisdiction must bee performed before all the Church congregated in one then must all acts of Iurisdiction be performed also in presence of the congregated Church for it concerneth their edification and is a matter of conscience to then all 4. The reason why wee thinke sit hee should be excommunicated before or in presence of that Congregation whereof hee is a member is because it concerneth them and hee is a member of this Congregation But by your grounds the whole Presbyteriall or classicall Church should be present which were unpossible for hee is to you a Member of the whole Classicall Church and the power of excommunication is in the whole classicall Church and they ought to bee present by the same reason that the Congregation whereof hee is a neerest member is present Answ. 1.
nor being a witnesse of the life death and resurrection of Christ then the authoritie of James and Peter who werâ— eye-witnesses of Christs life doctrine and sufferings and saw him visibly ascend to heaven and the believers doubted if hee was an Apostle and the Synod was convened to have theresolution of the Apostles and so it was meerely Apostolicall Ans. Though I grant there beesome truth in this that Pauls Apostolick calling was now more question 〈◊〉 then the rest of the Apostles and I easily yeeld that these who disputed with him could not rest upon his authority yet I deny that hence wee can inferre no Synod for if the Apostles had convened in Synod to satisfie those who doubted of Pauls authoritie as an Apostle then they would have reterred the matter to James and Peter who to these beleevers were undoubtedly the Apostles of the Lord but if the Apostles had had no intent but to end the controversie in a mere Apostolick way and not intended a Synodicall and an â—clesiasticall and perpetuall remedy in such cases of controversies in particular Churches I shall not beleeve that the Apostles when they were to determine by a superior an Apostolick and infallible light they would have joyned with them the Elders as Act. 15. 16. to consider of the question and that the Church of Auâ—ioch doubting if Paul was an Apostle would have decreed to seeke a resolution from Elders and that in an Apostolick way for they sent to the Elders at Jerusalem for a resolution as well as to the Apostles Act. 15. 2. and judge yee if the Apostles being to determine infallibly as Apostles would joyne the falliblo and inferiour light of Elders v. 6. and Brethren v. 22. if tlloy had not had a mind to determine the question in a Synodicall way Object 9. But it is not cleare that in this act they either censure persons or doe any thing in order to Church-censure but onely exercise a naked doctrinall power Answ. A doctrinall power was in a higher measure in the Apostles then in all the Elders of the world who were all but fallible men and James and Peter to these beleevers who moved the question were undenyably Apostles and what doctrinall power could they seeke in the Elders to whose determination by intention both of Antioch ch 15. 2. and by the Apostles intention v. 6. the question is referred as well as to the Apostles if the matter was not to bee ended by a formall Synod 2. Nor can they deny a power of jurisdiction though there were no persons rebuked and censured in this Synod for the object of a juridicall power is not onely persons but things of order decencie circumstances questions of doctrine as is cleare Reâ—el 1. 14. 15. officers to be ordained Act. 6. 3 4 5 6. 1 Tim. 5. 22. 2 Tim. 2. 2 3. 3. Our brethren cannot deny but the sentence of non-non-Communion is a censure and a great one yea and of kindred and blood most neare to excommunication and that if any Churches should have refâ—â—sed those Canons by this Canon the Churches might have pronounced the sentence of non-non-communion against them and to pronounce this sentence is an act of government as properly so called as to pronounce the sentence of excommunication for it is the formall halfe of the sentence of excommunication Object 10. It seemeth that Apostles here determine as Apostles for they condenme the obtruders of circumcision because they taught these things without any Apostolick Commandement v. 24. They teach that you must bee circumcised and keepe the Law to whom wee the Apostles gave no such commandement Answ. This is no more a good argument to prove that the obtruders of circumcision did teach false doctrine and were not condemned by the Apostles and Elders Synodically then if one should say this is not a Synodicall decree of the Church because it is proven and made good by the Word of God for Synodicall decrees exclude not Gods word though they bee not formally Scripture for in some part of the Epistle the Apostles may well speak of themselves as distinguished from Elders and as Apostles and yet the assembly is an ordinary Synod and not an Apostolick meeting for if wee should argue thus the whole Church men and women v. 22. sent messengers to Antioch as the Church and not as Apostles our brethren would thinke it a weake consequence to inferre Ergo this was nothing but a Congregational not an Apostolical meeting Yet our brethren contend that the whole Church and single Congregation of Ierusalem did concurre in this meeting as consenters and having power also though not of jurisdiction but I wonder why our brethren should so contend that there was no power of censuring put forth in this Assembly seeing one of their speciall answers whereby they would prove that this it not a patterne of an ordinary Synod and such a Synod as wee contend for having power of jurisdiction is that this was an ordinary meeting of the Elders and Church of Ierusalem giving counsell and advise with the Apostles to the Church of Antioch but I am sure the businesse of not scandalizing did as much concerne the Church of Ierusalem and therefore in the Synod they ought to put forth power of jurisdiction if any of their members hearing that the Apostles contended that the ceremoniall Law did not lay a tie on the conscience of either Jew or Gentile in foro dei before Gods court as the places cited by Iames prove v. 15 16 17. Peter saith expresly that God now putteth no difference betwixt Iewes and Gentiles v. 9. but 〈◊〉 are saved through the grace of our Lord Iesus v. 11. should ab â—aine from blood to the offence of the weaker should not this Congregation all Church condemne such in ordine ad censuram in order to excommunication yea the Eldership and Congregation of Jerusalem here convened as our brethren say should have failed in this first Synod and also the Apostles with them if they neglected to exercise juridicall power over their owne Congregation in the case of scandall and a scandall as possible to them to fall in as the Gentiles and therefore either this assembly consisting of Apostles and of the particular Church of Ierusalem erred which wee cannot say or then they did exercise power in order to excommunication towards their owne Church and so there is some juridicall power put forth in this meeting Object 11. Though the Apostles in this Synod proceed by way of disputing and borrow light one from another it followeth not thâ—â— they goe not on here as Apostles yea though Peter and Paul dâ—e not say all the truth nor fall upon that which is the conclusion of the Assembly as I ames doth it doth not hinder but they are led in all these Synodicull debaâ—eâ— by the infallible and Apostolick spirit because some things are revealed to one Evangelist and to one Prophet which is not revealed to another Iohn the
Churches profession of the truth formally constituteth a visible Church and Church union in ordinances and government and this was alike in the Synagogues and in Ierusalem It was a thing meerely typicall that at Ierusalem onely and in the Temple onely should there bee offerings and sacrifices because in Christ God-man all our worship and service and prayers are accepted of the Father but I pray you did this instampe Ierusalem with any note of Church-supremacy above the meanest Synagogue in all Israel and Iudah I see it not all the Synagogues and all the land were members of the nationall Church and every one a member of his owne Synagogue the persons processing the truth and dwelling at Ierusalem had no supremacie over the Synagogues because they did inhabit that typicall place but the Priests and Levites were indeed servants to all the land in offering sacrifices and in governing in the Synedry either the greater or the lesse but these professors who did constitute the visible Church at Ierusalem had no Church supremacie at all for their relation to the Temple their cohabitation or bodily contiguitie was no Church-relation then or now and that these of the Synagogues behooved to worship in some solemne acts onely at Ierusalem did no more give supremacie to the inhabitants of Ierusalem to bee a Church over them then the Synagogues could claime supremacie over the inhabitants of Ierusalem for the inhabitants of Ierusalem were tied to worship there and in no other place and to stand to the determinntion of the great Synodrie without appeale because there was not a Catholick visible Church in the world but the Church of the Iewes and this argument with as great force of reason might conclude that all the cities and incorporations of England are in government dependent and subordinate to London and the suburbs because they are subordinate to the honorable Houses of Parliament if wee should suppone that Westminster by a standing Law of the Kingdome were the unalâ—erable seat where the Parliament can fit and in no other place which yet could prove nothing seeing London and the suburbs are in their government no lesse subordinate to the Parliament then the meanest village and towne in England and therefore I see no ground because some representative worship was tied to Jerusalem to give Jerusalem a Church-supremacie 2. because one Congregation doth pray for another that is under pestilence and diseases and praises God for the deliverance from these evills which also is a sort of representative worship every Church and person partaking of a Christian priesthood to offer up prayers and praises one for another it will not as I conceive prove that one Congregation hath Church-supremacie and power of jurisdiction over another Because 1. all Israel was alike circumcised 2. all alike the called people of God in covenant with God 3. all had claime to the Altar Sacrifices Temple Arke c. 4. All alike professed their subjection to God to Priests and Prophets in these same ordinances whether typicall or judiciall or morall therefore every Synagogue alike at Ierusalem at Dan or Bersheba were alike Congregationall Churches without dependance one upon another and all depended upon the whole nationall Church and on the Synodries supreme subordinate and the Synagogue-government according to their subordinations respectively and I see no nationall Church in Israel peculiar to them or typicall more then there is a nationall Church in Scotland or England though God put some distinguishing typicall notes upon their government yet it never made either the invisible or visible Church of the Iewes to differ in nature and essence from the Christian Churches Object 17. From the power of jurisdiction in a Synod you may inferre a power of jurisdiction in a nationall Church and a power of jurisdiction in the whole Christian world and wee know not any Politicall Church Catholick and visible in Scripture and if then were any such Church Catholick then might they conveene and sweart a Catholick-covenant for uniformitie of doctrine worship and government of the Church as wee have done in Britaine and this Catholick Church might impose it upon a nationall Church even by that same Law of proportion by which the nationall Church may impose it on particular Churches which are parts of the Nationall Church Answ. I see not how the consequence holdeth every way good that as wee inferre from a juridicall power in a presbytery the same power juridicall in a Synod and the same in a nationall Assembly that therefore wee may inferre the same juridicall power in an Oecumenick councell and the reasons of the disparitie I take to bee these 1. The farther remote in locall distance of place that Churches bee as it falleth out in the Catholick visible Church the danger of scandalizing one another by visible communion and so the opportunitie of edifying one another is the lesse and so the communion visible is the lesse and consequently the power of jurisdiction is the lesse 2. An universall and oecumenick councell of all the visible Churches on earth is an act of the visible Church which supposeth all the visible Churches on earth to bee in that morall perfection of soundnesse of faith of concord and unitie that some one Congregation or classicall presbytery of Elders according to Gods heart may bee in which morall perfection perhaps is not de facto attainable though it bee not physically impossible in this life except wee suppose the heavenly dayes of Christs visible reigne on earth a thousand yeares when yet there shall bee no Temple nor externall ministery of which state I cannot now dispute and therefore I conceive these sixteene hundred yeares there never was an integrall and perfect oecumenick councell of all the Churches on earth and therefore if wee should dispute of the juridicall power of such a Catholick assembly whether it may impose an oecumenick and Catholick oath on a nationall Church against their will and excommunicate a nationall Church is but a needlesse and a Châ—mericall dispute and it includeth two contradictory suppositions 1. That all the Churches on earth are of one sound faith worship doctrine and Church-government and yet one nationall Church is supposed to bee heterodox scandalous and obstinate so that that whole nationall Church must bee constrained to take a lawfull oath and must bee excommunicated such an hypothesis is not possible where the Gospell is preached for even the whole Romish Church in all its members deserveth not excommunication in respect wee are sure God hath thousands in the bosome of that Church who beleeve in Christ and doe not defend popery with obstinacie and such an hypothesis is contradicent to the supposition of the soundnesse of faith and unitie of all Christian Churches on earth and therefore I plainely deny that Christ hath given the like power of jurisdiction to the Catholick visible Church that hee hath given to a nationall Church over a provinciall Church or Synod and to a Synod over a classical
as Apostles which is the conclusion to bee proven Now that I may give a solid reason of this wee are to consider what Apostles doe as Apostles and what as ordinary Elders as take along this rule with you what Apostles doe as Apostles every one of the Apostles his alone may doe as quod convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convâ—nit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What ever agreeth to an Apostle as â—â— Apostle agreeth to all Apostles as because Apostles may worke miracles any one Apostle may worke a miracle so Peter his alone extra collegium when hee is not with the twelve hee may worke a miracle his alone hee may speake with tongues and his alone hee may preach and baptize through all the world and therefore Peter as an Apostle not as an ordinary Elder doth raise the dead speake with tongues preach and baptize in all nations without any calling of the people or without consent of the presbytery but what the Apostles doe as ordinary presbyters and as a classicall Colledge that by cannot doe in that relation but in collegie as the eye doth not see but as fixed in the head so when the Apostles do any thing in collegio not without the suffrages of a colledge that they must doe as ordinary Elders for example Paul if hee delivered Hymeneus and Alexander his alone to Satan 1 Tim. 1. 20. as many thinke hee did then hee did that as an Apostle but suppose hee had beene present at Corinth 1 Cor. 5. to obey his owne Epistle and direction that hee gave to excommunicate the incestuous man hee should with the Eldership of Corinth delivered him to Satan as an Elder not as an Apostle yea in a presbyteriall way Paul could not have delivered him to Sathan without the concurring joynt suffrages of the Eldership of Corinth So because Act. 6. 1. 2. 3. the whole twelve doe call together the multitude the whole twelve doe that as ordinary Elders which I prove for if they had conveened them as Apostles by that transcendent Apostolick power by which they preach and baptize in all the Churches and by which they raise the dead Peter his alone might have conveened them so they ordaine Elders by imposition of hands as an ordinary Eldership now doth all the twelve doe it in a Court whereas if they had put on these seven men to bee Deacons upon the people by vertue of their Apostolick calling they should not have convened the people nor sought the free consent of the people for any one Apostle his alone as Peter might by the transcendent power of an Apostle have ordained those seven men to bee Deacons but then hee should clearely have done it not in an ordinary Church way so now the Apostles must Act. 6. governe as ordinary Elders also what the Apostles do by the interveening help of ordinary perpetually established meanes that they doe not as Apostles but as ordinary Elders as they work not miracles by advise and consent of the multitude because they do it as Apostles but here the twelve do all by the interveening help of the ordinary and perpetually established free voices of the multitude 1. Because the twelve Apostles conveene The Apostles did nothing in vaine and without warrant any one of the twelve might have instituted the office then that all the twelve conveene it must bee to give a pattern of an ordinary Eldership for you never finde all the twelve meet to doe with joynt Forces an Apostolick worke they never met all twelve to pen a portion of Scripture twelve of them nor a colledge of them never met to raise the dead to worke a miracle to speake with tongues because these bee workes above nature and one is no lesse an instrument of omnipotencie to work a miracle then 12. or 20. therefore wee must say that these twelve conveened as ordinary Elders to bee a patterne of a presbytery 2. The complaint is made by the Grecians to the court not to one Apostle for the whole twelve doth râ—dresse the matter 3. Tht colledge hath a common hand in this government for the poore as their words cleare 2. It is no reason that wee should leave the Word of God and serve Tables 4. They put on the people what is their due to looke out and nominate to them seven men as Apostles they should have chosen the men 5. They doe put off themselves the charge of Deaconrie and the daily care as v. 1. Ergo they were before daily constant Deacons and why not Elders also 6. They will doe nothing with out the free voices of people and give to the people the ordinary election this day and to Christs second comming due to them Ergo the Apostles stoope beneath the spheare of Apostolick power and condescend to popular power and so must here bee as ordinary Elders not as Apostles 7. They doe ordaine seven men to be constant officers 2. From this it is easie to deny that we may as well inferre Prelates to be the lawfull successors of Tâ—us whose power was universall in every Church of Crete as to inâ—erre a presbyteriall power because Titus his alone 〈◊〉 an 〈◊〉 appointed Elders and wee cannot inferre a Monarchiâ— in the Church from some extraordinary acts of the the first planters of Churches because wee inferre from the Aristocraticall and ordinary power of the Apostles an Aristocraticall power of presbyteries now in the Church shall wee hence inferre a Monarchie 3. If the Acts of government performed here Act. 6. by the Apostles bee extraordinary and Apostolick they are not imitable by us but all Divines teach that from Act. 6. the ordinary presbytery may according to this very patterne ordaine Deacons and Elders The reverend brethren object The Apostles did ordaine a new office here to wit an office of Deacons as all our Diviâ—â—s prove from the place but the Apostles as ordinary Elders in an ordinary Colledge presbyteriall cannot appoint a new Office in the Church for the presbyteries now also by that same presbyteriall power might also appoint a new office in Gods house which is absurd Answ. I grant that the Apostles as Apostles performe some Acts of government in this place and that they appoint a new office of Deacons here but that is neither the question nor against our cause but I desire the opponents to make good that the Apostles did appoint this new office in a Church-way as they ordaine these seven men to the office and that in collegio I aske did the Apostles 1. Crave the concurrence of the conveened multitude and their free voices shall wee appoint this new office men and brethren or shall wee for beare 2. Did they voice the matter in a colledge amongst themselves as they doe Act. 15. and do they say amongst themselves in the presbytery Apostolick have wee warrant from Christ to appoint a new office of Deacons What is your mind Peter what is your sentence James Matthias c now this is to proceed
formally in collegio this they did not nor could they doe in appointing the office for they were immediatly inspired by the Spirit to appoint new offices but in ordaining the officers in concreto that is in ordaining the men Steven Philip c. they proceed after a presbyteriall way every way as an ordinary presbytery doth Object But they ordaine Elders here upon this Apostolick â—round because they were Apostles and Pastors to all the world c. if the ground was Apostolick the action was formally Apostolick Answ. Wee must distinguish betwixt ordination comparative and absolute ordination comparative is in relation to the place if the question bee upon what ground doe the Apostles ordaine in all the world I answer because they are Apostles and every where Ergo they may ordaine every where but as for absolute ordination here in Jerusalem if the question bewhy they did ordaine Stephen Philip c. tali modo by conveening the Church I answer because the Apostles were Elders But our brethren say Then the Apostles in this act laid downe their infallible Apostolick spirit I answer they laid downe the ininfallible spirit which they had as Apostles and tooke them to â— fallible spirit but they did not operate and governe in this Act from this infallible spirit but from an ordinary spirit else you must say 1. when the Apostles did eate and drinke they laid downe an infallible and Apostolick spirit and tooke an ordinary and fallible spirit for they did not eate and drinke by immediate inspiration and as Apostles but as men 2. because they were Apostles where ever they came it shall follow by this that they did all by this Apostolick spirit as if the question bee upon what ground Did the Apostles every where baptize pray pasiâ—aâ—â—y exhort as Pastors governe in Corinth deliver the incestuous man to Satan at Corinth If you answer because they were Apostles then I say because they were Apostles alwayes and in every place they never used the ordinary power of the keyes given to them as common to them and all Pastors to the end of the world Matth. 18. 18. Matth. 16. 19. John 20. 23. and so they could not doe any thing as ordinary Pastors or ordinary Elders 2. Christ gave to the Apostles an ordinary power which they could never put forth in Acts 3. we have no warrant from the Apostles preaching baptizing exhorting governing retaining and remitting sinnes excommunicating rebuking to preach baptize exhort governe retaine and remit sinnes excommunicate and rebuke because the Apostles in Acts Apostolick and extraordinary are no more to bee imitated by us then wee are to imitate them in speaking with divers tongues and raising the dead Hence upon these grounds wee are certainly induced to beleeve that the Apostles did here ordaine not as Apostles but as ordinary Elders 1. Because in these Acts the Apostles are imitable but in what they doe as Apostles they are not imitable 2. What ever rules of the Word doth regulate the ordinary classicall presbytery the Apostles goe along in all these acts here condescending to these rules such as the meeting of the presbytery the twelve do meet 2. They tacitely acknowledge a neglect of the daily ministration to the widowes which is an act of misgovernment of the Deaconrie which is an ordinary office of the presbytery and therefore they desire of the Church to bee freed of this office 3. They referre the nomination and election of the seven men to the people 4. They ordaine seven constant and perpetuall officers as the presbytery doth Ergo they doe not ordaine by their transcendent power as Apostles 3. From this place our brethren prove their Congregationall presbytery which they would not doe if the Apostles did here manage affâ—ires as extraordinary officers 4. This colleâ—ium of Apostles doe nothing in all this which by confession of both sides may not bee done and to the end of the world is not done in the transacting of the like businesse by the ordinary presbytery 4. What the Apostles doe as Apostles agreeth onely to Apostles and can be done by none but Apostles or by Evangelists having their power by speciall warrantable commission from them as what a man doth as a man what a Pastor doth as a Pastor a Deacon as a Deacon a Prophet as a Prophet can bee done by none but by a man onely a Pastor onely a Deacon onely except whereas one Act as to teach agreeth both to a Pastor and a Doctor which yet have their owne differences but all here done the Apostles might have done if wee suppose they had not beene Apostles 5. If as Apostles they ordaine any one of the twelve Apostles should compleatly and entirely ordaine all the seven and so the seven Deacons should have beene twelve times ordained at this time which needles multiplication of Apostolick actions were uselesse served not for edification and is not grounded in the Word for the whole twelve in collegio doe ordaine and what any one Apostle doth as an Apostle by the amplitude of a transcendent power every Apostle doth it compleatly and wholly his alone as without helpe of another Apostle Peter worketh a miracle especially any one Apostle as Paul his alone might ordaine Timothy an Evangelist 6. If they did here act as Apostles any one Apostle might have ordained the Deacons in an ordinary way as here but that wee cannot conceive for then one and the same action should have beene ordinary and not ordinary for one man cannot bee a Church or a societie to doe the ordinary Acts of an ordinary societie for it should bee extraordinary to one to act that which is the formall Act of many as many and should involve a contradiction except it were an Act which cannot bee performed by many as when one Paster speaketh for many for a whole Church but that is ordinary and necessary because a multitude as a multitude cannot speake without confusion in a continuated discourse for that all the people say one word Amen is not a multitude as a multitude using one continuated speech Object 1. If the Apostles did not all their Ministeriall acts as Apostles they did not fulfill their commission given to them as to Apostles Matth. 28. Goe and teach all Nations Answ. The consequence is nought if they had not done all things which by vertue of their Apostolicall Office they were commanded to doe they had not then fulfilled their commission given to them by Christ. That is true but now the assumption is false they were under no commandement of Christ to doe all their Ministeriall Acts as Apostles prove that they did neither Preach nor Baptize as Apostles but only as Apostles they did preach infallibly 2. In all places of the world as Catholick Pastors 3. With the gift of Tongues 4. Working of Miracles which by divine institution were annexed to their preaching but their preaching according to the substance of the act was ordinary Object 2. The Apostles went
absurd the Communion shall onely be of Pastorall acts as Christian acts but in no sort betwixt them as Pastorall acts 5. The Scriptures for this opinion are weak Ergo the opinion it selfe is weake I prove the antecedent Act. 20. 28. feede the flocke over which the holy Ghost hath made you overseers c. there is no ground to feede even by Preaching or by vertue of a gift these flockes over which the holy Ghost hath not set you Obey them that are over you in the Lord Heb. 13. 17. c. there is no warrant to submit to other Pastors that are not over you in the Lord though they command by vertue of a gift not by vertue of an office or calling these be loose consequences 6. All reciprocation of mutuall duties amongst sister Churches whereby they exhort rebuke comfort one another must be unlawfull for these be Church acts and this Author saith The office extendeth no further then the calling but there is no calling of Church-membership betwixt sister-Churches and therefore all these duties are not acts of the Communion of Churches as they are such Churches or incorporations in a Church-state but onely duties of Churches as they are Saints but communion of Churches as Churches in the act of Church-dispensing of the Word and Seales reciprocally one to another is not in the Word of God as this opinion will inferre which is a weighty absurd 7. The Authors of this opinion hold That if the Congregation for no fault reject the Pastor whom they once called and elected to â—e their Pastor though in so doing they sinne and reject God in rejecting him yet they take nomen esse the name and nature of a pastor from him yet say they hee still remaineth a Minister of Christ till he accept a call from another Congregation Hence 1. such a one is a Pastor and yet the people have taken name and nature of a Pastor from him as they gave him name and nature Ergo he is either a Pastor without a calling which is absurd or he remaineth a person in relation to another flocke who never choosed him nor gave him any calling 2. To adde by the way if he be capable of a calling to another Church Ergo for the time he is no Minister else they must say he may be a Minister capable of two callings to two sundry Ministeries which yet maketh him a Pastor not in relation to one single congregation onely It is true they object that the Apostles Matth. 18. were commanded to preach to all Nations but Pastors are not so now but are commanded to feed the flocke over which God hath appointed them Act. 20. 28. but it is as true the Apostles were commanded to preach to all Nations in opposition to the charge that the Prophets of old were to speake to the people of Israel onely and the Apostles Matth. 10. forbidden to preach to the Samaritans and Gentiles and it is as true that Gods Spirit limited the Apostles to Preach to Macedonia not to Bithynia now because this particular direction for places is wanting in the Church it is certaine that a man is yet a Pastor in office in relation to as many as Gods hand of providence shall send him unto though he be chosen by a people to feed ordinarily one determinate flocke and though he be not an extraordinary and immediatly inspired planter of Churches or the first planter as were the Apostles yet is he a Pastor in relation to all And if this be not said 1. It were simply unlawfull for Pastors now to plant Churches and spread the Gospell to those nations who have not heard it because all Pastors now are ordinary and none are immediatly inspired Apostles but it is certaine what the Apostles did by an extraordinary gift as such immediatly called pastors it is unlawfull for ordinary Pastors to attempt to doe as to attempt to speake with tongues and to plant Churches by speaking with tongues and confirming it with miracles is unlawfull Papists as Bellarmine Suarez Acosta ascribe this to the Pope and his Apostles Our Divines answer that the Apostles that way have no successors But what the Apostles did by an ordinary pastorall gift as to preach the word administrate the Sacraments to erect and plant Churches by ordinary gifts where the Pastors can speake to the Churches by an ordinary gift in their owne language they are oblieged both within and without the Congregation to preach as Pastors because where God giveth gifts pastorall to pastors he commandeth them to exercise these gifts else they digge their Lords talent in the earth but God giveth to Pastors pastorall gifts to preach to others then their owne Congregation and to administrate the seales to them also and to plant Churches Ergo it is presumed that the Church doth give authoritie and an externall ministeriall calling to the exercise of these gifts 2. It is an unwarrantable point of Divinitie that the Apostles and the Pastors succeeding to them doe differ essentially in this that Apostles might preach as Pastors to more Congregations then one and might plant Churches but pastors succeeding to them may not as Pastors preach to more Congregations then their owne and may not planâ— Churches for then planting of Churches now were utterly unlawfull because it is certaine there be no Apostles on earth and it is not lawfull for a Pastor yea nor it is lawfull for any other gifted person to doe that which is essentiall to an Apostle and agreeth to an Apostle as to an Apostle It is then unlawfull for our brethren seeing they be not Apostles to plant Churches in India Nor is that comparison to be regarded much A Magistrate or an Alderman of a Citie may not lawfully exercise his office of Magistracie in another Citie whereof he is not a Maior and therefore a Pastor cannot preach ex officio as a Pastor in another Congregation whereof he is not a Pastor nor can he exercise discipline in another Congregation then his owne seeing another Congregation hath not by voluntary agreement oath or paction submitted themselves to his ministry nor chosen him for their Pastor For I answer the comparison halteth and doth not prove the point for by one and the same act the citie hath chosen such a man both for to be a Magistrate and to be their Magistrate and have given him thereby authority over themselves onely so he cannot exercise the office of a Magistrate over another Citie who hath not chosen him to be their Maior or ruler But the flocke doth not both call such a man in one and the same act to be a pastor and to be their pastor but hee is made by the laying on of the hands of the Elders a Pastor and a Pastor in relation to all to whom God in his providence shall send him to speake the Congregation by election doth give him no authority pastorall but onely appropriate his pastorall authoritie to themselves in particular
all gifted persons as our brethren teach may preach and so the gifted ones amongst the people have authority over the Pastors in this meaning as well as the Pastors have over them and so the difference of rulers and ruled of feeders and the fed is taken away Now for the power of Pastorall teaching the Pastors have authority over the Church but that is over the invisible Church of beleevers and regenerated persons for Pastors as Pastors doe not convert Soules and so they preach to the unconverted not as Pastors or with any Pastorall care for they teach that Pastors Doctors and Church-officers are given Ephes. 4. 11. onely for confirming of those who are already converted not for converting of Soules and by this meanes 1. Pastors doe not preach the Law for the humbling of unconverted sinners they doe not as Pastors or by vertue of the office open the eyes of the blinde nor are they Ministers by whom men beleeve 1 Cor. 3. 5. nor are they Fathers who begot men in Christ Jesus through the Gospell as 1 Cor. 4. 25. Nor doe they pray men in Christs stead to be reconciled unto God as 2 Cor. 5. 20. Which is strange and uncouth Doctrine of our brethren for all these acts ministeriall are performed upon non-converts who are not properly members of Christs mysticall body nor of the spouse of Christ nor members of the visible Church nor the Sonnes and Daughters of the Lord God Almighty nor have some measure of sincerity and truth as this author Chap. 3. Sect. 3. requireth of members of the visible Church and these are not under any pastorall care really and in very deed who are yet unconverted to the faith therefore the Pastor if hee convert any by his preaching he doth it by vertue of his gift not as a Pastor or by vertue of his office as they teach in their answer to the 32. questions so as Pastors they have no authoritie over the unconverted within the visible Church and this authoritative act of Elders over the people falleth to the ground by their principles 3. This authoritative preaching doth not yet make over to the Elders authoritative power above or over the people such as wee now seeke For 1. By this ruling Elders who do not preach and labour not in the Word and doctrine 1 Tim. 7. 17. by office have not this power Ergo yet you give no peculiar authoritie to the whole Eldership over the people 2. The Spirit of God requireth an authority of overseeing and governing to bee in Pastors beside the authoritative power of preaching for besides that a Bishop should bee â—apt to teach 1 Tim. 3. 2. hee must also v. 4 5 6. bee one who can both govern his own house and also the Church of God and not onely must hee not neglect the gift of prophecying 1 Tim. 4. 14. but also hee must know 1 Tim. 3. 13. how to behave himselfe in the Church of God and must bee circumspect in receiving accusations against an Elder and lay hands suddenly on no man and not be partaker of other mens sinnes 1 Tim. 5. 19. 22. he must not onely bee an approven workman to divide the Word aright 1 Timothey 2. 15. and preach in season and out of season 2 Tim. 4. 2. but also must commit the Word to faithfull men who are able to teach others 2 Tim. 2. 2. All which are singular points of authoritative power of government different from authoritative power of teaching And so Titus must not onely have the oversight by sound doctrine to exhort and convince the gainesayers Tit. 1. 9. but hee hath power in governing to order the things of discipline and to appoint Elders in every citie Tit. 1. 9. Act. 4. 23. yea there is an oversight in watching for soules in governing no lesse then in teaching Hâ—b 13. 17. Now this Author sheweth us nothing that is a peculiar authoritative power in ruling governing and a disciplinary overseeing of soules which the Word giveth to Elders as they are Elders and called Governors of Gods people as yet yea all the people are governors rulers and overseers in government by them no lesse then the Elders 4. The Author saith Elders have rule over the Church in dispensing all the censures of the Church unlesse it bee in their owne cause for though they take the consent of the Church in dispensing a censure yet they set on the censures with great authoritie in the name of the Lord yea it is no small power that they put forth in directing the Church what censures are due according to the word as though the Judge dispense no sentence but according to the verdict of the Jury yet his authority is great both in directing the Jury to give their verdict according to the Law and in pronouncing the sentence with power and terrour the like dâ—e the Elders in dispensing Church censures Answ. This dispensing of Church censures hath two branches 1. A directing of the Church in the qualitie of the censures 2. A binding of the censures upon them or in executing the censures of the Church For the former if it bee a pastorall direction it is all one with preaching of the Word and is not an act of authority by way of governing but by way of pastorall teaching But 1. Wee would have a word from God giving this power of the keyes peculiarly to the Pastors for if you give the keyes to all the Church of beleevers as beleevers and because they are Christs Spouse his mysticall body the habitation of his Spirit by faith then with your good leave there bee neither keyes nor any power of the keyes given to the Pastors as Pastors and in respect of their office but onely as they are a part of Christs body now as Pastors or Elders they are neither beleevers nor the bride nor a part of the bride but at best the friends of the Bridegroome Joh. 3. 29. especially seeing the Church as the Church and as using actually the keyes doth censure and judicially prescribe the qualitie and quantitie of the censure as they are directed Matth. 18. 1 Cor. 5. 2 3 4 5. yea and the Church judicially and authoritatively pronounceth the sentence and maner of the censure on the sentence for example of ten collaterall and coequall Judges if two of these ten bee skilled Juristes and shall direct the rest in the qualitie of the punishment to bee inflicted upon a malefactor that direction commeth from them not as Judges over the rest nor by any peculiar power that they have above the rest seeing all the ten are equally and joyntly Judges of a like power but that direction commeth from them as skilled Jurists So here though the Elders direct the Church anent the qualitie of the censure they doe not this by an authority above the Church seeing the Church with them have received the Keyes yea they principally as the Spouse of Christ and his mysticall body have received the keyes and
the Author by which wee leepe the communion of Saints in divers Churches 1. By way of participation 2. Of recommendation 3. Of consultation 4. Of Congregation 5. Of contribution 6. Of admonition 7. Of propagation or multiplication of Churches It is allowed by the consent of our Churches that when the members of any other Churches are occasioned to rest with us on the Lords day when the Supper commeth to be administred and neither the persons themselves nor the Church they came from under any publick offence they bee by us admitted to the participation of the Lords Supper for wee looke at the Lords Supper not onely as a seale of our communion with the Lord Jesus but also of our communion with his members and that not onely with the members of our owne Churches but of all the Churches of the Saints and this is the first way of communion with other Churches to wit by participation Answ. 1. We heartily embrace the doctrine of the communion of Saints but many things are here which are incompatible with your doctrine as first communion of Churches which you call a branch of the communion of Saints cannot consist with your doctrine for a Church by you is relative onely to the Eldership of a Church as sonnes are relative to Fathers but a Sonne is not relative to a brother so neither is a Parishionall Church properly a Church in relation to a neighbour Church for a Church hath no Church-state no Church-priviledges no Church-worship in relation to a sister-Church therefore you should say the Communion of Christians of sister-Churches not the Communion of Churches for no Church by your doctrine hath any Church-state or Church-worship in relation to any but to its owne members 2. This enumeration is defective you make a Communion of Churches in the members of sister Churches in the Lords Supper though the members of neighbour Churches bee not inchurched in Church-state by oath as a member of that Church where hee partaketh the Lords Supper and why should not the Child of beleeving parents in the death or absence of the Pastors of neighbour Churches have communion with you in baptisme also for this communion in baptizing you deny to any but those who are members of that Church wherein they receive baptisme 3. if you admit communion of Churches in some things to wit in the Lords Supper how can you deny communion of Churches in other holy things of God for you admit no communion of Churches in the power of the keyes as in mutuall counselling warning rebuking binding and loosing for Christ hath left no common power of the keyes in many visible Churches who are united together in an Iland or Nation or Continent by which these acts of communion should bee regulated and in case of neglect and abuse censured according to Gods Word as you say for you deny all authoritative power in Synods let me bee resolved deere brethren in this how Christ hath put whole Churches and their soules in worse case then members of your independent Congregations are for the keyes of the kingdome of heaven in binding and loosing in excommunicating that the spirit may bee saved in 〈◊〉 day of the Lord the removing of scandalls out of sister parishionall kingdomes of Christ the gaining of sister Churches from heresies and scandalls as brethren are to bee gained Matth. 18. 15. 1 Cor. 5. 5. 1 Tim. 1. 30. by censures the keeping of the holy things of God from profanation authoritative rebuking warning that others may feare and that the rebuked may bee ashamed and all these meanes of salvation are denied to your particular Congregations as if they were Angels and Popes who cannot be lacking in duties and yet all these are granted to members of any one particular Church how hath the care wisedome of Christ denied these meanes to many united Churches and yet you acknowledge that sister Churches have communion amongst themselves and that seven wayes in visible acts of externall communion I beleeve this one argument though there were no more doth strongly conclude the lawfulnesse of Synods and by consequent the Law of nature would say if Christs wisdome provide wayes to regulate the publike actions of the members of a particular Church that they may be edified and builded up in the most holy faith farre more hath he taken care for many Churches united in a visible communion seven wayes that Lord that careth for the part must farre rather care for the whole body 4. You say members of other Churches are admitted to the Lords Supper amongst you by consent of your Churches but what consent doe you meane is the consent authoritative by power of the keyes 1. This consent authoritative is either concluded in a Synod of many Churches and so you acknowledge the authoritative power of Synods if it be done and agreed upon in every particular Church by them alone then I aske seeing to administer the Lords Supper to any and so to make in your Church meeting that it shall be administred to any is as you teach an act of ministeriall power over those to whom you administer the Seale chap. 4. Sect. 5. Now how doe you exercise acts of ministeriall power or conclude ecclesiastically to exercise these acts in your parishional meeting toward those over whom you have no ministeriall power for members of neighbour Churches are under no ministeriall power in your particular Church as you teach in the same place as you can exercise no power of the keyes when some are absent that is tyranny upon the conscience saith Answorth who will have none censured or excommunicated except the whole congregation be present also he who of another Church communicateth with you 1. Hath no faith of the lawfull calling and choosing your Ministers for he neither could nor ought to be present thereat 2. He knoweth not but he may be leavened by a scandalous lumpe which leaveneth the whole Church and is enough as you say chap. 4. Sect. to hold any from communicating in the Seales with any Church Now these and many other things he must take in trust from you which Answorth thinketh tyranny of conscience neither can a letter of recommendation make one of another congregation capable of Seales with you for to dispone is to alienate and give away the ministeriall power of the Seales to another Church Now this power say you chap. 5. Sect. 4. is a part of the liberty wherewith Christ hath made you free and so you cannot dispone it to another Church except you bring your selfe in bondage contrary to Gal. 5. 1. 5. Mr. Best and your selfe bold that a Pastor can exercise no pastorall act but over his owne flocke and you say that the Scripture saith so Act. 20. 28. 1 Pet. 5. 2. Ergo either to administer the Lords Supper is no pastorall Act and may be done by non-Pastors as Arminians and Socinians destroying the necessity of a ministery doe averre or then a
dayes of Elias and amongst Papists Occam the author of Onus ecclesiae and Picus Mirandula complaine there was in their time no saith no truth no Religion no discipline no modesty but all sold offices Churches dignities and benefices and that ambitious Popes spill all the Clergy entered by Simony ruled by Simony the holy place corrupted At which times all the godly were crying for a free generall councell as a remedy against the corruption of inferior judicatories Saâ—anoâ—ala reputed a Prophet counselled Charles the eighth of France to reforme the Church as he would returne from Italy with honour as saith Philip de Comines Gerson pleadeth for the necessity of a generall Councell Genebrard saith for an hundred and fifty yeeres Popes to the number of fifty had made defection from the faith and godlinesse of their Ancestors Aventinus maketh the same complaint and Almain also that Prelats were more eaten up with the zeale of money then the zeale of Gods house Is there not need then of a generall Councell Hence came also appeales from the Pope The Emperour Lodovicus Bavarus saith the German Chronicle appealed from Pope John 22. misinformed to a generall Councell and the Pope better informed and the crime was because he had taken the title of Emperour before he was confirmed by the Pope for which he was excommunicated Sigismond Duke of Austria appealed from Pope Pius the second to the next succeeding Pope and a generall Councell under him for the Pope excommunicated Sigismond because he kept backe Cardinall Cusan from the Bishoprick of Brixen within his Dominion for the Bishoprick was given to him by a commendam by the Pope See Aeneas Silvius Philip the fourth appealed from wicked Boniface the eighth to the Sea Apostolike then vacant and to a future Councell so Platina relateth The University of Paris appealed from Leo the tenth who wickedly condemned the Councell of Basill to a future Councell as you finde it in the treatise called Fasciculus c. The Archbishop of Cullen excommunicated by Paul the third appealed to a lawful Councel in Germany because the Pope stood accused of heresie and idolatry as Sleidan saith The glosse of the Canon Law saith the Pope cannot be Judge in his owne cause and we all know how justly Luther appealed from Leo the tenth to a generall Councell all which saith that the like is warranted by the Law of nature where a particular Eldership and congregation is accused of scandals that superiour Synods there must be to discusse such causes And the good use of councels you may see in one The Councell of Constance Sess. 11. art 67. condemned John 23. because he taught there was no life eternall Nequeâ—aliam post hanc vitam pertinaciter credidit animam hominis cum corpore mori extingui ad instar animalium brutorum dixitque mortuum semel esse etiam in novissimo die minime resurrecturum The necessity of Assemblies when common enemies trouble the Church prove that Christ hath instituted Synods And 1. our present Authour reasoneth from the Churches necessity Synods may conveene to examine saith he either corrupt opinions or suspitious practises and citeth for this the Councell of Jerusalem Act. 15. Now this councell did authoritatively command Act. 15. 28. Act. 16. 4. Act. 20. 19. and not give advise or counsell onely 2. If by the Law of nature and by vertue of the communion of Saints Churches conveened may give advise then say I as communion of counsels and advises is lawfull so by the Law of nature communion of authoritative power is lawfull As after the eye saith Almain seeth the danger of the body it should give warning to the rest of the members to use their power And this power saith he denunciative or by way of charity though not authoritative is in private persons for the conveening of a Councell As after saith Almain in the same place any is instructed by a skilled Physitian of that which is necessary for the health and safety of the whole body he is obliged to use that necessary meane not now by vertue of the precept or rather counsell and advise of the Physitian but by vertue of the precept and authoritative power of the Law of nature for the safety of his body yea further saith he if the right band were fettered with chanizees or should refuse pertinaciously at the nodde of the imagination to defend the body then the whole power of defending the body should remaine in the left hand And certainly this is most naturall if a forraine enemy should invade a whole Land or any part of a Land the whole Land by the Law of nature were obliged with joynt authority and power to resist that common enemy Now seeing a number of consociated sister Churches make one visible Church body having visible communion together as the Author granteth in the Sacrament of the Lords Supper which is saith he a seale of the communion of all the Churches of the Saints and in other externall acts of Church communion as hearing the Word exhorting rebuking comforting one another then are all these visible Churches with united authority and Church power as Churches and not as Christians onely to conveen and condemne a common heretick infecting all or any part of that visible Church body and if any one Church or Congregation under the pretence of plenitude of independencie of government within themselves should refuse to joyne with the whole yet the authoritative power of Synodicall judging and condemning such a heretick doth reside by the Law of nature in the rest of the body If there bee a communion of gifts there is also a communion of authoritie And if a nation have intrinsecally authoritative power under a Prince to repell a common enemy for the safetie of the whole then hath a visible body of many Churches in joyning one externall communion of sisterly consociation under one Christ one Church power to repell a scandalous heretick who is a common enemy to the whole Churches visible This Argument is grounded upon the necessitie of Synods our brethren are forced to acknowledge their necessitie by way of counselling and advising but Synods as Synods to bee necessary they thinke popish The best popish councell wee read of is that of Basil where it was ordained that a generall councell should be holden within five yeers next following the next councell within seven yeers and alwayes after that every ten yeers and in the councell of Basil the Pope is discharged to transgresse that time of convocating a councell Now the councells as councells are no popish devices but rather hated by right downe and well died Papists as is cleare by Gersons complaint who saith omission of generall councells is the Churches plugue a lover of reformation Franc. Zabarell saith wicked Pâ—pes neglecting generall councells have undone the Church The learned author of the
him all spirituall headship over the Church to the King and Burbillus also But Henric. Salcobrigiensis calleth the King primatem ecclesiae Anglicanae the Primate of the Church of England and â—ges oleo sacro uncti capaces sunt jurisdictionis spiritualis because they are annointed with holy oyle therefore are they capable of spirituall jurisdiction also may saith hee creat propria autoritate by his owne authoritie create Bishops and dâ—prive them See what Calderwood hath said and excerped out of the writings of these men the King as King 1. convocateth Synods 2. defineth ecclesiasticall canons 3. giveth to them the power of an ecclesiasticall Law 4. executeth Church Canons 5. appointeth commissioners who in the Kings authoritie and name may try heresies and errors in doctrine punish non-conformitie to Popish ceremonies may confine imprison banish Ministers 6. descerne excommunication and all Church censures and use both the swords 7. relax from the power and censures of all ecclesiastick Lawes give dispensations annull the censures of the Church upon causes knowne to them give dispensations against Canons unite or separate Parish Churches or diocesan Churches and by a mixt power partly coactive and civill partly of jurisdiction and spirituall the King may doe in foro externo in the externall court of Church discipline all and every act of discipline except hee cannot preach baptize or excommunicate And whereas Cartwright saith when a lawfull Minister shall agree upon an unlawfull thing the Prince ought to stay it and if Church ministers shew themselves obstinate and will not bee advised by the Prince they prove themselves to be an unlawfull Ministery and such as the Prince is to punish with the sword O but saith hee the author of the Survey how shall the Prince helpe the matter shall be compell them to conveene in a Synod and retract their mind but they will not doe this 2. By what authoritie shall the Prince doe this even by extraordinary authority even by the same right that David did eate of the Shew-bread if by ordinary authority the Prince would doe it yet doe you resist that authority also Answ. Though the Prince had not externall force to compell Church-men to decree in their Synods things equall holy juâ— and necessary yet it followeth not that the King as King hath not Gods right and lawfull power to command and injoyne them to doe their dutie force and Law differ much as morall and physicall power differ much 2. If they decree things good lawfull and necessary the Prince hath a power given him of God to ratifie confirme and approve these by his civill sanction but hee hath no power ordinary to infringe or evert what they have decreed 3. And if the Church bee altogether uncorrigible and apostate then wee say as followeth 7. Conclution When the representative Church is universally apostaticall then may the Prince use the helpe of the Church essentiall of found beleevers for a reformation and if they also bee apostatick which cannot be except the Lord utterly have removed his candlestick wee see not what hee can doe but heare witnesse against them but if there bee any secret seeker of God in whose persons the essence of a true Church is conserved The King by a royall power and the Law of charitie is oblieged to reforme the land as the godly Kings with a blessed successe have hitherto done Asa Jâ—siah Jehoshaphat 〈◊〉 in which case the power of reformation and of performing many acts of due belonging to the Church officers are warrantably performed by the King as in a diseased body in an extraordinary manner power recurreth from the members to the â—â—â—â—tick head and Christian Prince who both as a King 〈◊〉 â—â— in an authoritative way is oblieged to do more then ordâ—â—â—y and as a Christian member of the Church in a charitative and common way is to care for the whole body 8. Conclusion The influence of the Princes regall power in making constitutions is neither solitary as if the Prince his 〈…〉 could doe it nor is it 2. collaterall as if the Prince and Church with joynt concurrence of divers powers did it nor is 3. as some flatterers have said so eminently spirituall as the consultation and counsell of Pastors for light onely hath influence in Churches Canons but the Princes power hath onely the power to designe so as the Canon hath from the Prince the power of a Law in respect of us The Kings influence in Church Canons as wee thinke is as a Christian antecedent to exhort that the Lord Jesus bee served 2. concomitant as a member of the Church to give a joynt suffrage with the Synod 3. consequent as a King to adde his regall sanction to that which is decreed by the Church according to Gods Word or otherwise to punish what is done amisse Now that the Prince as a solitary cause his alone defineth Church matters and without the Church and that by his ordinary Kingly power wanteth all warrant of the Word of God 2. The King might have given out that constitution Act. 15. It seemeth good to the holy Ghost and to us which in reason is due to the ministeriall function for these are called Act. 16. 4. the decrees of the Apostles and Elders not the decrees of the King or Emperour either by Law or fact 3. Christ ascending to heaven gave officers requisite for the gathering of his Church and the edification of the body of Christ but amongst these in no place we finde the King 4. If this bee true heathen Kings have right to make Church-Canons though they bee not able and bee not members of the Christian Church and so without and not to bee judged by the Church nor in any case censured Matth. 18. 17. 1. Cor. 5. 11. and this directly is a King Pope who giveth Lawes by a Kingly power to the Church and yet cannot bee judged by the Church Burhillus and Thomson acknowledge that a Heathen King is primat and head of the Church and must hee not then have power aciu primo to make Lawes and to feede the flocke by externall government But Lancel Andreas Biship of Ely Tortura torti saith that a heathen King hath a temporall Kingly power without any relation to a Church power and when hee is made of a Heathen King a Christian King bee acquireth a new power But the question is if this new power be a new kingly power or if it be a power Christian to use rightly his former kingly power if the first bee true then 1. as learned Voetius and good reason saith hee was not a King before hee was a Christian for the essence of the Kingly power standeth in an indivisible point and the essence of things admit not of degrees 2. Then should hee bee crowned over againe and called of God to bee a Christian King and so hee was not a King before which is against Scripture for Nebucâ—adnezzar was to bee obeyed
and prayed for as King by the people of God at Jeremiahs expresse commandement 3. So a pagan husband becomming a Christian should by that same reason acquire a new husband-right over his wife contrary to the 1 Cor. 7. 13 14 15. the Captains or Masters who of heathens become Christians should obtaine a new right and power over their Souldiers and Servants and they should come under a new oath and promise to their Captaines and Masters 4. If the heathen King have onely temporall Kingly power he had no power as King to take care that God were worshipped according to the dictates of the Law of nature and Law of nations had power to punish perjury Sodomie parricid as sins against the Law of nature and the heathen King should not by office and Kingly obligation bee oblieged to be a keeper and a defender of the tables of the Law of nature which is against all sense But if the power which a heathen King becomming a Christian King acquireth be onely a Christian power to use for Christ the Kingly power that hee had while hee was a heathen King then a heathen King jure regali by a regall right is the head of the Church though hee bee a Woolfe and a Leopard set over the redeemed flocke of Christ yea though hee bee the great Turke hee is a Pastor called of God the Church though for his moralls hee bee a Woolfe and a hireling yet by office and Law hee is a feeder of the flocke Talis est aliquis qualem ius offiâ—ii requirit And certainly it is impossible that a heathen King can bee a member of the true Church hee wanting both faith and profession which doe essentially constitute a Church-membership if it bee said hee is ex officio by his office a member that is nothing else but hee ought to bee a member of the Church so all mankind are members of the Church for they are oblieged to obey Christ and submit to him upon the supposall of the revealed Gospel and the heathen King is no otherwise a member by the obligation regall that layeth upon him as King yea when the Gospel is preached and the heathen King converted to the faith hee is not a member of the Christian Church as a King but as a converted professor and so Christianitie maketh him not a Kingly head of the Church but what essentially constituteth him a King that also constituteth him a Christian King Christianitie is an accidentall thing undoubtedly to the office of a King 2. They doe no lesse erre who make the King and the Church officers collaterall Judges in Church matters so as with joynt and coâ—quall influence they should bee Canon makers 1. Because perfect Synods are and have beene in the Apostolick Church without any influence collaterall of Christian Magistrates as being against their will and mind who were Rulers of the people as Acts 1. 14 15. Acts 2. 46 47. Acts 4. 1 2. Acts 6. 1 2 3 4. Acts 15. 6 7 8. c. 2. What the Church decreeth in the name of Christ standeth valid and ratified in Heaven and Earth Matth. 18. 17 18. Joh. 20. 21 22. whether the Magistrate assent to it or not so that he hath not a negative voyce in it by any ecclesiastick power for Christ saith not What yee bind on earth in my name shall be bound in Heaven except the Magistrate deny as a collaterall Judge his suffrage Now if he be a collaterall Judge by divine institution no Church act should be valid in Christs Court without him as excommunication not in the name of Christ or performed by those who are not the Church but onely in civill offices is not excommunication also what ever the Magistrate doth as the Magistrate he doth it by the power of the sword Ergo if he take vengeance on the ill doer as his office is Rom. 13. 3. 4. his acts are ratified in Heaven though the Church as collaterall Judges say not Amen thereunto 3. The coactive power of the King and the Ecclesiasticall power of the Church differ as carnall and spirituall spirituall and not spirituall of this world and not of this world and are not mixed by the Word oft as Joh. 18. 36. 2 Cor. 10. 3 4. 2 Tim. 2. 4. and therefore it in one and the same Church constitution the King and the Church be joynt and coequall Judges and joynt definers the constitution must both be injoyned under the paine of bodily punishment which the Church whose weapons are not carnall cannot command and under the paine of Church censures as suspension rebukes and excommunication the King must command Now the Canon should neither be an Ecclesiasticall nor yet a civill Canon but mixt for the Canon makers injoyneth with powers and paines which are not due unto them nor in their power Now to make a Law saith Feild is to prescribe â—â—aw under the paine which the Law-maker hath power to inflict but neither hath the Church the power of the sword 2 Cor. 10. 3 4. Joh. 18. 36. nor hath the King by Gods â—aw the power of excommunication See Calderwood And one and the same Law should be backed both by a carnall and worldly power and not by a worldly and carnall power 3. The King as King must have a mixt power halfe kingly â—â—â— halfe ecclesiastick and by the same reason the Church must have a mixt power partly Ecclesiasticall and partly civill and this were to confound the two kingdomes the kingdome of this world and the spirituall kingdome of Christ which is not of this world Joh. 18. 36. condemned by Anselmâ— and Hilarius and Bernard and Augustin Put if they say that every one hath their influence partialitate causae non effâ—cii according to the nature of causes then is not one and the same Church constitution from both King and Church See Apollonius But the Kings Canon is civill the Churches Ecclesiasticall and every one of them without another perfect in their one kind See what the learned Gerson Bucer and Amesius saith further to adde light to this point Those who maintaine a third that the Church Canons hath all the power of being Church Lawes from the King and all Ecclesiasticall and oblieging authority from him and that they have onely some helpe of consulting power from the Church are grosser Divines See Joan. Weemes for so the King is the onely Canon maker and the Church-men giveth advice onely as the Kings Proclamation speaketh having taken 〈◊〉 counsell of our Clergy we command such a worship â— and so the Canon runneth it seemeth good to the holy Ghost and the King as the Canon speaketh Acts 15. 2. the King is made an Ecclesiasticall and ministeriall Prâ—acher to expone publikely the Scriptures to the Church of God for all lawfull Church Canons are but Ecclesiasticall expositions of Gods Word and so the Emperours and Christian Kings are the onely lawfull Canon
here truth and more true and most true Truth is in an indivisible line which hath no latitude and cannot admit of spleeting And therefore we may make use of the Philosophers word amicus Socrates amicus Plato sed magis amica veritas Though Peter and Paul bee our beloved friends yet the truth is a dearer friend The Sonnes of Babylon make out-cries of divisions and diversity of Religions amongst us but every opinion is not a new Religion But where shall multitude of Gods be had for multitude of new wayes to Heaven if one Heaven cannot containe two Gods how shall all Papists be lodged after death what Astronomy shall teach us of millions of Heavens for Thomists Scotists Franciscans Dominicans Sorbonists c. But I leave off and beg from the Reader candor and ingenuous and faire dealing from Formalists men in the way to Babylon I may wish this I cannot hope it Fare-well Yours in the Lord S. R. A Table of the Contents of this Book A Company of believers professing the truth and meeting in one place every Lords day for the worshipping of God is not the visible Church endued with ministeriall power p. 1. 2 3. seq The keys of the Kingdome of Heaven are not committed to the Church of Believers destitute of Elders p. 7 8. The keys are given to Stewards by office p. 13 14 seq The places Mat. 18. and Mat. 16. fully discussed by evidence of the text and testimonies of fathers and modern writers p. 14 15 16 17. seq Power ministeriall of forgiving sins belongeth not to private Christians as M. Robinson and Others imagine p. 20. 21. seq Private Christians by no warrant of Gods Word not in office can be publick persons warrantably exercising judiciall acts of the keys p. 26 27 28. seq Who so holdeth this cannot decline the meere popular government of Morellius and others p. 28. These who have the ministeriall power by office are not the Church builded on the Rock p. 29. The place Col. 4. 17. say to Archippus discussed p. 26 27. The keys not given to as many as the Gospell is given unto as Mr. Robinson saith p. 28 29. seq There is a Church-assembly judging excluding the people as judges though not as hearers and consenters p. 32. 33. Reasons why our Brethren of New England allow of Church-censures to the people examined p. 33 34 35 36. There is no necessity of the personall presence of all the Church in all the acts of Church censuâ—es p 36 37. seq The place 1 Cor. 5. expounded p 36 37 38. How farre Lictors may execute the sentence that is given out without their conscience and knowledge p. 41. 42. seq A speculative doubt â—nent the act maketh not a doubting conscience but onely a practicall doubt anent the Law p. 43. Ignorance vincible and invincible the former may bee a question of fact the latter is never a question of Law p. 43 44 45. The command of superiors cannot remove a doubting conscience p. 45 46. The conscience of a judge as a man and as a judge not one and the same p. 46 47. The people of the Jewes not judges as Ainsworth supposeth p. 48 49. That there is under the New Testament a provinciall and nationall Church p. 50. 51. seq A diocesian Church farre different from a provinciall Church p. 52 53. The place Acts 1. 21. proveth the power of a visible catholick Church p. 54 55. The equity and necessity of a Catholick visible Church p. 55. 56 57 58. How the Catholick Church is visible p. 58 59. The Jewish and Christian Churches were of one and the same visible constitution p. 60 61 62. The Iewish Church was a congregationall Church p. 61. 62. seq Excommunication in the Iewish Church p. 62. 63 64 65. Separation from the Jewish and the true Christian Churches both alike unlawfull p. 68. 69. The Iewish civil state and the Church different p. 68. 69 17. Separation from the Church for the want of some ordinances how far lawfull p. 71 72 73. A compleat power of excommunication how in a Congregation and how not p. 76. 77. How all are to joyne themselves to some visible Church p. 78. 79 80. The place 1 Cor. 5. 12 considered p. 80. That all without are not to be understood of all without the lists of a parishionall Church ibid 81. 82. That persons are not entered members of the visible Church by a Church-covenant p. 83 84 85 86 87. seq That there is no warrant in Gods word for any such covenant ibid. in seq The manner of entering in Church state in New England p. 91. 92. The place Act. 2 37 38. is not for a Church-covenant ibid. The ancient Church knew no such Church-Covenant p. 97. 98. No Church-Covenant in England p. 98. 99. Nor of old the places Genes 17. 7. Exod 19. 5. Acts 7. 38. favour not the Church-Covenant p. 100. 101 102. Nor Deut. 29. 10. p. 104 105. seq The exposition of Deut. 29. given by our Brethren favours much the glosse of Arminians and Socinians not a Church-Covenant p. 102. 103. 104. 105. A Church-covenant not the essentiall forme of a visible Church p. 123 124. The place 2 Chro. 9. 15. 2 Chro. 30. 8. speak not for a Church-covenant p. 111. 112. Nor doth Nehemiahs Covenant ch 10. plead for it the place of Esai 56. alledged for the Church-covenant discussed p. 112. 113. The place Ezech. 20. 27. considered p 114. 115. And the place Jer. 50. 5. p 115. 116. And the place Esay 44. 5. p 116. 117. The place 2 Cor. 11. 2. violently handled to speak for this Church-covenant p 118. 119. seq A passage of Iustine Martyr with the ancient custome of baptizing vindicated p. 121. John Baptists baptising vindicated p. 121. The place Acts 5. and of the rest durst no man joyne himselfe to them c. wronged and put under the Arminian glosse p. 123. 124. The pretended mariage betwixt the Pastor and the Church no ground of a Church-covenant and is a popish error p. 127. 128. Power of election of Pastors not essentiall to a Pastor all relation p. 128 129. It is lawfull to sweare a platforme of a confession of faith p. 130 131 132. seq Our Brethren and the Arminian arguments on the contrary are dissolved p. 136 137 138. Pastors and Doctors how differenced p. 140. Of ruling Elders p. 141. 142. And the place 1 Tim. 5. 17. farther considered the place 1 Tim. 5. 17. Elders that rule well examined p. 141 142 143. especially 144 145. seq Arguments against ruling Elders answered p. 152. 18. seq The places 1 Cor. 12. 18. Rom. 12. 8 discussed and vindicated p. 154. 155 156 157. seq Of Deacons p. 159. 160. seq The place Acts 6. for Deacons discussed p. 161. 162. The Magistrate no Deacon p. 161 162. Deacons instituted p. 163. 164. seq Deacons are not to preach and Baptize p. 165 166. seq Os Widdowes p. 172. 173 174. How the Church is before the
a number of sole believers united in a Church-covenant which in very deed iâ— but stones and timber not an house builded of God for in the ministeriall Church of the New Testament there is eâ—eâ— a relation betwixt the Elders and the flock wee desire to to see a Copy of our brethrens instituted visible Church to the which Elders are neither essentiall nor integrall parts for their instituted visible Church hath its compleat being and all its Church-operations as binding loosing ordeining of Officers before there bee an Edldership in it and also when the Eldership is ordained they are not Eyes and Eares to the instituted Church nor watchmen because it is a body in essence and operation compleat without officers 2. the officers are not Governors for as I trust to prove they have no act of ministeriall authority of governing over the people by our brethrens Doctrine 2. all their governing is to Rule and moderate the actions of the whole governing Church which maketh them no wayes to be governours nor over the believers in the Lord nor overseers nor watchmen as a Preses who moderateth a Judicatorie a moderator in a Church-meeting a Prolocutor in a convocation is not over the Judicatorie Synod or meeting or Convocation 3. The Eldership are called by them the adjuncts the Church the subject the subject hath its perfect essence without its accidents and common adjuncts 2 Quest. Whether or not Christ hath committed the Keys of the Kingdom of Heaven to the Church of Believers which as yet wanteth all Officers Pastors Doctors c. The Author sayth this company of believers and Church which wanteth Officers and as we have heard is compleat without them is the corporation to which Christ hath given the keyes of the Kingdom of Heaven which deserveth our brotherly censure for wee then aske a Scripture for the Lords giving of the keys to Pastors and Elders if the keys be given to Peter Mat. 16. as a professing believer by what Word of God are they given to Peter as to an Apostle and Pastor it would seem the Pastors have not the keys jure Divino for by this argument our Divines prove the Bishop not to bee an Office of power and jurisdiction above a Pastor and Presbyter because the keys were not given to Peter as to the Archbishop but as to a Pastor of the Church and indeed this would conclude that Pastors are not Officers of authority and power of jurisdiction jure Divino Hence the question is if it can be concluded that the keyes of of the Kingdom of Heaven Mat. 16. Mat. 18. were given to Peter as he represented all professing believers or if they were given for the good of professing believers but to Peter as carrying the person of Apostles Pastors and Church-guides 1. Distinction There is one question of the power of the keyes and to whom they are committed and another of the exercise of them and toucheth the government of the Church if it be popular and democraticall or not 2. Dist. It is not inconvenient but necessary that Christ should give to his Church gifts Pastors and Teachers of the which gifts the Church is not capable as a subject as if the Church might exercise the Pastor and Doctors place and yet the Church is capable of these gifts as the object and end because the fruit and effect of these gifts redoundeth to the good of the Church see Parker see the Parisian schoole and Bayner 3. Distinct. There is a formall ordinary power and there is a vertuall or extraordinary power 1. Concl. Christ Iesus hath immediatly himselfe without the intervening power of the Church or men appointed offices and Officers in his house and the office of a pastor and Elder is no lesse immediately From Christ for men as Christs Vicars and Instruments can appoint no new Office in the Church then the office of the Apostles Eph. 4. 11. 1 Cor. 12. 28. Mat. 28. 19. The Offices are all given to the Church immediatly and so absolutely and so the power of the keys is given to the Church the same way But the Officers and key bearers now are given mediatly and conditionally by the intervening mediation of the ruling and ministeriall Church that she shall call such and such as have the conditions required to the office by Gods Word 1. Tim. 3. 12 3. Hence we see no reason why the keys can be said to be given to believers any other wayes then that they are given for their good 2. Concl. I deny not but there is a power virtuall not formall in the Church of believers to supply the want of ordination of pastors or some other acts of the keyes simply necessary hic nunc this power is virtuall not formall and extraordinary not ordinary not officiall not properly authoritative as in a Church in an Iland where the pastors are dead or taken away by pest or otherwayes the people may ordaine Pastors or rather doe that which may supply the defect of ordination as David without immediate Revelation from Heaven to direct him by only the Law of nature did eate shewbread so is the case here so answer the casuistes and the schoolemen that a positive Law may yield in case of necessity to the good of the Church so Thomas Molina Suarez Vasquez Vigverius Sotus Scotus Altisiodorensis Durand Gabriel and consider what the learned Voetius sayth in this What if in an extreame case of necessity a private man endued with gifts and zeale should teach publickly after the example of the faithfull at Samosaten Yea and Flavianus and Diodorus preached in Antioch as Theodoret sayth yea saith Voetius an ordinary ministery might be imposed on a Laick or private person by the Church though the presbytery consent not in case of necessity God sayth Gerson may make an immediate intermission of a calling by Bishops yea sayth Anton. speaking of necessities Law The Pope may commit power of Excommunication quia est de jure positive pure Laico mulieri to one meere Laicke or a woman though we justifie not this yet it is hence concluded that God hath not tied himselfe to one set rule of ordinary positive Lawes a captive woman as Socrates saith preached the Gospell to the King and Queen of Iberranes and they to the people of the Land 3. Concl. The Author in the foresaid first proposition will have no instituted visible Church in the New Testament but a Congregationall or Parishionall Church that meeteth together ordinarily in one place for the hearing of the Word But we thinke as a reasonable man is the first immediate and principall subject of aptitude to laugh and the mediate and secondary Subjects are Peter Iohn and particular men so that it is the intention of nature to give these and the like properties principally and immediately to the speciâ—e and common nature and not immediately to this or that man
so are the blessings of the promises as to bee builded on a Rock victory over hell and such given principally and immediately to the Catholick and invisible Church as to the first and principall subject and no wayes to a visible Congregation consisting of 30 or 40. professing the Faith of Christ but onely to them not as Professors but to them as they are parts and living members of the true Catholick Church For sound professors though united in a Church-covenant are indeed the mysticall Church but not as professors but as sound believers and therefore these of whom Christ speaketh Mat. 16. Are builded on a Rock as true believers but the keys are given not to them but for them and for their good as professors making Peters confession and in Gods purpose to gather them into Christ. But the Text evinceth that these keys are given to Peter as representing the Church-guides especially though not excluding believers giving to them popular consent and not to Believers as united in a company of persons in Church-covenant excluding the Elders 1. To that Church are the keys given which is builded on the rock as a house the house of wisdome Prov. 9. 1. The house of God 1 Tim. 3. 15. Heb. 3. 4. By the Doctrine of the Prophets and Apostles by Doctors and Teachers whom Christ hath given for the building of his house Eph. 4. 11. But this house is not a company of professing believers united by a Church-covenant and destitute of Pastors and Teachers but a Church edified by the Word Seales and Discipline Ergo such a Church is not heere understood The propofition is granted by the Author I prove the assumption The Church of believers combined in Church-covenant but wanting their Pastors and Teachers is not wisdomes house nor builded by pastors and Doctors given to edifie and gather the body but they are only the materialls of the house yea wanting the pastors they want Ministeriall power for pastorall preaching and administrating the Seales and for that they want the power of edifying the body of Christ which is required in a visible Church Eph. 4. 11. Though the building of this Church on the Rock Christ may well be thought to be the inward building of the Catholick and invisible Church in the Faith of Christ yet as it is promised to the Church to the which Christ promiseth the keys of the Kingdome of Heaven it can be no other beside external and Ministeriall building by a publick Ministery 2. Arg. To these are the keys here promised who are stewards of the mysteries of God 1 Cor. 4. 1. And servants of the house by office 2 Cor. 4. 5. And are by office to open the doores and behave themselves aright in Gods house 1 Tim. 3. 16. and to divide to these of the house their portion in due season Mat. 24. 45. and to cut the word 2 Tim. 2. 15. But a company of professing believers joyned together in a Church-covenant and destitute of officers are not stewards by office nor servants over the house c. Ergo to such a company the keyes are not here given The proposition especially is to be proved for the assumption is granted by our brethren and evidently true but it is sure by the phrase of Scripture Esai 22. 22. And I will lay upon his shouldier the key of the house of David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clavis a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apperuit proveth this Shindlerus in Lexico metonymicè significatur Authoritas Facultas potestas omnis gubernationis iubendo ac vetando expediendo ac coercendo power of government Musculus so Calvin these who are made masters of housholds receive keys whereby they open and shut it is a token of power given to Kings Iunius it noteth a full government by this borrowed speech sayth Beza is signified the power of Ministers Isai. 22. Mat. 16. Pareus I shall make the steward of my house Hierom the key is a power of excellency and Chrysostom Augustine Beda sayth the same Fulgentius calleth this the power of binding and loosing given to the Apostles so other Scriptures expound the keyes to be a power of office as Esa. 9. 6. And the government shall be upon his shoulder Interpreters say Davids keys are given here Rev. 3. 7. These things saith he that hath the key of David who openâ—h and no man shutteth and shutteth and no man openeth Rev. 1. 18. I have the keys of hell and death Rev. 9. 1. And to him was given the key of the bottomlesse pit so Stephanus on the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clavis Whittaker it signifieth a power of office given to some and not to all as Calvin here saith he Christ speaketh of Peters publick office that is of his Apostleship so Bullinger Erasm. Zwinglius Marlorat Pareus on the same place I think while of late never interpreter dreamed that in the Text Mat. 16. the keys of the Kingdome of Heaven are given to all believers but only to the stewards of the house builded upon the Rock 3. Arg. To these in this Text doth Christ give the keys to whom he giveth warrant for the actuall exercise of the keys to wit to bind and loose on Earth and so open and shut the doores of the Kingdome But this warrant and officiall authority of binding and loosing Christ giveth to Peter onely as representing Apostles Teachers and Elders and not to the Church of believers convened Covenant-wayes and destitute of Officers Ergo the proportion is cleare in the Text to the same person to whom the promiseth the power or keys to the same he promiseth Officiall warrant to exercise the speciall acts of the keys but to Peter is the promise of both made 19. and if Christ allude to the place Is. 22. 22. Then I say these to whom Christ gave the keys doe by Office represent him who hath the keys of Davids house and the Government on his shoulder And I will give to thee the Keys of the Kingdome of Heaven there is the power and authority granted And whatsoever thou shall bind on Earth shall be bound in Heaven there is a warrant for the exercise of the acts of the power given also to Peter Now if the keys be not given to Peter as to a Pastor Peter and pastors by this place as pastors neither have the keys nor officiall warrant to preach and to remit or retaine sinnes and if by this place they have it not we desire to see a warrant from Christ before he went to heaven for pastorall preaching Beza in his marginall notes in this Text sayth here is the Heavenly authority of the Church Ministery also binding and loosing is all one with opening and shutting Heaven Gates and with remitting and retaining sinnes Ioh. 20. Papists I know deny that the Apostles were made priests judicially to remit
sinnes before Christs Resurrection Ioh 2. so the Cardinall Tolet and Maldonat Cajetanus but the Truth is what is given here Mat. 16. Is but repeated and enlarged Joh 20. And they are now sent to the whole World whereas before they were to preach to Iudea only but this Ioh 20. sayth Rollocus is but a reiterated power it was given before his Resurrection and Beza sayth the same and Bullinger sayth the promise is made here and fulfilled Ioh. 2 c. and Pareus expoundeth what thou shalt loose here by these words Ioh. 20. So Calvin VVhittaker Zwinglius Musculus Now this same Author acknowledgeth that Ioh. 20. Christ gave pastorall power to all the Apostles to forgive sins 2. To bind and to loose are act s of officiall power and of Princes Rulers and Feeders Ergo they are not given to the Church destitute of Feeders and Governors I prove the antecedent 1. To bind and loose by all Interpreters Augustine Cyrill Chrysost. Câ—prian Euthymius Hyeromi Basilus Ambrose Sedulius Primasius and by our owne Calvin Musculus Gualther Pareus Beza Zwinglius Rolloc VVhittaker and the evidence of Scripture iâ— by publick and pastorall preaching to reâ—nit and retaine sins to believers or unbelievers and Bullinger saith it is taken from the Scripture Isa. 52. 49 v. 9. where Christ is said to loose the prisoners and so Musculus Beza and Calvin will have them to be words signifying the â—fficiall authority of Princes Ambassadours to set at liberty prisoners or to cast malefactors in bands and prison as Magistrates and Rulers doe so binding in Scripture is an authoritative act of Princes Superiors Governors and Rulers And so is loâ—sing a judiciall and authoritative act of Rulers and Overseers as Scripture teacheth us But the Church of believers wanting their Officers watchmen and Overseers though combined in a Church Covenant is not a company of Overseers and Rulers or judiciall and authoritative binders and loosers exercising power over themselves 4. Arg. If Christ doe not say in this place nor in Mat. 18. that the keys and the actes of the keys to wit binding and loosing are given to the Church of believers without their Officers then neither places prove that the keyes are given to such a Church But Christ doth not say it Ergo the Text cannot beare it the assumption I prove Christ Mat. 16. 18. speaking of the Church builded on a Rock sayth not I will give to the Church so builded the keys but he turneth the speech to Peter when he promiseth the keys V. 19. And I will give to thee Peter not to the Church the keys of the Kingdome of Heaven surely none needeth to teach our Lord to speak This change of the persons to whom the keys are promised wanteth not a reason Our brethren say the promise is made to Peter because he gave a confession of Christ in the name of all believers and because the keys are given to believers as the Spouse of Christ and as his body united to him but this author granteth every company of believers because they are believers are not an instituted visible Church but they must be a company of believers professing Covenant-wayes Faith in Christ and Church-communion But 1. then the keys are not given to believers because they are believers and the Spouse of Christ but because they are such professors so and so combined in a Church-covenant But yet I aske whether true or false profession be the neerest intervening cause of these to whom the keyes are given If a true profession then 1. Unbelieving Pastors are not Pastors for their profession is not true And children baptized by them are as not-baptized or as baptized by Women 2. If one shall be excommunicated by seven for such a number this Author requireth to make a visible Church even clave non errante and most deservedly he is not bound in Heaven and excommunicated in foro Dei before God for the profession of these seven may be false and so the Church actes performed by them are a non habentibus potestatem and null if they be no Church 3. We can prove by Scripture that Iudas though the child of perdition was a called Apostle But if a false profession be sufficient to make persons a true visible Church theâ— 1. The keys are not given to believers because they are believers and united to Christ as his body and Spouse but. 2. This Author sayth amisse That the Church instituted by Christ is a company of believers and faithfull and godly men whereof Peter was one for a company of hypocrites are not such 2. Our brethren prove the keys to be a part of the liberty of the redeemed ones but counterfeit professors are not redeemed ones nor have they that liberty purchased to them in Christ. 4 It shall follow that our brethren widely mistake a supposed difference which they devise betwixt the Iewish and Christian Church to wit that to make men members of the Iewish Church externall holinesse as to be borne Jewes was sufficient and to be circumcised and not a bastard not descended within three or foure Generations of a Moabite or Ammonite but that the visible Church of the Gentiles after Christ must be the bride of Christ and by true Faith united to him Whereas the members of a Christian visible Church are and may be hypocrites though not known to be such as were the members of the Iewish Church Also Mat. 18 18 19. Christ changeth the persons v. 17. after he hath spoken of the Church v. 17. he sheweth v. 18. of what Church he speaketh and directeth his speech to these to whom he spake v. 1. to the Disciples who were Pastors verily I say unto you What soever yee shall bind on Earth shall be hond in Heaven and therefore none can make an argument from Mat. 16. to wit thus to as many are the keys promised as are builded on the Rock but all the faithfull are builded on the Rock Ergo to all the faithfull are the keys promised 1. The proposition is not in the Text either expressely or by consequent 2. The proposition is false for the Catholick invisible Church is builded on the rock but by our Brethrens confession the keys are not given to the Catholick invisible Church but only to such a company of professing believers as make a Parishionall Congregation 4. That Christ speaketh to Peter as to one representing the Apostles and not as to one representing all believers is cleare 1. Because by the confession of our Brethren binding and loosing are denyed to many that make Peters confession thou art Jesus the Son of the living God as to believing Women and children and many out of Church state 2. If believers as giving Peters confession and as builded upon the rock Christ by this place made a ministeriall Church by Christ and gifted with the power of the keys then the Ministery
officiall power of preaching and binding and loosing should be made as stable and firme from defection as the Church of elect believers against whom the gates of hell cannot prevaile now besides that this is most untrue since visible Churches doe fall away as these seven Churches in Asia the Church of Corinth Ephesus Galatia Thessalonica may prove when as it is impossible that the elect Believers in Christ can fall away it shall also give good warrant to Papists to make such use of this place as they doe that the Church may erre in points of conversation and life but cannot fall from the rock nor be overcome by the powers of Hell in the definition of Articles of Faith So Gretser Bellarmine Suarez Gregor de Valent. Cardi. Hosius Turrecremata reason from this place and the connexion must be good if the Ministeriall power not only be given to the Church as to the Object that is for the good and salvation of the Church but also to the Church as to the Subject who hath all the power of the Keys and may use it also because they are believers and builded upon the rock Christ nothing hindereth but Ministeriall power should be as stable and free from being overcome with the ports of Hell as the Christian state of perseverance in grace Now we see these who have Ministeriall power abuse it and fall from the rock and perish eternally which we cannot say of these who by Faith are builded upon the Rock Christ Iesus 3. These to whom Christ giveth the Keys doe represent the person of Christ and who despiseth them despiseth Christ and he that honoureth them honoureth Christ which is evidently spoken of the Ministers of Christ Matthew 10. 40. And is said here Matthew 16. 19. Whatsoever then yee shall bind on Earth shall be bound in Heaven c. Thus Christ bindeth and looseth in Heaven when these to whom the Keys are given binde and loose and so they are to be looked unto as co-workers with God Now Scripture never maketh all believers Ambassadours in Christs roome Where doe we reade that the despising of all believers commanding in Christs Name is a despising of Christ and that in obeying them we obey Christ Nor are all Ambassadors Pastores c. 5. These to whom the Keys are given doe authoritatively forgive and retaine sins and their acts of forgiveing and retaining are valid in Heaven according as the party repenteth and believeth or according as they remain impenitent as our Divines teach against the Papists in their Doctrine of Sacramentall absolution But the Church or company of believers wanting their Officers by no Scripture can authoritatively forgive and retaine siâ—s Robinson Smith and others answer that believers out of Office may forgive as Mat. 18. 21. Peter said How oft shall my brother offend me and I forgive him Lu. 17. 3. 4. 2 Cor. 2. 10. But I answer the place 2 Cor. 2. 10. is controverted and we doubt not but of that same nature with the power of Excommunicating 1 Cor. 5. 4. But for private forgiving it is not the Church-forgiving here meant because 1. The private forgiving is a duty of charity commanded in the Law of Nature to all even out of Church-state and obligeth the Excommunicate who though they be cast out of the Church are not exempted from the Law that bindeth all Mat. 6. 12. 14 15. Mat. 5. 44. 45. but the Church-forgiving is an Act of obedience to a positive Church-Law of Christ 2. private Christians are to forgive their Enemies whether they repent or not even as Christ forgave those who crucified him Col 3. 13. Luk. 23. 34. and when the party repenteth not this forgivenesse is not ratified in Heaven yet are we obliged to forgive and to commit vengeance to God but the authoritative forgiveing is a thing that the Church is not obliged unto absoiutely nor may they or can they forgive except the Offender repent and if they see that he repenteth not they cannot lawfully forgive but being in Gods roome must take vengeance on all disobedience and their retaining of sin and forgiveing is valid in Heaven because they are in Gods place Now any forgiving or retaining of sin but these two together with Gods forgiving and retaining we know not But Peters forgiving his offending brother seventy times seven times is common to all private Christians even out of Church-state and so the instance given is not to the purpose 6. To these only are the Keys given who having Pauls pastorall spirit may convene and deliver to Sathan but the Church of believers without Officers not having Pauls pastorall spirit which is a spirit officiall and authoritative to preach excommunicate and administrate the seales of the Covenant may not convene and doe this Ergo c. indeed Francis Johnson sayth it is holden now by some of the Separation that people out of Office may execute all the workes and duties of the ministery in Baptisme the Lords Supper censures c. which I thinke followeth from the grounds of our brethren to wit that believers without Office are a compleat Church having the whole power of the Keys if administration of the Sacraments be not a speciall part of the Keys and the opening of Heaven and forgiving of sins we know not what belongeth to the power of binding and loosing yea this is not only contrary to Scripture but also to their own confession and is the Doctrine of Arminians and Socinians Cartwright sayth the Sanedrin Mat. 18. to these who have skill in the Rabbines especially in the Iewes Talmâ—d was a selected Judicatory and that to this Christ alludeth Mat. 18. learned Beza sayth much from Scripture for this that the Church here signifieth not the multitude Parcus also is most cleare on this place Calvin hath reason to say he alludeth to Iewish Synedrie see also VVeems Iâ— it needlesse to cite Iunius Zanchius Peter Martyr VVillet Whittaker Tilen Becan and all our Divines of the reformed Churches for when he hath spoken of the Church representative Mat. 18. 16 17. and speaketh to these to whom the Sermon was made v. 1. at the same time came the Disciples to Jesus they were then Apostles in Office and called to preach and Baptize though not yet sent to the whole world saying who is the greatest in the Kingdom of God Now to these Christ sayth 18. to the Apostles Verily I say to you whatsoever you shall bind on Earth and this place is to be expounded by Mat. 16. 19. Where the Keys are given in a more restricted manner to Peter only though as representing the whole Apostles and Church-rulers and we have better reason to expound this place Mat. 18. by the place foregoing Mat. 16. then they have to expound the place Mat. 16. by this place Mat. 18. because these â—amâ— Keys that binde and loose in the one place remit and retaine finnes in
the other and we find the keys given to Officers and Stewards only And here is no Church Mat. 18. or yet Mat. 16. without Pastors except they say that Christ Mat. 18. 18. speaketh not to the Disciples but to the multitude of the Jewes which is a great crossing of the Text. And to say that Christ speaketh to the Apostles not as to Apostles but as to the Church of believers is only a bare affertion and cannot be proved and all they can say hangeth upon this one place and this is the most The power of binding and loosing is given to the Church which is to be obeyed and heard in the place of God But this Church is never in the VVord of God say they taken for a company of Officers Pastors and Elders only it signifieth alwayes the Body of Christ his Spouse his Saints by calling partakers of the most holy Faith To which I answer The body Spouse of Christ and Saints by calling as they are such is the invisible Church and the keys and Seales sayth this Author are not to be dispensed to all the faithfull as such but as they arè confederate or joyned together in some particular visible Church that is sayth he as they are members of a visible Church Ergo c. the body and Spouse of Christ as such is not the Church here meant of but the visible Congregation Now the essence of a visible Church of which Christ speaketh here is saved in ten who are only visible professors and not a Church of sound Believers not the true body mysticall and Spouse of Christ and yet by this place the Keys are given to such a Church now wee desire againe a place in all Gods Word for a Church in this sense and a Body of Christ and his Spouse in this meaning for certainly professors this way confederate as professiors are no more a Church of Christ redeemed ones and his Spouse then an Assembly of Elders onely can be called such a Church of Believers for both Churches are and may be where no believers are at all at least for a time and even while they exercise this power of Binding and Loosing and so thâ— place Matthew 18. is as much against our brethren as against us And Lastly our Doctrine is acknowledged by all our Divines against the Papists proving that Mat. 16. the Keyes were given to Peter as representing the Apostles and his successors in the pastorall charge not as representing all believers Also the Fathers Irenaeus Nazianzâ—nus Cyprianus Basilius Ambrosius Theophilactus Cyrillus Euthymius Hyeronimus Augustine Beda Chrysostomus And ordinaria glossa Hugo de sanct Victor Haymo Cardinalis Cusanus Anastasius Leo Durandus Thomas Adrianus Scotus making a comparison between Peter and the rest of the Apostles say the keys were given to all the Apostles when they were given to Peter and Peter received them in the name and person of the rest of the Apostles wherby they declare it was never their mind that Peter received the keys in name of all believers Also the learned as Augustine Beda Gregorius expound the Church builded upon the rock to be the Catholick Church and not a particular visible Church And Gerardus giveth a good reason why this Church Mat. 16. cannot be a particular visible Church because the gates of hell prevaileth against many joyned to the visible Church in externall society and VVicklif writing against the Monkes resureth that error of the Papists that any members of the true Church can be damned and Whittaker sayth Augustin against Petilian sayth the Church builded on the rock is the Church of the Elect not the visible Church CHAP. 2. SECT 2. PROP. THis Church saith the Author doth meete together every Lords Day all of them even the whole Church for administration of the Ordinances of God to publick edification Ans. Two things are here said 1. That all even the whole Church must meete for administration of the Ordinances of God that so all and every one of the Church may be actors and Judges in dispensing of censures this we take to be popular governement 2. That there is a necessity of personall presence of all and every one of the Church Hence Quest. 3. Whether or no the multitude of Believers and the whole people are to be judges so as private Christians out of Office are to exercise judiciall acts of the keys For the more easie clearing of the Question let it be observed 1. Dist. There is a dominion of Government Lordly and Kingly and this is in Christ only in relation to his Church and in civill judges and is no wayes in Church guides who are not Lords over the Lords inheritance there is a government Ministeriall of service under Christ and this is due to Church-guides 2. Dist. Regall power being a civill power founded in the Law of nature for the Ants have a King may well be in the people originally and subjectively as in the fountaine nature teaching every communitie to govern themselves and to hold off injuries if not by themselves yet by a King or some selected Rulers but power of Church-government being supernaturall and the acts of Church-government and of the casting such as offend out of Christs Kingdome being supernaturall neither of them can be originally in the multitude of professing beleevers but must be communicated by Christ to some certaine professing beleevers and these are Officers Therefore to put power and acts of government in all professors is a naturall way drawne from civill incorporations Christ is not ruled by our Lawes 3. Dist. The government of Christs Kingdome is the most free and willing government on earth yet it is a government properly so called for there be in it authoritative commandements and Ecclefiasticke coaction upon the danger of soule penalties in regard of the former all the people by consent and voluntary agreement have hand in election of Officers inflicting of censures because it concerneth them all but in regard of the latter the whole people are not over the whole people they are not all Kings reigning in Christs government over Kings but are divided into governours and governed and therefore the rulers Ecclesiasticke onely by power of office are in Christs roome over the Church to command sentence judge and judicially to censure 4. Distinct. The Officiall power of governing superaddeth to the simple acts of popular consenting the officiall authoritative and coactive power of Christs Sceptor in discipline That distinction in the sense holden by our brethren that the state of the Church is popular and the government Aristocraticall in the hands of the Eldership is no wayes to he holden nor doe the Parisian Doctors the authors of this distinction mind any Church-government to be in the people Our brethren in the answer to the questions sent to them from England explaine their minde thus 1. We acknowledge a Presbytery whose worke it is to teach and rule and whom the
people being absent shall not know if the Eldership have proceeded right yet must they repute the excommunicated person as an heathen or a publicane 3. Arg. That government is not to be admitted which maketh men take honour to themselves without God calling them thereunto But the Doctrine of government in the hands of people is such ergo the assumption is proved 1. By it all are Kings Rulers and Guides and all have the most supreame power of the Keyes as authoritative receiving in of members and judiciall casting out by the pastorall spirit of Paul and all governe over all 2. Beleevers are a ministeriall Church a company of private Christians put in office and doing acts of a Ministeries now a Ministerie is a peculiar state of eminency that God calleâ—h some selected gifted persons unto that to the which he calleâ—h not all professors as in Israel he chosed one Tr be to minister to himselfe not all the visible Church of Israel as the Scripture teacheth us Ministers of the house of God the Levites the Lords Ministers Ministers of Gods Sanctuary and the ministery of the New Testament is a speciall emiâ—ency of office given to some few and not to all believers a matter of worke that some not all believers are put upon and employed in the act of the Ministery not common to all but restricted to the Ministers of the Church and not common to the whole visible Church Now to ordaine Elders excommunicate admit members into the Church are positive actes of a received ministery and must flow from an other principle then that which is common to all professing believers 4. Arg. All who have received such a Ministeriall state to discharge such excellent and noble actes as laying on of hands receiving of witnesses committing the Gospell to faithfull men who are able to teach others and must save some by gentle awaiting and stop the mouthes of other Pastors as the Scripture saith these must acquit themselves as approved worke-men to God and shall therefore receive a Crowne of Glory at the appearance of the chiefe Shepheard and must in a speciall manner fight the good fight of Faith and must be worke-men who neede not to be ashamed But these are not required of all the Church visible all are not men of God and ministeriall Souldiers of Christ and feeders of the flock but only such as Timothy Titus and Elders like to Peter as these Scriptures prove For the reward of a prophet is not due to all 5. Arg. That Government is not of God which taketh away the ordinary degrees of members in Christs body the Church But government exercised by all the visible body taketh away the deversity of offices members places of Rulers and ruled Ergo I prove the assumption 1. All have one and alike equall power of governing all the members are one in place and office all are Eyes all Eares all are hands according as all have one joynt and common interest and claime to Christ. One is not an Eye and head in relation to another for all are both governours and governed all the Watchmen and all the City all the flock and all the feeders all the House and all Rulers Key-bearers Stewards all the children of the house all the Fathers Tutors to bring up nuâ—ture and correct the children 2. If the power and use of the Keys result from this that the Corporation is the Spouse Body Sister of Christ the redeemed flock what should hinder but according as God inequally dispenseth the measure of grace to some more to some lâ—sse so some should have more some lesse power of the keys and some exercise more eminent acts of government as they be more eminent in grace some lesse eminent acts and if we grant this we cannot deny the order of a Hierarchy amongst Pastors This connexion may be denied happily by our brethren but there is no reason if their arguments be good they alwayes conclude Church-power from the graces of the members of the Church 3. Concl. It is cleare then that the state of the Church cannot be called popular and the government Aristocraticall or in the hands of the Elders as our brethren meane 1. Because by our brethren the government and the most eminent and authoritative acts thereof are in the hands of the people Ergo both state and government are popular 2. Because the people are not only to consent to the censures and acts of government but also authoritatively to judge with coequal power with the Eldership as they prove from 1 Cor. 5. 12. 3. The Parisian Doctors the authors of this distinction acknowledge a visible monarchy in the Church and are far from popular government Let us heare what our brethren say for the government of the people and their judiciall power in generall Quest. 15. Our brethren say the Colossians are exhorted Col. 4. 17. to say to Archippus Take heed to the Ministery that thou hast received of the Lord to fulfill it in all points Ergo the people are to censure and rebuke the Pastors and therfore they may and ought to exercise acts authoritative Ans. 1. This is an argument off the way with reverence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say to Archippus take heede Ergo say Judicially and rebuke with all authority it is an argument à genere ad speciem affirmativè and a non-consequence Mat. 18. 17. If he will not heare them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tell the Church Ergo exercise an act of authority over the Church Ioh. 8. 48. The Jewes said unto him Ergo they said it authoritatively 1 Ioh. 1. 8. If we say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have no sinne by no authority can we say we have no sinne Luk. 12. 11. Take not thought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what ye shall say Rev. 22. 17. 2. The Fathers as Augustine Chrysostome Ambrose Hyeronimus The Schoolemen as Aquinas D. Bannes Suarez say correcting of our brother is sublevatio miseriae peccantis a succouring of the misery of a sinner Cajetanâ—ait actum correctionis elici à prudentia imperari à misericordia To warne or rebuke our brother is an act of prudence commanded by mercy and compassion And. Duvalius saith it is an act Non solum juris divini sed etiam naturalis and he citeth Lev. 19. Thou shalt not hate thy brother in thy heart but shalt rebuke him and shall beare one anothers burdens and so fulfill the Law of Christ. And Greg. de Valent. saith it is a spirituall almes actum misericordiae quo subveniatur spirituali necessitati fratris So the Doctors of the Canon Law So the Fathers say as Basilius esse benevolentiam potius quam severitatem Augustin Vulnus fratr is contemnis vides cum perire negligis pejor es tu tacendo quam ille te offendendo Excellently Hieronim Sivide at in corpore carnes putridas dicat An
ad me pertinet scias quiae crudelis est And Nazianz. Charitatem potius hic quam potestatem ostendendam To rebuke is a worke of charity rather then of power Calvin saith Good Ministers stand in need to be admonished Davenant thinketh that Archippus in the absence of Epaphras his collegue was to supply his absence and it is like was somewhat cold and therefore needed to be admonished But because the Collossians were to exercise an act of mercy towards their Pastor which the Law of nature enjoyned them it is a wide inference therefore they had Church authority and power over him to censure deprive excommunicate him so the faithfull receiveth a charge Hos. 2. 1. Say ye to your brethren Ammi and to your sisters Ruhammah 2. Plead with your mother plead pleading for wheredomes is more then a simple exhorting of Archippus yet none can well collect from these words that those faithfull who kept themselves cleane from the common defection had power of jurisdiction over their breth en sisters and mother to censure them judicially and by authority to un-un-Church them And certainely the Apostle if he had commanded here the judiciall act of Church-jurisaiction to all the Saints of Colosle men and women who may admonish Archippus we we would looke he had said command and charge with all authority Archippus to take heed to his ministery Also it is much to be doubted if the duties of rebuking exhorting and comforting one another be positive acts of Church-membership which the fellow-members of a visible Congregation owe one to another by vertue of a Church-covenant or that the people owe to the Pastor in a Church way for these ex hort teach comfort one another are duties mutuall not restricted to fellow-members of a visible Church or Parish but such as we owe to all the members of the Catholique Church as we are occasionally in company with them Yea and duties as our brethren say that sister Churches owe to sister Churches and acts of the Law of nature that we owe to all as brethren not as brethren in Church-membership Levit. 19. 17. onely I will here answer What Robinson saith By the Keyes is meant the Gospell opening a way by Christ and his merits as the doore into the Kingdome the power of binding and loosing opening and shutting Heaven is not tied to any Office or Order in the Church it dependeth onely upon Christ who alone properly forgiveth sinnes and hath the Key of David and this Key externally is the Gospell which with himselfe he giveth to the Church Isa. 6. 9. Rom. 3. 2. Ergo the Keyes are given to all though not to be used by all and every one alike which were grosse confusior The Keyes were not given to Peter as Prince of the Apostles as Papists say nor to Peter as chiefe Officer of the Church and so to Prelates nor to Peter as a Minister of the Word and Sacraments but we say to the confâ—ssion of faith which Peter made by way of answer to Christs demand and therefore to every faithfull man and woman who have received the like precious faith with Peter 2 Pet. 1. 1. Ans. 1. If the Keyes be given to as many as the Gospell is given unto all have the Keyes who are beleevers children women whether within or without the Church for all have obtained alike precious faith So it is vaine to speake there of a Church builded on the Rockâ— or of any ministeriall Churcâ— 2. The Keyes are not given to the naked Office or Order distinct from the spirits working and proving the acts of preaching and discipline to be mighty through God 2 Cor. 10 5. to open hearts Act. 16. 14. for what or who is Paul and who is Apollo but Ministers by whom ye beleeved 1 Cor. 3. 4 5. and Christ alone worketh with the Sacraments and without him great Iohn Baptist can but baptize with water Joh. 1. 26. yet all say administration of Sacraments externally is so tied to the Office as none can administer them without warrant but Pastors 1 John 5. 25 Math. 26 19. 1 Cor. 1. 17. and therefore this is weake to prove that because Christ onely hath the Keyes of the Word yea and of the Sacraments also that therefore he hath not committed the Keyes to certaine Officers under him who are Stewards and Key-bearers 3. The places alledged prove not Is. 6. 9. Christ is given to us that is to the Church as to the subject O say it not but to us the Church as the object and end for our salvation Ergo the Keyes and the Gospell are given to the Church yea and to every faithfull that they may by preaching open and shut Heaven You cannot say so Also Rom. 3. 2. to the Jewes were committed the Oracles and Scriptures that every one might be a Priest and Prophet to teach and sacrifice it is a shame to say so but to the Jewes as to the object and end that by the Scriptures and faith in these Oracles they might be saved 4. The Keyes that is the Gospell is given to all though not to be used alike by all and every one which were grosse confusion that is the same we say the Gospell in use is not given alike to all but to the believers as to the object and end to the Officers as to the subject and proper instrument And so you fall into grosse confusion while you eschew it Robinson The Keyes be one and the same in efficacy and nature and depend not upon the number and excellencie of any persons but upon Christ alone though the order and manner of using them be different Ans. The Sacraments remaine one and the same in nature and efficacy who ever be the persons many or few excellent or not excellent in whose hands soever they be it followeth not therefore the power of administration of Sacraments is given to all 2. We see no difference in the order and manner of using the keyes if all even a faithfull man or woman either may also truly and effectually loose and binde both in heaven and in earth as all the Ministers of the world for those be your words Robinson These keyes in doctrine may be turned also as well upon them which are without the Church as upon them which are within and their sinnes either loosed or bound Matth. 28 19. in discipline not so but onely on them that are within 1 Cor. 5 13. Answ. If this distinction were in Gods Word we would receive it but seeing by preaching there is receiving in and casting out and binding and loosing I aske how these who were never within can bee judged and cast out by preaching more then by discipline may Pastors judge these who are without by preaching and not judge those who are without by discipline and that in a setled Church Robinson There is an use of the keyes publike ministeriall by men in office by the whole Church joyntly
the man 1 Cor. 14. 34. 1 Tim. 2. 11 12. but to voyce judicially in Excommunication is an act of Apostolick authority Manuscript Ib. The whole Church is to be gathered together and to Excommunicate Ergo not the Bishop and Elders alone 3. Pauls spirit was to be with them and Christs authority 4. the whole Church 2 Cor. 2. did forgive him 5. nothing is in the Text that attributeth any power to the presbytery apart or singularly above the rest but as the reproofe is directed to all for not mourning so is the Commandement of casting out directed to all Ans. 1. It is cleare that if some were gathered together in the power of Christ and the spirit of Paul that is in the authority that he received over the Corinthians for edification 2. Cor. 10. 8. and Pauls Rod 1 Cor. 4. 21. then as many as were convened Church-ways and mourned not for the same did not cast out and authoritatively forgive seeing women and believing children did convene with the whole Church and were not humbled for the sinne and yet women and believing children cannot be capable of pastorall authority over the Church which was given for edification 2. The power of the Lord Jesus that is the keys of the Kingdom of God were committed to Peter as to a Pastor Mat. 16. and power to bind and retaine to loose and pardon sinnes Joh. 20. 20 21 22. Which power is given to these who are sent as Ambassadors as the Father sent Christ v. 21. which power cannot be given to puffed up women 3. Except this be said the Text must beare that there was not a Presbytery of Prophets Governors and Teachers there of all who had a more eminent act in excommunicating and Church pardoning then the women who mourned not for by what reason our brethren would have the act of excommunicating an act of the whole Church convened including all to whom Paul writeth women and children by that same reason we may appropriate it to these only who are capable of Pauls pastorall spirit and authority according as attributes are appropriated by good logick to their own subjects else that cannot be expounded 1 Cor. 14. 31. For ye may all prophecy one by one What may all that the Apostle writeth unto 1 Cor. 1. 2. prophecy one by one even the whole Church even all sanctified in Christ Jesus called to be Saints and all that in every place call upon the Lord Iesus I thinke our brethren will not say so so when Paul sayth 1 Thess. 5. 12. Esteem highly of these that are over you if that command be directed to the whole Church of the Thessalonians which is in God our Father as the Epistle is directed to them all 1 Thess. 1. 1. then doth Paul command the Elders in Thessalonica to esteem highly of themselves for their own workes sake if exhortations be not restricted according to the nature of the subject in hand we shall mock the Word of God and make it ridiculous to all Ainsworth sayth The putting away of leaven was commanded to all Israel Ergo the putting away of the incestuous person is commanded to them all in Corinth without exception and the putting away of the Leper was commanded to all Israel I answer 1. Proportions are weake probations 1. every single woman 2. privately in her own house 3. without Churches consent and authority was to put away Leaven but it is a poore inference therefore every woman in Corinth heâ—e alone might excommunicate without the Churches authority and in their private houses 2. The Priest only judicially putteth away the Leper Deut. 17. 13. and the Priests without the peoples consent put out Uzzah their Prince from the Sanctuary when he was a Leper 2. Châ—on 26. 20. Manuscript Lest this judgement should be restrained to Presbyteries only he magnifieth the judging of the Saints taking occasion from thence to stretch their judicature in some cases even to the deciding of civill causes rather then that they should fly suddenly to Law one against another before Infidels Ans. That upon this Church judging he taketh occasion to magnifiy the judging of the Saints I see not for he passeth to a new subject in reprehending their pleadng before heathen Judges 2. Though that cohesion of the Chapters were granted yet doth he not magnifie the Judging of all the multitude the Saints of men and women shall judge the world by assenting to Gods Judging but all the Saints even women are not Church-Iudges Also he extendeth Judging of civill causes to the most eminent Seniors amongst them v. 5. Is there not a wise-man amongst you no not one who shal be able to judge betwixt his brethren and therefore he layeth a ground that far lesse can all the rest of men and women be Judges Ecclesiastick to binde and loose validly in Earth and Heaven but onely the wiser and selected Elders I may adde what Master Robinson sayth that our argument from confession may be objected to the Apostles no lesse then to Separatists Acts 1. 23. They presented two that is the multitude which were about an hundred and twenty men and women and Act 6. 5. And the while multitude presented seven Deacons to the twelue Apostles and the twelve Apostles called the multitude and so spake to them and v. 6. prayed and laid hands on the Deacons Now when the multitude Acts 1. presented Joseph and Matthias it behoved them to speak spake they joyntly or all at once this were confusion contrary to 1 Cor. 14. 14. did the women speak they must not meddle in Church-maters v. 34. did children speak It is impossible so Acts 6. did all the twelve Apostles speak at once and pray vocally at once did the whole multitude speak when they presented the seven Deacons that is confusion by these and the like women and children are utterly excluded from the Church as no parts of it Acts 15. 22. The whole Church sent Messengers to Antioch 1 Coâ— 14. 23. the whole Church commeth together in one to exercise themselves in praying and prophecying but children could not send messengers nor pray nor prophecy and women might not speak in the Church and therefore women and children must be excluded from being parts of the Church if one be excluded why not another and so till we come to the chiefe of the Congreation Ans. This is much for us every way therefore the 120 Acts 1. and the multitude Acts 6. did present the two elect Apostles and the seven Deacons by some select persons and when these select persons spake the Church spake and when one Apostle prayed the whole twelve prayed Ergo there is a representative Church which performeth Church actions in the name of the Church and you will have a representative Church in the New Testament to be a point as you say of Judaisme yet here you are forced to acknowledge it 2. By all good reason when Christ Mat. 18. sayth if he refuse to heare the Church
that is the speaking and commanding Church let him be as a heathen he must speak of a representative Church for a collective body of all believers even women and children cannot command nor soeak in the Church and it were confusion that women and children should bind and loose on Earth as Christ doth in Heaven and when Paul sayth that the convened Church 2 Cor. 5. should cast out the incestuous person he meaneth not that they should all Judge him by the power and authority of Christ and the pastorall spirit of Paul therefore your doctrine is false that as many are Judges in the Judiciall acts of excommunication as did not mourn for the sin as were Saints by calling and to whom Paul writeth 1 Cor. 2. and as met together for the publick worship for it is as great confusion for women and children who are true parts of the Church to be Iudges cloathed with Christs authority and Pauls Ministeriall spirit as for women to speak or for twelve Apostles to pray all at once vocally in the Church and the whole Church is said Acts 15. 22. to send messengers and Canons to Antioch to be observed and yet that whole Church are but in the act of governing and decerning and judiciall passing of these acts only Apostles and Elders Acts 15. 2. v. 6. Act 16. 4 Act. 21. 5. Ergo it followeth not that we exclude women and children from being parts of the Church or that all are excluded except Elders all are parts of the mysticall and redeemed Church officers are only the ministeriall Church and Mat. 18. Christ speaketh only of a ministeriall Church in the judiciall act of excommunication though if you speak of excommunication in all the acts of it we doe not exclude the whole multitude Mat. 8. nor 1 Cor. 5. from a popular consenting to the sentence and a popular execution of the sentence of excommunication and therefore though the whole Church convene yet the whole Church conveneth not with Pauls ministeriall spirit to excommunicate judicially either must our brethren here acknowledge a Synocdoche as well as we yea and a representative and select Church in the judiciall act of excommunication else they must say that women and children Ex officio by a ministeriall spirit doe Judge and so speake in the Church for he who Judgeth Ex officio in the Church may and must speake and excommunicate in the Church Ex officio but more of this hereafter CHAP. 3. SECT 3. QUEST 4. WHether or no is there a necessity of the personall presence of the whole Church in all the acts of Church-censures The Author giveth us ground for this question whiles as he holdeth the company of believers cloathed with the whole power of the keys and these meeting all of them even the whole Church to be the only visible instituted Church And Ainsworth sayth with what comfort of heart can the people now excommunicate him if they have not heard the proceedings against him Let wise men Iudge if this be not spirituall tyranny that Elders would bring upon the conscience of men Also it would seemâ— if the people be to execute the sentence of excommunication that they cannot in faith repute the excommunicated man as a Heathen and a Publican and eschew his company except they be assured in conscience that he is lawfully cast out now how shall they have this assurance the Elders say he is lawfully cast out and the cast out man sayth no but he is wronged therefore it would seem that all the people must be personally present to heare that the processe be lawfully deduced against him else they punish upon a blind faith now the like question is if Souldiers can make war if they be not present at the counsell of war to know the just reasons of war which the Prince and States doe keepe up to themselves upon grave considerations And the same is the question if the Lictor and executioner of the Judges sentence be obliged in conscience to know if the Judge have proceeded orderly and justly or if he upon the testimony of the Judge may execute the sentence of death 1. Distinction There be oddes betwixt a free willing people executing the sentence of the Church and meere Executioners and Lictors 2. Dist. There is a doubting of conscience speculative through ignorance of some circumstance of the fact and a doubt of conscience practicall through ignorance of something which one is obliged to know and so there is also a speculative and a practicall certainty of a thing 3. Dist. There is one certaeinty required in questione Juris in a question of Law and another in questione facti in question of fact 4. Dist. There is and may be an ignorance invincible which a man cannot help in a question of fact but Papists and Schoole-men erre who maintaine an invincible ignorance in questione Juris in a question of Law and in this they lay imperfection on Gods Word 5. Dist. There is a morall diligence given for knowledge of a thing which sufficeth to make the ignorance excusable and there is a morall diligence not sufficient 6. Dist. There is a sentence manifestly unjust as the condemning of Christ by witnesses belying one another and a sentence doubtsomely false 1. Conclu The members of the visible Church are not meere Lictors and Executioners of the sentences of the Elder-ship 1. Because they are to observe warne watch over the manners of their fellow members and to teach exhort and admonish one another and are guilty if they be deficient in that 2. Because by the Law of charity as they are brethren under one head Christ they are to warne and admonish their Rulers And by the same reasons the people of the Jewes were not meere executioners though they were to stone the condemned Malefactors yet were they not Judges as Ainsworth sayth It is true Levit. 20. 2. they were to kill him who offered his seed to Moloch but the precept is given first to Moses the supreme Magistrate the accused for innocent blood stood before the children of Israel Num. 35. 22. but their Gnedah signifieth the Princes Iâ—s 20. 4. The slayer shall declare his cause before the Elders of that City 2 Sam. 7. 7. there be Tribes who are feeding or governing Tribes or 1 Chron. 17. 6. Judges there is no reason to understand by the children of Israel or the Congregation only the common people when the word doth include a Congregation of Princes so Num. 8. 11. the Levites are the children of Israels shake-offering Ainsworth saith the people are put for the Princes the sins of unjust Judges are peoples sinnes not because they judicially exercise unjust acts for they should not judge at all but because they mourne not for the publick sins of Judges Eze. 9 9. and because the people love to have it so Jer. 5. 31. 2. Concl. When the sentence of the Judge is manifestly unjust the executioners and Lictors are not to
the King Judgeth by them and in them 2. This error is founded upon a worse error to wit that the supreme Magistrate had no power of life and death in Israel without consent of the people but certainly there are as specious and plausible reasons if not more specious for the peoples government in all civill matters then there can be for their Church-power of judging in the Church-matters and government therof Yet there is no ground for it 1. Because the Rulers only could not be charged to execute judgement in the morning to deliver the oppressed to execute judgement for the Fatherlesse and the VViddow nor can there be a promise made to establish the Kings Throne for obeying that Commandement as a Gods Word teacheth if the people have as great yea greater power in Judging then the Rulers have by this our Brethrens argument They say all the Believers at Corinth 1 Cor. 5. could not be commanded to cast out the incestuous person nor could they all be taxed for omitting that duty if they had not power to excommunicate 2. Neither can the Spirit of God complaint that the Judges builded Zion with blood and the heads of the house of Jacob and Princes of the house of Israel did abhor judgement and pervert equity as the Prophets say nor could they be condemned as roaring Lyons and evening Wolves as the Prophet sayth for the Judgeâ— might well be faultlesse when the poore were crushed in the Gate and Judgement turned into Gall and Wormewood because they cannot helpe the matter the people are the greatest part in caring matters in judgement 2. We see Davids practise in condemning the Amalckite out of his own confession not asking the peoples consent and in condemning to death Baanah and Rehab for killing Ishbosheth Solomon gave sentence against Adoniiah Ioab Shimei without consent of the people David pardoned Shimei contrary to the counsell of Zerviahs sons 3. If from the peoples witnessing and hearing of judgement in the Gate we conclude the people were Judges with the Rulers there was never a time when there was no King in Israel and no Iudge to put evill doers to shame but every man did what seemed good in his own Eys contrary to Scripture because all are a generation of Kings and Princes no lesse then the Ruler himselfe as Anabaptists teach By the Doctrine of our brethren I deny not but he that gathered stickes on the Sabbath was brought Num. 15. 33. to Moses and to Aaron and to all the Congregation but the Congregation signifieth not the common multitude For 35. Moses received the sentence from God and pronounced it and the Congregation stoned him to death And Numb 27. 1. The Daughters of Zelophehad stood before Moses Eleazar and before the Princes as Iudges and before all the Congregation as witnesses not as Judges but v. 6. 7. Moses gave out the judiciall sentence from the Lords mouth And 1 King 21. 12. Naboth stood in presence of the people to be judged but the Nobles and Princes were his Judges because v. 8. Iezabel wrote to the Nobles and Princes that v. 10. they should carry out Naboth and stone him to wit judicially and v. 11. The Nobles and Princes did as Iezabel had sent unto them And Ieremiah cap. 26. pleaded his cause before the Princes and people for v. 10. The Princes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Set down judicially in the entry of the new gate of the Lords House nothing can be gathered from the place to prove that the people judged but because Ieremiah spake to the Princes and the people who vers 24 were in a fury and rage against Ieremiah if Ahikam had not saved him from their violence CHAP. 4. SECT 4. QUEST 5. WHether there be no nationall or provinciall Church under the New Testament but only a parishionall Congregation meeting every Lords day in one place for the worship of God The Author in this first proposition denieth that there is any Nationall or provinciall Church at all under the New Testament for clearing of the question observe these 1. Dist. VVe deny that there is any diocescan provinciall or Nationall Church under the care of one Diocesan or Nationall Prelate or Bishop but hence it followeth not there is no visible instituted Church now but only a particular Congregation 2. Dist. VVe deny any Nationall typicall Church where a whole Nation is tyed to one publick worship in one place as sacrificing in the Temple 3. Dist. VVe deny not but the most usuall acception of a Church or visible meeting is given as the refutator of Tylenus sayth to a convention of people meeting ordinarily to heare the word and adminstrate the Sacraments Stephanus deriveth it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Cyrillus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As Causabon observeth so these who meete at one Sermon are called Ecclesia a Church and it is called Ecclesia concio sayth the Refutator of Tilen but this hindreth not the Union of more particular Congregations in their principall members for Church-government to be the meeting or Church representative of these many united Congregations 4. Dist. A Parish-Church materiall is a Church within such locall bounds the members whereof dwell contiguously togegether one bordering on the other our Brethren meane not of such a Church for as Paâ—â— Baynes sayth well this God instituted not because a company of Papists and Protestants may thus dwell together as in a Parish and yet they axe of contrary Churches a Parish-Church formally is a multitude who meete in manner or forme of a Parish as if they dwelt neere together in a place ordinarily to worship God as the 〈◊〉 of those who came together to celebrate the Lords Supper is called the Church 1 Cor. 11. 18. For first of all when ye come together in the Church I heare that there are divisions amongst you 〈◊〉 what have ye not houses to eat and drink in or despise ye the Church of God 1. Concl. If we shall evince a Church-visible in the Now Testament which is not a Parishionall Church we evince this to be false which is maintained by our Brothren that there is no visible instituted Church in the New Testament save onely a Parishionall Church or a single independent Congregation But this Church we conceive to have been no Parishionall Church 1. Because these who met dayly and continued with one accord in the Temple and breaking bread from house to house that is administrating the Sacraments together as our Brethren say were a visible Church But these being first an hundred and twenty as Acts 1. and then three thousand added to them Acts 2. 41. could not make all one single independent Congregation whereof all the members had voyce in actuall government Ergo they were a visible instituted Church and yet not a Parishionall Church The proposition is cleare The Church of Ierusalem was one visible Church and did exercise
together a visible act of government in sending messengers to 〈◊〉 Acts 15. 22. Then pleased it the Apostles and Elders and the whole Church our Brethren say the whole collective Church Men Women and Children at Ierusalem to send men of their own company to Antioch 23. And wrote Letters and some Decrees and Commandements to be observed Now the many thousands of the Church of Ierusalem by no possibility could meete aâ— one Parish in one materiall house to administrate the Lords Supper farre lesse could they be as is said Acts 2. 42. all continuing stedfastly in the Apostles Doctrine and followship our Brethren say in Pâ—rishionall or Congregationall fellowship and in breaking of bread and prayer nor could they dayly continue in the Temple and breake bread from house to house being all one Church or a fixed parishionall meeting in one materiall house Now it is cleare they were 〈◊〉 even after they exceeded many thousands in number in one Parishionall and Congregationall government as our Brethren would prove from Acts 15 22 23 24 25. And Acts 2. 42 43. Else how could they have all their goods common if there be not one visible government amongst them but this government could not be of one single Congregation for all who sold their goods and had all things common could not meete to give voyces in Discipline a judicatory of so many thousand Judges were impossible and ridiculous 2. Paul writeth to the Galatians where there were many Parish Churches Gal. 1. 2. as our Brethren teach yet doth he write to them as he doth to the Corinthians where our Brethren will have one Parish Church and writeth to them of uniformity of visible government that they meete not together to keepe dayes Sabbaths and yeers Gal. 4. 10. as the Iewes did that they keep not Iewish and ceremoniall meetings and conventions Gal. 4. 9. these Churches are called one lumpe in danger to be leavened as Corinth is a Parishionall lumpe in hazard to be leavened as our Brethren teach Now how could Paul will them that the whole lump of all the Churches and Congregations in Galatia be not leavened except he lay down a ground that they were with united authority to joyne in one visible government against the false Teachers suppose there were twenty sundry Kings in Brittaine and twenty Kingdoms could our friends over Sea write to us as to one Nationall lump to beware of the Spanish faction except they laid down this ground that all the twenty little Kingdomes had some visible union in Government and might with joynt authority of all the twenty Kingdomes concurre to resist the common Enemie Here that godly and learned Divine Mr. Baynes sayth Communion in government is not enough to make them one Church this sayth he maketh them rather one in tertio quodam separabili in a third thing which may be separated then one Church Government being a thing that commeth to a Church now constituted and may be absent the Church remaning a Church I answer this is a good reason against the Prelates Dioceseâ—n Church which as Baynes sayth well is such a frame in which many Churches are united with one head Church under one Lord prelate common Pastor to all the Pastors and particular Congregations of the Diocese as part aking of holy things or at least in that power of government which is in the chiefe Church for all the others within such a circuit Now the prelâ—tes frame of a properly so called Church under one Pastor being a Creature with a hundred heads having Church and pastorall care of a hundred little Congregations and Churches is a dreame for we know no such Church fed by a Prelate nor no such prelaticall Argos to oversee so many flocks nor doe we contend that the many Congregations united in a presbyteriall government doe make a mysticall visible Church meeting for all the Ordinances of God But union of many Congregations in a visible government is enough to make all these united Churches one visible ministeriall and governing Church who may meete not in one collective body for the worship of God yet in one representative body for government though worship may be in such a convened Church also as we shall heare The name of the Church I thinke is given to such a meeting Mat. 18. 17. Acts 15. 22. though more usually in Scripture the Church is a fixed Congregation convened for Gods worship now government is an accident separable and may goe and come to a mysticall Church but I thinke it is not so to a Ministeriall governing Church So the Church of Ephesus is called a Church in the singular number Rev. 2. 1. and all the Churches of Asia Rev. 1. 20. but seven Churches and Christ directeth seven Epistles to these seven and writeth to Ephesus as to a Church having one government v. 2. Thou hast tryed them which say they are Apostles and are not and hast found them lyers This was Ecclesiasticall tryall by Church-Discipline yet Ephesus contained more particular Congregations then one 1. Because Christ speaking to Ephesus only sayth v. 7. He that hath an Earâ— to heare let him heare what the spirit sayth unto the Churches in the plurall number 2. Because there were a good number of preaching Elders in Ephesus Acts 20. 28. 36. 37. and it is incongruous to Gods dispensation to send a multiude of pastors to over see ordinarily one single and independent Congregation 3. This I have proved from the huge multitudes converted to the Faith in Ephesus so huge and populous a City where many Iewes and Greeks dwâ—lâ— and where the Word of God grew so mighâ—â—ly Acts 19. 17 18 19 20. and Christ writeth to every one of the seven Churches as to one and yet exhorteth seven times in every Epistle that Churches in the plurall number heare what the spirit sayth Now as our Brethren prove that the Churches of Galatia so called in the plurall number were many particular Churches so doe we borrow this argument to prove that every one of the seven Churches who are seven times called Churche in the plurall number contained many Congregations under them yet doth Christ write to every one of the seven as having one visible Government 2. Concl. A nationall typicall Churchâ— was the Church of the Iewes we deny But a Church nationall or provinciall of Cities Provinces and Kingdomes having one common government we thinke cannot be denyed so Paul Baynes citeth for this 1 Pet. 1. 1. 1 Pet. 5. 2. Though we take not the Word Church for a my sticall body but for a ministeriall company But Acts 1. Matthias was elected an Apostle by the Church as our Brethren confesse but not by a particular Congregation who met every Lords-Day and in ordinary to partake of all the holy things of God the Word and Sacraments 1. Here were the Apostles whose Parish Church was the whole World Mat. 28. 19. Goe teach all Nations 2. In this Church were the brethren of Christ
of God as Simon Magus did All the Congreations and Synagogues in Israel might joyne together to condemne him if there were such a thing as an Arke in Scotland if it were taken captive as the Prelates kept the Gospell in bonds it were a morall dutie to all the Congregations to convene in their principall Rulers and Pastors to bring againe the Arke of God and by the power of Discipline to set it free and if the whole Land were involved in a Nationall apostacie they are to meet in their principall members and this is morall to Scotland as to Israel by Ordinances of the Church to renew a Covenant with God that his wrath may be turned off the Land In this sence we see it never proved that it was peculiar to Israel onely to be a Nationall Church Nay I affirme that the Jewes had their Congregationall Churches as we have For that is a Congregationall Church which meeteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that same place for Doctrine and Discipline But the Jewes meet every Sabbath in their Synagogues for teaching the people Gods Law and for Discipline Ergo the people of the Jewes had their Congregationall Churches as we have The major proposition is the doctrine of our brethren except they say as its like they must that except they meet to paâ—take of all the Ordinances of God they are not a Congregationall Church Yet truely this is but a knot in a Rush for 1 Cor. 14 meeting for prophecying onely is a Church Convention and the forbidding of women to teach in the Church is an ordering of a Congregationall worship and the meeting of the Church for baptising of Infants is in the mind of our brethren the formall meeting of a Congregationall Church though they should not celebrate the Lords Supper 2. What Ecclesiasticall meetings can the meeting of Gods people be in the Synagogues of God as they are called Psal. 74. 8 for hearing the Word and for exercise of Discipline if not the Church meeting in a Congregation I prove the assumption by parts and first I take it to be undeniable that they did meet for doctrine Act. 15. 21. For Moses of old time hath in every City them that preach him being read in the Synagâ—gâ—e every Sabbath day And Ps. 74. 8 9. these two are joyntly complained of as a great desolation in the Church the burning of Gods Synagogues in the Land And v. 8. that there are no Prophets which know how long And Math. 9. 35. Christ went about all Cities and Villages teaching in their Synagogues Luke 4 16. He went into the Synagogue on the Sabbath day and stood up to read Math. 6. 2. And when the Sabbath day was come he began to teach in the Synagogue and many hearing him were astonished Luke 6. 6. And it came to passe another Sabbath day he entered into the Synagogue and taught John 18. 20. I ever taught in the Synagogues and daily in the Temple whither the Jewes alwayes resort Math. 13. 54. And when he was come into his ownâ— Countrey he taught them in their Synagogue in as much as they were astonished And that there was ruling government in the Synagogue is cleare 1 by their Rulers of the Synagogue Act. 13. 15. Act. 18. 17. 8. Luke 13. 14. Marke 5. 22. 35. And if this Ruler had beene any save a Moderator if he had beene an unlawfull Officer Christ would not have acknowledged him nor would Paul at the desire of the Rulers of the Synagogue have preached as he doth Acts 13. 15 16. 2. Also if there was teaching cisputing concerning the Law in the Synagogue there behooved to be some ordering of these acts of worship for onely approved Prophets were licensed to preach in their Synagogues to say nothing that there was beating in the Synagogues and therefore there behoved to be Church discipline Hence that word of delivering up to the Synagogue Luke 21. 12. 3. There was the censure of excommunication and casting out of the Synagogue and a cutting off from the Congregation Hence that act of casting out of the Synagogue any who should confesse Jesus John 12. 42. which they executed on the blind man John 9. 34. It is true our brethren deny that there was any excommunication in the Church of the Jewes and they alledge that the cutting off from the people of God was a taking away of the life by the Magistrates Sword or as some other say Gods immediate hand of judgement upon them But 1. to be cut off from the congregation or from the people of God is never called simply off-cutting and expounded to be destroying as it is Genes 9. 11. but expressed by dying the death for who will conceive that the Sword of the Magistrate was to cut off the male child that is not circumcised who is said to be cut off from the people of God Gen. 17. 14. or to cut off by death the parents I grant the phrase signifieth bodily death Exod. 31. 14. and for this God sought to kill Moses But Divines say it was excommunication and never Ruler in Israel executed this sentence not Moses nor any Judge that ever we read tooke away the life of an infant for the omission of a ceremony Nor are we to thinke that for eating leavened bread in the time of the Passover the Magistrate was to take away the life as is said Levit. 7. 20 21. 2. â—his word to cut off is expounded 1 Cor. 5. to put away which was not by death for he willeth them 2 Cor. 2. to pardon him and confirme their love to him 2. Neither could Paul rebuke the Corinthians because Gods hand had not miraculously taken him away or because the Magistrate had not taken away his life which was not the Corinthians fault 3. I am perswaded to be cast out of the Synagogue was not to be put to death because Ioh. 9. the blind man after he is cast out of the Synagogue Jesus meeteth with him in the Temple and he believeth and confesseth Christ and Christ Ioh. 16. distingusheth them cleerely They shall kill you and beside that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall excommunicate you But though it were granted tâ—â—t the Jewish Church used not excommunication had they no Ecclesiasticall censures before for that I thinke it doth not follow for the excluding of the Leper that these who touched the dead were legally uncleane and might not eate the Passover were censures but they were not civill Ergo Ecclesiasticall they must be as to be excluded from the Lords Supper is a meer Ecclesiasticall censure in the Christian Church Also if Pastors and Preachers be complained of that not only at Ierusalem but every where through all the land they strengthened not the â—â— eased sheep They did not bind up the broken nor bring againe the loosed but with force and cruclty they did governe Ezek. 34. 4. and if every where the Prophets did prophecy falsely and the Priests bare rule by their
Tribes did and the Kingdome of Iudah in the end did they should so marre and hurt the being and integrity of a visible Church as the Lord should say She is not my wife neither am I her husband and yet they might remaine in that case a free Monarchie and have a State and policy in some better frame though I grant de facto these two Twins State and Church civill Policy and Religion did die and live were sicke and diseased vigorous and healthy together yet doth this More that State and Church are different And further if that Nation had made welcome and with humble obedience beleeved in and received the Messiah and reformed all according as Christ taught them they should have beene a glorious Church and the beloved Spouse of Christ but their receiving and imbracing the Messiah should not presently have cured their inthralled state seeing now the Scepter was departed from Iudah and a stranger and heathen was their King nor was it necessary that that Saviour whose Kingdome is not of this world John 18. 36. and came to bestow a spirituall redemption and not to reestablish a flourishing earthly Monarchy and came to loose the works of the Devill Heb. 2 14. and not to spoile Cesar of an earthly Crowne should also make the Jews a flourishing State and a free and vigorous Monarchy againe Ergo it is most cleare that State and Church are two divers things if the one may bee restored and not the other Fifthly the King as the King was the head of the Common-wealth and might not meddle with the Priests office or performe any Ecclesiasticall acts and therefore was Uzzah smitten of the Lord with leprosie because he would burne incense which belonged to the Priests onely And the Priest in offering sacrifices for his owne sinnes and the sinnes of the people did represent the Church not the State And the things of the Lord to wit Church-matters and the matters of the King which were civill matters of State are clearly distinguished 2 Chron. 19. 11. which evidenceth to us that the Church and State in Israel were two incorporations formally distinguished And I see not but those who doe confound them may also say That the Christian State and the Christian Church be all one State and that the government of the one must be the government of the other which were a confusion of the two Kingdoms It is true God hath not prescribed judicials to the Christian State as he did to the Jewish State because shadows are now gone when the body Christ is come but Gods determination of what is morally lawfull in civill Laws is as particular to us as to them and the Jewish judicials did no more make the Jewish State the Jewish Church then it made Aaron to be Moses and the Priest to be the King and civill Judge yea and by as good reason Moses as a Judge should be a prophet and Aaron as a Prophet should be a Judge and Aaron as a Priest might put a malefactor to death and Moses as a Judge should prophâ—sie and as a Prophet should put to death a malefactor all which wanteth all reason and sense and by that same reason the State and Common-wealth of the Jews as a Common-wealth should offer sacrifices and prophesie and the Church of the Jews as a Church should denounce warre and punish malefactors which are things I cannot conceive Our brethren in their answer to the eleventh question teach That those who are sui juris as masters of families are to separate from these Parish-assemblies where they must live without any lawfull Ordinance of Christ and to remaine there they hold it unlawfull for these reasons First we are commanded to observe all whatsoever Christ hath commanded Matth. 28. 10. Secondly the Spouse seeketh Christ and rests not till she finde him in the fullest manner Cant. 1. 7 8. and 3. 1 2 3. David lamented when hee wanted the full fruition of Gods Ordinances Psal. 63. and 42. and 84. although he injoyed Abiathar the high Priest and the Ephod with him and Gad the Prophet 1 Sam. 23. 6 9. 10. 1 Sam. 22. 8. So did Ezra 8. 15 16. yea and Christ though he had no need of Sacraments yet for example would be baptized keepe the Passeover c. Thirdly no ordinances of Christ may be spared all are profitable Fourthly he is a proud man and knoweth not his owne heart in any measure who thinketh he may be well without any Ordinance of Christ. Fifthly say they it is not enough the people may be without sinne if they want any ordinances through the fault of the superiours for that is not their fault who want them but the superiours sinfull neglect as appeareeth by the practice of the Apostles Acts 4. 19. and 5. 29. For if they had neglected Church-ordinances till the Magistrates who were enemies to the Gospell had commanded them it had beene their grievous sinne For if superiours neglect to provide bodily food we doe not thinke that any mans conscience would be so scrupulous but he would thinke it lawfull by all good meanes to provide in such a case for himselfe rather then to sit still and to say If I perish for hunger it is the sinne of those who have authority over me and they must answer for it Now any ordinance of Christ is as necessary for the good of the soule as food is necessary for temporall life Ans. 1. I see not how all these Arguments taken from morall commandments doe not oblige sonne as well as father servant as master all are Christs free men sonne or servant so as they are to obey what over Christ commandeth Matth. 18. 10. and with the Spouse to seeke Christ in the fullest measure and in all his ordinances and sonne and servant are to know their owne heart so as they have need of all Christs ordinances and are no more to remaine in a congregation where their soules are samished because fathers and masters neglect to remove to other congregations where their souls may be fed in the fullest measure then the Apostles Acts 4. 29. and 5. 29 were to preach no more in the Name of Iesus because the Rulers commanded them to preach no more in his Name And therefore with reveâ—ence of our godly brethren I thinke this distinction of persons free and sui juris and of sonnes and servants not to be allowed in this point 2. It is one thing to remove from one congregation to another and another thing to separate from it as from a false constitute Church and to renounce all communion therewith as if it were the Synagogue of Satan and Antichrist as the Separatists doe who refuse to heare any Minister ordained by a Prelate now except these arguments conclude separation in this latter sense as I thinke they can never come up halfeway to such a conclusion I see not what they prove nor doe they answer the question c. concerning standing in
member Christs wisdome who careth for the whole no lesse then for the part cannot have denied a power conjunct with that congregation to save themselves from contagâ—ons to all the consociated Churches for if they be under the same danger of contagion with the one single congregation they must be armed and furnished by Christ Iesus with the same power against the same ill so the power of excommunication is given to the congregation but not to the congregation alone but to all the congregations adjacent so when I say the God of Nature hath given to the hands a power to defend the body I say true and if evill doe invade the body nature doth tell it and warne the hands to defend the body but it followeth not from this c. if the power of defending the body be given by the God of Nature to the hands therefore that same power of defence is not given to the feete also to the eye to foresee the ill to reason to the will to command that locomotive power that is in all the members to defend the body and if nature give to the Feete a power to defend the body by fleeing it is not consequence to infer O then hath nature denied that power to the hands by fighting so when Christ giveth to the congregation which in consociated Churches to us is but a part a member a fellowsister of many consociated congregations he giveth also that same power of excommunicating one common enemy to all the consociated Churches without any prejudice to the power given to that congregation whereof he is a member who is to be excommunicated because a power is commmon to many members it is not taken away from any one member When a Nationall Church doth excommunicate a man who hath killed his Father and is in an eminent manner a publick stumbling â—lock to all the congregations of a whole Nation it is presumâ—d that the single congregation whereof this parricide is a member doth also joyne with the nationall Church and put in exercise its owne power of excommunication with the nationall Church and therefore that congregation is not spoyled of its power by the nationall Church which joyneth with the nationall Church in the use of that power And this I thinke may be thus demonstrated The power of excomunication is given by Christ to a congregation not upon a positive ground because it is a visible instituted Church or as it is a congregation but this power is given to it upon this formall ground and reason because a congregation is a number of sinfull men who may be scandalized and infected with the company of a scandalous person this is so cleare that if a congregation were a company of Angels which cannot be infected no such power should be given to them even as there was no neede that Christ as a member of the Church either of Iewes or Christians should have a morall power of avoyding the company of Publicans and sinners because he might possibly convert them but they could no wayes pervert or infect him with their scandalous and wicked conversation therefore is this power given to a congregation as they are men who though frailty of nature may be leavened with the bad conversation of the scandalous who are to be excommunicated as is cleare 1 Cor. 5. 6. Your glorying is not good know yee not that a little leaven leavneth the whole lumpe therefore are we to withdraw our selves from Drunkards Fornicators Extortioners Idolaters and are not to eate and drinke with them v. 10. And from these who walke inordinately and are disobedient 1 Thess. 3. 12 13 14. And from Hereticks after they be admonished lest we be infected with their company just as nature hath given hands to a man to desend himselfe from injuries and violence and hornes to oxen to hold off violence so hath Christ given the power of excommunication to his Church as spirituall armour to ward off and defend the contagion of wicked fellowship Now this reduplication of fraile men which may be leavened agreeth to all men of many consociated congregations who are in danger to be infected with the scandalous behavior of one member of a single congregation and agreeth not to a congregation as such therefore this power of excommunication must be given to many confociated congregations for the Lord Iesus his salve must be as large as the wound and his mean must be proportioned to his end 2. The power of Church â—jection and Church separation of scandalous persons must be given to those to whom the power of Church communion and Church confirming of Christian love to a penitent excommunicate is given for contraries are in the same subject as hot and cold seeing and blindnesse but the power of Church-communio at the same Lords table and of mutuall rebuking and exhorting and receiving to grace after repentance agreeth to members of many consociated Churches as is cleare Col. 3. 16. Heb. 10. 23. 2 Cor. 2 6 7 and not to one congregation only Ergo c. the assumption is cleare for except we deny communion of Churches in all Gods Ordinances we must grant the truth of it 2. We say that of our Saviours tell the Church is not to be drawen to such a narrow circle as to a Parishionall Church only the Apostle practice is against this for when Paul and Bannabas had no small dissention with the Iewes of a particular Church they determined that Paul and Barnabas and certaine others of them should goe and tell the Apostles Elders and whole Church Nationall or Oecumemek Acts 15. 2. v. 22. and complaine of those who taught that they behoved to be circumcised Acts 15. 1. and that greater Church v. 22. 23. commanded by their ecclesiastick authority the contrary and those who may lay on burdens of commandements as this greather Church doth expresly v. 28. Acts 16. v. 4. ch 2. v. 25. they may censure and excommunicate the disobeyers And Acts 6. 1. the Greek Church complained Acts 6. of the Hebrewes to a greater and superior Church of Apostles and a multitude made up of both these v. 2. and 5. and they redresed the wrongs done to the Grecian Widdowes by appointing Deacons also though there was no complaint Acts 1. Yet was there a defect in the Church by the death of Judas and a catholike visible Church did meete and helpe the defect by chosing Mathias it is true the ordination of Matthias the Apostle was extraordinary as is cleare by Gods immediate directing of the lots yet this was ordinary and perpetuall that the election of Mathias was by the common suffâ—ages of the whole Church Acts 1. 26. and if we suppose that the Church had been ignorant of that defect any one member knowing the defect was to tell that catholick Church whom it concerned to choose a catholick Officer we thinke Antioch had power great enough intensively to determine the controversie Acts 15. but it followeth not that the catholick
Church v. 22. let me terme it so had not more power extensively to determine that same controversie in behalfe of both Antioch and of all the particular Churches subordinate powers are not contrary powers CHAP. 5. SECT 5. PROP. 3. QUEST 6. Manuscript ALL who would be saved must be added to the Church as Acts 2. 47. If God offer opportunity Gen. 17. 7. Because every Christian standeth in need of all the Ordinances of Christ for his Spirituall edification in holy fellowship with Christ Jesus Answer for clearing of this we are to discusse this question Whether all and every true believer must joyne himselfe to a particular visible congregation which hath independently power of the keys within it selfe God offering opportunity if he would be saved 1 Dist. There is a necessity of joyning our selves to a visible Church but it is not necessitas medii but necessitas praecepti it is not such a necessity as all are damned who are not within some visible Church for Augustine is approved in this there be many Wolves within the Church and many sheepe without but if God offer opportunity all are oblâ—ged by God his Commandâ—ment of confessing Christ before men to joyne themselves to the true visible Church 2. Dist. There is a fâ—llowship with the visible Church internall of hidden believers in the Romish Babel this is sufficient for salvation necessitate medii but though they want opportunity to joyne themselves to the Reformed visible Churches yet doe they sin in the want of a profession of the truth and in not witnessing against the Antichrist which is answerable to an adjoyning of themselves to a visible Church And so those who doe not professe the Faith of the true visible Church God offering opportunity deny Christ before men and this externall fellowship is necessary to all necessitate praecepti though our Lord graciously pardon this as an infirmity in his own who for feare of cruell persecution often dare 〈◊〉 confesse Christ. 3. Dist. The question is not whether all ought to joyne themselves 〈…〉 â—isible Church God offering occasion but if all ought by Christs command to joyne themselves to the Churches independent of their visible Congregations if they would be saved our Brethren 〈…〉 it we deny it 1. Concl. An adjoyning to a visible Church either formally to be a member thereof or materially confessing the Faith of the true visible Church God offering occasion is necessary to all 1. Because we are to be ready to give a confession of the â—â—pe that is in us to every one who asketh 1 Pet. 3. 15. 2 Because he who denieth Christ before men him also will Christ deny before 〈◊〉 Father and before the holy Angells Mat. 10. 33. 3 Yet if some die without the Church having Faith in Christ and want opportunity to confesse him before men as repenting in the hâ—uâ—e of death their salvation is sure and they are within the invisible Church so is that to be taken extra Ecclesiam nulla salus none can be saved who are every way without the Church both visible and invisible as all perished who were not in Ncahs Arke 2. Concl. When God offereth opportunity all are obliged to joyne themselves to a true visible Church 1. Because God hath promised his presence to the Churches as his Sonne walketh in the midst of the golden candlesticks Rev. 2. 2. 2 Because Faith commeth by hearing a sent Preacher Rom. 10. 4. 3 Separation from the true visible Church is condemned Heb. 10. 24. Iud. v. 19. 1 Iohn 2. 19. 4. Good men esteeme it a rich favour of God to lay hold on the skirt of a Jew Zech. 8. 23. and to have any communion even as a doore keeper in Gods House and have desired it exceedingly and complained of the want thereof Psal. 84. 10. v. 1 2. Psal. 27. 4 Psal. 42. 1 2 3 4. Psal. 63. v. 1 2. 3. Concl. Our brethren with reverence of their godlinesse and learning erre who hold all to be obliged as they would be saved to joyne to such a visible congregation of independent jurisdiction as they conceive to be the only true Church visible instituted by Christ. That this is their mind is cleare by the first proposition of this Manuscript and by their answer to the 12 Question where they say that all not within their visible congregation as fixed sworne members thereof are without the true Church in the Apostles meaning 1 Cor. 5. 12. what have I to doe to judge them also that are without doe not yee judge them that are within which is a most violent torturing of the word For 1. without are dogs Rev. 22. so our brethren expound the one place by the other then all not fixed members of the congregationall Church as they conceive it of Corinth are dogs what was there not a Church of Saints on earth at this time but in one independent congregation of Corinth and were all the rest Dogs and Sorcerers 2. If judgeing here especially is the censure of Excommunication used according unto Christs institution that the spirit may be saved in the Day of the Lord and so to be used only toward regenerated persons then Paul was to intend the salvation of none by Excommunication but these who are members of one single congregation who are within this visible house of Christ then all the rest are without the house and so in the state of damnation 3. These who are without here are in a worse case then if they were judged by the Church that their spirit may be saved So they are left v. 13. to a severe judgement even to the immediate judgement of God as Cajetan doth well observe for sayth Erasmus Sarcerius Deus publica occulta sceler a non sinet impunita and Bullinger maketh as it is cleare an answer to an objection shall these who are without even the wicked Gentiles commit all wickednesse without punishment The Apostle answereth that saith he God shall judge them Non impune in vitiorum lacunis se provolvent prophani sed destinato tempore commeritas dabunt Deo ultori paenas And Paraeus num impune ibunt eorum scelera â—mo Judicem Deum invenient 4. These who are within here are these who are of Christs family sayth P. Martyr and opposite to Gentiles and infidels saith Paraeus for all men are divided into two ranks some domesticks and within the Church and to be judged by the Church and some strangers without the covenant not in Christ neither in profession nor truth as Gentiles who are left to the severity of Gods judgement but our Brethrens Text shall beare that Paul divideth mankind into three ranke 1. Some within as true members of the Church 2. Some without as infidels and some without as not members of a fixed congregation now Believers without and not members of a fixed congregation are not left to the severity of the immediate judgment of God as these who
as you gather First they did not meet often together for prayer and spirituall conference while they were satisfied in Conscience of the good estate one of another and approved to one anothers Consciences in the sight of God as living stones fit to be laid in the Lords spirituall Temple as you require because frequent meeting and satisfaction in Conscience of the regeneration one of another could not be performed by three thousand all converted and added to the Church in one day for before they were non-Converts and at one Sermon were pricked in heart that they had slaine the Lord of glory Acts 2. 37. 42. and the same day there were added to them three thousand souls Our brethren say It was about the Pâ—ntecost when the day was now the longest and so they might make short confessions of the soundnesse of their conversation before the Apostles who had such discerning spirits Answ. Truly it is a most weake and reasonlesse conjecture for all the three thousand behoved to be miraculonsly quicke of discerning for they could not sweare mutually one to another those Church-duties except they had beene satisfied in Conscience of the regeneration of one another Surely such a miracle of three thousand extraordinarily gifted with the spirit of discerning would not have beene concealed though it be sure Ananias and Saphira who deceived the Apostles were in this number Secondly how could they all celebrate a day of fasting and prayer and from the third houre which is our ninth houre dupatch the confessions and evidences of the sound worke of conversion of thirty hundred all baptized and added to the Church Capiat qui volet because this place is used to prove a Church-covenant I will here once for all deliver it out of our brethrens hands The Author of the Church-covenant saith There was hazard of excommunication John 9. 22. and persecution Acts 5. 3. and therefore the very profession of Christ in such periâ—â—us times was a sufficient note of discerning to such discerning spirits as the Apostles Answ. If you meane miraculous power of discerning in the Apostles that was not put forth in this company where were such hypocrites as Ananias and Saphira Secondly this miraculous discerning behoved to bee in all the three thousand for the satisfaction of their Consciences of the good estate spirituall of all of them And if it be miraculous as it must be if done in the space of sixe houres as it was done the same day that they heard Peter vers 41. then our brethren cannot alleadge it for ordinary inchurching of members as they doe Secondly if it be an ordinary spirit of discerning then at one act of profession are members to be received and so often meeting for the satisfaction of all their Consciences is not requisite Thirdly if profession for feare of persecution be an infallible signe then those who are chased out of England by Prelates and come to New England to seeke the Gospell in purity should be received to the Church whereas you hold them out of your societies many yeeres Fourthly suffering for a while for the truth is not much Iudas Alexander Demas did that for a while The Apologie and discourse of the Church-covenant saith These converts professed their glad receiving of the VVord vers 37 38. in saving themselves from that untoward generation else they had not beene admitted to baptisme But all this made them not members of the Church for they might havereturned notwithstanding of this to Pontus Asia Cappadocia c. but they continued stedfastly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the doctrine of the Apostles Secondly they continued in fellowship this is Church-fellowship for we cannot say That it was exercise of Doctrine and Sacraments and confound this fellowship with doctrine no more then we can confound doctrine and sacraments which are distinguished in the Text and therefore it is a fellowship of holy Church-state and so noteth 1. A combination in Church-state 2. In gifts inward to edification and outward in reliefe of the poore by worldly goods Answ. 1. They could not continue stedfast in the Apostles doctrine and fellowship before they were added to the Church for stedfastnesse in Doctrine and saving themselves from the froward generation could not be but habituall holinesse not perfected in sixe houres Now that same day vers 41. in the which they gladly heard the VVord they were both baptized and added to the Church and therefore their stedfast continuing in Church-state can no wayes make them members in Church-state Secondly though they should have returned to Pontus and Asia c. they returned added to the Church Church-state is no prison-state to tie men to such a congregation locally as you make it Thirdly there is no word of a Church-covenant except when they were baptized they made it and that is no Church-covenant and that should not be omitted seeing it conduceth so much first to the being of the visible Church in the which we must serve God acceptably Secondly and is of such consequence to the end that the holy things of God be not prophaned as you say Thirdly that the Seales of the Covenant be not made signes of falshood Fourthly wee would not be stricter then God who received upon sixe houres profession three thousand to Church state Fifthly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellowship is no fellowship of Church-order which made them members of the visible Church because the first day that they heard Peter they were added to the Church and being added they continued in this fellowship and in use of the Word Sacraments and Prayer as a reasonable soule is that which makes a man discourse and discoursing is not the cause of a reasonable soule Beza calleth it fellowship in Christian charity to the poore And the Syrian interpreter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Arablan interpreter saith the same The ancient Latine interpreter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fourthly if Baptisme bee the Seale of our entry into the Church as 1 Cor. 12. 13. as Circumcision was the Seale of the members of the Jewes visible Church then such a Covenant is not a formall reason of our Church-membership but the former is true as I shall prove hereafter Ergo so is the latter The Proposition standeth because all the baptized are members of the visible Church before they can sweare this Covenant even when they are Infants 5. Argu. This Church-covenant is either all one with the Covenant of grace or it is a Covenant divers from the Covenant of grace but neither wayes can it be the essentiall forme of a visible Church Ergo First the Covenant of grace cannot be the forme of a visible Church because then all baptized and all beleevess should be in Covenant with God as Church members of a visible Church which our brethren deny If it be a Covenant divers from it it must be of another nature and lay another obligatory tie then either the Covenant of workes
or the Covenant of grace and so must tie us to other duties then either the Law or Gospell require of us and so is beside that Gospell which Paul taught and maketh the teacher though an Angell from Heaven accursed and not to be received The Apologie answering this saith First We call it a Church-covenant to distinguish it from civill Covenants and also from the Covenant of grace for the Eunuch and godly strangers Isaiah 56. 3. were in the covenant of grace by faith and yet complained that they were separated from the Church and not in Covenant with Gods visible Church Answ. 1. No doubt an excommunicated person whose spirit is saved in the day of Christ may be in the Covenant of grace and yet cut off from the visible Church for enormous scandals but this is no ground to make your Church-covenant different from the Covenant of grace A beleever in the Covenant of grace may not doe a duty to father brother or master but it is a weak consequence that therefore there is a Covenant-oath betwixt brother and brother sonne and father servant and master which is commanded by a divine Law of perpetuall equity under both old and new Testament as you make this Covenant of the Church to be which persons must sweare ere they can come under these relations of brother son and servant The Covenant of grace and the whole Evangell teach us to confesse Christ before men and to walke before God and be perfect and so that we should joyn our selves to the true visible Churh But none can in right reason conclude that it is a divine Law that necessitateth me to sweare another Covenant then the Covenant of grace in relation to those particular duties or to sweare over againe the Covenant of grace in relation to the duties that I owe to the visible Church else I am not a member thereof And that same Covenant in relation to my father brother and master else I cannot be a sonne brother or servant this were to multiply Covenants according to the multitude of duties that I am obliged unto and that by a divine commandment The word of God layeth a tie on Pastors to feed the flock and the flock to submit in the Lord to the Pastors But God hath not by a new commandment laid a new tie and obligation that Timothy shall not be made a Pastor of a Church at Ephesus and a member thereof nor the Church at Ephesus constituted in a Church-state having right to all the holy things of God while first they be all perswaded of one anothers regeneration secondly while all sware those duties in a Church-oath thirdly and all sweare that they shall not separate from Church followship but by mutuall consent Heare a reply againe to this of the Apologie such promises as leave a man in an absolute estate as he was before and ingage onely his act not his person these lay no forcing band on any man but as every man is tied to keepe his lawfull promise are tied But yet such promises or covenants as are made according to the Ordinances of God and doe put upon men a relative estate they put on them a forcing band to performe such duties such as are the promises of marriage betwixt man and wife master and servant magistrate and subject minister and people brother and brother in Church-state these put on men a divine tie and binde by a divine Ordinance to performe such duties But these Scriptures make not these relations these places make not every man who can teach a Pastor to us except we call him to be our Pastor indeed if we call him we ingage our selves in subjection to him you might as well say It is not the câ—venanting of a wife to her husband or the subject to the magistrate that giveth the husband power over his wife and the magistrate power over his subject but the word of God that giveth power to both and yet you know well the husband cannot call such an one his wife but by covenant made in marriage Answ. This is all which with most colour of reason can be said But these places of Scripture are not brought to prove the Pastors calling to the people or their relative case of subjection to him but onely they prove that the covenant of grace and whole Gospell layeth a tie of many duties upon us which obligeth us without comming under the tie of an expresse vocall and publique oath necessitating us by a divine Law because in this that I professe the faith of Christ and am baptized I am a member of the visible Church and have right to all the holy things and seales of grace without such an oath because the covenant of grace tieth me to aâ—joyne my selfe to some particular congregation and a called Pastor who hath giâ—â—â— and a calling from the Church is a member of the visible Church before he be called to be your Pastor though he be a member of no particular congregation for you lay down as an undeniable principle and the basis of your whole doctrine of independent government that there are no visible Churches in the world but a congregation meeting in one place to worship God which I have demonstrated to be most false for if my hand be visible my whole body is visible though with one act of the eye it cannot be seene if a part of a medow be visible all the medow thought ten miles in bredth and length is visible so though a congregation onely may be actually seene when it is convened within the soure Angles of a materiall house yet all the congregations on earth make one visible Church and have some visible and audible acts of externall government cummon to all as that all pray praise fast mourne rejoyce one with another and are to rebuke exhort comfort one another and to censure one another so farre as is possible and of right and by Law meet in one councell and so by Christs institution are that way visible that a single cong egation is visible which meeteth in one house though many be absent de facto through sickenesse callings imprisonment and some through sinfull neglect and therefore you doe not prove that we are made members of the visible Church having right to all the holy things of God by a Church-oath or covenant as you speake neither doe we deny but when one doth enter a member to such a congregation under the ministery of A. B. but he commeth under a â—ew relative state by an implicite and vertuall covenant to submit to his ministery yea and A. B. commeth under that same relative state of Pastorall feeding of such an one But you doe not say that A. B. entereth by a vocall Church-covenant in a membership of Church order and that by a commanded covenant of perpetuall equity laying a new forcing band upon both the person and the acts of A. B. just as the husband and the wife come under
may be a true visible Church there as yet and we then wronged them in separation from them Because Gods people in Babel did never wilfully reject the covenant 2. Our brethren professe they cannot receive into their Church the godly persecuted and banished out of Old England by Prelates for the truth unlesse saith he they be pleased to take hold of our Church-covenant Now not to admit into your Churches such as cannot sweare your Church covenant in all one as to acknowledge such not a true Church and to separate from them and so the want of an explicite and formall Church-covenanting to you maketh professors no Church-visible and unworthy of the seales of grace but reverend Parker saith that there is such a profession of the covenant in England sic ut secessionem facere salvâ conscientiâ nullus possit that no man with a safe conscience can separat therefrom 3. The ignorants and simple ones amongst the Papists have not rejected the Gospell obstinately in respect it was never revealed to them yet the simple ignorance of points principally fundamentall maketh them a non-Church and therefore the want of your Church-covenant must un-Church all the reformed Churches on Earth It is not much that this Author saith the primitive Church never did receive children to the communion nor any till they made a confession of their Faith What then a confession of their Faith and an evidence of their knowledge is not your Chuoch-covenant for by your Church-covenant the parties to be received in the Church must give testimony of their conversion to the satisfaction of the consciences of all your Church The old confirmation of children was not such a thing 2. The tryall of the knowledge of such as were of old not yet admitted to the Lords Supper is not an inchurching of them because if â—ny not that way tryed in the ancient Church did fall into scanâ—alcus sins they were being come to yeeres lyable to the censures of the Church which said certainly the ancients acknowledged them to be members of that visible Church but you say expresly they are without and you have not to doe to judge them 1 Cor. 5. 12. And let the author see for this the counâ—ell of Laodicea Gregorius Leo Augustine Tertullian Cyprian Ambrose the councell of Elibert Perkins Martine Bucer Chemnitius Peter Martyr who all teach that confirmation was nothing lesse then your Church-covenant 2. That it had never that meaning to make persons formll members of the visible Church 3. That that was sufficiently done in Baptisme 4. That comfimation was never the essentiall forme of a visible Church but rather the repetition of Baptisme so Whitgift a man much for confirmation confirmatio apud nos usurpatur ut pueri proprio ore proprioque consensu pactum quod in Baptismo inibant coram Ecclesiâ confirment Pareus sayth they were in the Church before Sed impositione manuum in Ecclesiam adultorum recipie bantur Beza saith the same Calvin liberi infidelium ab utero adoptati jure promissionis pertinebant ad corpus Ecclesiae Bullinger acknowledging that in Baptisme infantes were received into the Church saith Pastorum manus illis impone bantur quorum fidei committebatur Ecclesiarum cura 7. Argum. A multitude of unwarrantable wayes partly goeth before partly conveyeth this Church-covenant As. 1. It is a dreame that all are converted by the meanes of private Christians without the Ministery of sent Pastors by hearing of whom Faith commeth all are made materialls and convertes in private without Pastors judge if this be Christs order and way 2. How it is possible a Church shall be gathered amongst Infidells this way Infidells cannot convert Infidells and Pastors as Pastors cannot now be sent by our Brethrens Doctrine for Pastors are not Pastors but in relation to a particular congregation therefore Pastors as Pastors cannot be sent to Indians 3. They must be assured in conscience at least satisfied in every one anothers salvation and sound conversion were the Apostles satisfied anent the conversion of Anainas Saphira Simon Magus Alexander Hymeneus Philetus Demas and others 4. By what warrant of the word are private Christians not in office made the ordinary and onely converters of Soules to Christ conversion commeth then ordinarily and solely by unsent Preachers and private persons Ministery 5. What warrant have the sister Churches of the word to give the right hand of fellowship to a new erected Church for to give the hand of fellowship is an authoritative and pastoriall act as Gal. 2 9. When Iames Cephas and Iohn perceived the grace that was given unto me they gave unto me and Barnabas the right hands of fellowship that is saith Pareus they received us to the colledge of the Apostles so Bullinger and Beza now this is to receive them in amongst the number of Churches as Pareus and members of the catholick Church but Churches being all independent and of a like authority the Sister Churches having no power over this new erected Church what authority hath Sister Churches to acknowledge them as Sister Churches For 1. They cannot be upon two or three houres â—â—ght of them hearing none of them speak satisfied in their consciences of their Regeneration 2. By no authority can they receive them as members of the catholick Church for this receiving it a church-Church-act and they have no Church-power over them 3. What a meeting is this of diverse Churches for the receiving of a new Sister Church It is a Church I believe meeting together and yet it is not a congregation and it is an ordinary visible Church for at the admitting of all converts to the Church-order this meeting must be surely here our brethren acknowledge that there is a Church in the New Testament made up of many congregations which hath power to receive in whole Churches and members of Churches unto a Church-fellowship this is a visible provinciall or nationall Church which they other wayes deny 6. We see no warrant why one not yet a Pastor or Elder should take on him to speake to a congregation though they all conseâ—t that he speak exhort and pray we desire a warrant from Gods Word that such a thing should be here is preaching and Church-preaching Church-praying and praysing and yet there is no Pastor nor man called to office we see not how this will abide the measure of the Golden-neede especially in a constituted Church 7. We desire to see such a Church-action Acts 2. Where three thousand were added in one day to the Church 8. If it be enough that all be silent and testify their consent to the Church covenant by silence how is the Church-Magistrate and these of other Churches satisfied in conscience of the conversion of all for all consent to this the Magistrate may be a King and he cannot acknowledge these as a Church whose faces he never
the Church receiveth in as you say but the putting of Iudah and the strangers of Israel to this Oath was by the Kings authority who convened them 2. Chron. 15. 9. And Asah gathered all Judah and Benjamin and the strangers with them and they were compelled by the Royall sanction of a civill Law to this covenant v. 12. and they entred into covenant c. 13. That whosoever would not seek the Lord God of Israel should be put to death whether small or great man or woman 4. How were they all in conscience satisfied anent the regeneration one of another 1. Being such a number of Iudah Benjamin and strangers out of Ephraim Manasse and Simeon v. 9. Were 2. Gathered together and meet but one day 5. This covenant obliged young ones your covenant seekes no Church duties of little ones for to you they are not members of a visible Church 6. The place 2 Chron. 30. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yeild to God as servants Iunius humbly imploring his help as the same phrase is Lament 5. 6. we have served the Egyptians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Assyrians to be satisfied with bread neither doth the Text say in infinitive that yee may enter into the Sanctuary as if a renewed covenant were a necessary preparation before they could enter into the Sanctuary but it is set downe as an expresse Commandement of the King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enter yee into his Sanctuary and there is not a word of a covenant in the Text but only of the peoples keeping the Passover and though there had been a covenant of which the Spirit of God speaking so much of Iosiah's zealous Reformation would not have been silent it is not to a purpose Iudah was a visible Church before Hezekiah wrote Letters to them to â—ome to Jerusalem to keepe the Passover as is cleare ch 29. 17. they begun to sanctifie the House the first day of the first moneth and all the congregation worshipped 36. And Hezekiah rejoyced at their zeale and so there was a visible Church and the Passover was eaten the 14. day according to the Law also in all covenants renewed by the people of the Jewes the matter was done suddenly and all convened in a day when a voluntary preparation and evidenced regeneration could not be evidenced to the satisfaction of the conscience of all the people nor can this preparation be called Jewish and temporary for it is as morall to all who sweare Churches duties one to another as the covenant it selfe which our brethren say is of perpetuall equity And all these may be answered to the covenant Neh. 10. where there is no insinuation of Church duties but in generall 29. Yo walke in Gods Law and to observe and â—â—e all the Commandements of the Law and not to marry strange â—vives The apology saith it is to no purpose that the people 2 Chro 15. was a Church before this covenant because the place is not alledged to prove that a people are made a Church by entering into covenant with God but to prove that a decayed Church is restored by a covenant now the Church at this time was corrupted with idols sodomy c. Answ. 1. Yet it proveth well that this covenant is not the formall cause of a visible Church for a visible Church hath not its formall being before it hath its formall cause 2. The convening of all the people to sweare is an act of the Church visible now nothing can have operations before it have the formall cause 3. The Author saith who knoweth that all the Tribes of Israel were yet in covenant with God from the dayes of their Fathers Answer I think that it is easily knowne that they used and exercised many Church actions also and so were a Church visible of a promiscuous multitude and it is knowâ—n that none were excluded from this covenant none selected and chosen out as Regenerates who onely were thought fit to sweare this covenant and so that it is not your Church-covenant that all were forced to and commanded under painâ— of death to attest Our brethren as first our Author secondly the Apology thirdly the Author of the Church-covenant repose much on Isai. 56. 3. where the stranger is joyned to the Lord in a personall covenant for his own salvation for so the Text saith v. 3. 4. yet are they not joyned to the visible Church while they lay hold on the covenant that is to sweare a Church-covenant now that they are not members of the visible Church is cleare fâ—r Deut. 23. 1 2 3. The Moabit Ammonite though never so holy cannot be members of the visible Church because they are discharged to enter into the congregation of the Lord. 2. They complainâ— that they are not of the visible Church The Lord hath separated me from his people 3. Adjoyning of them to the visible Church is promised as a reward of their faith and obedience v. 8. even a Name in Gods House Hence it is cleare persons under the New Testament have a promise and propbecy thâ—â— if they be inwardâ—s joyned by faith God shall give them a Name of Church-membership amongst his people by swearing a Church-Oath or if they lay hold on the covenant of the Church Ans. 1. There is no churching here of strangers and Eunuches by Church-Oath but as Calvin Musculus Gualter Iunius observe the Eunuch and stranger are comforted that under the Messiâ—hs Kingdome they shall have no cause to complaine of their ceremoniall separation from Gods people and the want of some ceremoniall priviledges of that kind because the stranger and Eunuch shall have v. 5. an everlasting roome and honor in Gods Housâ— and the Son of the stranger a place in the Catholick Church v. 6. 7. so being they believe and obey But 1. v. 6. to lay hold on my covenant is not to lay hold on the Church-covenant give us precept promise practise or one syllable in Gods Word for this interpretation 1. v. 4. to take hold on the covenant is to believe the covenant and not to sweare a vocall Oath 2. To lay hold on the covenant saith Musculus is to keep the covenant and not to depart from it to live according to it saith Iunius and to rest on God to doe what is Gods will commanded in the covenant saith Calvin and Gualter and so all who spake sense on that place and never one dreamed of a Church-covenant before 3. God saith of it my covenant there is no reason then to call it a Church-covenant here more then Ierom. 31. 32. 33. Psal. 25. 10. Isai. 55. 3. Ierem. 50. 5. Zach. 2. 11. 4 Laying hold on the covenant is not an externall professed vocall visible and Church embracing of the covenant for then the Lord promiseth to the Eunuch the name of a faithfull visible fellow member in a congregation if he shall lay hold on the covenant and sweare it
the blood that sealeth the covenant shed for one single congregation nor are the promises of the covenant Yea and Amen is Christ for one single flocke onely and primò principaliter but for the whole Catholike Church and therefore they shall name themselves Christians The Author addeth Every Church is Christs married Spouse united to Christ by covenant the violation of marriage is the violation of a covenant yea and there is a marriage betwixt the Church members Isa. 62. 5. as a young man marrieth a Virgin so shall thy sonnes marry thee Answ. A marriage betwixt Christ and his Church we grant and betwixt Christ and every particular soule beleeving in him in respect of the love 2. mutuall interest and claime one to another Cant. 2. 16. and what holdeth betwixt Christ and a Church catholick or particular holdeth also betwixt Christ and every soule and to extort a Church covenant betwixt Christ and a particular soule who may be and often is a beleever yet out of Church-state from the borrowed phrase of marriage is â—oo violent blooding of comparisons and therefore from marriage belonging to the catholike Church principally how can a marriage visible be concluded 2. the sonneâ— are the whole Church of the Gentiles too large a Pâ—rish incolaeterrae saith Musculus and excellently Calvin Christ so is the husband of his Church that he marrieth upon his Church all people and Nations which are gathered to her because while the Church wanteth children she is as it were a widow now this is nothing for a Church-covenant Thirdly there is a relative obligation of mutuall duties of love betwixt fellow members of a visible Church and betwixt sonnes and the mother congregation but this is first done in Baptisme expresly secondly in our comming to be members of such a congregation but the person is before a member of the visible Church The Author addeth If dissolving a covenant be that which dissolveth a Church as Zach. 11. 9. 10. then the making of a covenant is that which constituteth a Church if dissipating of stones unbuild the house then compacting of them together doth build the house but the breaking of the covenant under the name of breaking of the two staves beauty and bands Zâ—ch 11. is the inchurching of the Iewes Ergo Answ. The dissolving and breaking of the covenant of grace and the removing of the Candlestick and the Word of God Revel 2. 5. Amâ—s 8. 11 12. taketh away the being of a Church both as a true Church and as a true visible Church and of such a breaking of the covenant doth the Lord speake Zach. 11. v. 9. and I said I will not feed you that which dieth let it die and that which perisheth let it perish c. and it taketh away the union of brotherhead amongst the members verse 14. so the thing in question is not hence concluded for the question is if a Church-covenant make a Church as visible and the breach of that Church-covenant unmake and dissolve a Church as visible and this place proveth what maketh and unmaketh a Church simply as a Church not as visible and under that reduplication Quest. 3. Whether by testimonies from the new Testament and good reasons a Church-covenant can be evinced Our Author alleageth 2 Cor. 11. 2. I have espoused you to one husband that I may present you as a chaste virgin to Christ so also the Apologie this was nothing else but the planting of the Church at Corinth if you say this Paul did while he converted them to the grace of Christ by his ministery if this were true saith he then should Christ have many thousands hundreds and scores at least of spouses in one Church which we thinke inconvenient Secondly it is plaine he speaketh of the whole Church as of one spouse and as it were one chaste Uirgin which argueth he perswaded them all as the friend of the bridegroome to give up themselves with one accord as one man into one body to the fellowship and worship of the Lord Jesus Answ. it is a weake cause that hangeth upon the untwisted thred of a misapplied metaphor For 1. espoufing into Christ in the Text is opposed to being deceived and corrupted from the simplicity that is in Christ as Evah was deceived by the serpent and opposed to the receiving of another spirit and another Gospell so then to be corrupted from the simplicity that is in Christ and to receive another Gospell must have this meaning as Evah was deceived by the Serpent so I feare that your simple minds be un-Churched and loosed from the visible Church of Corinth and that you forget your covenant wherein ye sweare to take Christ for your husband and me for the friend of the Bridegroome and that you be remisse in the duties of externall discipline and Church-fellowship and in excommunicating scandalous persons c. Aâ— brethren let not our Lords word be thus tortured and wrested 2. He expoundeth this espoufing the presenting of them to Christ in the day of God as a washed redeemed and saved wife of Christ and not of their Church continuing in visible society Yea all interpreters ancient and moderne as Augustine Theophylact Chrysostome Oecumenius Cyrillus Ambrose Our latter Calvin Bullinger Beza Pomâ—ran Pellicanus Sarcerius Marlorat Paraphrastes Erasmus and Papists Aquinas Haymo give this sense Paul as the friend to the Bridegroome finding the Corinthians despising him and in love with false teachers grew jealous of them for his Lords cause that though he had betrothed them to Christ as a virgin hand fastned by promise to a husband left they should be drawne away to other lovers by the cunning of false teachers as Evah was led from her Lord by subtill Satan 3. Though he speake of them as of one body spouse virgin how doth it follow that he speaketh of them as of a ministeriall and a parochiall body for the marriage the betrothing to Christ and the acts contrary the receiving of another spirit the corrupting of their simple minds are acts altogether spirituall internall invisible and acts of a Church as a true Church the contrary are acts of a false Church as false and not acts of a Church as visible in a visible meeting in a visible external act of marrying nor is their any insinuation that Paul feared the dissolving of the Church oath and visible order of government 4. It is not inconvenient that there be many Spouses as in every true beleever there be many single acts of marriage love and of beleeving and so of taking Christ for their husband and Lord. A visible Church is the House of God 1 Tim. 3. 15. the Temple of God Rev. 3. 12. and yet every beleever is a Temple 1 Cor. 3. 17. and every one His House seeing he dwelleth in them by saith Ephes. 3. 17. also if this be a good reason he speaketh of them all as of one chaste virgin Ergo he speaketh of
them all as of one visible parochiall Church Then brethren because Christ speaketh Joh. 3. 29. of the whole Church of the new Testament as of one bride of himselfe as the bridegroome and of the whole Catholique Church that Christ hath washen and redeemed as of one glorious Virgin Ephes. 5. 27. and of the one Lambes wife Revel 21. 9 10. it shall follow that the Catholique church is one visible Church and so one Parochial congregation for you mock at a Catholike visible Church as your Authour doth who calleth it a Chimaera though without reason 5. And certainely twenty beleevers in one house and so twenty hundred convened in one yet out of Church-state are a body married upon Christ in respect of his Spirit and their faith laying hold on him as on their husband yea and the Church of Corinth as Saints by calling and considered without the respect of a visible Church-fellowship is more properly Christâ— wife and Christ their husband then they can be called Christs wife for an externall communion of a visible profession which is common to them with many reproâ—ates yea there is no ground at all to call a company because of their visible profession Christs wife noâ— doth Gods Word speake so the converted by Prophets not in office are most properly his wife and these may say we have betrothed you to Christ and be not deceived nor corrupted from the simplicity that is in Christ Jesus Hence that place also is not for our brethren 2 Cor. 9. 12. The Apostle thanketh God for the Corinthians professed subjection to the Gospel in their liberall contribution Then saith the Apologie here is a Church covenant but if this professed subjection be a ground of a Church-covenant the Corinthians extended this charity to the poore aâ— Hierusalem as the Churches of Macedonia did also then many particular congregations are Church-members in Church-fellowship with the Church of Ierusalem for they professed this subjection to the Gospell toward the distressed at Ierusalem and so Corinth exercised church-Church-acts toward other Churches then their owne Independencie by this must fall Secondly to relieve the poore is a duty of Christian charity common to beleevers in Church-state or not in Church-state how then can it prove a duty of Church-state The Apology addeth Hebr. 10. The Hebrews are commanded not to forsake the assembly of themselves together as the manner of some is Ergo they convened by mutuall consent and so by covenant Answ. Doe not Infidels and Indians as you teach come to your Assemblies to heare the VVord and partake of the prayers and praises of the Church But ye will not say They are to come to those Assemblies by a Church-covenant Secondly what though they intended Assemblies by consent and tacite covenant it will not follow therefore by your Covenant which is the formall cause of a visible Church and this place proveth nothing 2 Cor. 8. 5. The Churches of Macedonia first gave themselves to the Lord and then to us therefore they were In-churched by way of covenant to our ministery so the discourse but these Churches gave themselves to God in that dutie of charity and then to us the exhorters to that charity and the conveyers thereof to Ierusalem then the Church of Corinth was married on God on Paul yea and on the Churches of Jerusalem for the Author maketh this mariage-love and so Jerusalem is erected a mother Church and Corinth subjected unto her for these who give Almes as becometh saints are said to give their heart to God and to the poore as Isai. 53. 10. To draw out their heart to the poore and that because of their chearefull and compassionate giving Our Author saith John Baptist repelled Scribes and Pharisees and the prophane multitude from his baptisme Luke 3. 7. Mat. 3. 7. and this was godly zeale for they were a generation of Vipers Luk. 3. 7. 8. and therefore they were not meet for Baptisme which is a Baptisme of Repentance Luke 3. 3. Philip baptised not the Eunuch while he made profession of faith These and the like the Author and our brethren bring to prove that men are not inchurched but by confession covenant-wayes and also to prove that the matter of the Church should be Saints by calling hence The Apology citeth Iustin Martyr who saith three things were required of such as were to be received into the Church 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they be dedicated to God as members of their Church 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or regeneration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith or a confission of faith and. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a promise or covenant to live according to the rule of the Gospell and the Author saith there were three questions propâ—unded to these who were received by Baptisme Abrenuncias Abrenuncio 2 credis credo 3. spondes sponâ—eo Zipperus the Author saith hath more of this Answ. 1. Yee read not in the word that Iohn Baptist rejected any from his Baptisme who desired to be baptized yea by the contrary Luk. 7. 29. It is said and all they that heard him and the Publicans justified God being Baptized with the Baptisme of John v. 30. but the Pharisees and Lawyers rejected the counsell of God against themselves being not baptized of John then the Pharisees and Lawyers refuse to be Baptized and Mat. 3. 5. Then went out unto him Jerusalem and all Judea and all the Regions round about Jerusalem confessing their sins but when he saw many of the Pharisees and Sadduces come to his Baptisme he sayd unto them O generation of Vipers c. But that he baptized them by the same Sermon is cleare for v. 8. He exhorteth them to Repentance and v. 9. dehorteth them from aâ— hypocriticall profession v. 10. he threatneth judgement to them and v. 11. saith I did baptize you with water that you is relative to these whom he called a generation of Vipers and includeth them for there is no ground in the Text to exclude them and Luk. 3. 7. and he said to the multitude that came forth to be Baptized O generation of Vipers c. v. 21. and when all the people was baptized c. Iesus also was Baptized It is true all that were baptized and come to age confessed their sins but they were entered members of the Christian Church by professing the covenant in baptisme and their covenant was no Church-covenant entering them members of a parochiall Church Oath but entered them members of the whole visible Church and they were not tyed to such and such church-Church-acts of prophecying and judiciall binding and loosing Also could they all be satisfied in conscience of one anothers regeneration for they did not meete frequently together to prayer and spirituall conference 2. How could all Jerusalem and all Judea Ma. 3. 5 6. and all the regions round about and all the people baptized Luk. 3. 21. all sweare a Church-covenant
and give a particular confession of their sinnes to the satisfaction of Iohn Baptistes conscience yea Iohn saith expresly of this visible baptized Church Mat. 3. 10. 12. that they were some of them fruitles Trees to be hewen down and some of them châ—ffe to be burnt with unquenchable fire so the materials of this baptized Church are not visible Saints and Lawyers hold of the covenant as our brethren say 2. The Eunuch coming to Jerusalem to worship which is an act of a Church-member was in Church-state before he was baptized and a Proselite 3. It is true that you cite out of Iustin Martyr but you omit a word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Martyr a Baptisme-covenant and professed by the heathen come to age of which also onely and of no other Iustine Martyr speaketh we wilingly acknowledge but by that covenant they were received unto the catholick visible Church and not unto a single independent Church only 4. These Questions were propounded to the aged before they were baptized and reason that heathen be tryed before they be baptized and in this we agree with the Synod of Heidelburge in concione Lugdunensi against Papiste and in Synods Parisiensi and what Mr. Parker saith further of this kind may be admitted if well expounded 5. Zipperus helpeth us consuetum est c. He thinketh it an ancient custome in the primitive Church that before any were received into the Church they should give a confession either themselves or saith he Parents and Tutors and so he acknowledgeth that infants in baptisme were made members of the Church though they could not sweare this Church-covenant nor give evidences of their conversion and this is acknowledged by all the reformed Churches of France Germany Holland Helvetia Poland England Scotland c. The Apology citeth Acts 5. 13. And of the rest durst no man joyne himselfe to them Greece durst not be glewed to them a word of marriage covenant Mat. 19. 5. Acts 9. 26. Saul desired to be glewed to them the former word must note some voluntrary act of joyning to the visible Church and that different from the act of conversion for otherwayes it is grosse Armimainsme to say that our conversion dependeth upon our daring or not daring or that it is suspended upon an act of our freewill for it dependeth upon the omnipotent working of the grace of God and Saul Acts 9. 26. though converted yea and baptized yet was he not received into the Churchfellowship untill they were better satisfied of his spirituall estate by Barnabas hence it is an error that to be added to the Church is only to be converted to the faith Ergo a covenant is requisite Answ. How strong is Gods truth Brethren yee make your opinion weake which hangeth upon a grammatication of one borrowed word None durst joyne mariage-way to the Church-visible Erasmus Beza say it is a word translated from Trees glewed together and signifieth neither marriage nor covenant and signifieth either naturall or artificiall or morall conjunction Acts 8. 29. Philip is bidden joyne himselfe to yonder Chariot joyning of Chariots is neither by marriage nor covenant so is the word Luk. 15. 15. 2. It is not joyned to a visible Parish Church but to the whole Christian Church out of which Ananias and Saphira were cast v. 9. 10. Which made great feare and made those who were not baptized saith Pomeranus to feare to joyne to the Church of God and so it behoved to be the unbaptized and unconverted who were feared v. 12. and they were all with one accord in Salomons porch that is all the faithfull added to the Church now opposite to these he saith of the unconverted and not added to the Church v. 13. and of the â—est without the Church durst no man joyne himselfe to the Church now this cannot be in a visible society for then Luke should intimate that the unconverted might have added themselves to the Church if they durst and had not beene stricken with the terror of the miraculous killing of Ananias and Saphira now this they could not have done as our Brethren say hand over head they behoved first to be converted and testified their conversion by a Church Oath nay Cajetan saith well they durst not haunt their company they sled from them and from the Apostle Peter as from a man slayer Nor doth the holy Ghost I thinke meane of any Church fellowship he presupposing that they were unconverted at least our Brethren must say this 3. It is an unlearned reason that they give to prove he meaneth not of conversion for all voluntrary acts supernaturall even of joyning to a visible Church and marrying of themselves to Christ and his visible Church as our Brethren say are acts wrought by the irresistible and omnipotent working of Gods grace no lesse then our first conversion and to thinke otherwayes of our supernaturall actions is grosse Arminianisme for so all who have written against Arminians as the learned Doctor Twisse Amesius Pareus Triglandius have expounded that passage It is God who worketh in us both to will and to doe so Calvin Beza Sibrandus Pareus Ursine Tilenus Bucan make all the operations of saving grace in conversion and after conversion irresistible And it is knowen how the Dominicanes Alvarez Estius Bannes Fran. Cumel Matthew Rspolis and many of that side hold a predeterminateing operation of grace ad modum causoe Physicoe which beginneth before free will so that no operations supernaturall yea nor naturall are suspended upon the liberty of freewill and they hold againsti Pelagianes and the Jesuites Snarez Vasques Valentia Becan Lod. Meratius Hyeron Fasolus Did. Ruiz and if you suspend all voluntrary acts upon the influence of freewill you follow Pelagians Jesuites Socinians and Arminians in that point 4. It is true the Disciples were affraid to admit Saul to their society and no wonder for he had not long since made havock of the Church but. 1. They did not inchurch him by an Oath 2. They received him upon the sole testimony of Barnabas v. 27. which order you keepe not refusing communion to Christians of approved piety and knowen so to you because they cannot sweare your Church covenant 5. Who they be who thinke to be converted to the faith and to be added to the visible Church to be all one I know not our divines never said it 6. Though all were granted you they durst not joyne to the apostolick visible Church Ergo there is a Church covenant it is a great consequent Now I desire to try your reasons for a Church covenant It is not saith the Apology hearty affection that uniteth Church-members in a visible Church for so England and Scotland are united nor 2. cohabitation for Papists and Protestants may cohabite and yet they are not of one visible Church nor 2. Meeting in one assembly uniteth not persons together for infidels and Turkes 1 Cor. 14. may come to
Church-assemblies and heare the word Ergo this union must be as in all Bodies Cities Houses Armies by Covenant none is made a Citizen to have right to the priviledges of the City but by a Covenant for when one is received a member of an House or of an Army or of any incorporation 〈◊〉 is by a Covenant Answ. 1. The ennumeration is unsufficient for the Seale of Baptisme and a profession of the truth is that which maketh one a member of the visible Church 1 Cor. 12. 13. for by one spirit we are all baptized into one body and can you deny the covenant which is sealed in baptisme and by this are all the Citizens and Domesticks inchurched and received into the visible Church and when one removeth from one congregation to another hee maketh a tacite covenant to serve God in all his Ordinances with that new society but he is not thereby made a member of the visible Church for that he was before nor hath hee right to the Seales as they are Seales of such a Church but as they are Seales of the whole Catholick Church The Apostles saith the apology did two things when they planted Churches 1. They joyned them together in a Church covenant 2. They constituted Elders in every Church Acts 14 13. what the Apostles did after they converted their hearers a baptizing praying for them laying on of hands exhorting inchurching against persecuters disputing against adversaries miracles are acts tending to the good of the Church not acts of planting a Church Answ. 1. The first of these two is in question we reade not of such a covenant as our brethren speake of 2. Converting of Soules after the Church is constitute is an adding to the Church and preaching tendeth to this The Law of the Lord converteth Psal. 19. and when the Church is planted it is not a perfect house but stones are fitted and laid upon the corner stone dayly 3. That the Apostles act of planting is conversion and gathering to a visible body by a covenant we deny for planting is an erecting of Professors and Judges or Officer whether they be converted or not so they professe the truth 3. Arg. All Churches saith the discourse are confounded if there be not this Covenant to distinguish them Smyrna is not Ephesus or Thyatira none of them is Laodicea 2. Every one of them is rebuked for their own faults 3. Faith or cohabitation doth not distinguish them Ergo this Church-covenant only doth distinguish them Answ. Particular congregations differ not in essence and nature as Church covenants differ not in nature onely they differ in accidents and number and it is folly to seeke differences for Church covenants make not the difference for â— Church covenant ia common to them all 2. So Peter may be rebuked for his fault and John for his yet Peter and John differ not in nature The apology addeth it is not a Covenant simply and is generall that doth constitute a Church or distinguish it from another but a Covenant with application or appropriation to these persons as in mariage all promise these same duties yet a Covenant applyed to this man and this woman maketh this man such a womanâ— husband and no other man Answ. If this be all baptisme and professed Faith applied to this man rather then to this shall as well distinguish persons and Churches as Church covenants so applied 2. This is not a good and fit division so to appropriate this Pastor to this flock as he shall be a Pastor to no other people but to them and everteth all communion of Churches and Saints and denieth the use of the Seales in this Congregation from all members of another congregation whereas God hath made him a pastor in relation to the whole visible Church on Earth though his labours be tyed to one determinate Church So Papists marry the Bishop and his Church hence they thought it unlawsull for a Bishop to d mit his Church in any case for Enaristus calleth that spirituall adultery and we cannot approve of the councell of Antioch and Sardis that none can leave his Wife that is his married Church etiamsi à populis eriâ— Episcopus necessitate adactus And they say that Cresâ—on was condemned in the councell of Carthage for changing his Wife to wit his Church and Innocentius 3. saith the spirituall baend of mariage betwixt a Bishop and his Church is stronger then the mariage-band betwixt a man and his wife yea Dominicus a Soto saith to change Churches is against the Law of nature as to change Wives yea saith Innocentius 3. Onnipotens Deus conjugium quod est inter Episcopuâ— Ecclesiam suo tantum judicio reservavit dissolvendum 3. Argu. A free people saith our Author cannot be joyned in a body but by mutuall consent as appeareth in all Relations betwixt Parents and Children Husband and Wife no Church saith he can take charge of a stranger believer comming from another congregation unlesse he give himselfe and offer his professed subjection to the Gospell also it is a part of the liberty wherewith Christ hath made us free that every one choose â—his own Pastor Rom. 14. 1. we are to receive a weake believer Ergo he is to offer himselfe to the Church and to their order by Covenant Answ. 1. It is true the relation of Pastor and free people is founded upon a tacite Covenant but this Covenant is made in Baptisme for a pastor is a pastor to yound children whom â—he received into Covenant in baptisme according to that Acts 20. 28. feed the flock over which the Holy Ghost hath made you overseers now infants are of these because he is to feed them as a pastor loveing Christ his lambes and young ones no lesse then the aged 2. Because hee exercised pastorall acts over young ones when he baptizeth them yet infants are not under a ministery by a Church covenant 3. The act of election includeth a tacite promise of subjection to the Minister who is elected and the pastors acceptation of the Church-Office includeth a tacite promise to feede that flock but this is no Church-covenant which I prove by one argument unanswerable The Church-covenant say our Brethren is the formall cause of our Churchmembership and of a visible Church as a reasonable soule is the formall essence of a man now the covenant that can intervene betwixt a pastor elected and a people electing is a posterior and later by nature then a Church-covenant for a people is a Church as our brethren teach and so constitute in its full power of all Church operations and so hath its entyre essence and essentiall forme before they elect a pastor as a man must be a reasonable man before he can exercise the second operations or actus secundos flowing from a reasonable soule Therefore a Church and Pastor dâ—e take charge of a stranger comming to the Congregation though there be no
because of the apostasie of the whole Church and judgements upon them for their apostasie v. 38. And because of all this we make and write a sure covenant saith the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in toto hoe vertit Arias montanus nos excidentes fidelitatem Iudaei excudentes faedus fidele Iunius pro toto hoc pepigimus constitutionem now sinnes back-slidings and judgements may be and often are in all the Christian Churches 2. To sweare to the true religion the defence and maintenance thereof is a lawfull oath as to sweare to any thing that is lawfull and to lay a new band on our soules to performe holy duties where we feare a breach and finde by experience there hath beene a breach is also a dutie of morall and perpetuall equity therefore such a sworne covenant is lawfull I say not from this place that it is necessary that all subscribe with their hands a covenant because I thinke onely the Princes Levites Priests and heads of families did subscribe the covenant Nehem. 9. 38. but Nehem. 10. 28 29. The whole people all who had separated themselves from the Lands sinne and their strange wives even their wives their sonnes their daughters every one having knowledge and having understanding V. 29. They clave to their brethren their Nobles and entered into a curse and into an oath to walke in Gods Law If it be replied that there was in Israel no written covenant drawne up by a man and put in a mans stile language method and frame they did sweare to keepe Moses his Law I answer when we sweare a covenant our faith doth not relie upon words characters stile of language or humane method or any humane respects but upon the truth of God in that platforme and suppose we should swear and subscribe the Old and New Testament translated into our vulgar Language we doe not sweare to the translation characters and humane expression but to the matter contained in the translation and that because Iehovah our Lord hath spoken it in his Word And if this be a good argument why we cannot sweare a platforme then should none sweare a covenant at all or make any holy vow but those who understand the originall Languages in Hebrew and Greeke and yet the characters and imprinting is humane even in the original so all religious covenants and oathes should be unlawfull 4. Argum. What a Church or person is to suffer for or to believe and obliged to render account of to every one that asketh account of us that we may sweare and seale with our hands because what we are to suffer death for and the losse of temporall life for which we owe a reckoning to God by vertue of the â—ixt Commandement that is a matter of truth which we professe before God and men and our dying for the truth is a sort of reall oath that we are before God professing that truth is to be preferred to our life But we are to suffer if God call us even death for the true Religion Revel 2. 13. Act. 7. 57 58. Luk. 21. 15 16. Phil. 1. 20 21. â—nd the truth and we are obliged to believe and to give account thereof before all men and a reason of our faith and hope 1 Pet â— 15. Ergo we may sweare it Argum. 5. If an oath to the true Religion and forme of wholesome Doctine be a speciall remedy against backâ—iding and a meane to keepe off false and heretical doctrine then is such an oath lawfull but the former is true Ergo The Proposition is cleare Gods people say Nehem. 9. 38. Because of all this that is because they had done wickedly and were tempted still to doe more therefore they write and seale a Covenant and if false teachers teach Circumcision must be if weâ— would be saved then the Church may according to Acts 15. condemâ—e that false doctrine by the VVord of God and set downe Canons which the Churches are to observe and what they are to observe as warranted by Gods VVord layeth on bands upon the Conscience and what layeth on such a band that wee may binde our selves by oath to performe it being a speciall remedy lawfull against backsliding from the truth 6. Arg. Our brethren have their grounds and reasons against the swearing of confession common to them with the Arminians and Socinians and their Arguments are all one for Arminians censure the Belgick confession and the Palaâ—ines Catechisme and propound thirteene questions against it as the third question is An quaecunque dogmata in confessione Catâ—chisme tractantur talia sunt ut cuilibet Christiano ad salutem creditu necessaria sint And their seventh question is If such confessions may be called secundaria fidei norma a secundary rule of faith also all Confessions say they declare That Confessions serve not to teach what we ought to beleeve but what the Authors of these Confessions did beleeve Hence they reject all the determinations of the Orthodox Councels condemning the heresies of Arrius Eutiches Macedonius Apollinaris Sabelliâ— Samosateâ—us Pelagius and all the Oxthodox Confessions of the reformed Churches Secondly also upon these grounds they alledge in their Apologie There be few things to be beleeves that every sect may be the true Church so they beleeve some few Articles not controverted amongst Christians such as these Thâ— there is a God and that the Word of God is true c. Thirdly they will not condemne the Macedonians Arrians Anti-trinitarâ—â— Pelagians or others of fundamentall herefies Fourthly that one Church of Christians may be made up of Papists Protestants Anabaptists Macedonians Sabellians c. and all sects so they leade a good life according to the few Articles necessary to salvation may be saved and all may be saved of any sect or Religion Fifthly that to sweare Declarations Confessions Canons of Orthodox Councels is to take away the liberty of prophesying and growing in the knowledge of the Word of God and the praying for grace and light of the holy Spirit for the right meaning of Gods Word Sixthly that Athanasius spake amisse when he said of the Creed that it was to be beleeved of every one who is to bee saved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the same is the doctrine of the Socinians who doe in all these oppose all Confessions of Faith and all Orthodox Decisions Canons and determinations of Sinods So Socinus rejecteth all Synods all Confessions and Decisions even of the Church universall So Smalcius calâ—eth it a rejecting of the Word of God And Theol. Nicoâ—aides saith That it is enough to know things absolutely necessary for salvation and that the Churches determination cannot remove errours and heresies Our brethens first Argument against a Nationall Covenant â— If the doctrine contained in your platforme of Confession â—warve from the Scriptures then the imposing thereof is so farre unlawfull if the doctrine be according to Scripture the platforme is â—eedlesse the
the scandalous 3. Reas. Author If the Apostle speake of severall exercises of severall gifts but both coincident to the same person or Church office why then doth he command the Teacher to waite on teaching and the Exhorter upon exhorting One who hath a gift of giveing Almes and shewing mercy is not commanded to wait upon Almes giving unlesse it be his office as well as his gift Ans. It is not fit that the Doctor should attend the pastorall duties except he be a pastor also and have both gift and office but having gifts for both he may attend both as the Church calleth him to both Author Teaching and exhorting flow from severall gifts and they are seldome found in one in eminency Ans. Then where they are found in one in eminency as sometimes they are either hath God given a Talent for no use which is against the Wisdome of Gods dispensation or then hee who hath gifts for both may discharge both as hee may and can through time and strength of body But wee contend not with our brethren in this seeing they confesse he that is gifted for both may attend both CHAP. 7. SECT 7. Of Ruling Elders WE subscribe willingly to what our Author saith for the office of ruling Elders in the Church For Paul Rom. 12. 8. from foure principall acts requisite in Christs house and body v. 6 7 8. Teaching Exhorting Giveing of Almes Râ—ling maketh foure ordinary officers Teachers Pastors Deacons and Elders Opposite to the office of ruling Elders object that by Rulers may be understood Governours of Families Ans. Families as they are such are not Churches but parts of the Church and cleare it is that the Apostle Speaketh of Christs Body the Church in that place 5. As we have many members in one body c. They Object that Paul speaketh of severall gifts not of publick Offices in the Church for he speaketh of all the power and actions of all the members of the Body of Christ now the offices alone are not the body but all the multitude of believers Ans. This cannot well be answered by these who make all the believers governours and a generation of Kings and Teachers because it is expresly said v. 4. all members have not the same office Ergo they are not all to attend ruling and to rule with diligence 2. 〈◊〉 is false that he speaketh not of Officers and publick Officer Hee who speaketh of reigning doth indeed speak of a King as he who speaketh of exhorting which is the specifick act of a pastor speaketh of a pastor The place â—1 Cor. 12. 28. 29. Is cleare for Ruling Elders but some say that governours are but arhiters which Paul biddeth the Corinthians set up in the Church for decyding of civill controversies 2. Cor. 6. that they goe not to Law one against another before heathen Judges Ans. Paul commandeth to obey Judges but never to set up a new order of Judges in their roome 2. These arbitees weâ—â— not governours to command but rather faithfull Christians to counsell and remove controversies or Christian reconcilers to hinder them to goe to the Law one with another before infiâ—â—â— judges 3. The Apostle is speaking here of such Officers as Christ hath set in the Church as the Church and Kingdom of Christ but these civill arbitrators are no Church-Officers â—â— Tim. 5. 17. The Elders who rule well are worthy of double honour c. This place speaketh cleare for ruling Elders The adversaries say here are meant Deacons to whom are allowed stipends for either here or elsewhere wages are allowed for Deacons Answ. 1. Paul would not speake so honorably of Deacons as to allow them the worth of a double honorable reward Yea Gods Word purteth the Deacons out of the roll of Rulers and governours in Gods house as having nothing to doe by their office to labour in the Word and Prayer but are in Gods wisdome set lower to attend Tables nor doth the word call them Elders or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in relation to the Church but onely in relation to their owne family and house 2 Tim. 3. 12. their office is an office of meere service of Tables 2. He is a labouring Elder worthy of wages that the Apostle speaketh of here as v. 18. The Deaconship being to receive the mercy and charity which is almes and not debt cannot be such an office as taketh up the whole man so as hee must live upon the Churches charges 3. Bilson a man partiall in this cause against the minde of all the ancients saith Didoclavius giveth this interpetation But it is seconded with no warrant of Gods Word for Governours and Deacons are made two species of officers Rom. 12. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he who ruleth with diligence and he who hath mercy with chearefulnesse And two opposite species are not predicated the one of the other And if well governing Rom. 12. be â—ell teaching and diligent exhorting all are confounded in that Text where the Apostle marshalleth the officers and their severall exercises so accurately Nor can hee meane here Bishops so old that they are not now abâ—e to labour in the word and doctrine for then pastoâ—s for their age and inhability to preach should because of their age and infirmity deserve lesse honour and reward then the yonger who are able to labour in the word and doctrine This is crosse to the sift Commandement which addeth honour and double honour to age and gray haires being found in the way of righteousnesse 2. Against Justice that because yeares and paines in Gods Service hath made them aged for that they are to have lesse honour and reward whereas they deserve the double rather then that the younger should be preferred to them Nor. 3. Can the Apostles meaning be that these who rule well that lead an exemplarily holy life are worthy of honour especially painefull preachers Because 1. A person is never called a labourer and worthy of hire as the Oxe that treadeth out the Corne because of holinesse of life especially the Church â—s not to give stipend to a pastor for his holy life 2. Their life should be exemplarily holy who did not labour in the word and doctrine that is we have a pastor passing holy in his life but he cannot preach or keepeth an ill conscience in his calling because he is lazy and a loyterer in preaching 3. What Word of God or dialect in the word expresseth a holy life by well goverâ—ing for a holy life is the sanctity of mans conversation be he a private or a publick man But to govern well is the paraphase of a good Governour and officer in the Greeke tongue or any other Language Nor. 4. Can the Apostle understand by labourers in the Word and Doctrine as Bilson saith such as wâ—nt thorough the Earth and made jâ—urnies as Apostles and Evangelists did to plant visit and confirme Churches and by these who govern well such as labour indeed in the
of Tables as is said Act. 6. 2. and if he must leave Tables by his office the Deacon by his office must quit and give up his office and it shall belong to the Deacon by his office to be no Deacon 2. Whoever by his office may teach by his office may administer the Sacraments for Christ giveth one and the same royall Patent and Commission for both Matth. 28 19. 1 Cor. 11. 23. Joh. 4. 1 2. but this is to be a Minister by Office and so a Deacon as a Deacon is a Pastor 3. The Deacons office is to preach if he be thereto called by the Bishop hence the Bishop is the principall and sole Pastor the Preacher Elder and Deacon none of them may preach or baptize except they be called thereunto by the bishop Hence judge what a Pastor that man iâ— who actu primo and by office is a preacher but cannot nor may not exercise his Office but by the will of a mortall man Object 10. The Deacon must be the husband of one wife ruling his children and his own house well 1 Tim. 3. 12. Ergo he must be able to governe the Church well no lâ—sse then the Pastor of whom the same qualification is required v. 5. and so the Deacon must be somewhat more then a carer for the poore Answ. The Deacon is never called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ruler nor is that same dignity of ruling the Church put upon the Deacon v. 12. which is put upon the Pastor v. 5. Nor are these same words spoken of both Nor is it said that the Deacon must rule the House of God but the meaning is he who cannot rule his owne children and house shall not be able to rule the Hospitall houses of the poore and sicke and this ruling is nothing but a cariâ—g for tables and for the houses of the poore Whereas taking care for the house of God is given to the Pastor v. 5. but if you give to the Deacon the keyes of the Kingdome of Heaven he is higher then his first institution can beare Act. 6. where he is expresly removed from all officiall medling with word and prayer and set to the serving of Tables Object 11. The Deacon by his Office is to serve Tables Act. 6. 2. that is to administer the Sacraments at least he is by office to baptize for Iesus himselfe baptized not but his Disciples Ioâ— 4. 2. and Christ sent not Paul to baptize but to preach therefore the dpostles baptized by others by Deacons and by others whose ministery and helpe they used in baptizing Ergo the Deacons office is not onely to care for the poore Answ. I yeeld that the Deacon is to serve at the communion Table and provide the Elements and to carry the Cup at the Table but that is no wayes the meaning of serving Tables in this place Acts 6. 2. because the serving of Tables here is such a service as was a remedy of the Widowes neglected in the dayly ministration for of this neglect they complaine v. 1. but they did not complaine that they were neglected of the benefit of the Lords Supper for the Apostles doe never thinke that the administration of the Lords Supper is a burden which they put off themselves as inconsistent with the preaching of the word and prayer and which they devolve wholly over to Deacons It s not so sayth the sixt councell and Chrysostome seemeth to teach the same and because a Table signifieth an Altar as Salmeron saith therefore some papists say that Deacons served at the Altar and so saith pontificale Romanum oportet diaconum ministrare ad altare Baptizare praedicare and Salmeron saith to serve at the altar is essentiall to the Deacon but to preach and baptize agreeth to him by commission and of necessity 2. The Apostles in the Text Acts 6. doe denude themselves of serving of Tables in an officiall way or as serving of Tables was a peculiar office imposed upon seven men of honest report and full of the Holy Ghost with apostolick benediction and laying on of the hands of the Apostles and doe manifestly make it an office different from their pastorall charge which was to give themselves continually to prayer and to the ministery of the word v. 3. 4. for baptizing cannot but include praying and preaching Mat. 28. 19. or at least must be necessarily conjoyned in one and the same Church-officer for where doth the word of God hold forth to us such a rare and strange Creature who by office is to baptise but by office is neither to preach nor pray now the Text doth clearely difference the office of serving Tables and the office of continuall praying and preaching as not consistent in one person v. 3. 4 5 6. Object 12. Paul 1 Tim. 3. requireth that the Deacon v. 10. should first be tryed and thereafter use the office so he be found blameles Ergo the Deacon must be ordained with imposition of hands as the presbyter and so must be by office some more eminent person then one who serveth Tables only for grace was given to Timothy by the laying on of hands 1 Tim. 3. 14. and Chrysostome observeth that Steven did no miracles nor did he speak with wisdome that the adversaries were not able to resist v. 8. 9. 10. till first hee was appointed a Deacon by imposition of hands which evidenceth to us more then a poore office of giving almes to the poore Answ. There is need that Deacons be tryed and it is sayd they must be found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blamelesse in conversation not 〈◊〉 apt to teach which is required in a Teacher 1 Tim. 3. 1. for these who are to shew mercy with cheerfulnes and to give with simplicity as Deacons must by their office doe Rom. 12. 8. must be of approved and tryed blamelesnes lest they detrand the poore 2. It is not sayd that Deacons were ordained with fasting and prayer Acts 6. as the Elders are chosen in every Church Acts 14. 23. and as hands are layd upon Paul and Barnabas Acts 13. v. 3. 4. but simply that the Apostles Acts 6. 6. prayed and layd their hands on them Which seemeth to mee to be nothing but a signe of praying over the Deacons and no ceremony or Sacrament conferring on them the Holy Ghost And Steven his working of miracles and speaking with wisdome irresistible was but the fruit of that grace and extraordinary measure of the Holy Ghost abundantly powred forth on all rankes of persons in those dayes when the prophecy of Iocl was now taking its accomplishment Act. 2. 16 17 18 19. Iocl 2. 28. 29. which grace was in Steven before hee was ordained a Deacon by the laying on of hands Act. 6. 3 4 5. And the Text saith not that Steven did wonders and signes amongst the people by vertue of imposition of hands or of his Deaconry but because he was full of faith and power v. 8. else you must make working of miracles
Ministery is before a Church of believers Eph. 4. 11. Pastors Teachers and a Ministery are given to the inbringing and gathering of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is edifying and not onely for confirming but for the converting of the Body of Christ. Nor is Robinson and his fellowes here to be heard that the word of restoring is the same which is used Gal. 6. 1. and so nothing is meant but repairing of Christians already converted not the converting of these who are yet unconverted But I Answer 1. The Word of restoring doth no more import that they were converted before then the word of renewing Eph. 4. 23. Rom. 12. 2. and the word of awaking from sleepe of sinners Epâ— 5. 14. doth import that these were new Creatures before and that they had the life of God before they be said to be renewed againe and made new and awaked out of their sleepe And this Pelagian and popish exposition is a faire way to elude all the places for the power of grace and to helpe Papists and Arminianâ— 2. By this there is 1. no necessity of a publick Ministery for the conversion of Soules to Christ nor is a Ministery and Pastors and Teachers given by Jesus Christ with intention to open the eyes of the blind and to convert soules to God All the ordinary wayes of conversion of Soules is by the preaching of men out of office and destitute of all calling of the Church to preach which is a wonder 3. The Fathers begetting by order of nature are before the children the pastors are Fathers the seede before the plant or birth the word preached Rom. 10. 14. is the immortall seed of the new birth 1 Pet. 1. 23. The Ministery and ordinary use thereof is given to the pastors as to Christs Ambassadours 2 Cor. 5. 18. 20. Therefore the Ministery is before the Church of believers though wee will not tie the Lord to these only yet is this his ordinary established way but more of this hereafter Robinson objecteth The Apostles and brethren were a Church of God Acts 2. 25. when as yet no Pastors or Teachers were appoynted in it How then are the Ministers spoken of Eph. 4. 11. before the Church out of which they were taken yea the office of pastors was not heard of in the Church then Ans. 1. It is cleare there were in that meeting eleven Apostles called to be pastors Mat. 10. 1 2 3. sent of God Mat 29. 19 inspired or the Holy Ghost to open and shut Heaven Ioh. 20. 21 22. Before Christs ascension and this meeting was after his ascension Acts. 1. 15. and here was a governing Church and without the Apostles an Apostle could not be chosen and called by men And an instance of such a calling is not in Gods Word 2. He objecteth The Apostles themselves were first Christians and members of the Church before they were Ministers Answ. Men may be a Church of Christians and a mysticall Church before they have a Ministery but they are not a governing Church having the power of the keyes so long as they want officers and stewards who only have warrant ordinary of Christ to use the keys 3. He objecteth God 1 Cor. 12. 28. hath set officers in the Church Ergo the Church is before the Officers as the setting of a Candle in a Candlestick presupposeth a Candlestick The Church is the candlestick Rev. 1. The officers candles lights stars Answ. God hath put and breathed in man a living soule Ergo he is a living man before the soule be breathed in him friend your logick is naught The Church is the Candlestick not simply without Candles and Lampes the Church ministeriall is the Candlestick and the Ministers the Candles set in the Church ministeriall as Eyes and Eares are seated and all the seales are seated in a living man Ergo he is a living man before the senses be seated in him it followeth in no sort Because by the candles seating in the Church the Church becommeth a ministeriall and governing Church It is as you would say the Lord giveth the wife to the husband Ergo. He is an husband before God give him the wife 4. He objecteth That it is senseles that a Minister may be sent as a Minister to the hidden number not yet called out which are also his stâ—ck potentially not actually as Mr. Bernard saith because it is the property of a good shepheard to call his own sheep by name Ioh. 20. also it is a logicall error that a man may have aâ— actuall relation to a stock potentially it is as if a man were a husband because he may have a wife But I answer he not onely may be but is a pastor to these that are but potentially members to the invisible Church though unconverted except you say a man hath no relation as a pastor to the flock to all and every one of a thousand soules which are his flock except they bee all truly converted and members of the invisible Church which if you say I can refute it easily as an Anabaptisticall falsehood for if they all professe the truth and chuse him for their pastor hee is their pastor but they are a saved flock potentially though actually a visible flock having actuall relation to him as to their pastor But. 2. That a good minister know all his flock by name be requisite and is spoken of Christ Ioh. 10. in relation to the whole Catholick Church as is expounded v. 14. yet will it not follow he is not a pastor nor not a good pastor who knoweth not all his flock at all times 3. A man is indeed not properly a pastor and a Church officer to Indians who neither are called nor professe the truth if he preach to them though he have not relation to such as to a Christian flock yet he hath a relation of a pastor to them in that case Yea I desire our brethren to satisfie me in this even according to their grounds A number of Christians is a Church mysticall but they are not a Church ministeriall while they be conjoyned covenant-wayes and use the keyes in such acts of Church union Ergo They are not a Church ministeriall before they bee a Church governing which is all wee say for then they should be a body seeing and hearing before they be a body seeing and hearing Quest. 2. VVhether there be any Church in the Scripture having power of the keys yet wanting all Church-Officers The Question is neere to the former yet needfull in this matter to be discussed The Question is not if the name Church be given to a company of Christians without relation to their Officers for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is given to a civill meeting The Hebrews call sometimes any meeting of people a Church as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth sometime signifie Gen. 49. 6. my soule come not thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to their assembly So the Rabbines use 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 for a place where the Congregation meeteth So the Chaldaick and Arabick use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the place where the worshippers met from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caldaice Syriace Adoravit because it is a place of meeting for adoration and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thè Congregation from the Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 congregavit Yet speaking of a governing and orderly constituted Church you shall never finde such a Church having the name of a Church but such a company as hath officers and is spoken of as a house and family where there are stewards keys doores bread and other things noting a City-incorporation 1. Because the keys are given to stewards who by office beare the keys for taking in and casting out by power of censures is proper to an ordered City where there are governors and people governed 2. Because wee reade not that the keyes are given to a company of single believers out of office 3. Wee never finde in the word of God any practice or precept that a single company did use the keyes or can use them wanting all Officers Heare what Robinson objecteth that he may establish a popular government Two or three making Peters confession Mat. 16. are a Church But two or three may make this confession without officers Ergo The proposition is cleare by the promise made to build the Church upon the Rock of Peters confession Answ. 1. I deny the proposition and it is not proved two or three making Peters confession are not the Church ministeriall to which Christ gave the keyes for the keys include pastorall power to preach and baptize which Separatists deny to two or three wanting officers they may be a mysticall Church or a part of the redeemed Church Eph. 3. 25. 26. nor doth Christ promise to build the ministeriall Church properly on the rock but only the Church of believers for whom he gave the keyes but to whom he gave no keyes 2. This argument will hurt our brethren for two or three not entred in Church-state nor in Courch-Covenant without Church-state as well as without officers may and doe often make Peters confession yet are they not for that a governing Church because they may not happily as yet bee united covenant-wayes 2. He objecteth If the Apostles appoint Elders in every Church Acts 14. 23. If God seâ— in the Church Apostles Prophets Teachers 1 Cor 12. 28. Then there is a Church before Officers Apostles Prophets a Major presupposeth there was a City before he was Major a Steward presupposeth a family is not the Eldership an ordinance of the Church and called the Elders of the Church The Church is not an ordinance of the Elders or given â—â— the Elders Ans. Job 10. 20. God hath granted to Iob life Ergo Iob was a living man before God had given him life The Lord breathed in man the breath of life Ergo he was a breathing and a living man before God breathed that life in him God formed man of the dust Gen. 2. 7. Ergo hee was a man before God formed him All these are as good consequences So Iacâ—â— served for a wife Hos. 12. 12. Ergo she was his wife before hee served for her it followeth not 2. This proveth not there is a governing Church without Officers but the contrary because for that end doth the Lord appoint Elders in every Church and a ruler in a City a King in a Kingdome to governe them to feed the flock Acts 20. 28. Ergo before there be Officers in a Church there is no government in it And so it is not a governing Church nor is a City a governing incorporation without a Major or some other Rulers nor a Kingdome a monarchicall state without a King And so the Elders are the Churches Elders as life is the forme of a living man And this argument is much against them God say our Brethren hath appoynted a Church-covenant in his Church will it follow Ergo there is a Church before a Church-covenant They cannot say this 3. These with whom sayth Robinson God hath made a covenant to be their God and to have them his people and to dwell it them as his Temple which have right to the promises of Christ and his presence are his Church But a company of believers without Officers are such Ergo The proposition is Scripture Gen. 17. 17. Levi. 26. 11 12. Mat. 18. 17. The assumption is true because they may believe separate themselves from the world come out of Babel without Officers except you say they must go to Rome to Jerusalem and beyond sea to seeke a Church Answ. The major is false for God is in covenant with six believers before they sweare a Church-covenant and so all the promises are made to them and yet by your grant they are not a Church Yea all these agree to the invisible Church and every single member thereof 2. Without officers believers may not separate themselves from the world and come out of Babel by a positive and authoritative separation to erect a new Church without pastors or in an ordinary way though as Christians they may separate from Rome negatively and touch no uncleane things 3. We send none to Ierusalem and Babylon to seeke a Church yet but except we fall unto the Tenets of Anabaptists Socinians and Arminians wee must send farther then to every house where three believers are to seeke such as have warrant from Christ to adminstrate the seales of grace except you in casting downe Babel build Iericho and raise up a Tower of confusion and evert the ministeriall order that Christ hath appoynted in his Church 4. Then how often saith he the Officers die so oft the Church dieth also to remove the candlestick is to dischurch the assembly but the death of Officers which may be in a great persecution is never said to be a dischurching of an assembly And all communion of Saints shall perish when the Officers are removed for Baptisme is without the visible Church Eph. 4. Answ. 1. When the shepheards are removed the Tents cannot be called the Shepheards Tents and persecution often doth deface the visible face of a Ministeriall Church and to remove the candlestick is to remove the ministery as to take away eyes and eares and hands from the body is to hurt the integrity of it and make it lame 2. All communion Ministeriall whereby we are a body visible 1 Cor. 10. 16. eating one bread may well be loosed when pastors are removed whose onely it is by your owne confession to administrate the Sacraments except you allow all to administrate the Lords Supper and women to Baptise nor is there a communion in a family betwixt husband and wife if you remove husband and wife out of the family except you meane a communion by way of charity to rebuke exhort comfort one another which communion is betwixt two independent congregations who are not in Church-state one to another but
if you meane in Church-communion take heed that the keys of every christian family and the keys of the Kingdome of Heaven be not by this made all one Also it is saith he unequall dealing to make a prophane multitude under a diocesian prelate a Church and to deny that a company of faithfull believers is a Church 2. God hath not tied his power or presence to any order or office of the world but accepteth of them that feare him and worke Righteousnes 3. A power to enjoy the officers is seated in the body as an essentiall property 4. Th◠Lord calleth the body of the Saints the Church excluding the Elders Acts 20. 17. 28. 1 Tim. 3. 15. because the Church is essentially in the saints as the matter and subject formed by the covenant unto the which the Officers are but adjuncts not making for the being but for the welbeing of the Church and so the furtherance of their faith and their service Answ. A profane multitude under a diocesian prelate is not a Church mysticall of redemed ones as a company of Believers are but professing the truth and consisting of a flock of called Officers they may wel be a Ministeriall Church which foure Believers cannot be It is true God hath not tied his power and presence to any order or office as Anabaptists say and so speaketh the Catech. of Raccovia and Smalcius and Nicolaides say there is no necessity of a Ministery after that the Evangel i◠preached by the Apostles and confirmed by miracles and that a Ministery is onely profitable ad benè esse and not necessary The Arminians teach so the Remonstrantes praedicationem verbi ad id simplicitèr necessariam negant quid clarius So Eipscopius pastoris actio non tam necessaria est quam utilis ad edificationem postquam Scriptura omnibus singulis legenda data est ut ex ca suopte Marte discat quisque quantum satis est But Paul maketh it in the ordinary way necessary for salvation to believe to call on the Name of the Lord and to heare a Prophet sent and the presence and power of God in the Seales of Righteousnes is tyed to lawfull Pastors who onely can administrate those Seales Mat. 28. 19. as to meanes ordained of God not as if God could not save without them and accept the righteous doers without them but see how this man would beare us in hand that the comfort of pastorall preaching and the Sacraments cannot be tyed to called Ministers exccept we call God an accepter of persons which is denied Acts 10 I believed Teachers and Doctors and Elders had beene the Eyes Eares and Hands and so integrall parts of the visible Church as Christ is the head of the catholick church And this man maketh integrall parts adjunctes of the church thereby declaring Ministers may be well wanted and that they are passements ad bene esse and things of order Never did Anabaptists speake louder against the Ordinances of Christ and Socinians and Arminians are obliged to him Thirdly the beleevers have right to the Officers and this right is an essentiall property of the Church then also because beleevers have right to the Keys the Keyes are onely an adjunct of the visible Church which our brethren must deny 4. Acts 20. 17. 1 Tim. 3. 15. The Church excluding the Officers is saith Robinson called the Church as the Elders of the Church and Timothy was to behave himselfe well in the Church of God This is answered they are first a mysticall Church not a governing Church Secondly a man is called a man excluding his soule if your soule were in my soules stead Therefore a man is a thing living and a reasonable man without his soule what vanity is here Fifthly if the Church-Covenant be the essentiall forme of the Church it is as accider tall to the well being of beleevers as Officers are for they are the light of the world the salt of the earth which is more necessary then a Church-Covenant And Robinson saith further Two or three have received Christ and his power and right to all the meanes of grace and Christ and his power are not divided also the wife hath immediate right to her husbands person and goods for her use Answ. Two or three yea one beleever and these not entred in Church-state but beleeving in Christ have received Christ and his power in all Christian priviledges due to that state True They have received Christ and his power in all ministeriall and Church-priviledges it is false nor can our brethren admit of this by their grounds for then should they have right in their owne person to preach pastorally and administrate the Sacraments if Christ and the pastorall power to such acts cannot be divided and if they have as immediate right to use the keys in pastorall acts as the wife hath to the husband and goods Also saith he Of the Churches of the Gentiles some were converted to God by Apostles others by private Christians Acts 8. 12. and 10. 36 44 47 48. and 11. 19 20 21. and 13. 1 12 48. and 14. 1 7. Can we in reason thinks during the Apostles absence that the Churches never assembled together for edification in praying prophesying and other ordinances were not all they converts who desired to be admitted to their fellowship Had they not use of excommunication The Apostles came but occasionally to the Churches where they appointed Elders Acts 14. 25. Why did Paul leave Titus at Crete save onely that men of gifts might be trained up in prophesying Answ. All here said is conjecturall he cannot give us an instance of a Church exercising Church-power and destitute of Officers onely he saith Can we conceive that in the Apostles absence there was no Church meetings for edification But were there no Elders and Officers in the Apostolike Church but onely Apostles I thinke there have beene Pastors and when the Apostles first left the planted Churches can we conceive that they left new converted flockes without Pastors and if without Officers they met for prophecying can wee conceive that they wanted the Seales of the Covenant certainly Sacraments without Officers are no rules for us to follow Secondly of conversion by private persons I purpose to speake hereafter if they preached it is not ordinary nor a rule to us Thirdly at Crete there have beene Preachers but of government without them I see nothing since Elders Timothy and Titus are limitted in receiving accusation against Elders and are forbidden to lay hands suddenly on any man I see not how the people without Officers did this It is good that this Church that they give us is all builded upon conjectures and an unwritten Church is an unwritten tradition If the Apostles appointed Elders in the Church for this end to governe wee gather the contrary of your collections Ergo there was no government in the Churches before there were governours for the
the ancients have taught as Tertullian Irenaeus Origen Cyrill Theophylact. Oecumâ—nius Clemens Alexandrin Iustin Martyr Chrysost. August Hilarius Ambrose Basil. Epiphanius Ierome Eusebius Cyprian Damascen Beda Anselme Bernard So our Divines Calvin Luther Beza Martyr Iunius Bullinger Gualtâ—r Daneus Tiâ—enus Bucanus Trelcatius Piscator Pareus Tossanus Polanus Decolampadius Bucer Hipperius Viret Zuinglius Fennerus Whittakerus Feildus Reynoldus Anto. Wallaeus Profess Leydens Magdeburgersis Melanthon Chemnitius Hemingius Aretius Then the Keyes be given to Church-officers because they are Officers and Stewards of the Kingdome And you will have the Keyes to be given to believers as believers and as the Spouse of Christ. Now Elders and believers may be opposed as believers and no believers as the Church of the redeemed and not the Church of the redeemed but the accidents onely of that Church as you teach and as the Spouse of Christ and his body and not the Spouse nor his body I see not by our brethrens doctrine that Officers as Officers have any right title or warrant to the Keyes or to any use of them seeing they are given to believers as believers and as Christs body and Spouse 2. The place Matth. 28. 19. is against you for you say that Pastorall preaching and administration of the Seales are given onely to such as are Preachers by office Now the converting of infidels and other unbelievers to make them fit materials of a visible Church is not as you say the charge proper to Pastors as Pastors and by vertue of their Pastorall charge as baptizing by this place is their proper charge because Pastors as Pastors convert none at all nor can they as Pastors exercise any pastorall acts toward the un-converted the un-converted by your way are under no Pastorall charge but converted by Prophets not in Office Pastors as Pastors exercise all pastorall acts toward these onely who are members of a visible Church as toward these onely who have professed by oath subjection to their ministery ad are partakers of the precious faith and are the sonnes and daughters of the Lord God Almighty So you teach So by this Text Pastors as Pastors cannot convert infidels and we desire a warrant from Gods Word for the pastorall acts in converting souleâ— yea seeing by this place persons out of office onely doe convert soules by your doctrine with all reason persons out of place should baptize for teaching and baptizing here and by your owne doctrine are of a like extent See to this and satisfie us in this point of such consequence as everteth the ministery of the New Testament which we believe our brethren intend not being so direct Anabaptatisme and Socinianisme points that we know our deare brethren doe not love or affect The Author addeth He who said to the Apostles Whose sinnes ye retaine they are retained and whose sinnes ye remit they are remitted Joh. 20. 23. He also said to the Church Whatsoever ye biâ—â— on earth shall be bound in Heaven Math. 18. 18. Which is a Commission of the same power and to the same â—ffect and so the Apostles and the Churches both received the same power immediately from Christ and therefore though the Church presented their Officers chosen by themselves to receive ordination from the Apostles 〈◊〉 now when the Apostles are ceased and no other successors left in tâ—â—â— roome from whom their officers might receive ordination but frâ—â— the Presbyterie of their owne Churches where such a Presbytery is yet wanting and is now to be erected the Church hath full power to give ordination to them themselves by the imposition of their hands Answ. If the Reverend Authour had framed an Argument here it should have been thus Those who have received immediately from God a Commission of the same power and to the same effect by the Text Math. 18. 18. Which the Apostles of our Lord received by the Text Joh. 20. 23. These may doe what the Apostles did in ordaining of Elders seeing they are the successors of the Apostles where there be no Elders But the Church of believers received the same Commission Matth. 18. 18. which the Apostle did Joh. 20. 23. and where Edders are wanting in the Church the Church of believers is their successors Erge c. First the assumption is false for if the Church receive the same Commission Math. 28. The Apostles received Joh. 20. and you must adde Math. 28. 19. for the same Commission is given to the Apostles Math. 28. 19. which is given Joh. 20. 23. But the Disciples received Commission Ioh. 20. and Math. 28. of Pastorall binding and loosing and preaching by vertue of their Office and to administer the Sacraments in their owne persons as you grant therefore the Church of believers received commission from Christ where Presbyters are not to preach by vertue of an Office and administer the Sacraments in their owne persons Ergo the Church of believers may where there is no Presbytery preach by verue of an Office and administer the Sacraments You will happily say there is no such necessity of baptizing as of ordination of Ministers and baptizing is incommunicable because we read not that any in the Apostolique Church baptized but Pastors I answer there is in an extraordinary necessity where there are no Presbyters at all as little necessity of ordination if there be Presbyters in other Congregations to ordaine And since you never read that any in the Apostolique Church ordained Pastors but Pastors onely why but we may have recourse to a Presbytery of other Congregations for ordination as well as for baptizing for it is petitio principii a begging of the question to say that baptizing is proper to Pastors but ordination is not so yea but ordination by precept practice is never given but to Pastors and Elders in consociation 1 Tin 4 14 1 Tim. 5. 22. 2 Tim. 1. 6. 2 Tim. 2. 2 3. Tit. 1. 5. Act. 6. 6. Act. 13. 3 Act. 14 23. 2. There is good reason why Pastors should be successours of the Apostles in the act of ordaining Pastors you grant where Pastors and Elders are they succeed to the Apostles in the acts of ordination but that all believers men and women should be the Apostles successours to ordaine Pastors is a rare and unknowne case of Divinity for 1 Cor. 12. 29. Are all Apostles are all Prophets Yea not long agoe you said that Act. 1. an hundred and twenty amongst whom there were women had all hand in the ordination of Matthias to be an Apostle so that beleevers by you are made the Apostles successours and more yea even co-ordainers and joynt-layers on of hands with the Apostles Yea if believers received immediately this same Commission from Christ Math. 18. which the Apostles received Ioh. 20. Believers are to ordaine Pastors no lesse when the Presbytery and Elders are present then when they are absent yea and rather then the Apostles because the Church of beleevers their patent passed the Seales first even before
the Lords resurrection 3. It is good you grant that ordination and election are different we will make use of it hereafter The Authour addeth We willingly also acknowledge where God hath furnished a Church with a Presbytery to them it appertaineth by imposition of hands to ordaine Elders and Deacons chosen by the Church but if the Church want a Presbytery they want a Warrant to repaire to other Churches to receive imposition of hands to their Elders 1. Because ordination is a worke of Church power now as Church hath power over another so no Presbytery hath power over another Church then their owne All the Apostles received alike power Ioh. 20. 23. 2 The power of the keyes is a liberty purchased by Christs blood Math. 28. 8. Phil. 2. 8 9 10. Therefore it is unlawfull for any Church to put over that power into the hands of another Answ. We desire a warrant from Gods Word where Elders where they are present are to ordaine Elders by imposition of hands and not believers for ordination is a worke of the Church Officers are not the Church nor are they parts or members of the Church but onely accidents the Church hath its full being the power and use of the Keyes given to them by Math. 18. though there be not a Pastor or Officer among them and if Christ before his resurrection gave the Keyes to beleevers as to his Spouse living body and such as have Peters faith Math. 16. Resolve us we beseech you brethren in this how Christ can give the Keyes after his resurrection Ioh. 20. 23. to the Apostles as Pastors and as no believers not his Spouse not his body for Officers as Officers are not the redeemed of God nor Christs Spouse If you say that Christ Ioh. 20. gave the Keyes to his Disciples as beleevers then he gave the power of baptizing after his resurrection also by the parallel place Math. 28. 19. to the Apostles as to beleevers Hence 1. Christ hath never given the Keyes to Officers as Officers 2. The place Ioh. 20. is but a renewing of the Keyes given to the Church Math. 16. and Math. 18. and all believers are sent and called to be Pastors as the Father sent Christ and as Christ sent his Apostles as our Lord speaketh John 20. 21. This I thinke all good men will abhorre though M. Smith saith these words and that power Iohn 20. 21. was given to Cleoâ—has and Mary Magdalen And by your way Paul as I thinke without warrant interdicted women of the use of that power that Christ purchased by his blood 3. There is no warrant of the Word to make good that Christ gave the Keyes to Officers as Officers by your way but onely to Officers as to beleevers and therefore believers ought rather to ordaine Pastors then the Officers though there be Officers to ordaine 3. That Pastors of other Congregations may not ordaine Pastors to Congregations who have no Pastors of their owne as they may baptize infants to them also we see no reason Yea and Church power is not a thing that cannot be communicated to another Church by your Doctrine for ye grant members of one Congregation may receive the Lords Supper in another Congregation except you deny all communion of sister Churches for it is a worke of Church power to give the Lords Supper to any then if you give that Sacrament to members of another Congregation consider if the liberty purchased by Christs Blood be not communicable to other Churches Thirdly saith he if one Church repaire to another Church for ordination they may submit to another Church for censuring of offenders now how can Churches censure these that are not members Is not this a transgression of the Royall Law of governement Mat. 18. 15 16 17 18. Answ. The offence being great and the offender deserving to be cast out of all the visible congregations round about yea and to be bound in Earth and Heaven the congregation is to have recourse to all the congregations consociated when they are convened in one presbytery that they being convened in their principall members may all cast him out because it concerneth them all as if onely one congregation doe it they transgesse that royall Law Quod omnes tangit ab omnibus tractari debet 2. The Author granteth that the Church presented their officers chosen by them to receive ordination from the Apostles Ergo The Church did give a way their liberty of ordination bought by Christs bloud to the Apostles not as to Apostles but as to pastors which is against our Brethrens Doctrine for except the Apostles bee said to ordaine Officers as Pastors and not as Apostles our Brethren shall find none to be the successors of Apostles in the power of ordination but onely Believers so Pastors have no power at all to ordaine Pastors the contrary whereof our Brethren teach Now I come to the Brethrens minde in their Questions It was objected How can it be lawfull for meere lay and private men to ordaine Elders they answer the persons ordaining are the publick assembly and so cannot in any congruity of speech be called meere Lay-men I answ Seeing they have no Church office they can be nothing but meere private men For the unwarrantable action of ordination maketh them not publick Officers As if a Midwife baptize in the name of the Church shee is not a meere private person 2. They say The Church hath power from Christ for the greater to wit for Election Ergo she hath power to doe the lesse which is ordination or ordination dependeth upon Election and it is nothing but the putting of a person in actuall possession of that office wherunto he had right by Election Answ. Ordination by your owne grant is more then Election for the Apostles ordained Acts 6. and must have done the most and the multitude elected the seaven DeacÌ„ons Acts 6 2. Ordination is more then the installing of a person chosen it is a supernaturall act of the Presbytery separating a man to an holy calling election is posterior to it and is but an appropriation of a called person his Ministery to such a particular flock 3. Say they Ordination may be performed by the Elders where there be Elders 1 Tim. 4. 14. yet it is an act of the whole Church as the whole man seeth but by the Eye Answ. Though you say Pastors in the Churches name baptize yet doth it not follow Ergo where Pastors are not the Church of believers may baptize 4. They object when the Church hath no Officers the prime grave mâ—n performe ordination as Nuâ— 8 The Israelites layd on Hands on the Levites that is some prime Man layd on hands Answ. Israel wanted not Officers 2. These prime Men are called the Congregation Ergo there is a representative Church 5. They object If B lievers may not ordaine it shall follow either that Officers may minister without ordination against the Sripture 1 Tim. 4. 14. Heb.
Persis oriens India omnes Barbarae nationes uâ—um Christum adorant unam observant regulam veritatis What were all these but such as after were called VValdenses And in the first ages Pius 2. saith ante concilium Nicenuâ—â— parvus respectus babitus fuerat ad Romanam ecclesiars before the Nicen councill little respect was â—ad to th Church of Rome See this learnedly Demonstrated by the learned Voetius and his reason is good Ignatius Ireneus Iustin. Martyr Clâ—m Alexandr Tertullian Cyprian speak not one syllable of popery or popish articles also Lucian Porphyrius Trypheâ— Cellus Sosymus Symmachus Iulian mockers of Reiligon would have spoken against transubstantiation one body in many thousand places worshipping of dead bones the worshipping of a Tree Crosse and dumbe images and bread a Pope who could not erre and they would have challenged and examined miracles and I adde if they scoffed at the Doctrine of these called after VValdenses as the confession beareth then were the Church of Waldenses though not under that name in their time The Jewes objected against the Fathers Tatian Theophilus Athenages Iustin Tertullian Alexand. Cyâ—rian Chrysostome Isiodorus Hispalensis Iulianus Poâ—nerius They objected all they could devise against the Christian Faith but not a word of poynts of popery now controversed Ergo popery hath not beene in the World then an 188. In the Time of Victor many opposed victors Tyranny and as Plessaeus and Doctor Molineus saith were called Schismaticks therefore and excommunicated Neither can Gretserus nor Bellarmine defend this but by lies and raylings Yea from the 4. to the 7. age saith Voetius produce one Martyr professor or Doctor See Augustine de side ad Petrum Ruffinus his exposition of the Creed Gâ—nnadius of the Articles of the Church Theodoret his Epitome Divinorum decretorum Cyrillus his tract de fide and produce one holding the popish Faith Clemens Romanus and Elutheriâ—s in the Epistle to the Bishops of France maketh all Bishops pastors of the Church universall Any who readeth Greâ—serus against Plâ—ssie may see in the 4. age that Baronius and Bellarmine cannot desend that appeale was made to the Pope in the councell of Carthage yea the Popes Legate brought Apiarius to the Councell that his cause might be judged there becausâ— the Pope could not judge it and that the Councell of Chalcedon was per precepta Valentiniani convened and that Canstantinople was equall with Rome That Simplicius Gâ—lasius and Symmachus were Judges in their owne cause and that Hormisda an 518. had no command over the Oâ—ientall Churches as may be seene in Baronius So Pelagius the 1. Ioan. the 3. and Pelagius the 2. were refused the honour of universall Bishops and could not helpe the matter See Gretser and Honorius must be defended as not denying two wills and two natures in Christ. See what saith Bâ—ronius of this The councell of Constantinople would not receive the worshipping of Images The best part of the Western Churches were against it The Churches of France Germany Italy Brittaine The councell of franckford of Paris so did they all refuse the power of the Pope So Occam Gerson Scotus in most poynts were not papists Nor Cajetan Contaren Almâ—in Ioa Major Caranza Therefore said Thuanus the Doctrine of the VValdenses were now and then renewed by 〈◊〉 and Hus and when Hildebrand came in all know what wicked new poynts hee brought in as in the Tomes of the councells may bee seene and Onuphrius sayth quod major pars antea parum in usu fuerit The greatest part of his novelty not heard before or little in use His Tyranny upon the consciences of Church-men forbidding marriage and over the Lords people may be seene in Sleidan In Lampadius and his forme of excommunicating the Emperour as it is written by Beruriedenses and Sigonius also Aventinus Gerochus Reicher spergeâ—sis Orthuinus Gratius and others can tell But ere I speake of this monster head I should not have omitted humble Stephanus the 5. To whom Lodovick the Emperour descending from his Horse fell down upon the Earth thrice before his feete and at the third time saluted him thus blessed be the Lord God who commeth in the Name of the Lord and who hath shined upon us As Theganus saith that Pashalis excuseth himselfe to the Emperour Lod. That hee had leapen to the Popedome without his authority which saith this headship is not supreame as Aimoinus saith who was a murderer of Theodorus The Roman Churches Seale-keeper and of Leâ— for having first put out their Eyes hee then beheaded them say the same Aimoinus Gregory the 4. caused Lodovick the Emperours sons to conspire against the Father and was upon that plot himselfe Sergius the 2. made an act that a Bishop should be convinced of no fault but under sevety and two witnesses Siconulphus a Prince desiring to have this Popes blessing came to Rome and kissed sayth Gretserus after Anastasius his precious feete Anguilbert Archiepisc. Mediolanensis departed out of the Roman Church for the pride of Rome and Simon of Sergius sayth Sigonius It was ordinary for all sayth Anastasius to kisse the seate of Leo the 4. Platina saith hee was guilty of a conspiracy against Gratianus a godly and worthy man to expell the French-men out of the Kingdome and bring in the Grecianeâ— Gretser the Jesuite saith their owne Platina is a Lyer in this Wee all know there was an English Woman-Pope called Ioanna betwixt Leo the 4. and Benedictus the 3. Bellarmine Baronius Gretser Lipsius will have it a fable Platina a popish writter is more to be believed then they all for hee affirmeth it as truth A great schisme arose in the Church because Benedictus the 3. was chosen Pope without the Emperours consent The Emperour did hold the bridle and lead the Horse of Nicolaus the 1. Gretser cannot deny this hee defended and maintained Baldvinus who was excommunicated by the Bishops of France because he ravished Iuditha the daughter of Câ—rolus Calvus Hee pleaded that there was no reason but the decretalls of the popes should be received as the Word of God but because they were not written in the bookes of Church-Canons for by that reason some bookes of the old and New Testament are not to be received as Gods Word Grets said these Epistles were equall with Gods Word and said they had neither these Epistles nor the Scriptutes authority from the holy Spirit but from the Church That the church was foure hundred yeeres ignorant of the authority of the Scriptures that hee himselfe was Jehova eternall and that Gratianus had inserted it in his distinct 96. That hee was God Adrian the 2. approved of Basilius his killing of Michael the Emperour his Father Onuphrius who observeth 26. Schisms of antipopes thinketh Schismatick Popes no popes as Benedict 5. and
their God can alter what he has spoken or lic Psal. 89 33 34 35. They can no more cease from being in Gods Favour or be cast off of God then the ordinances of Heaven can depart from before God then Heaven can be measured above or the foundations of the Earth searched out beneath Jerem. 31. 35. 36 37. Nor the Mountaines and Hills can be removed out of their places Esa. 54. 10. Or the World can be destroyed with the waters of Noah againe Or then God can retract his Oâ—th and promise Heb. 6. 18 19 20. But the visible Church of 〈◊〉 or that congregation or parish as our Brethren say of Rome Corinth Colosse Thessalonica Philippi and the seven Churches of Asia shall not endure as the dayes of Heaven yea they are all this day under horrible defection of Antichistian Idolatry and Turcisme and Judaisme if it be said the faithfull and believing of the visible Churches at Rome Corinth Colosse c. could no more fall away then the house of Israel and seed of David could cease to be Gods people I answer this is to flee to the invisible Church but the Professors of these visible Churches as Professors and in Church-state might fall away from the Church profession If they say they cannot fall from the sincerity of a true profession now yet they are aside and flee from the visible Professors and Churches visibility agreeing to the Church as visible to the Churches sincerity and invisible grace of constancy proper to the invisible Church and by this meaning none are the true visible Church nor members thereof but only such as have profession and withall sincerity of profession so Hypocrites though never so fairely inchurched have no power of the Keyes of censures of excommunication of admitting of Church members of Baptizing c. All which is very Anabaptisme that there is no visible Church on Earth but a company of truely and in foro Dei regenerated and converted persons and the onely redeemed of God and. 2. Our Divines in vaine contend with papists anent the visible Churches failing on Earth for most certaine it is except we hold with Arminians Socinians and Papists the apostacy of Believers neither the catholick Church nor a particular congregation of sincere Believers can fall into heresies and lose true and saving Faith But we hold that there is not a visible Church consisting of only visible professors never so orthodox but it may fall into fundamentall heresies and we give instance in the sometime orthodox and visible Church of Rome which hath fallen from the sound Faith and is become Bâ—bel and a whore and mother of fornications 3. A Church consisting of seven professors which our Brethren in this place say is a visible Church may have foure or five yea six hypocrites in it and yet the essence of a visible Church the nature of a Church-state Church-covenant the power and use of the keyes is 〈◊〉 in such a Church of seven for it is certaine Professon 〈◊〉 uniting themselves together in one Church-state are not led by an infallible and apostolick Spirit that they cannot erre inconstituting a visible Church but if they be fallible and obnoxious to error then in erecting a Church of seven five six and by the same reason all the seven may be in foro Dei in Gods Court yea and in an ordinary providence now with relation to the state of man fallen into sin often are unbelievers and unconverted persons and yet a visible Church performing all church-Church-acts of a visible profession Now if our Brethrens grounds hold good seven unbelievers are a company in covenant with God and can no more fall from the covenant and grace thereof then God can lie or alter that which is gone out of his mouth 2. The Church with whom the covenant is made and to whom the promises of the covenant are made is the Spouse of Christ his mysticall body the Sons and Daughters of the Lord God Almighty a royall priest-hood a chosen generation Kings and Priests to God but this is the invisible Church of elect believers not the visible Church of visible professors Therefore the invisible and not the visible Church is the first subject of all the priviledges of Christians and all the promises of the covenant The proposition is not doubted I prove the assumption The visible Church as it is such is a company of professors of the truth and connot be as it is such the Spouse of Christ and his Body 1. Because then Professors as Professors should be Christs redeemed Body which is openly false and against the Word of God for Rom. 9. 6. for they are not all Israel which are of Israel 2. Our Brethrens argument is strong to prove that the Church of Elders are not the true Church spoken of in the Word For say they the true Church is a flock that Christ hath Redeemed with his Blood Acts 20. 28. The Temple of the living God 1 Cor. 3. But the Church of Elders is not a flock of redeemed ones and Temples of the holy Spirit but in so far as they believe and are elected to glory and not as a flock of Elders are they redeemed so they say true Elders as Elders are not a part of the true Church nor the Church to whom Christ gave the keyes Mat. 16. But the Church making Peters confession So say wee the Church of visible professors as they are such are not the redeemed of Christ and Temples of the holy Spirit but in so far as they are Believers and the elect of God For if our Brethren say the Church as it is a company of visible Professors is also essentially the Church of Redeemed ones then only the Church of visible Professors and all the Church of visible Professors are redeemed of God but this is absurd and false Quod convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Brethren acknowledge there may be an hundred Believers and Temples of the holy Spirit who are a flock of redeemed ones and yet not be a company of visible Professors 1. Because they are not united say they covenant-wayes into a Church-body 2. Say they because of weakenesse and for feare of persecution men may hide their profession as many doe in the Church of Rome and yet be the redeemed of God and be the seven thousand who have not bowed their knees to Baal and our Brethren cannot say that all the visible Church are the flock redeemed of God for then should there be no hypocrites in the visible Church 3. In this our Brethren maintaine one of the â—â—ossest poynts of the Arminian Popish and Socinian Doctrine even that all visible Professors are chosen to glory redeemed of God and the children of the promise and that in Gods purpose the coveâ—ant of grace and the promises of the covenant are made to all and every one in the visible Church and that God hath an intention that Christ shall die for all and
he redeemed with the Blood of God Acts 20. 28. Eph. 5. 25. 26. Col. 1. 18. 1 Cor. 12. 12. Is a church whereof all the members without exception are taught of God Jerem. 31. 34. They shall all know me saith the Lord from the least unto the greatest Esa. 54. 13. All thy children shall be taught of the Lord. And therefore they all haveing heard and learned of the Father come to Christ Iohn 6. 45. and therefore have all the anointing within them which teacheth them all things 1 Iohn 1. 27. And so they have all Eares to heare Yea among such a company Esai 35. 9. 10. there is no Lyon no ravenous beast but the Redeemed and Ransomed of the Lord. But so it is that no visible congregation on Earth that are visible Professors of any competent number is such a Church whereof all the members are taught of God all ransomed and redeemed and therefore no visible church as such is a people or Church in covenant with God See Rodgers Catechisme 3. Conclus A visible profession of the Truth and Doctrine of godlinesse is that which essentially constituteth a visible church and every member of the visible church onely our Brethren and we differ much about the nature of this profession which is required in members added to the Church Our Brethren will have none members of the visible Church but such as are satisfactory to the consciences of all the visible church and give evidences so cleare as the judgement of discerning men can atraine unto that they are truly regenerated We againe do teach that the scandalously wicked are to be cast out of the Church by excommunication and these of approved piety are undoubtedly members of the visible Church so these of the middle sort are to be acknowledged members of the Church though the Church have not a positive certainty of the judgement of charity that they are regenerated so they be knowen 1 To be Baptized 2. That they be free of grosse scandals 3. And professe that they be willing hearers of the Doctrine of the Gospell Such a profession as giveth evidences to the positive certainty of the judgement of charity of sound conversion is not required to make and constitute a true visible Church 1. Argu. Israel entered in covenant with God Deut. 29. was a true visible Church as our Brethren Teach because that they conceive to be a Church-covenant Deut. 29 but Churches by that Oath were not such as to the satisfaction of Moses and the whole people their consciences gave positive certainty of sound conversion Because v. 4. The Lord saith the Text hath not given you an heart to perceive nor eyes to see nor Eares to heare to this day Deut. 31. 27. for I know thy Rebellion and thy stifneck behell while I am yet alive with you this day yee have been rebellions against the Lord. ver 21. Deut. 32. v. 5. v. 15 16 17. Josh. 24. 23. 2. Argu. Christ would not seven times have said He that hath Eares to heare let him heare what the Spirit saith to the Churches if he had not supposed that in these seven Churches there were blind obdurate and carnall hearers as there were when Mat. 13. upon occasion of the like hearers he uttereth these same words in substance Now Christ would have blamed their ill discerning in admitting such to be the materialls of a visible Church as hee reproveth their other faults in government Neither could Christ reprove these Churches for not exercising the Church-censures against liers false Apostles fleshly Nicolaitans followers of Balaams wicked Doctrine Jezebed and other ill doers and seducers if these had not been Church-members as our Brethren teach how can we conceive that Christ would call these Churches who were false in the matter or give his presence and communion by walking among the golden candlestickes and holding the starres the Ministery in his right hand And if every one of these Churches were approved to the consciences one of another that they positively knew they were all of them a royall Priest-Hood an holy Generation all taught of God all sonnes and daughters of the Lord God Almighty how are there such grosse scandals put upon them by Jesus Christ 3. Argu. Paul clearely teacheth 1 Cor. 5. That the Church of Corinth convened had the power of the Lord Iesus amongst them and was a betrothed Bryde espoused in a Church covenant even all of the visible Church as one chaste Virgin to God as our Brethren prove from the 1 Cor. 11. 1 2 3. Who had received the Spirit and the Gospell their minds being knit thereunto in the simplicity of Iesus Christ now if the matter of this betrothed Church was such as our Brethren say then Christs Power and Presence and Spirit were in these as the Temples of the Holy Ghost and these were betrothed to Christ Iesus and had received the Spirit and were Saints by calling were justified washen sanctified who were incestuous Fornicators Drunkards Railers carnall Schismaticks going to the Law one with another before Infidells partakers of the Table of Christ and of divells deniers of the Resurrection to whom the Word was the savour of Death and the Gospell as it is to these whom the God of this world Satan hath blinded What can be more repugnant to the truth and to the Gospell of Christ It cannot be answered that these in Corinth who were hypocrites and walked so contrary to the Gospell were not members of the Church of Corinth For only the truly converted were such I answer 1. Then Paul writeth not to the visible Church and to all whom he doth rebuke the contrary whereof is cleare 1 Cor. 2. 11. 2 Cor. 3. 22. 1 Cor. 5. 1. 2. 1 Cor. 6. 1. 2. 3. 1 Cor. 11. 17 18 19 30. 1 Cor. 15. 12. 1 Cor. 10. 21. 1 Cor. 8. and in many other places 2. Then the visible church was not betrothed to Christ as a chaste Virgin contrary to this our Brethren alleadged 1 Cor. 11. 1 2 3. 3. Not only is conversion professedly true in the judgment of charity but also in the judgement of verity essentiall to a visible church as you teach and so none can be a member of the visible church but he who is a member of the invisible Church which is Anabaptisme 4. Three thousand in one day were added to the visible church who could not as I have proved all be approved to the conscience one of another as true converts Acts 2. Since amongst them were Ananias and Saphira and the time was short 5. If we are to beare one anothers burdens and so fulfill the Law of Christ and if grace may be beside many and great sinnes as we see in Asa in Salomon who remained the children of God under many out breakings if the children of God may be the children of God and yet some of them habitually proud passionate some of them worldly minded some talkative and imprudently rash in zeale some lustfull
are very different Paul writing to the Corinthians writeth to a visible Church but he doth not speake alwayes of them as a visible Church but as of an invisible when he calleth them Temples of the Holy Ghost Saints by calling c. he wrote the Epistles to the incestuous man whom he commandeth to cast out of the Church We reade saith the Author Acts 2. 43. that the Lord added to the Church such as should be saved and how then shall we adde to the Church such as God addeth not such as have no shew of any spirituall worke in them to any spirituall discerning Ought not the Lords Stewards to be faithfull in Gods House And to doe nothing therein but as they see God going before them receiving whom he receiveth and refusing whom he refuseth So upon this ground Paul willeth the Romans to receive a weak brother because God hath received him Rom. 14. 1 2 3. Answ. Gods acts of speciall and gratious providence are not rules of duties to us God addeth to the Church as it is invisible and Christs Body it followeth not therefore we are to adde to the Church visible as visible Gods adding is invisible by giving Faith and saving grace to some to professe sincerely because we see not Faith nor sincerity therefore Gods adding cannot be a rule to our adding God doth adde a person falling into an open scandall to the Church invisible having given him true Faith but the Church is not to adde him but to cut him off if he be obstinate to the Church and refuse him and so this proveth nothing nor is the place Rom. 14. by any except your selves expounded of a receiving into a Church-communion as is elsewhere declared 2. Where there is no shew of saving worke of conversion there you thinke the Stewards want God going before to receive but then except God be seene to goe before to regenerate the Church Stewards cannot follow to adds such to the Church but since that same power that casteth out of the Church holdeth out of the Church if any after they be received shall be found to be not added of God because they be not regenerated yet we are not to cast any out for non-regeneration even knowen except it breake out into scandals and then the person is not cast out for non-regeneration for though he were knowen to be regenerated yet for scandals the Church is obliged to cast him out because the scandall leaveneth the whole Church and. 2. The casting out is a meane to save the spirit in the day of the Lord. But I prove none are to be cast out for non-regeneration where there be no outbreakings into scandalls 1. Because de occultis Ecclesia non judicat non-Regeneration where it is not backed with publick scandalls is a hidden thing that the Church can neither judge nor censure 2. None are to be cast out but for such a scandall that if the party deny should be proved by two witnesses as Christs Law provideth Mat. 18. 16. 1 Tim. 5. 19. 3. Onely publick scandalls which offend many are to be censured by the Church 1 Tim. 5. 20. that others may feare But non-regeneration breaking out into no scandalls can neither be proved by witnesses if the party deny nor is it a seene thing which giveth publick scandalls and therefore is not the object of Church censures For it is evident though the Stewards see some not regenerated and so not added by the Lord to the Church they are to adde these same and cannot cast them out And yet God goeth before them in adding them to the visible Church when they professe the truth 3. God addeth such as should be saved to the visible Church by baptisme because the adjoyning to a visible Church is a way to salvation but it followeth not that all whom God addeth to the visible Church are saved ones for then the visible Church should consist only of believers which only Anabaptists teach 4. Whereas he sayth The Stewards should be faithfull and should not adde except God adde it seemeth to infer that either all the people are Stewards and so Officers contrary to Gods Word Eph. 4. 11. 1 Cor. 12. 29. or that onely officers admit Church-members which is against our Brethrens Doctrine for they teach that the whole multitude of believers are only to adde and cast out 3. If Peters confession sayth the Author be a Rock on which the visible Church to which onely the Keys are given is built then to receive these who can hold forth no such profession is to build without a foundation Answ. This conclusion is against your selves no lesse then against us except all and every one whom you admit be builded upon this Rock if there be hypocrites in your Church as you cannot deny it then you build without a foundation 2. By this Peter before this confession was an un-churched Pastor built upon no Church-foundation 3. By this place is not proved that the keys are given to the Church of Believers but to the Ministers for then against no parochiall Church can the gates of Hell prevaile All the Fathers with good reason as Augustine Chrysostome Cyrill Tertullian Hieronim Nazianzen Cyprian Ambrose c. And our Divines against Papists whom you side with in this deny that Christ meaneth here of the visible Church such as Rome or Corinth but of the catholick and invisible Church 4. When saith the Author Christ saith Mat. 22. 12. Friend how camest thou here not having thy wedding garment he doth intimate a taxing of these by whose connivence he came Answ. The contrary is in the Text v. 9. Goe ye therefore to the high wayes and as many as you finde bid Here is a charge that ministers invite and call all and so the Church is a company of externally called though few of them be chosen as v. 14. and their obedience is commended v. 10. so these servants went out into the high wayes and gathered together all as many as they found both good and bad This is a praising rather then a taxing seeing they are commanded without trying or selecting only the regenerated to call in as many as they finde both good and bad For as many as you finde is as good in sense as both good and bad and the latter doth expound the former and when the Lord commandeth them to bring in as many as they finde and they finde in the streetes both good and bad therefore they bee commanded to bring in both good and bad 2. Yea the very scope of the parable is contrary to this the scope is that many are called externally and so are the visible Church and that by Gods speciall command both here v. 9. 10. and Luk. 14. v. 17. v. 21. v. 24. and yet few are chosen and of the invisible Church And Luk. 14. severall times the servants or pastors call all by the Lord of the feasts commandement without exception of regenerated or not regenerated 5. Christ
in the parable imputeth it to the sleepines and negligence of the servants that tares were sowen amongst his wheat Mat. 13. 35 38 39. Ergo Pastors are to be blamed that there be scandalous persons in the visible Church Answ. This doth but strengthren Anabaptists who objected the same It is a fault that a very popish Doctor Aquinas condemneth Theologia symbolicâ— non est argumentativa For it is not said while the servants sleeped the envious man did sâ—w his seed but while men sleeped which is spoken saith Pareus according to the manner of men for otherwise Gods providence can hinder the growing of tares and Cajetan saith here is not accused the negligence of pastors and certainly since as Bullinger observeth well Christ when he expoundeth the parable passeth this part of it to teach us as Calvin saith not to presse every part and tittle of a parable except we would be saith Bullinger Christo argutiores sharper sighted then Christ and therefore the Author alleadgeth that by sleeping of men is understood the negligence of pastors but that is beside the Text and is not expounded at all of Christ but signifieth that men cannot see the hollownesse and falsehood of Hypocrites till it breake out in their actions no more then the sleeping husbandman can see when weeds grow up in his Fâ—elds And if the Lord here condemne the sleepinesse of Pastors for suffering scandalcus Professors to be members of the Church how doth the Lord forbid these servants to plucke up the tares but to let them grow till Harvest for he commandeth the officers to cast out of the Church and excommunicate the scandalous persons Yea certainly seeing the Field is the Field of the visible church it maketh for us against our Brethren that wicked men are growing in the visible church It is true that Barow with the Anabaptistes expound the Field to be the Field of the World mistaking Christs Words v. 41. which indeed signifie the Field of the visible Kingdome of Christ because the World of all mortall men is not the Lords Field where he soweth his Wheate but the visible Church only is such a Field For seeing the Gospell the immortall seed of the regenerate 1 Pet. 1. 23. is not sowen through the whole World of mortall men Psal. 147. 19 20. Mat. 10. 5 6. Acts 16. 6. but only in the visible Church the Field must be Christs Field or his World of Church-Professors And also by this their exposition falleth for then it is the sleepines and sloth of Preachers that wicked men are borne in the World of mortall men which is absurd We are bidden 2 Tim. 3. 5. Turne away from such as have a form of godlines and have denied the power thereof Ergo we cannot joyne in Church communion with them Answ. It is cleare by this argument to our Brethren that one and the same reason holdeth for turning away and separation from all persons and Churches which are not inchurched by covenant and constituted of visibly regenerated persons and the not admitting Church-members So our Brethren by this professe the lawfulnesse of separation from all Churches except from their owne 2. No marvell then Paul will have Timothy to separate from Apostates and from Resisters of the truth v. 8. and from proud boasters blaspâ—emers Traitors For such are to be excommunicated as 1 Tim. 6. 3. 5. At lâ—quitur Paulus saith Parkerus de fundamentali corruptione istius Doctrinae quâ— est secundum piâ—tatem but Paul here forbiddeth to exhort the proud and malitious blasphemers and resisters of the Truth and not to waite upon them any longer whereas otherwise he had said in the end of the preceding Chapter 24. 25. 26. Others who are detained in the snare of Satan must be waited on and instructed with meekenesse if God will give them Repentance Ergo Tim thy was as a Pastor to instruct unconverted persons and to joyne in communion with them but as for desperate enemies and blasphemers he was not to waite on them nor to exhort them with meekenesse And if this Text prove any thing it will conclude against our Brethren that such as deny the power of godlinesse should not be hearers of the Word and farre lesse as our Breathren reason members of the visible Church Can any sayth the Author judge such persons fit materials for the constituting and edifying of a Church who are more fit for the ruine and destruction of the Church such as leave their first love as all hypocrites will at length do they procure the removall of the candlestick Answ. The argument must be thus formed All these whom God intendeth shall edifie and not ruine the Church are to be only members of the visible Church but all knowen hypocrites are such Ergo. The proposition is false for if we speake of Gods secret Intention and his decreeing Will It is not a rule for the Church to square and to regulate them in the choysing or refusing Church-members because God intendeth in his decreeing wiâ—l that many hypocrites such as Judas and Dâ—mas shall be Church-members and let our Brethren judge if they be fit materialls to edifie the Church If we speake of Gods revealed will the proposition also is false for by our Brethrens Doctrine it is Gods revealed will that the Church receive as Church-members latent hypocrites such as Simon Magus Acts 8. who are conceived to be regenerated as the church Acts 8. conceived Simon Magus to be a sound Believer as our Brethren say and yet latent hypocrites are no lesse unfit materialls to build the Church then knowen hypocrites 2. We doe not thinke that hypocrites fallen from their first love and by scandalous living declaring themselves to be such should bee kept in the Church But so the Author alleadgeth Revel 2. That the Church of Ephesus falling from her first love must bee a false constituted Church in which there were members fitter to ruine then to edifie the Church And yet certaine it is Paul Eph. 1. and Christ Revâ—l 2. acknowledgeth the Church of Ephesus to be a true visible Church We passe saith the Author the types of the Old Testament which yet are not without their due weight Rough stones were not laid in the building of Salomons Temple till they were hewen and prepared before 1 King 6. 7. and behold a greater then Salomen is hâ—re the attendance of the porteres suffering none to enter into the Temple who were uncleane 2 Chron. 23. 19. doth evidently type forth the watchfulnesse of the officers of Christs Church to suffer none uncleane in estate or in this course of life to enter into the fellowship of the Church which ought to be a communion of Saints Their apology sayth though all Israel were admitted to the fellowship of the Ordinances administrated in the synagegne yet none uncleane were admitted into the Temple for Revel 21. without are dogs c. So Master Can and Robinson
presse this place Answ. In this Type many things are loose and doubtfull 1. We desire a warrant from the Word that the Temple was a Type of a visible Congregation and that all must be as really holy before they enter into a visible congregation as they behoved to be Typically holy who entered into the Temple of Jerusalem The Temple is a Type of Christs Body Iohn 2. and of the Church of the New Testament invisible which must consist of sanctified ones but how it is a Type of the visible Church we see not For the Lords spirituall building whereof the Corner-stone and the foundation is Christ is the Church invisible built by Faith as lively Stones upon Christ 1 Pet 2. 7. Unto you therefore which believe he is precious v. 5. yee also as living Stones are built up a spirituall House opposite to the disobedient v. 7. who stumble at the Word v. 8. 1 Cor. 3. 9. yee are Gods building Eph. 2. 20 21 22. Expressely the building are these who are built on the Doctrine of the Prophets and Apostles and grow up into an holy Temple in Christ and are the habitation of God through his Spirit This cannot agree to a visible Church the members whereof may be as our Brethren teach from Revel 2. Hypocrites who fall from their first love Yea also the laying on of stones on the bulding is not the act of inchurching or of union to a Church as it must be if the comparison prove the poynt but the joyning of the stones to the building is the union of these stones by Faith to Christ the chiefe corner stone as is expounded 1 Pet. 2. To whom comming as to a living stone v. 5. yee also as liveing stones are built c. Yea and Peter doth not build this comfortable Doctrine all upon the comforts of a Church-state in a single congregation for many of these to whom he writ were dispersed and persecuted through Pontus Asia and Cappadocia c. And might have and had an Union with Christ by Faith without a Church Union in a Parish 2. Though in this Type were signified a morall obligation that all before they be inchurched in a visible Congregation should be converted how is it proved that the Church should receive none to a visible Congregation till they bee converted for these are farre different All should be converted but there is no new Law commanding the Church to receive none into her fellowship but the converted 3. The hewers of stones or builders of the Temple must Typifie Pastors in Office dressing stones for the spirituall building our Brethren make them to Typifie private Christians out of Office and deny that any Pastors as Pastors doe fit and prepare stones to bee layd on the spirituall building Also none layd stones on that Temple save onely builders by Office but by our Brethrens Doctrine onely Pastors doe not convert Soules There were no Stones at all in the Temple of Jerusalem but choice and well squared stones are no members of the visible Church but the chosen of God 3. If the Porters typifie the Ministers of visible Churches first only Porters hold out the uncleane Ergo onely Pastors should hold out the scandalous but you admit the whole Church with equall authority to take in or refuse Church-members 2. If the Temple be a Type of the visible Church then no prophane person nor uncircumcised in heart should meet with the visible Church to heare the Word for hearing of the word prophanes the holy things of God This you cannot say for infidels may be as you say fellow-partners with the Church in hearing the word 3. Robinson holdeth that Abrahams seed and so all the Jewes were to separate themselves from the world that they might be a visible Church to God but we read not that the porters were to hold out any wicked person Yea Jer. 7. professedly they came to the Temple of the Lord who were theeves adulterers and wicked persons And so by that neither are the porters of the visible Churches of the New Testament to hold out unconverted persons because they are unconverted Lastly the place Revel 22. 15. For without are dogges c. is fouly abused when it is applied to the visible Church where there may be and ordinarily are dogges yea and liers Revel 2. 2. idolaters v. 14. Napper Pareus Marlorat expoundeth it of the Kingdome of glory for it is that Kingdome spoken of Rev. 21. 27. but within that Kingdome cannot enter any thing that defileth neither what soever worketh abomination or maketh a lie but they which are written in the Lambes booke of life But it is against all reason and the Lords Word that in the visible Church is nothing that defileth that is no sinne but onely those who are written in the Lambes book of life This is the very doctrine of Anabaptists though we know our deare brethren hate that Sect and their Doctrine Robinson The purest Church on Earth may consist of good and bad in Gods Eye but the question is about the true and naturall members whereof the Church is orderly gathered but as it were fond Philosophy in the discription of Wives and Children to make Rebellion a naturall property of a child and Whoredome of a Wife so it is as profane Divinity to make ungodly persons the true matter of the Church and prophanenesse a property of the same because many seeming Saints creepe in Answ. If the holiest Church visible on Earth consist of good and bad before God then to be partakers of the Divine nature Temples of the holy Ghost Saints by calling is not of the essence of a visible Church nor is it essentiall to make one a member of the visible Church that he be converted It is sufficient that he be a professor of the Faith And it is a poore comparison to say that prophannesse cannot be put in the description of a visible Church for in the essence of a visible Church as visible we neither include Holinesse nor Propanenesse but only a visible company professing the Faith of Christ and called by the Ministery of the Word whether they be Believers or Unbelievers it is all one neither of the two belongeth to the essence of a visible church a visible Church is saved in the number of fourty all being converted or in 40. being all unconverted so they be externally called by the Ministery of the Gospell and prosesse the same And it is as foolish to make holinesse the essence of a child as to make it of a visible Church and as vaine to make chastity the essence of a married Wife for this is not our philosophy but a conceit of Mr. Robinson falsely imputed to us Robinson All the Churches that ever the Lord planted consisted of good only as the Church of the Angells in Heaven and of mankind in Paradise God hath also these same ends in creating and restoring his Churches and if it were the Will of
God that persons notoriously wicked should be admitted into the Church then should God directly crosse himselfe and his owne ends and should receive into the visible covenant of grace such as were out of the visible estate of grace and should plant such in his Church for the glory of his Name as served for no other use then to cause his Name to be blasphemed Answ. This argument proveth that the visible Church is not a visible Church except it consist of onely holy and gratious persons without any mixture and so not only holinesse in profession but holinesse reall and before God is required essentially to a visible Church Then Pastors Doctors and Professors binding and loosing clave non errante are not a visible Church Yea this is downe right Anabaptisme that no visible Churches are on Earth but such as consist of reall Saints only 2. It is most ignorantly reasoned that God in creating Man and Angells good did not intend that they should fall by his permission but that they should continue holy and then God was frustrated of his end as Arminians and Socinians Teach So sayth Arminius Antiperk Corvinus The Remonstrants at Dort and Socinus that God intendeth and purposeth many things which never come to passe 2. His Decrees faile and are changed 3. Men may make Gods Decrees of election fast and sure or loose and unsure as they please 3. Here is much ignorance that God intendeth nothing that may be against the glory of obedience due to him as Law-giver as if sinners and hypocrites being in the Church because they are dishonorable to God should crosse Gods end and purpose so Tertullian bringeth in some whom he calleth dogges thus reasoning against providence which suffereth sinne to be in the World so contrary to his Will and goodnesse And who denieth but Christ commanded Judas to preach and that the Apostles according to Gods Will and Cammandement received Ananias Saphira Simon Magus in the visible Church by baptizing them for I hope the Apostles sinned not against Gods revealed Will in admitting them to the visible Church And shall we say that God directly in that crosseth himselfe and his own ends because God gathered hypocrites into his Churcch and yet they dishonour and blaspheme the Name of God Whiles Robinson saith Gods maine end in gathering a visible Church is that they being separated from the World may glorifie his Name he speaketh grosse Arminianisme that God faileth in his ends Lastly he saith that God cannot will that persons notoriously wicked should be in his visible Church for then he should crosse himselfe and his owne ends advert notoriously is vainely added seeing we teach that notoriously wicked ought to be cast out of the visible Church as also if he shall will wicked persons let alone notoriously wicked or latent hypocrites to be in the Church yea or in this visible World he should by this Arminian argument crosse himselfe and his owne ends Do you believe with Arminians that Gods end is that Angells and men should have stood in obedience and that a Redeemer should never come to save sinners And that blasphemy and sinne is against Gods purpose and intended end and that sinne crosseth him but when all is done it is his intention and revealed will that hypocrites be invited to the visible and preached covenant and yet he knoweth that they are out of the visible yea and invisible state of grace Robinson In planting the first Church in the seed of the woman there were only Saints without any mixture now all Churches are of one nature and essentiall constitution and the first is the rule of the rest Answ. Though God planted Adam and Eve two restored persons to be the first repenting Church from Gods fact you cannot conclude a visible Church gathered by men should be voyd of all mixture so as it is no visible Church if it be a mixed company of good and bad this is contrary to his owne commandement Mat. 22 9. Go and call as many as you finde 2. Gods acts are not rules of morall duties his Word and Commandement doth regulate us not his Works God hardeneth Pharaos heart should Pharao harden for that his owne heart God forbid Robinson Cajan that evill on was broken off and cast out of the Church and by Moses it is imputed for sin that the sonnes of God married with the daughters of men Ergo it is far more unlawful to contract with the wicked in a religious covenant of the communion of Saints Answ. Wee grant such as Cain are to be excommunicated but what then Ergo none can be members of a visible Congregation but such as Abel we love not such consequences a Though God forbade his people to marry with the Canaanites yet he forbade not that the Godly and ungodly should come to the Temple together and that Noah and cursed Cham should be in one Arke together 3. Though it be a sinne that the wicked should mix themselves with the godly and come unto the Kings supper without the wedding garment yet that is not the question but if the pastors inviting all to come to the supper do sin and 2. If the Church be not a true visible Church though it consist of good and bad Robinson Circumcision is a seale of the righteousnesse of Faith Gen. 17. 10. Rom. 4. 11. Now to affirme that the Lord will seale up with the visible seale of Faith any visibly unrighteous and faithlesse person were that God should prophane his own Ordinance Answ. God doth by this argument profane his owne seale when a visibly wicked person is sealed with the seale as when one visibly unrighteous is sealed for the latent hypocrite profaneth the seale of Righteousnesse as the open and visibly unrighteous and faithlesse person doth Yet it is Gods command that the latent hypocrite have the seales of Righteousnesse since the Church conceiveth him to be a sound professor Ergo by your Doctrine God commandeth to prophane his owne seales but this is the wicked reasoning of Arminians and Socinians So Arminians against Perkins Corvinus against Molinâ—us the Arminians at the synod of Dort would prove an universall grace accompanying the Word and Sacraments and they say that Sacraments doe not seale remission of sins redemption in Christ and that they be empty and toome ordinances yea and mocking signes except all who receive the seales both elect and reproâ—ate be redeemed in Christ and have grace to believe But the truth is God doth not prophane his owne seales because he commandeth that they be received with Faith and let us see where any male child reprobate or elect borne amongst the Iewes but he is by Gods Commandement to be circumcised yet that seale was an empty ordinance to thousands in Israel 3. Nor is the seale a seale of righteousnesse actu secundo sed actu primo it is a seale of righteousnesse as the Word of God is the power of
God to Salvation not to all nor of it selfe but by the efficacious grace of God to every one that believes Iohn Baptist saith Robinson Christ and his Apostles being to repaire the desolation of Sion did not by the coactive Lawes of men sâ—â— ffle together good and bad as intending a new monster or Chimaera but admitted of such and none other as confessed their sins and justified God and were not of the World but chosen out of it and did receive the Word gladly and communicated all of them in all things as every one had neede and that in gladnesse and singlenesse of heart as receiving Testimony of the Holy Ghost himselfe that they were such as should be saved as were all of them purchased by the Blood of God as for all for whom there was cause to thinke God as whom the Apostle did remember in his prayers with gladnesse being perswaded that God would perfect his good Worke begun in them as became him to judge of them all being all partakers of the grace of God with him in the confirmation of the Gospell and after whom all he longed from the very heart roote in Christ and for all whom he gave thankes alwayes making mention of them in his prayers without ceasing remembring their effectuall Faith diligent love and patient hope in the Lord Jesus which did grow in every one of them Answ. Here is much Scripture abused to no good use 1. that coactive Laws of Princes be the onely way of inchurching people we never taught but of this hereafter 2. He calleth the Kingdome of God which is a draw-net of good and bad a called company invited to the Supper of the Gospell whereof many are called but few are chosen which is the field where grow Wheat and Tares the Barne-floore wherein is Corne and Chaffe He calleth I say these men good and bad shuffled together in a new monster or Chimaera Sinne is a monster but that it should be in the world is not without the decree of efficacious providence except we turne Epicures with Arminians 3. That all and every one baptized by Iohn Baptist justified God and were true converts is more charity then the verity of the Text Luk. 7. can warrant 4. And that the visible Church consisteth onely of men chosen out of the World as he spake from Ioh. 15. is a plaine contradiction to that many are called but few chosen out of the World and serveth much for Huberians who will have all the visible Church chosen and for Arminians who make all in Gods intention separated from the World and so make election to life eternall as universall in the visible Church as the preached Gospell 5. It is an adding to the Text Acts 2. That the visible Church all of them and you say did communicate in all things with singlenesse of heart and were to be saved For we have not so much charity to bestow on Anâ—nias Saphira and Simon Magus who were added to the Church visible but why call you this the Testimony that the Holy Ghost giveth of all them where did you reade or dreame this The Holy Ghosts Testimony is true and what Divinty is it that all added to the visible Church shall be saved deeme you with Origen and some others that none are eternally dâ—mned 8. And you say of the visible Church Acts 20. 28. All of them were redeemed by the Blood of God If Luke had said so I could have believed it but your saying is groundles All whom they are commanded to feede and all who were to be devoured by grievous Wolves and all the drawen away Disciples of false Teachers 29. 30. Are all these redeemed by the Blood of God Thâ—â— Church is an Arminian Chimaera that all to whom the Gospell is preached by Feeders and Pastors must be obliged to believe that Christ by his Blood redeemed all and every one of them is Arminianisme Corvinus and Jac. Arminius Nic. Grevinchovius Episcopius Socinus Smaleius Ostorodius will thanke you for they hold that Christ gave his Blood for all the damned in Hell and purposely to redeem them and for his part gave his life for all the World and especially for the visible Church 7. That the Apostle gave thanks to God for the sound faith of all who professed the Gosspell at Rome and were perswaded that God would perfect the worke of salvation in all and every one of the Philippians is a wicked dreame that they were all partakers of the grace of the Gospell and that all the Thessalonians without exception had effectuall faith diligent love and patient hope All this is said without ground of Gods Word and contrary to the Word Were there none Rom. 6. Servants of sinne None who walked after the flesh Rom. 8 So Rom. 14. and Phil. 3. 2. 18. Phil. 2. 21. 1 Thess. 4. 2. 2 Thess. 3. 8 9 10. None in Philippi whose God was their belly none who minded earthly things No dogs No evill workers Robinson The Jewes were forbidden by God under the Law to sow their Field with diverse seeds and will he sow his own Field with Wheate and Tares and the Lords Field is sowen with good seed Mat 13 24 27 28. His Vine Noble and all the seed true his Church Saints and beloved of God but through the malice of Satan and negligence of such as keep the field adulterate seed and abominable persons may be Answ. God who is above a law forbiddeth the Father to kill the son yet may he command Abraham to kill his son in positive Lawes such as sowing of seeds Gods practice is not a Law to us I remember Jesuites especially Suarez Didac Ruiz Molina Laessius Lod. Meratius Hiero. Fasolus and their Disciples the Arminians labour to prove that God cannot predeterminate the will of man to the positive acts that are in sin For then he should be the author and cause of sin which he forbiddeth us to do and he would not do himselfe say they that which he forbiddeth us Which is but in the generall a weake answer for it followeth not hence that he is the author of the malice because he praedeterminates the will to the positive act of sinning For though God in his working Providence permit wicked men to be in the Church as you cannot deny his providence here yet doth it not follow that he soweth wicked men in the Church Nor doe we say that it is the Lords appoving and revealed will that hypocrites should joyne with his friends at the marriage supper of the Gospell they wanting their wedding garment It is hypocrites sin that they joyne themselves to the Church they being heart Enemies to the truth And in this respect God soweth them not in the Church But the question is if the Church and Pastors sin in receiving such into the bosome of the Church because they see not in conscience
is preached in the Word and as joynt communicating of hypocrites and Believers is an externall Church-communion ought to seale an internall communion with Christ and his Church so the joynt-hearing in a professed adjoyning to the visible Church it a compartning visible in a visible worship and a prosessing of an union with that same Christ and his Church in the same word preached For as the Apostle concludeth the unity of the catholick Church by one Baptisme so doth he conclude it from one faith and one Lord of the covenant preached to all 2. The visible Church of called and chosen and not chosen is the scope of the parable Mat. 22. and Luk. 14. 16. 17. c. Now v. 9. Mat. 21. All are bidden come to the Supper and be joynt-hearers of the Word of the Gospell though all be not choses who are externally called 1. Also if converting of soules to the Faith of Christ be the most formall and specifick act of edifying and of laying stones upon the chiese corner stone in the building 1 Pet. 2. 4. 5. seeing edifying is the end whereof Christ ascending on high gifted his visible Church with Pastors and Doctors Eph. 4. 11 12 13. Then heaâ—ing and joynt-hearing of a sent Pastor Rom. 10. 14. must be formally externall coâ—worshiping in a visible Church For our Brethren hold that there be now no Pastors under the New Testament but in relation to a particular and visible congregation Now if our Brethren say that pastorall teaching is an act of a visible Church hearing of pastorall preaching must also be an act of Church worship For they are relata quae se mutuo ponunt tollunt yea members of a visible congregation have no Church-worship except receiving of the Sacraments and Church censures if hearing of a pastor be not Church-worship 3. Under the New Testament every congregation to our Brethren is a visible mount Sion Now if under the New Testament the people are to incite one another to publick Church worship and say Let us go to the mountaine of the Lord to the house of the God of Jacob. and he will teach us his wayes Esa. 2. 3. And if they shall publickly worship and aske the way to Sion that they may be joyned in covenant to the Lord Jer. 50. v. 5. Then is hearing of he doctrine of Gods wayes and covenant a publick church-worship and the service of the Church or house of the God of Jacob But the former is true Ergo so is the latter 4. If it be not Church-worship to heare the Word a pure and sound preaching of the Word is no note of the Church contrary to the Word and the unanimous consent of the Reformed Churches 5. Hearing of the word is a worshiping of God Ergo the Church-hearing of the word must be Church-worship For all professing by their visible communion in hearing the Word one Faith one Lord one Hope of glory and that as one visible body must thereby testifie they be all joynt-worshippers of Christ and of one God whose covenant they preach and heare 6. Professed hearing separateth a visible member of the church in genere notarum visibilium in the kind of visible marks from an Infidell and Turke no lesse then the receiving of the Lords Supper doth 7. Professed hearing maketh the hearer under a ty of being particularly rebuked of his sinne but particular pastorall rebuking being done by the power of the keyes presupposeth the rebuked to be within for the Church cannot judge those who are without 2. Conclu Excommunicated persons though they be debarred from the Lords Supper and delivered to Satan and to be accompted as heathen and publicans yet are they not altogether and every way cut off from the visible Church 2. Thess. 3. 14. If any obey not our word by letter â—arke such an one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the note of Excommunication saith Beza and have no fellowship with him that he may be ashamed that is as Calvin well expoundeth exclude him out of the company of the faithfull and excommunicate him So also Bullingerus Marlorat and Iodoc. Vullichius v. 15. Yet accompt him not as an enemy but admonish him as a brother I know Mr. Robinson denieth this place to be understood of any Excommunicated person but he willeth the Thessalonians not to countenance but to shew their dislike of idle persons and his reasons are 1. Because if Christ biddeth accompt the excommunicated person as an Heathen and a publican would Paul thereafter accompt him as a brother 2. Idolaters and Hereticks are to be excommunicated and will you have such a brotherhood as brother idolater But I answer 1. We read not in the New Testament where Christ or his Apostles bid break off Christian fellowship with any but there is excommunication signified If these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have no fellowship with him that he may be ashamed signifie not to forbeare fellowship with him as a cast out person but only to shew their dislike of the sin that he may see it and be ashamed as Robinson sayth there is no more punishment to be inflicted on a contumacious person who will not obey the Apostles words then is inflicted for any sinne to which contumacy is not added for we are to shew our dislike of any sinne even the seene infirmities of our Brethren For Augustine saith peccatum tuum est quic quid tibi non displicet every sin in another is thine against which thou shewest not thy dislike 2. The Law of nature doth inforce that Lev 19. 17. we should generally rebuk our brethren and so shew our dislike for any sinne 3. Be not mixed in fellowship with such a man is a publicke abâ—â—nence from communion with him else it doth not shame him For every showen dislike or not-communion with another in his sinne is not that which will put publick shame on him that he may repent as is intimated here 2. Christ biddeth not accompt him a Publican but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a note of similitude Simile qua simile non est idem Every thing like is not the same So that he may well be accompted as an Heathen not being altogether an Heathen and yet a Brother whose salvation and gaining you must intend Nor is it altogether against the comparison of Christ and that gentle waiting on perverse idolaters and excommunicate persons to admonish them as Brethren Seing it becommeth us to be mercifull as our Heavenly Father is 2 Tim. 2 24 25. Mat. 5. 45. And we must forgive our offending Brethren seventy seven times Mat. 18. 22. And therefore though he were twice excommunicated he is to be dealt with as a Brother And an Idolatrous brother is no worse then a Samaritan neighbour or friend 2. If Excommunication be a medicine of the Church toward a sick sonne the end whereof is salvation that the spirit may be saved in the Lords Day 1 Cor. 5. 5.
that he may learne not to blaspheme 1 Tim 1. 12. That be may be gained Mat. 18. 15. Ergo he is not altogether cut off from the Church for delivering to Satan is medicinall not vindictive as the great Excommunication is which is called Anathema Maranatha which we cannot use but against such as have sinned the sin against the Holy Ghrist and is hardly discerned and I would think such an one as Julian the Apostate should be debarred from the communion of the word preached But these who are ordinarily excommunicated for contumacy and particular faults and not for universall Apostacy are not altogether excluded from all brotherhood of the Church 3. If the excommunicate person be excluded from all priviledges of Church-fellowship then also is he excluded from hearing the word as a sick patient under Church-medicine for it is a pastorall and so to our Brethren a church-Church-act that the Shepheard strengthen the diseased heale that which is sick bind up that which is broken bring againe that which is driven away seeke that which is lost Ezec. 34. 4. And feed the flock with knowledge as a Pastor according to Gods heart and a Bishop Jer. 3. 15. Act. 20. 28. 1 Pet. 5. 2. Jerem. 23. 1 2 3 4. Jer. 50. 7. Esay 56. 10. Zâ—ch 11. 9 10 11 12. It is a Pastorall act to preach with all authority reprove rebuke exhort with all long suffering and doctrine 2 Tim. 4. 2. 5. He should as a Pastor teach sound doctrine exhort convince the gainsayers and silence heretickes Tit. 1. 9. But seeing the excommunicated person is not excluded from hearing the word and the Pastor hath a Pastorall care of his soule and is to intend that his spirit may be saved in the day of the Lord 1 Cor. 5. 5. he cannot be utterly cut off from all Church-fellowship Also this Authour saith that Church-members are to be admonished and if we doe it not we hate them in our heart Levit. 19. 17. and if we warne not an Achan his sin is the sin of all Israel Now if an excommunicated brother remaine one whom we are to gaine and whose salvation we are to intend if he be an ordinary coworshipper in hearing the object of Pastorall and brotherly teaching and admonishing he cannot be wholly excluded from all Church-fellowship And this also proveth that these be members of the visible Church in some degree of Church-worship who yet are debaâ—red from the â—ealeâ— of the Covenant And it cannot be said that the excommunicated person ought not to rebuke his brother and not hate him in his heart as Levit. 19. 17. Penall excommunication looseth not from the Law of nature But our brethren make rebuking and mutuall exhorting one of another Church duties of watchfulnesse then is the excommunicated in some degree of Church-membership Nor can our brethren here reply with good reason Indians and Turks may heare the Word as well as the excommunicated person and therefore hearing of the word is no note of Church communion I answer the Turke and Indian must heare the word but at the by and not professedly but the excommunicated person by theâ—ty of his Covenant made in baptisme and that relation he hath to the Church under whose cure he is for the saving of his spirit and to that Gospel which he professeth is obliged to the Church-communion of publique hearing the Word yea and according to his oath given to be subject to the ministery of such a man whom he chose for his Pastor to give obedience to him in the Lord however in that one particular for which he is cast cut he hath failed against all the foresaid obligations 2. The Church as a visible Church exerciseth no medicinall acts upon Turks or Heathen persons and doth not repute them as Heathen but doth repute them to be Heathen Nor hath the Pastors any pastorall charge of Turkes and Heathens except they would desire to be baptized and professe the faith But the Church as the Church exerciseth medicinall acts of shunning Christian fâ—llâ—wship with the excommunicated and that with a continuated intention even when he is excommunicated that his spirit may be saved in the day of God and the Pastor hath a pastorall and so a ministeriall care and obligation of pastorall teaching admonishing and perswading him to returne to God 4. Neither doe we meane with Suarez and other Schoolmen that excommunication doth not so cut off a member as it removeth not that baptismall character or that passive power to receive the Sacraments or that the prayers of the Church are not offered of direct intention for the inwardly humbled and repenting excommunicated person while the sentence of absolution be pronounced by the Church as Soto Adrianus and Alanus thinketh because forsooth Innocentius 111. saith the excommunicated person though repenting and doing what he can to be reconciled to the Church yet without absolution from the censure he is mortuus Ecclesiasticè dead Ecclesiastically and so in Heaven also Though Navar Turrecremata Richard Anton. thinke the penitent excommunicated person is included in the generall desires of the Church in their prayers because it is not the intention of the Church to exclude a true and living member of Christs body from a communion spirituall with Christ. But our meaning is that the excommunicated person is deprived of actuall fellowship with Christ in the Seales of the Covenant as the Councell of Arausican A gremio 〈◊〉 matris Ecclesiae consortio totius Christianitatis climinaâ—us His sin is bound in Heaven yet so as the salvation of his spirit is intended by the Church see for this Augustine We understand not a baptismall character except regeneration and 〈◊〉 of sins which cannot be taken away by excommunication and therefore a morall claime to the holy things of God and that for that time and state is rather removed then any internall right to Christ. Therfore some say in this he loseth rather possessionem quam jus possession then right As a Nobleman for some offence of three dwelling houses that he hath is confined to one of the three so as he may not remove from that one yet doth he not lose right to the other two 5. Our brethrens doctrine is that none can be judged and excommunicated but those who are within the visible Church now none are within to them but such as are supposed to be regenerated and saints yea and more faithfull brethren not onely in profession saith our Authour but also in some measure of sincerity and truth Hence none are to be excommunicated and delivered to Satan but regenerated persons then it cannot be the Churches mind that the excommunicated persons are wholy cut off from the visible Church since they being the true matter of the Church as our brethren teach remains therefore a part of Christs body in covenant with God having right to the promises of the Covenant and so these to whom
heathen c. 6. and Chrysostome saith the same in sense Yea I gather this necessary distinction out of the Fathers as Chrysostome Theophylactus Hilarius that they are not members of the visible Church actu pleno in a full act because they want externall communion with the Church yet actu imperfecto imperfectly they are members A second distinction I collect from Ireneus Gregorius Hieronim Optatus Augustine that they are exclusi ab ecclesia quoad communionem non ab ecclesia ipsa They are excluded from the visible communion of the Church rather then from the Church A third distinction may be drawen from Eugenius Chrysostome Gregor Nazianzâ—â— while they call Baptisme januam spiritualem and lavacrum animae the doore of our entry to the Church for which cause papists though fondly place their Font at the Church-doore as the Lavatâ—r of the soule So as excommunicated persons are within the doore of the visible Church though not admitted to the Kings Table 4. The Schoolemen do allow to the excommunicated persons jus non consortium right but not fellowsh â—â— 5. Turrâ—cremaeta Vega. Soto Canus insinâ—â—â— distinctionem inter partes membra Ecclesiae visibilis because of some externall communion that they have as Teeth are parts of the body in a new borne Infant but they are not members but they deny them to be members because they are cut off 6. Suarez excellently prâ—vantur quoad communicationemcum alâ—s membris non quoad esse membri They are deprived acording to the act of communion with other members not as if they ceased to be members as a member which cannot receive nourishment is yet still a member Our Divines from Scripture make three degrees of excommunication 1. A debarring from the Lords Supper Mat. 5. 24. but it is not indeed a delivering to Satan or excommunication this is called the lesser excommunication 2. A delivering to Satan the greater excommunication 1 Cor. 5. 3. 4. of this we speake here especially 3. Maran-atha in the Syriack an is utter cursing till Christs second comming 3. Conclus Wee hold the preaching of the word to be an essentia note of the visible Church Our Brethren as Mr. Coachman Robinson our present Author deny that the profession or preaching of the Word is a true note of the visible Church Because Acts 17 Paul preached to the scoffing Athenians who were not for that a visible Church 2. Papists have some of Gods Ordinances and hereticks also as baptisme and the Old and New Testament as the Philistins had the Arke of God amongst them 3. The word may be preached where Christ is but gathering a Church and so is a meane of gathering a Church and therefore not an essentiall note of a gathered and constituted Church But herein our Brethren say no more against the Reformed Churches then Stapleton to wit that truth of doctrine is no note of the Church because it is not perpetuall and constant 2. Truth of Doctrine concurs to give being to the Church and to the constitution of it Bellarm. This note may be found in other societies and companies beside the Church aâ— amongst Scismaticks and Hereticks More of this please the Reader to see in Costerus in the Jesuite Gordonius Huntlaeus And this is the doctrine of Socinians as may be seene in the Cathechisme of Raccovia in Theo. Nicolaides and Francis Smalcius and Arminians second both in their confession because they think with Socinians that there is no ministery now necessary and so publick preaching is not a note of the Church especially since every gifted man may preach the Word Socinus in his tractate De Ecclesiâ and his Catechisme of Raccovia saith Notae evangelicorum nihil valent ' Doctrina pura est Ecclesiae natura essentia quae dat ei esse adâ—óque signum ejus esse non potest cum signum ipsum a re câ—jus est signum differre oporteat But the truth is the preaching of the Word hath diverse relations 1. As the members of the visible Church are in fiâ—ri in the way to be gathered the Word preached and believed is a way of gathering a Church Rom. 10. 14. 1 Cor. 1. 23. 1 Cor. 3. 5. Acts 16. 14. 2. That same word preached believed and outwardly professed is a signe of the visible Church For where Gods pastors and shepheards are there be flocks of redeemed ones Cant. 1. 8. Iohn 10. 12 13 14. 3 The Word simply preached and professed in a setled way of a fixed ministery is a note of a ministeriall Church this is cleare from Gods intention for he sendeth it of purpose to save his own as Rom. 10. 14. Acts 20. 28. For a man lighteth not a Candle in his house for nothing So this word preached as it is Gods Word is not properly the forme and essence of the Church but as believed and received it is the forme of the Church invisible 2. But to professe this word savingly est signum Ecclesiae non not A it is a signe that doth not infallibly notifie to us that such is for this time an invisible Church of redeemed ones for I have not infallible certainty what one man or what determinate number of men by name are true believers profession may beguile me as also the invisible Church as such is believed and not knowen infallibly by any note or externall marke that incurreth into the senses Neither is the preaching of the Word a note or infallible marke of the Church ministeriall to all or in relation to Infidels for the Word preached actu primo ex naturâ suâ essentially and of its own nature is more knowen and more sensible then the Church because the preached word is a Doctrine expounding what the true Church is and we do not expound ignotum per ignotius vel per aequè ignotum Darknesse cannot let us see darknesse or colours only light doth reveale things But the word preached in relation to unbelievers cannot be an infallible note of the Church for to a blind man the morning as not a sensible marke that the sun is rising nor is smoake to a dead man a sensible marke of fire because he hath no senses to discerne either So to the infidell though the word as a sound or in a literall evidence be clearer then the Church and in a confused knowledge he knoweth the one better than the other yet is the true word in respect of certaine knowledge and spirituall evidence as darke to him as the Church for he hath not Eares to heare nor eyes to see any of the things of God either the word preached or the Church and therefore the word is both by nature and to us naturâ nobis in respect of distinct knowledge more knowen but not simply as the word actu primo but actu secundo as it both striketh upon outward
and inward senses and as i◠revealeth and discovereth the things of God according to that 1 Cor. 14. 24. But if all prophecy and there come one who is an unbeliever and an unlearned he is convinced of all and judged of all v. 25. and thus are the secrets of his heart made manifest and so falling downe on his face he will worship God and report that God is in you of a truth So here is Gods order how the word preached is a notifying marke discovering to an unbeliever the true Church It I would poynt out one of the Kings Courtiers by this that he hath a purple cloak and a blew scarf if the man to whom I notifie the Courtier do neither know what a purple garment is nor what a blew scarf is the marke shall be no marke to him yet are these sufficient markes in their owne nature if we suppose that no other Courtiers are in that manner apparelled Therefore I would difference betwixt notam notificantem notam notificativam a note that of its owne nature doth make a thing knowen or that which actually maketh a thing knowen to some The settled professed preaching of the Word is a note of the visible Church Ministeriall and that there either is or in Gods own time shall be some invisible Church of sanctified ones there 1. Because Deut. 4. 6 the hearing and doing of Gods Word maketh the Church of the Jewes a renowned and wise people in the fight of the Nations 2. The preaching of the Word and administration of the Sacraments are proper to the Church and distinguish them from other Nations Psal. 147. 19. Hee sheweth his word unto Iacob and to Israel his statutes and his judgments 20. He hath not dealt so with any Nation So Deut. 17. 29. 30 31 32. The Lords worship is so peculiar to his Church as it differenceth them from all others So Esd. 2. 8. 3. Esa. 59. last verse 3. The Church is defined Acts 2. 42. a company of these who professe truly and continue in the Apostles doctrine and breaking of bread 4. The planting and gathering of Churches is expounded to be teaching and baptizing Mat. 28. 19. 20. 5. Christs sheep heare his voyce in his own sent shepheards Joh. 10. 27. 28. 6 The Church is a company built upon the Doctrine of the Prophets and Apostles Eph. 2. 20. 7 The Church is the pillar and ground of truth 1 Tim. 3. 15. because the Church teacheth professeth and keepeth the truth So Augustine Tertullian Hierom. and Chrysostome will have us to seeke the true Church by the true Word of God and not by mens word Robinson objecteth first Profession of the truth made by men of lewd conversation maketh them not the Church because they deserve to be cast out of the Church but by men visibly and externally holy Mat. 3. 6. Acts 1. 38. Act. 2. 37 38. 1 Cor. 15. 1. Mat. 10. 40. 41. Acts 8. 12 13. Answ. These and many other places do strongly prove our poynt and especially that the profession of Simon Magus who before God deserved to be cast out of the Church Acts 8. is sufficient to make one a member of a visible Church Yea but none deserve in foro Ecclesiae in the Churches Court to becast out but such as either confesse scandalous sins or are contumacious or convicted judicially of the same before witnesses otherwayes the dearest to Christ do legally before God deserve all to be cast out Robinson saith The word in the Bible is no note of the true Church but the Word believed and obeyed for Papists have the Bible And Mr. Coachman saith the Philistims had the Arke amongst them and a Iesuit at a river side baptized with a skoop a thousand Indians were they for that a true Church and Papists saith our Authour have baptisme Ans. The like is objected by Socinus Theoph. Nicolaides Cattch Raccoviensis and by Anabaptists But first we make not the word and materiall Bible and naked seales the marks of the true invisible Church we are now disputing about the markes of a visible Church 2. We make not the naked presence of Word and Sacraments true markes of the Church but a setled professed erected feeding by shepheards feeding with knowledge we make a marke of the shepheards Tents which way neither Philistines nor Indians have the Word of God and for the Church of Rome we cannot deny but she retaineth so much of the essence of a ministeriall Church as maketh baptisme administrated by them to be true baptisme that is a valid seale though she cannot 〈◊〉 be called a true ministeriall Church Other two questions here are shortly to be discussed as belonging to this purpose as 1. whether discipline be a marke of the visible Church Mr. Robinson saith the power of censures is simply necessary for the being of the Church sundry of our Divines affirm it is So the learned Professors of Leyden and Ursin with Pareus Great Junius saith it is a note belonging to the Churches order ad decorum the Augustine confession leaveth it out from amongst the notes and so doth Calvin and Whittakerus make two notes onely Word and Sacraments Learned Beza maketh onely the preaching of the Word a note not excluding the other two I thinke Distinctions may help the matter 1. There is a power of discipline and there is a care thereof True Churches have a power given them of Christ and this Robinson proveth and no more yet the care to exercise the power may be wanting in a true Church 2. Distinct. Right discipline is not necessary for the essence of a visible Church All our Divines condemne Anabaptists and Pelagians who plead that righteous men onely and such societies as have right discipline to be true Churches 2. Novatians and Donatists came neere to them in this also as we may see in Augustine So Rich. Field Parker Cartwright make it necessary to the wel-being of the Church 1. Because it is not indifferent 2. Because it is commanded in Gods word 3. Discipline in the substantiall points is immutable 4. It is necessary in respect of the end And all this the learned Parker demonstrateth to be true But it is not necessary simply to the being of it as a City may be without walls a Garden without an hedge 3. Distinct. The power and right to discipline is a propriety essentiall to the Church and is not removed from it till God remove the Candlesticke and the Church cease to be a visible Church but the exercise may be wanting and the Church a true visible Church from which we are not to separate 4 Discipline is a necessary note and unseparable from a visible Church whole intire and not lame and imperfect But ◠Church may retaine the essence and being of a visible Church and yet have no discipline in actuall use or little and though want of
reckoneth out divers offices in this body Now this is not one Congregation onely but that one Body of Christ whereof Christ is head this is the Catholick Church 2. What power ministeriall our Brethren affirme to bee given to a Congregation they say it is given to them under the notion of a flock of redeemed ones of the Spouse and body of Christ as they cite for this act 20. 28. Col. 1. 18. Eph. 1. 22 and under the notion of the City of God the Kingdome house and building of Christ but so they come to our hand for this reduplication or notion of a flock of redeemed ones of the body and spouse of Christ of the City Kingdome House Building agree first to the Catholick Church as is clear Col. 1. 8. Eph. 5. 25 26. 1 Tim. 3. 15. Eph. 2. 19 20 21 22. and secondarily only to a Congregation as it is a part of this universall flock 3. The whole Catholick Church visible is made one ministeriall body Cant. 6. 4. beautifull as Tirzah comely as the City of Jerusalem terrible as an army with banners By reason of their order of discipline and is there called an organicall body having v. 6 7 8. Eyes Haire Teeth Temples Locks and haveing particular Churchs under her three score Queens fourescore concubines and virgins without number Yet is it sayd v. 9. My Dove my undesiled is but one she is the only one of her Mother Ainsworth who here may be more then a witnesse sayth this one Church is the daughter of Jerusalem who is above and the mother of us â—ll Câ—ton a witnesse not inferior saith on this place The true catholick Church of Christ is the Mother of all reformed Daughters and that argument that our Brethren useth to prove a particular Church to be visible because of externall communion not in one House for that is accidentall to visibility one congregation may meet in three caves of the Earth in time of persecution and yet remaine one congregation holdeth good in this catholick church made up of so many organs as a congregation is formed 1. Begetting by the Ministery of the word daughter-Churches to God as they say a congregation doth nor is it enough to say Ierusalem is not one by externall government and order of Discipline because they cannot meet together to exercise Discipline but shee is one invisibly because shee hath one Faith one Lord one Baptisme one Spirit one Hope of glory For the Text sayth they have one and the same Organs Teeth Eyes Haire Temples Locks they are one Ierusalem and compact City one Army terrible by the Sword of of discipline 2. We do not say to make them one visible church that they must have one visible actuall government in externall order for when of a congregation of 60. their be 30 absent through sicknesse and the busines of a lawfull calling they are one Church visible though in one metting you cannot see them all with one cast of your Eye and when the church of Ierusalem exceeding in number ten thousand did meet in part from House to House that is in sundry Houses yet continuing in the same doctrine of the Apostles and in fellowship and in breaking of bread and in prayer Acts 2. 46. 32. our brethren will say they are one church And therefore the power of Discipline and the exercise of the Word Seales and Discipline in parts is sufficient to make one visible catholick Church 4. To that Church hath Christ given as to the first church the ordinances and ministery which he principally intendeth to perfit to gather and to bring to the unity of faith in a perfit body by these ordinances and that Ministery because the wisdome of Christ hath not given his Ministery and Ordinances to the catholick Church intending principally to save them except he give them a power in that Ministery to the first subject which being put forth in acts may compasse that end But Jesus Christ principally intends to perfit to gather to bring to the unity of faith in a perfit body by these ordinances and Ministery the whole catholick visible church and secondarily only this or this particular congregation Ergo Christ hath given to the whole catholick Church as to the first Church the ordinances and Ministery and so in this Mioistery catholick hee ha h given the Keys to this catholick Church visible as to the first Church 5. I prove it thus when ever Chrst giveth gifts to a whole he giveth it to the whole by order of nature before he give it to the parts of that whole as is cleare by induction He gives Christ a gift to the whole Church by order of nature first to the World Joh. 3. 16. Then to this or this believer of the World So he giveth redemption and grace by order of nature first to his Church in generall Eph. 5. 25. Christ dieth first for his Church not this or that single company or particular person first for His sheep that is the whole flock Joh. 10. v. 11. then for this or this company or this of this straying sheep He came to seeke and save first the lost Luk. 19. 10. then this or this lost man He died first to gather together in one not one man onely yee not the nation of the Iewes onely but to gather together in one all the Children of God which were scattered abroad Ioh. 11. 25. and he is a propitiatiou by order of nature First for the sinnes of the whole World 1 Ioh. 2. 1. and then secondarily for our sinnes so hath hee given the gifts of Apostles Prophets and Teachers first to and for Saints in common and in generall and not for this and that Saint or for this company of Saints at Ephesus Now that particular Congregations are parts of the great visible Church I prove and first that they are parts visible of a Presbytery or a circuit of Congregations within the locall bounds of a Presbytery I make good thus Those who have one common necessary object of externall government in Church-affairs those are a whole visible community gifted with power from Christ to rule in that common and necessary object of government and this and this portion of this whole community must be parts of that whole But those Congregations within the locall bounds of the circuit of a Presbytery have one common necessary object of externall government in Church affaires Ergo those Congregations in such a circuit must be parts of this whole The major I take from our Brethren who therefore make a particular Congreation to be one in respect of ordinary meeting to partake of word seales and to transect matters of jurisdiction amongst themselves but this agreeth to many congregations within one circuit for they meet occasionally one with another in hearing the word and receiving the seales and for the assumption I prove it thus all those congregations have these particulars of externall government in Church affaires which they cannot
sins are bound on Earth antecedentèr to all the consociated Churches He is now equally uncapable of Church-fellowship in all the consociated Churches as in that Congregation whereof he is a member All without and within that Congregation are to hold him for no visible Saint not to eate or drinke with him he is now to all the visible Churches in regard of visible communion no member of that body whereof Jesus Christ is head no part of that City of that building whereof Christ is the Lord and chief corner-stone And he is to the sister Churches in their authoritative Church-estimation to speake so and in relation to their power of Jurisdiction in the very same case a member of Satan that hee is in relation to the authoritative power of Jurisdiction of that Congregation whereof he was a neerest member just as the finger cut off is alike separated from the body yea the whole body as from the hand and it is a wonder to me that Christ giveth an intrinsecall power to a Congregation of twenty believers to cut off a member for the preservation of that little company of the Lords Flock and that he hath denied that intrinserall power to the whole which is no lesse in danger to be infected seeing Christ principally intendeth in the giving of a Ministery to the whole Church especially the gathering of the whole body To the full and perfit stature of the age of Christ in the unity of Faith Eph. 4. 11. yet he intendeth the salvation preservation of the whole from infection more then the salvation of a part of this whole Body That is as it you would say the God of Nature hath given an intrinsecall power to five hundred in a City to set guides over themselves and to rule themselves by wholesome Lawes but hee hath denied that power to the whole City consisting of ten thousand and he hath given to the right hand an intrinsecall power to consent that a finger in the right hand infected with a Gangrene be cut off but he hath denied this intrinsecall power to the whole man I beseech you doth the God of Nature in conferring this power to the right Arme intend the preservation of the right Arme onely and its wellbeing and not rather the preservation of the whole body so doth not Christ intend that the whole consociated Churches shall be preserved from infection and not that particular Congregation onely Then if Christs meanes be congruously fitted for his owne end he must have given an intrinsecall power to many consociated Churches to cast out a contagious lumpe other wayes the consociated Churches are to exercise the punishment of avoyding the Excommunicated person as an Heathen which floweth from a power which is no wayes in them what conscience is here 2. What if the Congregation cast the man out clave errante and undeservedly shall they consequentèr as sister Churches in a brutish fraternity execute a sentence of a power intrinserall in another Church and not any of them or their guides have any power to discerne whether the censure be justly or unjustly infflicted This our Brethren condemne in their owne Congregation for because the reputing the ejected man an Heathen is a matter of practise that concerneth the conscience of every one of the Congregation therefore must all the Congregation give their powers and consent yea do more then consent say some even exercise jurisdiction or a power not different from it Some things are objected against this way Ob. 1. The power of the Keys cannot be given to the catholick representative Church or catholick Presbytery as to the first subject to be an ordinary and constant meane of edification The exercise whereof in an ordinary and constant way is unpossible But the exercise of this Ministeriall power given to the catholick visible Presbytery as to the first subject in an ordinary and constant way is unpossible Ergo such a power is not given to the Catholick representative Church as to the first subject to be an ordinary and constant meane of edification The proposition is cleare it is uncongruous to the Wisdome of Jesus Christ that hee should give that to bee a meane which possibly cannot attaine the end The Assumption is as evident for the Catholick visible Presbytery cannot meete in an ordinary and constant way Answ. 1. By distinguishing the Major proposition That power of the Keyes remote cannot be given to the catholick presbytery as to the first subject the exercise whereof in an ordinary and constant way is impossile physically and ex natura rei True but now the Assumption is false That neerer power cannot be given as a meane of edification the exercise whereof is morally and through the corruption of mens nature physically impossible That is false and denyed and in either sense the conclusion cannot be true 2. I grant the whole and yet nothing is concluded against us For the power of the Keyes is not given to the catholick Presbytery as to the first subject to be a meane of edification in an ordinary and constant way but onely in an extraordinay and occasionall way in those things which concerne the power of jurisdiction belonging to the whole Catholick Church By extraordinary here I meane not that which is against a particular Law of God and cannot bee done without a Divine dispensation of providence but by extraordinary I meane that which is rarò contingens and doth not oft fall out as almost it never falleth out that the universall Church hath neede to excommunicate a nationall Church for all and every one of a nationall Church doe never fall away from the Faith Yet a remote power for Excommunication is in the Catholique visible Church 2. It is objected if the visible catholick Church be the first and principall subject of all Church-power then a Presbyteriall Church cannot Excommunicate but by a power derived from the catholick visible presbytery and so the presbytery should â—â— excommunicate but by consulting with the Catholique visible Church but this latter were impossible and absurd Ergo so must the antecedent be The counexion is proved thus for as â—â— things have beate in so farre as they partake of the Fire because heate is originally in the Fire as in the first subject so all Churches exercising Excommunication must partake of the power of censures that is first and principally in the originall subject to wit in the catholick visible Church And it would seeme that none can use or put forthin acts the power of the catholique Church visible without the conscience of the catholique Church visible Answ. This occasioneth me to speake somwhat of the power of the presbyteriall and catholick Church Hence I say 1. With submission to the learned First It is an hard way of arguing to reason from the power to the severall exercises and diverse acts of the power Our Brethren hold that all power of the Keys and all power Ministeriall of preaching administrating the Seales is
originally in caetu sidelium in a Church of Believers but they cannot say that therefore the acts of Preaching administrating of the Sacraments and all acts of jurisdiction can be exercised by the Believers because they are the first subject Secondly the farther that the members or Churches either Congregationall Presbyteriall or Nationall are removed in locall distance one from another the lesse is the visible and externall communion of rebuking comforting and admonishing one another yet the power and obligation of these duties are not removed So though the Nationall Churches be locally distant one from another yet their power of exercising duties and so their power of Jurisdiction in an Oâ—cumenicke Councell is not from thence concluded to be null Yea Nationall duties upon occasion are still obligatoryâ— and communion of men of sundry Nations is cleare to mee Esai 2. 3. many Nations shall flow unto the Mountaine of the Lords House Zach. 8. 23. Ten men shall take hold out of all Languages of the Nations they even shall take hold of the skirt of him that is a Jew saying we will goe with you for wee have heard that God is with you I do not say these Nations doe meete all in one Synod but the places doe well prove the power lawfull of performing duties whereas the exercise of them in one place is not hic nunc in ordinary providence possible And so this consequence must be weake the whole catholick visible Churches in their principall guides cannot ordinarily and constantly meet hic nunc for the exercise of their power Ergo they have no such power For if the power be exercised in parts which through occurrences of Providence and the corruption of mens nature cannot be exercised in whole at once yet it s not hence evinced to be a power not given of Christ for eâ—ification for by our Brethrens grant three thousand are added to the Congregationall Church of Jerusalem Acts 2. and to this Church of three thousand and a hundred and twenty Christ hath given the ordinary power of the Keyes as to the first subject though through occurences of providence and the corruption of mans nature some of these suppose a thousand through sicknesse pest danger of persecution and sinfull separating from the assembly of Saints could not hic nunc meet in one house to exercise joyntly all the acts of that power which our Brethren say is given to them by Christ they cannot say therefore Christ never gave to this whole Church consisting of three thousand and a hundred and twenty any such power Thirdly there is a great difference betwixt the power given ad esse simplictèr to the being of a Church and the power given ad benè esse tantùm onely to the well-being 2. Great difference also there is betwixt ordinary power to be exercised constantly and ordinarily because of neerer consociation of the Churches in those things that concerne that Church in particular suppose a presbyteriall or Congregationall Church and a power to be exercised but more rarely not ordinarily because of the lesse communion visible and great locall distance of Churches as it falleth out in the whole visible Church Now from this First The ordinary power of Jurisdiction because of neerest vicinity and contiguity of members is given by Jesus Christ to one Congregation in an Isle 1. Because that Church is a Church properly so called though it be not a perfit and complete Church I say it is a Church properly so called Because 1. It is a little City and a little Kingdome of Jesus Christ having within it selfe power of the Word and Sacraments and that is a Church and hath the essence of a Church to which agree the essentiall notes of a visible Church Now preaching of the Word and Administration of the Sacraments are essentiall notes of a visible Church But I say it is not a compleate and perfit Church in the latitude of visibility for Churches are lesse or more visible according as they have lesse or more visible communion for visible communion constituteth a visible Church Now a Congregation in a remote Island hath a lesse communion visible with other visible Churches then conscciated visible Churches have 2. It is not compleate and perfit in its operations because in case of doubts of conscience touching government and practice and dogmaticall poynts it wants the joynt authority and power of Jurisdiction needfull for the well-being of a Church which it should have if it were consociated with many other Congregations so as wee say an hand with five fingers is a compleate hand but it is not a compleat organicall body but a part of the organicall body of a man so is a Congregation a Church wanting nothing of the being and essence of a Church yet is it incompleate because it is a part or member of a Presbyteriall Church and not being consociated wanteth that which belongeth to the well being of a compleat visible Church For visibility of a Church must have a latitude because it is an accident or adjunct of an organicall politick body which is totum integrale Secondly the ordinary power of ordinary Jurisdiction in a more perfit way because of ordinary and perfiter consociation is given to the Presbyteriall Church as to the proper subject in the constant and ordinary exercise of Discipline because contignity being the foundation of visible externall government the Presbyteriell Church of Ierusalem Ephesus Corinth Antioch and Rome is a perfit compleat consociaâ—d body To which the power of ordination exauthoration or deprivation of Pastors of excommunication in a constant and ordinary way doth belong For this is a principle of Church-policy Every politick body of Christ hath power of Church government within it selfe But a Presbyteriall church is such 2. This is a received maxime also Quod tangit omnes ab omnibus suo more tractari debet VVhat concerneth all should be agitated by all according to their degrees of concernment but excom nunication of a person in a consociated Church concerneth all the consociated Churches in a Presbytery all are scandalized all may be and are in danger to be leavened with the infectious lumpe And here it is to be observed that as preaching of the Word is an essentiall note of the visible Church and agreeing to the visible Church as necessary ad esse simpliciter to the very being of a visible Church For if the word as Preached and some way promulgated be not in such a society we cannot call it a visible Church so Discipline is a note of the visible Church and necessary ad bene esse and it cannot be a Ministeriall Church in a good condition exercising acts of edification if the wall of Discipline be broken downe and meeting in one place for Word and Sacraments is but accidentall for a Ministeriall Church If the Word be preached and the Sacraments administrated in sundry Congregations though not in a Presbyteriall Church all convened in all its members
Catholick body but the case for ordinary and constant power of ordinary and constant Jurisdiction is not so in a Presbyteriall in a provinciall in a Nationall in the Catholick visible Body And therefore it followeth not that they are not compleat Bodies and entire Churches for all ordinarie and constant Jurisdiction and the reason is cleare because Synods or Synodicall Churches above a Presbytery to me are not ordinary not constant Courts but extraordinary and prore nata occasionall having their rise from some occurrence of providence as is most cleare by Scripture The Church of Ephesus being a Presbyteriall Church did constantly exercise Discipline and try false Prophets and those which called themselves Iewes but were lievs Revel 2. 2. Whereas that famous Councell at Ierusalem was not an ordinary and constant Court but extraordinary that is occasionall for so I take the Word for expressions cause and had its rise Acts 15. 1. from a meere occasion because some came from Iudea and taught the Brethren except yee be circumcised after the manner of Moses you cannot be saved And the subject of this Court was not the constant and ordinary affaires of Discipline that belonged to the presbytery of Ierusalem and Antioch No v. 6. the subject was only an incident controversy raised by false teachers subverters of soules v. 24. and therefore it is said v. 6. The Apostles and Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to consider of this matter therefore the presbyteriall Church hath both Word and Sacraments dispensed in it distributively through all the Churches and for the power of Jurisdiction ordinary intensivè and quoad essentiam Ecclesiae ministerialis according to the entire essence of a ministeriall Church it is as perfit and compleat in one single Congregation as in a provinciall as in a Nationall yea as in the Catholick visible Body whereof Christ is the Head onely a provinciall nationall and the Catholick Church visible extensivè according to the power of extension is a larger and a superior Church and though the presbyteriall Church be a part of the Catholick it is so a part as it is a perfit whole Church as a man is a part of this great all the World yet so as he is a perfit reasonable Creature and so a whole man and a part of the World but a Congregation is so a part of the Presbytery that it hath not a whole entire compleat intensive power over its owne members to excommunicate them because its members are for contiguity and necessity of neere visible communion parts that cannot avoyd dayly edifying or scandalizing of consociated Churches and therefore the consociated churches trust have a power over the members of a Congregation But our Brethren will say Contiguity of locall cohabitation doth not in be a visible Church but only the voluntary agreement of Professors who doe ex pacto and by covenant tacit or expresse make up a conseciation for a Papist and a Protestant may cohabit in one house Answ. That is true but contiguity is such a necessary foundation of externall visible Church fellowship in one presbytery as without that contiguity I see not how jure Divino there can be either a Congregationall Church or any other Church for sure I am Christ hath not ordained me to be a member of a Congregation in America or of a presbyteriall Church in Geneva And that such persons and no more be members of a Congregation is not juris Divini yet without a contiguity lesse or more they cannot be members of a Congregation nor is this single Congregation a limbe of this presbyteriall Church jure Divinâ— onely this in abstracto is jus Divinum that there be a Congregation of a convenient number and a presbytery of such as may meete conveniently in their guides But to returne the Brethren do deny that God gave a power of Jurisdiction to the Catholick visible Court of the Oâ—cumenick Church And why because a generall councell cannot excommunicate nor relax from Excommunication a nationall Church But I answer 1. It is by accident and not through want of innate and intrinsecall power that the Court of a Catholick councell cannot in an ordinary and constant way exercise the power that Christ hath given to her as the presbyteriall church doth and the exigence of providence maketh it so because it falleth out by the blessing of God that Zion must say as it is Esai 49. 20. The place is too streight for me give place to me that I may dwell And because she inlargeth the place of her Tent and stretcheth forth the curtains of her habitation and lengthneth her cords and breaketh forth on the right hand and on the left and her seed inheriteth the Gentiles Esai 54. 2 3. and because from the rising of the Sun to the going dâ—â—ne thereof his Name is great amongst the Gentiles and in every place incense is offered to him Mal. 1. 11. yet have generall councells condemned Hereticks as Nestorians Macedonians Eutyches and others and I see nothing to prove that a generall councell hath no power to excommunicate a Nationall Church If the Lord should be pleased to give the Christian Churches a generall councell this day they might lawfully in a juridicall way declare the faction of Romish pretended catholicks to be mysticall Babylon a cage of uncleane Birds which is excommunication in the essence and substance of the Act nor is there need of a legall and juridicall citation of nationall Churches or a citation of witnesses to prove Romish Heresies and perfidious and detestable obstinacy for their writings and deeds are so notorious that the senses of men may as infallibly prove the fact as we know there is such a City in the world as Rome and Câ—nâ—tantinople as for the instance that a catholick councell cannot ordinarily be had to relax a repenting nationall Church I answer the same inconvenience will follow if we suppose an ordinary case the Church congregationall as our Brethren suppose of Ierusalem Acts. 2. consisting of three thousand and a hundred and twenty having excommunicated Ananias Saphira and others who yet by the grace of God should truely repent in the meane time the Sword of the Roman Emperor intervening scattereth this Church that they cannot convene in a spirituall Court to relax them and out of Court they have no authority of Jurisdiction here were an invincible necessity of their remaining in Satansbonds in foro externo ecclesiae But what then This is to limit God as Papists do in binding and tying salvation of Infants to the outward signe of externall baptisme as if God in soro caeli in his own Court could not absolve penitent sinners because the Church will not which is more ordinary through mens corruption or cannot absolve through the necessity of exigence of divine providence and the more catholick that crosses be as warâ— the universall and catholick cruelty and treachery of the church of Mâ—lignants against the true catholick Church of Christ the more easily are
congregation of which the ' Delinquent is a member or after that you have complained to that congregation if the former be said then you cannot tell the presbytery or superior Courts but in case of obstinacy for if you can gaine a Brother or a Church in a private way you are not to bring him to a more publickeshame that is contrary to Christs order v. 15. If he heare thee thou hast gained thy brother And if you tell it the Presbytery and the superior Courts after you have told it to the Church whereof he is a member then you make foure steps in your reclaiming your brother where Christ hath made but three Ans. Christs order according to the number of steps are three when the fault is private scandalls of many Congregations cannot be private and in publick scandalls we cannot go but to that church which the offence doth immediatly concerne and if you make foure steps or five according to your grounds I see no transgression if 1. You admonish the offender 2. Before two 3. Before the half of the Elders 4. Before all the Elders and. 5. If you be willing that the Elders bring it to the hearing of the Congregation the number of three precisely are not of positive Divine institution they are only set downe by Christ to shew we are to labour to gaine our brother in private before we publish his shame to the Church and if he commit the offence before two I think you need not tell him your selfe alone but before two and yet the offence is private if three only be privy to it seeing it is not yet come to the Church 3. I much doubt if no faults be punishable by excommunication but only obstinacy I thinke the 〈◊〉 of incest parricide and the like deserveth excommunication though no contumacy be supervenient to such crimes Ob. 7. The Church spoken of Mat. 18. is all one with the House of God and the House of Prayer where two or three agree to pray for onething v. 19. and the place where worshiping is and word and Saâ—raments that society in which stewards give a portion of the treaâ—â— of life to every child of the House Mat. 24. 45 1 Cor. 4. 1. 2. 〈◊〉 publick Rebukes are tendered to these who sin publickly before all that others may feare 1 Tim. 5. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this must be in the Churches hearing and before the Congregation meet for the Word and Sacraments for these ordinances of God worke for the edifying both of the party reproved and before all the Congregation which shall heare and feare and they worke upon the Heart as the Word of God doth now a presbyteriall Church convened in some Elders of divers Congregations for Church censures and exercise of jurisdiction is not such a House of God where are the Word Sacraments and publick rebukes in the hearing of the Congregation for the Congregations of all the presbytery being 20. or 30. cannot meet in one Church Answ. That onely a Congregation and not the catholick Church is the House of God I judge the Word of God cannot teach as Esai 56. 5. To them will I give a name within my House What a name to be a member of a single Congregation No but of a whole visible Church opposed to the condition of Euâ—uches and strangers v. 4. that were not of the people of God Cant. 1. 17 The beames of our House are cedars this is the catholick Church and Spouse of Christ Cant. 3 4. I would not let Him goe till I brought Him to my Mothers House not a Congregation but Ierusalem saith Ainsworth the Mother of us all Cotton the Catholick Church Alstedius Ierusalem Heb. 3. 2. as Moses was faithfull in all his House Not a single congregation 2. This Church here is formally a Ministeriall Church meeting to bind and loose and excommunicate Nor is there need to expound it of an House of praying congregationally but rather 2. 19. of ligatory and authoritative prayers of the Presbytery 3. Nor is rebuking in a Congregation for the edifying of the hearers any thing but the execution of the judiciall sentence of a Presbyteriall Church which we grant may be done in the congregation whereof the Delinquent is a member and yet the Church here shall not signifie a congregation convened for the Word and Sâ—crameâ—ts except you say all the people must necessarily be present yea and authoritative actors to bind and loose as this Church is expresly called v. 18. for if the place speake 1 Tim. 5. 20. of concionall rebuking then it proveth nothing that is done by Timothy as a Pastor virtute potest at is ordinis and not by the Presbytery as an act of jurisdiction which is done by the Church not by one man if it be meant of juridicall rebuking that is done in a Court where all the congregation are not present or if it be done before the congregation in Name of the Presbytery what is done before the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before many is not done by those many as if they were the Church which our Saviour biddeth us tell and sure nothing iâ— here against us Ob. 8. The Word Church is never used in the New Testament for the Presbytery and if it signifie a Representative Church the meaning of this the Angell of the Church of Pergamus might be the Angell of the Church of Pergamus for the Representative Church is the Eldership of that Church Answ. This being the first time that Christ spake of the Church which the Hebrewes or Iewes who knew his language behoved to understand hee could not meane any thing but a representative Church not the common multitude and though it were taken other wayes in all Scriptures beside here it must have this meaning because he speakth of a court If he heart not the Church c 2 Of a company who bindeth and looseth on Earth 3. Whose sentence is â—atified in Heaven 4. Binding and loosing are words of highest royall judiciall authority in Scripture Psal. 105. 20. The King sent and loosed him 21. He made him Lord over his House v. 22. to bind his Princes at his pleasure Psal. 148. 8. To bind their Kings with chaines and their Nobles with fetters of Iron v. 9. To execute upon them the judgement written Mat. 22. 13. Take him and bind him Pauls being in bands is to be under the Judges power Acts 12 6. Peter was bound with two chaines So the Captaine of the Guard Jâ—r 40. 4. and now be hold I loose thee this day from thy chaines 2. The representative Church is not called the Elders of the representative Church nor the Angell of the representative Church but of the collective Church and therefore there is no Angell of a Church of a Church here Ob. 9. From the Church here spoken of their is no appeale because the sentence is ratified in Heaven 2. It inflicteth the highest punishment the censure of excommunication and a
higher judicature can doe no more 3. Their is no reason to appeale to a higher judicature because the inferior may erre because all above a Congregation are Courts which may erre for Presbyteries Provinciall Nationall the universall councell of the Catholique Church may erre So Mr. Mather Answ. This is no reason why wee may not appeale from a Congregation because the sentence is ratified in Heaven because the sentence of an inferior Judge proceeding rightly is ratified in Heaven yet we may appeale from him to appeale is but upon feares of ill administration to desert a lower Court and go to a higher Court so when we feare a counsell and advice given by a sister Church to be not according to the Word of God which yet is according to the Word of God upon the supposall of that feare wee decline that counsell and take another Neither are we to appeale de jure from a just sentence in a presbytery Illud possumus quod jure possumus What the inferior Sanedrim of Israel did justly was ratified in Heaven yet by Gods Law there might be an appeale from it to the highest Sanedrim 2. Nor is this a good reason that we may not appeale from a Judicature which may inflict the highest censure for inferior Judicatures in Israel had power of life and death yet might man appeale from them 3. The cause of appeales is not because inferiour Judicatureâ— may erre for so wee might appeale from all judicatures even from a general councell for it may erre But the true cause is 1. Because rariùs errant they do not so frequently erre 2. They are not so inclined and disposed to erre for many Eyes see more then one and many Eyes doe more seldome miscarry in not taking up the right object then one 3. Because we conceive more equality and lesse partiality in higher Courts Ob. 10. You grant that a single Congregation in an Island hath power intrinsecall of Excommunication within it selfe Ergo thâ— inconvenient which you put on independent Congregations shall follow in the case of a remote congregation Christ hath not then provided sufficiently for that Church in that case Answ. It followeth onely Ergo Christ hath not provided so sufficiently for that Church as for others in a consociation which is nothing against us For woe to him that is alone and two are better then one Ob. 11. If the Church here be a representative Church theâ— it hath power from those whom they represent but they represent the people and so the power is first in the people and the people must be the first visible Church not the presbytery not a generall councell I prove the major because the power the representer hath that must be first in the represented Answ. A representer standeth for another either objectively or subjectively What ever representeth another objectively that is doth such a businesse for another or in remejus for his behalfe and good though he some way represent that other yet hath he not his power from that which he representeth as the Eye objectively in seeing and the Eare in hearing representeth the body for the Eye seeth for the whole body the Eare heareth for the whole body But the eye hath not its visiâ—e or seeing faculty from the body nor the Eare the hearing faculty from the body Now the Presbytery doth represent the people onely objectively that is for the good and salvation of the people and so the Elders have not all their power of ruling from the people but from Iesus Christ. That which representeth another subjectively hath indeed its power from that which it representeth as he who carrieth the person and roome of a King as an Ambassador doth fetch his power from the King and that power is more principally in the King But now the Assumption is false because the Eldership doth not represent the people in their power of Jurisdiction subjectively as standing in the place of the people but as the Ambassadors of Christ and as stewards they have both the Keyes from Christ not from the people and doe actually use the Keyes in his Name and authority not in the peoples name and authority Hence is easily answered that Delegatus seu deputatus non potest facere delegatum one delegate cannot transfer his power to another delegate that would bring a progresse infinite in government for one deligate standing in the roome of others sibjectively cannot transfer his whole power to another its true he cannot transfer his power in part and according to some singular acts it is false for Acts 15. 25. It is said by the councell It seemed good unto us with one accord to send chosen men to you with Paul and Silar Paul and Silas and these chosen men suppose six or ten are in this Embassage are but the deputies and Messengers of the councell and yet they doe agree to make Paul their deputy and mouth to speake for them all seeing order requireth that six at once should not speake in this case Paul speaking the minde of all the rest in this singular act he is a deputy of Deputies and he representeth the whole six who were Messengers of the Church sent with the Epistle and these six were Deputies and Messengers of the councell but as these six Messengers sent by the councell could not lay their whole power on another to carry the Epistle to the Church of Antioch and bestow their labours elsewhere nor could one of these six deligates being chosen as deligate to speake for the rest put that power of speaking the mind of the whole six off himselfe to another in which sense one deligate cannot make another one Messenger cannot send another so the Presbyteriall or classicall Court convened as the deligates of the whole Congregations under them or rather deligates for them then of them decerning that one of a Congregation should be excommunicated may deligate one in that Congregation to pronounce the sentence and this one pronouncing the sentence as the deligate and Messenger of the Church is a deligate a deputy of deligates and deputies in one particular act and this our Brethren in their own Church-sentences pronounced by one Elder must also say Object 12. That neerest Church to whom we delate the offence of one single offender is a single Congregation else we must over-leap this Church and tell the Presbytery contrary to Christs direction but if he heare not that very Church to whom we tell the businesse he is excommunicated by that neerest Church as the words beare Ergo that nearest Church being single congregations may excommunicate and so it is the first Church and the Presbyterial Church is not the first Church Ans. That neerest Church to whom we delate the offence of the delinquent first in the case of wilfull obstinacy secondly in the case of consociation of Churches whom the obstinacy concerneth is not a congregationall Church having power of Jurisdiction entirely and compleatly to whom we must tell
matter concerne them but we aske if the whole people of Israel were obliged by vertue of Divine Institution to be present in the gates of the City when the Judges did sit there and judge as our brethren therein say by a Divine Institution the people are to be present and to consent yea and have an honour above consenting say they so as if the people be not there to have their share of excommunication in their way then is Christs order violated because the Church cannot be said to excommunicate and bind and loose on Earth whereas the Elders onely without the people do only bind and loose and excommunicate and the Elders say they without the people are not the Church nor can be called the Church and so the acts of the Elders judging and separated from the people are null because not acts of the Church seeing the alone Elders are not the Church by this reason the Judges could not judge in Israel except all Israel had been present to consent for all Israel are bidden to execute judgement in the morning both the Rulers and people 2. All the thousands in Ierusalem which made up many Congregations were not nor could they and the whole Congreations of Aâ—tioch Syria and Silicia who were all concerned in conscience no lesse then Ierusalem be present and that by obligation of a Divine Institution and therefore that Church and that whole Church Act. 15. 22. can be no other then the whole representative Church And so we say both here and Act. 15. the Church representative exerciseth jurisdiction without the people if people were present it was by vertue of no Divine Institution so as if they had not beene present the decrees could not have been called the decrees of the Church and certainely the comparison of the eye which seeth not but as united to the body if it be strictly urged may well prove that the Elders if the people be not present even all and every one whom it concerneth câ—â— no more exercise jurisdiction or decerne that a scandalous person can be excommunicated then an eye can see when it is plucked out of the head Object 15. Divines bring an argument from Math. 18. by â—â—â—logy and proportion from particular congregations to prove Naâ—iâ—nall and generall Synods of the whole Christian world Ergo they suppose that a particular Church is the measure and patterne and first Church which hath power of excommunication Answ. Parker and some few enclining to our brethrens mind doe so but Divines understand by a Church a Presbyteriall Church which they make the measure and patterne of Assemblies Object 16 Here is a particular Church because here is an offended brother who is a member thereof This particular Church hath Elders this particular Church is a whole Church 1 Cor. 14. if the whole Church come together Jam. 5. Send for the Elders of the Church It cannot be that the sickâ— person is to send for the Elders of a Presbyteriall Church that are so farre removed from the sicke man Answ. An hand with five fingers is a whole hand but not a whole body a Congregation is a whole Church in its owne kind whole for those things that concerne it selfe but not whole and compleat for all jurisdiction If Iames should bid send for all the Elders this consequence should have some colour Object 17. A Presbyteriall Church can be an offending Church but this Math. 18. is for an offending brother if thy brother sinne against thee c. Answ. Christ giveth an instance onely in an offending brother but the doctrine is for the curing of an offending Church also for all persons to be gained Thou hast gained thy brother We are to gaine Churches even as we are not to offend Churches 1 Cor. 10. 32. Object 18 There are no Church-censures meant here Christs scope is to resolve a case of conscience how farre we are to goe on with an offending brother before we behave our selves to him as to an heather â— It is said if thy brother sinne against thee Ergo it is a private offence not a publique Church-scandall that deserveth excommunication Answ. Christs purpose is to shew how we may gaine to repentance an offending brother Thou hast gained thy brother And he will have us use both publique and private meanes to gaine him 2. It is such a sinne as must be told to the Church when obstinacy to the Church is added and therefore at length it is a publique scandall and so deserveth excommunication Ob. 2. Reprove him that is convince him but is it not reproving to be brought before the Church must I reprove every one who offendeth me even the King it is a mans glory to passe by an offence and Salomon for biddeth us to over-heare our servant cursing us Answ. God hath made every man his brothers keeper and we are not to suffer sin in our brother but in any case to rebuke him Lev. 19 17. the King is not every mans brother whom he is to use familiarly as the brother meant of here though Kings should be rebuked by their Nobles and by Pastors 2. We are to passe over offences that is to forgive those that sin against us and not to be too curious to know who reproacheth us as Salomons meaning is to be taken and to be willing to forgive and yet to labour to gaine our brother by rebukes one act of love fighteth not with another Ob. 3. Tell the Church is not meant of a Christian Church but he speaketh of a thing present but there was no Christian Church as yet Answ. It followeth not it is a rule especially for time to come though Christ speake after this manner as if it were a thing present Ob. 4. It is not much that the word Church signifieth onely in this place a company of godly men witnesses of the mans offence for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth onely once Joh. 3. the wind 2. Christ spake in the Syriak and Gnedah Psal. 22. Gnedah a company or many Buls have compâ—ssâ—d mâ— 1 San. 19. a company of Prophets Gnedah The meaning is if he be not convinced by the testimony of two rebuke him before many Answ. It is not like that seeing in the Chapter preceding he sâ—ake of the Church as of a company to whom the Keys of the Kingdome of Heaven were given and that here he speaking of a Church which hath authoritative power to bind and loose that Christ hath any such â—nsolent meaning of the word Church as onely to note many Christians 2. The Syriak is not the Originall but the Greeke Ob. 5. The witnesses spâ—ken of here are not witnesses of the offences but of the reproofe and therefore there is nothing here of a judiciall procâ—s Answ. Yea but these witnesses are witnesses both of the reproote and of that obstinacy for the which the mans sinnes are bound in Heaven Ob. 6. Let him be to thee as an Heathen He saith not let him be to
the Câ—urt as an Heathen and therefore here is no shadow of any Court Ans. It is an ordinary hebraisme when the second person is put for the third especially in Laws as Thou shalt not send him away empty Also Thine eye shall not spare him Also Then shalt out away evill out of Israel And therefore here is a reall Court it the context be considered Christ speaketh so Let him be to thee as an Heathen in opposition to that which he was called to be for his obstinacy to wit a brother if thy brother offend And how weake is this Let him be to thee as an Heathen Ergo He should not be to the Church as an Heathen The contrary consequence is most necessary if he be to thee as an Heathen because he is now convinced of obstinacy before two brethren and before all the Church Ergo these two brethren and the whole Church are to count him as an Heathen for the offended brother hath gone along all the way in the unanimous judgement and a consort of mind with both the witnesses and the Church Ergo this obstinate man is the same to the Church that he is to the offended brother that is he is to both as an Heathen and a Publican and both are to abstaine from eating or brotherly conve siâ—g with him as the Jewes would not familiarly converse with the heathen and as Paul commandeth 1 Cor. 5. 10 11. that with an excommunicated man we are not to eate Ob. 7. Whatsoever you bind on earth is in good sence that he who offendeth any little one that believeth his sinne is bound in Heaven as the friends of Job c. 42. were not accepted of God till they made their peace first with Iob yet Iob had no power of the Keyes over his friends and an offering is not accepted while first the offerer be reconciled to his brothâ—r and so his sinnes are bound in Heaven and yet one brother hath not a jurisdiction over another Answ. Binding and loosing in this Chap. 18. must be the same with binding and loosing Chap. 16. 19. but expresly their binding and loosing is by the Church power of the Keyes and is all one with that authoritative power of remitting and retaining sins 〈◊〉 20. 21 22 23. and in Scripture the keyes and binding and loosing are never ascribed but to Stewards Officers Princes and Judges who have power of jurisdiction as I have proved already and therefore that which is spoken of Jobs friends and of the offerer not reconciled to his brother Come not up to the point for Iobs friends doe not binde on earth and the offended brother is a more private man destitute of the keyes and of all power of jâ—risdiction It is first objected by our reverend brethren The extent of the power of jurisdiction in the Elders of a classicall Presbytery must be proved by Gods Word which cannot be For if many classicall Elders have power over many Congregations possibly twenty or thirty Churches then they beare the relation of Elders to these thirty Congregations and they must all be Elders of these Churches as the Scripture saith the Elders of Ephesus the Angel of the Church of Pergamus the Angel of the Church of Thyatira now this cannot be for then First Deacons must be Deacons of many Congregations and Deacons might meet in one Colledge to dispose of the Treasury of these thirty and yet these thirty Churches should not be consulted with nor could they all convene in one to give their consent and judgement concerning their Treasury Now though Deacons be inferiour to Pastors yet are they no lâ—sse Officers in their owne sphere having power then the Pastors and Paul writing to the Church of Philippi writeth to the Deacons as to the Bishops insiâ—uating that Deacons are Deacons in relation to that Church no lesse then Pastors Answ. I deny the Proposition to wit If many Elders be one Presbytery ruling many Congregations then doe they beare the relation of Elders to these many Congregations as proper Pastors to every Congregation of or within that Presbyteriall Church nor doe they beare that relation of watchmen and proper Pastors to every one of these Congregations that a Pastor of a particular Congregation beareth to his particular flock that is to be â—oved It is true they are called the Elders of the presbyteriall Church of Ephesus the Colledge of the Angells of the Church of Pergamus but this is a generall and different relation from that which each Pastor doth carry to his owne flock in those respects 1. The Presbytery are Elders to the classicall Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â— not in things proper to each Congregation but in things common to all or in that which is the proper object of government to wit those things which rather concerne the consociation and combination of those thirty Churches then the thirty consociated and combined Churches in particular 2. The Presbytery doth rather take care of the regâ—lation of the acts of governing in all these Churches then the governed Churches for they are to heed to the Pastors ordained and to lay hâ—nds suddenly on no man to commit the Word to faithfull mâ—n to see that Pastors preach sound Doctrine and exercise Discipline according to the rule but they doe not feede as speciall Pastors the particular flocks but every one is to feede his owne flock over the which the Holy Ghost hath set him Acts 20 28. 3 The Elders of the classicall presbytery are Elders to all these Churches as the Elders themselves are in Collegio Presbyteriali in the Colledge of Presbyters and properly as they are in the Court but not separatim and oct of Court so this and this Archippus is not an Elder or Pastor to all these Congregations so as he hath to answer to God and to watch for the Soules of them all but hee hath a charge of them onely in Collegio and if he doe any thing as a classicall Elder as if hee lay hands on a Pastor ordained to bee the Pastor of such a Congregation hee doth it as the hand and instrument and deligate of the Presbytery or if hee pronounce the sentence of excommunication in a Congregation hee is virtualitèr in Collegio when he doth that act in respect he doth it as the deligate of the Presbytery And this our Brethren may see in their owne particular Eldership of their independent flock if an Elder occasionally rebuke any of the flock never convened before the Church he doth not in that exercise an act of Church Jurisdiction because he is not now in a Court and when hee is not in the Court hee cannot excommunâ—cate Yet â—iting in Court hee doth in Collegio with the rest of the Eldership exercise Church Jurisdiction And separatim and not joyned in the Court they cannot exercise Church Jurisdiction 2. The presbytery hath a Church-Relation to all these 30. Churches not taken distributively but collectively as all those are united in one Church
classicall under one externall and visible government even as the Elders of an independent Church are not Elders of their single Congregation being separated from their Court and extra collâ—gium Presbyteriale in the notion of the relation of a Church-Jurisdiction for they are Elders by reason of Church Jurisdiction only in their Court 3. Classicall Elders in the Court have power of Jurisdiction in relation to this presbyteriall or classiciall Church but they have not properly an ordinary power of order to preach to them all and every one and to administrate the Sacraments to them The Elders of a particular Congregation have power of order and power of Jurisdiction without the Court but they have not power of Church jurisdiction but in the Court for there is a difference betwixt a power of jurisdiction which Elders have as Watchmen and a power of Church-Jurisdiction which Elders have not but in foro Ecclesiae in the Court of Church-Jurisdiction So the great Sanedrim beare rule over all the Tribes of Israel But this Judge of the Tribe of Dan a member of the Sanedrim is not a Judge of the Tribe of Benjamin or a Judge to a thousand of that Tribe as the Captaine of that thousand 2. I distinguish the proposition if the Elders of the Presbytery be Elders of the Presbyteriall Church then are they Elders in relation to the many Congregations in that Church if they bee Elders in these common affaires which concerne government in generall then are they Elders in feeding by the word of knowledge and in governing in all the particulars which concerne the government of each Congregation That I deny for their oversight in governing in things belonging to all the consociated Churches doth not make them Elders of all those particular Congregations 3. Deacons in some cases are also Deacons in relation to all the particular Churches in some reserved cases if all the Deacons of Macedonia Corinth and other Churches should meete in one and take course for supplying the distressed Saines at Jerusalem what inconvenient were in this Ob. 2. If Presbyteriall Elders be Elders to mary Congregations in a generall Relation what sort of Elders are they are they Elders ruling or are they Elders teaching it is unpossible that they can be Elders teaching to so many Congregations for teaching is a personall and incommunicable act that mâ—n cannot commit to any others they must performe it in their owne persons aâ—â— cannot commit it to others if they be Ruling Elders onely and not teaching Elders this is against the Scripture for the exten of teaching and the extent of ruling are commexsurable in the Word and of alike extersion Acts 20. 28. These same whoe are to feede the flâ—ck at Ephâ—sue are to governe and rulâ— and they are to feede the whole flâ—ckâ— not a part of it so the Text sayth Take heede to the whole flâ—cke then they are not to governe all in a presbytery and to feede with teaching the Word one particular Congregation onely so 1 Peâ— 5. 2. feed the flock of God which is amongst you not with knowledge onely but be addeth their duty of governing Taking the oversight thereof not by constraint but willingly c. So Hâ—b 13. 7. Remember them that have the rule over you who have spoken unto you the Word of God Ergo these same who have the rule over the flock and governe du also speake the Word of the Lord and teach v. 17. obey them that have the rule over you and submit to them for they watch for your soules as these who must give accompt Ergo these same who governe doe also as Pastors watch for the flock as those that are to give an accompt but the governing classicall Presbytery doe rule but it is unpossible that they can give an accompt for all the Congregations of a classicall Presbytery for they cannot watch over them all except every one of these must have many Eyes Nor can they be both ruling and teaching Officers for then they should have two Offices if one man be both a Physitian and a Chyrurgion to two severall companies he must have two Offices in relation to two charges which he hath to those two companies if he practise physick to the one company and chyrurgery to the other this is against the order that Paul Col. 2. rejoyced to behold Therefore the classicall Elders cannot be Rulers having the oversight of the whole câ—â—ssicall Church and yet every one of them must be a 〈◊〉 and teaching pastor only to the single Congregation over which 〈◊〉 Answ. As grand-Fathers and fathers doe beare a relation to these same Children divers wayes both are fathers and may tutor and provide for the children but both are not begetting â—athers so also doe the classicall Elders and the Elders of particular Congregations beare divers relations to the flocks the question then is what sort of Elders are the Presbyteriall Elders to the Presbyteriall Church I distinguish Church I distinguish Elders They are Elders classicall only to the classicall Church collectively taken and they have an authoritative care over this Church But they are proper Elders to the classicall Church taken distributively that is this man is an Elder to this part or member of the Presbytery to wit to this Congregation And another man to this Congregation as the Elders in the Court and Aslembly at Jerusalem Acts 15. they are Elders in relation to the whole Churches of Antioch Syria and Silicia and the Gentiles collectively taken in those dogmaticall poynts with the confession of our Brethren and these same Elders were in speciall manner Elders to the Congregations of Antioch Syria and Silicia and other Churches taken distributively so also the Elders of many consociated and Neighbouring Churches are speciall watchmen over their own flâ—cks by teaching and ruling according to our Brethrens grounds and also they have a Brotherly care over all the consociated Church to Councell â—dmonrth Comfort seeing every man is his Brothers keeper by a Divine Law and the care is like as is it were authoritative onely by our Brethrens way it wanteth the relation of authority vet doth it not follow that Elders this way have two Offices but onely that they performe two acts of one and the same Office also a Pastor of an independent flocke who writcth â— Bâ—â—ke for the instruction of Sister-Churches as hee preacheâ—â— those same Sermons that are in the printed Bâ—oke to his owne people and flocke hath two Relations one to his owne flocke whom hee preacheth unto as a Pastor another as an instructer of other Churches by his writings yet for that hee hath not two Offices as one who is a ' Physitian and a Chyrurgion to two sundry companies if any say hee writteth not Bookes as a Pastor by vertue of his Office but as a gifted man by power of fraternity let mee deny the truth of the distinction for this is to begge what is in question For to teach the Churches by writing should
his Brotherly relation to the people as if hee were called to bee their Pastor I desire to know what the naked relation of Authority or Jurisdiction addeth to his care and onerousnesse in poynt of labouring by preaching the Gospell Indeed now being called his care is Pastorall and more authoritative But if according to the measure of the Talent every one is to proportion his paines to gaine more Talents to his Lord and if the relation of a Pastor adde no degrees of gifts to His Talent as wee may suppose I thinke his onerousnesse in labouring was as great before hee was a Pastor as after but I speake not this to say that in a constituted Church there is no calling required other then giftes Nor doe I speake this to say that a calling is not a new motive why a man should imploy his gifts for the honour of the Giver But only to shew that CHRIST hath united powers of Jurisdiction in Congregations in Presbyteries in Churches of Provinces and Nations that so not onely gifts might conduce to helpe and promove edification but also united powers of Jurisdiction which are also gifts of God and though some may say that a calling to an Office layeth on Mâ—n a more speciall Obligation to make accompt for Soules then gifts onely which in some sense I could also yeeld yet seeing wee thinke the relation of the Eldership to a whole Classicall Church is not founded upon an Office different from the Offices of Pastors and Elders which they have and are clothed with in relation to their particular Congregations but onely authoritative acts of the same Office and that for the common promoving of edification in the whole Classicall Church grounded in the depth of his Wisdome who hath seven Eyes upon a Brotherly Consociation in which they must either edifie one another and occasionally partake of these same holy things or then scandalizâ— and leaven one another with their publique transgressions wee cannot see how presbyteriall Elders are more to give accompt for the Soules of the whole Classicall Church in Scriptures sense Hebrewes 13. 17. then consociated pastors and Elders of consociated Churches are to give an accompt to GOD for sister Churches over which they are to watch and whose Soules they are to keepe and so farre as they are Brethren must make a reckoning to GOD for them And how can the presbytery be more said to intangle themselves in governing the Classicall Church in some things with things not proper to their calling seeing consociated Churches in a Brotherly way doe medle with those same things though not in a way of Jurisdiction For helping the Classicall Church by way of Fraternity is not unproper to a Christian calling of Brethren and the joyning of power of Jurisdiction I meane of power lesser to another power greater to helpe the Classicall Church upon the same ground of Fraternity cannot bee unproper to the calling of a Colledge of presbyters Objecti 5. The power of Presbyteries taketh away the power of a Congregation therefore it cannot bee lawfull The antecedent is thus confirmed 1. Because if the Presbytery ordainâ— one to bee Excommunicated whom the Elders of a Congregation in conscience thinke ought not to bee Excommunicated the man Jure Divino must be Excommunicated and the power of the Congregation which Christ hath given to them is nul And the exercise thereof impeded by a greater power 2. the voyces of two Elders of a Congregation which are now sitting in the greater and classicall Presbytery are swallowed up by the greater number of Elders of thirty or forty Congregations met in one great presbytery Ergo the power of the Congregation is not helped by the presbytery but close taken away Answ. The Argument doth presuppose that which is against GODS Law to wit 1. That there is a contradiction of Voyces betwixt the Elders of a Cong egation and of the greater presbytery which should not bee for Brethren even of Galathia which contained many Congregations as our Brethren confesse should all minde and speake and agree in one thing that belongeth to Church Discipline as is cleare Gala. 1. 8. Gala. 5. 10 v. 15. Gala. 6. 1. 2. 2. The Argument supposeth that the greater presbytery is wrong in their voycing that such a man should be excommunicated and the two Elders of the Congregationall Church is right and hath the best part in judging that the same man ought not to be Excommunicated But Christ hath given no power to any Church to erre and that power which in this case the presbytery exerciseth is not of Christ and de jure the power of the greater presbytery in this case ought to bee swallowed up of the two Voyces of the Elders of the Congregation But suppose that the Elders of one Congregation and the whole meeting all agree in the truth of GOD as they all doe Acts 15. will you say that Peter Paul and Iames their power is null and taken from them and their three voyces are swallowed up in that great convention because to their power and voyces are added in this dogmaticall determination which you grant even now to many consociated Churches the power and voyces of the rest of the Apostles and Elders yea and as some say of the whole Church Acts 15. 2 v. 6. 25. Acts 16. 4. Acts 21. 18. 25 I believe addition of lawfull power doth not annull lawfull power but corroborate and strengthen it So this shall fall upon your owne Eldership of your independent Congregation Suppose â—en Pastors Elders and Doctors in one of your Congregations whereas sometime there were but three and these three had the sole power of Jurisdiction and exercise of the Keyes you cannot say that the accession of six Elders to three hath made null the power of three and swallowed up their voyces for if their power and voyces were against the truth it is fit they should be swallowed up if they were for CHRIST they are strengthened by the accession of lawfull power and moe voyces and neither annulled nor swallowed up Object 6. The Church at the first for example when it was but a hundreth and twenty had the full entire power within it selfe Ergo it should bee in a worse case by the multiplication of Churches if now that power bee given to Presbyteries Ans. It is a conjecture that the whole Christian Church Acts 1. was onely an hundreth and twenty I thinke there were more though these onely convened at the ordination of Matthias for there were above five hundred Brethren at once which saw CHRIST after his Resurrection 1 Cor. 15. 6. and these I Judge belonged to the Christian Church also 2. It is constantly denied that addition of lawfull power to lawfull power doth arnull or put in a worse condition the prexistent power it doth helpe it but not make it worse and twenty Churches adding their good and Christian counsells and comforts to two Churches doe not annull or hurt or swallow up
Text beare that the Elders set up a Court before the Eyes of all the people and delivered such a man to Satan so as this is called the head of Elders and people as our Brethren teach and here they distinguish where the Scripture distinguisheth not Fourthly if the Scripture give to us Thrones really different though names and titles cannot be found more then we find expresly and in words two Sacraments three Persons and one God Christ Iesus in two Natures and one Person then have we what we seeke but wee have these different in the things themselves as Acts 2. 46. wee have a Church meeting in an House for Word and Sacraments as Acts 20. 8. and a Congregation in Corinth meeting in an House 1 Cor. 11. 20. 1 Cor. 14. 23. and consequently here must bee some power in this meeting to order the worship of God this single meeting is to rebuke those that sinne openly and to hinder Women to preach in the Congregation and to forbid by the power of the Keys that two speake at once because God is the God of order to borbid Doctrine that edifieth not and speaking Gods Word in an unknowen Tongue c. 2. There is an Eldership 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every City in Ephesus in Ierusalem who met for Jurisdiction Acts 21. 18. who layd hands on Timothy 1 Tim. 14. 14. in Antioch Acts 13. 1. 3. There is a meeting of a provinciall Church in Galathia where there are many Churches as may be gathered from Acts 5. 9. 10. who were to purge out the scandalous and false Teachers who leavened all others and who were Gal. 6. 1. to restore with the spirit of meekenesse any fallen Brother and 4. There a map and patterne of a generall Synod warranting both a nationall Church-meeting and an Oâ—cumenick councell And the like may be gathered from that Synod Acts 1. and Acts 6. where these universall guides of the whole Christian World to wit the Apostles were and did exercise Jurisdiction by ordaining of Officers and though instances of these could not be given in Scripture there is a morall ground and warrant for it 1. Because joynt power of Jurisdiction are surer and better then a lesser and dispersed power For if the Keys be given to the Church visible not to this or this little Church as meetting in a private House Acts 2. 46. Acts 20. 8. The division or union of this power the extension of it must be squared by the rule of most convenient edification and it cannot stand with edification if it be given to one Congregation onely The God of nature for conserving humane societies hath given the power of government originally not to one but to a multitude for one onely is not in danger to be wronged and oppressed in a society but a society is in this danger therefore hath God given this power to a multitude and a multitude is the formall object of policy and government and cannot but be dâ—ssolved where Lawes and Government are not So the God of Grace must have given a power of government to a society and multitude of little Churches for a multitude of Congregations is a multitude and therefore this society and consociation cannot subsist except Christ have provided a supernaturall government for it It is not reasonable that some say a morall institution is not an institution for Magistracy is both morall and a Divine institution that God have a certaine day for his service is both morall and also a Divine institution all institutions are not meerly positive as some suppose such as is that the last day of the week be the Sabbath that Bread and Wine be signes of Christs Body brâ—ken and his Blood shed for us So supposing that Christ have a visible Church it is morall that shee have power of government also in so farre as shee is a Church Yea power of government upon this supposition is naturall or rather con naturall so by the same ground upon supposall that Christ have in a Nation a multitude of consociated Churches who for vicinity may either edifie encourage comfort and provoke â—re another to love and good workes they submitting themselves to the Lawes of Christs policy or may scandalize one another as many consociated Churches in Galathia were bent to bite devâ—ure and consume one another Gal. 5. 15. it is morall yea and con-naturall that they be under a Divine policy externall Nor is it more agreeable to the Wisdome of Christ that a multitude of consociated Churches in one Land should be left to the Lawes of nature and Christian brother-hood and be loosed from all Lawes of externall policy then that the just Lord who intendeth the conservation of humane societies should leave every man to the Law of nature and not give them a power to set up a Magistracy and to appoynt humane and civill Lawes whereby they may be conserved And I thinke we should all say if God had appoynted every great Family yea or every twenty Families in the World to be independent within it selfe and subordinate to no civill law to no power to no Magistracy without that independent little incorporation that God had not then appoynted a power of civill Policy and civill Lawes for the conservation of mankind and the reason should be cleare because in one Shire Countrey Province and Nation there should be a multitude to wit ten hundred ten thousand independent Kingdomes subject to no Lawes nor civill policy but immediately subordinate to GOD in the Law of nature and when these ten thousand should rise up and with the Sword devoure one another and one society independent should wrong another the onely remedy should be to complaine to God and renounce civill communion with such Societies that is traffique not with them doe not take or give borrow or lend buy or sell with them but it is unlawfull to use any coercive power of naturall or civill reparation to compell them to doe duty or execute mercy and Judgement one toward another now seeing grace destroyeth not nature neither can there be a policy independent which doth contradict this maxime of naturall policy acknowledged by all in all policies civill naturall supernaturall God intending the conservation of societies both in Church and State hath subjected all Societies and Multitudes to Lawes of externall policy but so it is a Multitude of little Congregations is a Multitude and a Society Then it must follow that government of independent little bodies under no coactive power of Church censures must want all divine institution and so be will worship For these it shall be easie to answer the obloquies of some saying that a nationall Church under the New Testament is Judaisme Hence say they a nationall Religion a nationall Oath or Covenant is like a World-Church a Church a huge body as big as the Earth and so if some Augustus should subdue the whole VVorld to himselfe with the Sword Hee might compell the VVorld to bee
There be many things in this argument to be corrected as 1. That the Church of Corinth conveâ—ed in the whole multitude whom it concerned for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not prove it for the same Word is spoken of the meeting of the Apostles and Elders who met in a Synod with authority Acts 15. 6. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is attributed to the multitude Acts 21. v. 22. and to the Church of Believers 1 Cor. 11. 20. and 1 Cor. 14. 23. therefore the one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemeth to bee no cogent Argument 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not here in all this Chapter or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in the New Testament and by the seventy Interpreters whose translation Christ and his Apostles doe frequently follow in the New Testament use the words for any meeting of good or ill of civill or Ecclesiasticall persons As I might instance is a great many places of the Old and New Testament then what is it I pray you which restricteth the signification of these words to signifie a civill rather then an Ecclesiasticall meeting certainly the actions which the company doth when they are met and the end for which they meete I give an instance in Acts 19. 41. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the like I say of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not the Church of Christ and why it is a reason that cannot bee controlled They were assembled for to raise a tumult against Paul which was no Church-action and so no Church end is here So v. 39. But if you enquire any thing in other matters it shall be determined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a lawfull assembly surely the end of such an assembly in Ephesus where this man was Town-Clark in the meeting could be no Church-businesse Hence wee are led to know what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Assembly or Church signifieth here not the Church of Christ so Psal. 22. 16. the Assembly of the wicked hath inclosed mee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Merighem the seventy Interpreters turne it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Tâ—rtullian followeth them the persons congregated the actions and end for which they convenc lead us to this that the Word signifieth not a Church of Christ. So wee may see Psal. 26. 5. the Congregation of Elders cannot bee a true Church 2. 1 Cor. 11. 18. for first when you come together to the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I heare there are divisions amongst you The place must signifie the Church of Believers because the end of their meeting was the Supper of the Lord or their communion v. 20. as the Text cleareth and 1 Cor. 14. 23. when the whole Church commeth together that was for prophecying and hearing of the Word as the Text is evident v. 16 17 18 23 24 25 26 27. and therefore here the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must signifie the Church of Pastors preaching and people hearing the Word praying and praising God So in the third place when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church is convened to bind and loose and to excommunicate as Mat. 18. 17. 18. 19. there is no necessity that the Word Church should include those who have no power of the keyes and cannot by power of the Keyes bind and loose And therefore from the naked and meere Grammar of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no argument can bee drawen to prove that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 18. 17. must signifie that same which it doth signifie 1 Corin. 1. 1. 1 Corin. 11. 18. 1 Corin. 14. 23. for the word actu primo and originally signifieth any meeting but the persons who are Congregated and the end for which they meete leadeth us to the meaning and Grammaticall sense of the word in that place Now Matth. 18. the Ecclesia a Church Congregated there is such as bindeth and looseth in Heaven and Earth and congregated for that use therefore I see not how the circumstances of the place helping us to the Grammaticall sense of the word here as in all other places doth not inforce us to say in this place Mat. 18. the word Ecclesia Church must signifie onely those who have power to bind and loose that is only the Elders and not the people So to come to the place 1 Cor. 5. Those who come under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 congregated together must bee expounded by the persons Office and the end of their meeting now the persons Office is Ministeriall hee will have them congregated by Pauls Ministeriall spirit and in the name and with the power of the Lord Jesus this is the power of the Keyes which hee who hath Davids Keyes Esai 22. 22. on his Shoulders Revel 3. 7. giveth to his owne Officers Matth. 16. 19. and these persons cannot be all that hee writeth unto v. 1. all that were pâ—ffed up and mourned not at the offence given by the incestuous 〈◊〉 to Iesus Christs holy Namâ— and Church all who are to forbeare eating and drinking with excommunicated persons vers 11. all who were in danger to be leavened vers 6. all who were to keepe the Feast in sincerity not with the old Leaven of wickednesse and malice for these directly were the whole multitude of Believers Men Women and Children who I am sure were not capable of the Keyes and the Ministeriall power of Paul 2. The end wherefore these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who were convened did meete and convene was vers 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deliver the man to Satan they were not convened to celebrate the Lords Supper as the Church is convened 1 Cor. 11. 18. nor for hearing the Word of Prophecy or Preaching as 1 Cor. 14. 23 24. And whether you construe the Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Power of the Lord Iesus with the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deliver to Satan or with the Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 congregated in the Name and Power of CHRIST all is one the multitude of common Believers of Men Women and Children are neither capable of the power nor of the exercise of that power to deliver to Satan And therefore this meeting together by no Grammar doth leade us to say that the sentence was to be pronounced in face and presence of the multitude convened vers 21. Giving but not granting that the Church of Corinth in all its members must bee convened Though I hold it not necessary by this place yet it followeth not that all other acts of Jurisdiction must bee exercised in face of the whole Congregation for there is a speciall reason of the pronouncing of the sentence which is not in other acts the pronouncing of the sentence concerneth more the neerest Congregation of which the Delinquent is a member in relation of nearest and dayly Communion it concerneth also other Congregations of the Classicall Church of which also the Delinquent is a member but not so immediately and
clearely insinuate that their commandement as Apostles de jure should have ended the controversie but now for the edification and after-example of the Churches they tooke a Synodicall way 13. The way of the Apostles speaking seemeth to mee Synodicall and not given out with that divine and Apostolicall authoritie that the Apostles may use in commanding it is true they use lovely and swasory exhortations in their writing but this is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a decree not an exhortation now James saith 1◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is set downe as his private opinion with reverence to what Peter and Paul saith and v. 7. Peter when many had disputed and spoken before him standeth up and speaketh and v. 12. Barnabas and Paul after the multitude is â—â—nt doth speake which to mee is a Synodicall order and the whole Synod v. 28. say It seemed good to us They answer 1. Consociated Churches have some power in determining of dogmaticall points but this is no power of jurisdictim The seventh Proposition to which almost all the Elders of New England agreed saith The Synod bath no Church-power but the cause enimeth with the Church Corpus cum causa the Church-body and the cause which concerneth the Church-body doe remaine together â—nd therefore quaestio defertur ad Synodum causa manet penes eccleiam the question is brought to the Synod the cause remaineth with the Church Another Manuscript of Godly and learned Divines I saw which saith That the ministeriall power of applying of the rules of the word and Canons to persons and things from time to time as the occasions of the Church shall require pertaineth to and may be exercised by each particular Church without any necessary dependance on other Churches yet in difficill cases wee ought say they to consult with and seeke advise from presbyteries and ministers of 〈◊〉 Churches and give so much authoritie to a concurrence of judgements as shall and ought to be an obligation to us not to depart from any such resolutions as they shall make upon any consideration but where in conscience and hence our peace with God is apparently concerned Answ. I perceive 1. That our brethren cannot indure that a Synod should bee called a Church but 1. I verily thinke that when Paul and Barnabas Act. 15. 1 2. had much dissention with those who taught you must bee circumcised after the manner of Moses that the Church of Antioch resolved to tell the Church that is the Synod while as they fall upon this remedy v. 2. They determined that Paul and Barnabas and certaine other of them 〈◊〉 goe up to Jerusalem unto the Apostles and Elders about this question that is that the Church of Antioch when the subverâ—ers of soules would not heare their brethren of Antioch did tell the Synod convened at Jerusalem that is according to our â—viours order Maâ—â—â— 18. 17. they did tell the Church and my reason is if the Church at Antioch could not satisfie the conâ—câ—enâ—es of some who said you must bee circumcised else you cannâ—x in saved they could not nor had they power in that cast not to goe on but were obliged to tell the Synod that is the Church whom it concerned as well as Antioch for if they had sent the matter to the Synod as a question not as a cause proper to the Synod or Church then when the Synod had resolved the question the cause should have returned to the Church of Antioch and been determined at Antioch as in the proper court if that hold true the question is deserred to the Synod the cauâ—e remaineth with the body the Church but the cause returned never to the Church of Antioch but both question and cause was determined by the Synodicall-Church Act. 15 v. 22. 23 24. and the determination of both question and cause ended in the Synod as in a proper court and is imposed as a commandement and a Synodicall Canon to bee observed both by Antioch v. 25 26 27 28 29. and other Churches Act. 16. 4 5. Ergo either the Church of Antioch lost their right and yet kept Christs order Matth. 18. 15 16 17. or the question and cause in this case belongeth to a Synod 2. It is said expresly â— 22. It pleased tâ— Apostles Elders and the whole Church to send chosen men of their own company to Antioch c. What Church was this the whole Church of â—â—leevers or the fiaternitie at Jerusalem say our brethren but with leave of their godlinesse and learning no say â— 1. What reason that the Church of all beleevers men and women of Jerusalem should de jure have beene present to give either consent or surfrage there because it concerned then practise and conscience but I say it concerned as much if not more the conscience and practise of the Church of Antioch if not more for the cause was theirs say our brethen and cause ad corpus say they quaestio ad synodum and it concerned as much the practise and conscience of all the Churches who were to observe these decrees Act 16. 4. 5 Act. 21. 25. yet they were not present If the multitude of â—â—leevers of Jerusalem was present because they were 〈…〉 to the Synod whereas Antioch other 〈…〉 were nor off were not present but in their commissioners then I say the Church â—â— the multitude of Jerusalem whose commidicâ—â—â—s were here 〈◊〉 I say the multitude was present â—uely de 〈◊〉 not 〈◊〉 nor was there more law for their presence then â—or all other Churches who also in conscience were obliged to obey the councells determinations but I deare a warrant that the fact of the Synod such as was sending of the decrees and Commissioners with the decrees to Antioch should bee â—â—â—â—ibed to the multitude of beleevers at Jerusalem who by no Law of God were present at the Synod and by no Law of God 〈◊〉 more consent then the Church of Antioch and were present 〈◊〉 〈◊〉 and by accident because they dwelt in the 〈◊〉 where the Synod did sit therefore say I the 〈◊〉 Church in the whole Synod 2. By what Law can Jerusalem a sister Church have influence or consent de jure in sending binding Acts as these were as is cleare v. 28. Ch. 16. 4 5. Ch. 21. 25. to the Church of Antioch for this is an authoritative sending of messengers and the Canons to the Church of Antioch as is evident v. 2 2. 3. It is utterly denied that the Church of Jerusalem I meane the multitude of beleevers could meet all at one Synod 4. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 12. which is said to hold their peace is referred to the Apostles and Elders met Synodically v. 6. and is not the multitude of beleevers 5. Where are these who are called Elders not Apostles they are ever distinguished from the Apostles as Act. 15. 2. v. 6. v. 22. Act. 16. 4. Act. 21. 18. 25. â—are is no reason that they were all
Elders of Jerusalem for 〈◊〉 can Elders of one sister Church impose Lawes burdens â—28 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decrees Ch. 16. 4. upon sister Churches or hâ—w can they pen canonicall Scripture joyntly with the Apostles Some of our brethren say so much of those degrees that they obliged formally the Churches as Scriptures doe oblige the learned Junius saith well that the Apostles did nothing as Apostles where there was an ordinarie and established Elderyâ—â— in the Church therefore those Elders behoved to bee the 〈◊〉 of Antioch for Act. 17. v. 2. 〈…〉 Commissioners were 〈◊〉 from Antioch then Paul and 〈…〉 I thinke also the Churches of Cyria and 〈◊〉 〈…〉 there as well as Antioch and de jure 〈…〉 should have beene there The case was theirs every way the same with the Church of Antioch and their soules subverted v. 24. 6. Those who are named v. 22. Apostles Elders and the whole Church are called v. 25. Apostles and Elders and Brethren and elsewhere alwayes Apostles and Elders Elders including brethren or the whole Church v. 22. of some chosen men and brethren as Act. 13. 2. v. 6. Ch. 16. 4. Act. 21. 18. 25. 2. I desire to try what truth is here that this Synod but power and authoritie in points dogmaticall but no Church-power saith the seventh proposition of the reverend and godly Brethren of New England and no power of jurisdiction but the Church of Antioch had Church-power and power of jurisdiction to determine this cause and censure the contraveeners as our Brethren say But I assume this Synod tooke this Church-power off their hand and with the joynt power of their owne Commissioners sent from Antioch v. 2. v. 22. 23. determined both cause and controversie and it never returned to any Church-Court at Antioch as is cleare v. 25 26 27 28. Ergo this Synod had a Church-power 2. A power and authoritie dogmaticall to determine in matters of doctrine is a Church-power proper to a Church as is granted by our brethren and as wee prove from Act. 20. 29. This is a part of the over-sight committed to the Eldership of Ephesus to take heed to men rising amongst themselves speaking perverse things that is teaching false doctrine and if they watch over them as members of their Church for they were v. 30. men of their owne they were to censure them 2. If Pergamus bee rebuked Reâ—el 2. 14. 15. and threatned with the removing of their Candlesticke because they had amongst them those who held the doctrine of Balaam and the doctrine of the Nicolaitans hated by Christ himselfe and did not use the power of jurisdiction against them then that Church which hath power dogmaticall to judge of doctrine hath power also of jurisdiction to censure those who hold the false doctrine of Balaam and v. 20. Christ saith to Thyatira Notwithstanding I have a few things against thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because thou suffâ—â—â— that woman Jesabel which calleth herselfe a Prophetesse to teach and to seduâ—e my servants to commit fornication and to eate things sacrifâ—â—d to Idols Hence I argue what Church hath power to try the false doctrin of Jesabel and is blamed for not censuring her but permitteth her to teach and to seduce the servants of God hath also power of jurisdiction against her false doctrine this poposition I take to bee evident in those two Churches of Pergamus and Thyatira I assume but this Synod Act. 15. hath authoritie and power to condemne the false doctrine taught by subverters of soules teaching a necessitie of circumcision in the Churches of Syria Cilicia Antioch c. Act. 15. vers 23 24. Therefore this Synod hath power of jurisdiction 3. Every societie which hath power to lay on burdens as here this Synod hath v. 28. and to send decrees to be observed by the Churches as Act. 16. 4. and to send and conclude that they observe no such thing and that they observe such and such things Act. 21. 25. by the power of the holy Ghost conveened in an Assembly 25. and judging according to Gods Word as â— 7 8 9 10 11 12 c. these have power of juridiction to censure the contraveners but this Synod is such a societie Ergo it hath this power The Proposition is Matth. 18. 18. If hee refuse to heare the Church let him be to thee as a heathen and a publican nothing can bee answered here but because this Synod commandeth onely in a brotherly way but by no Church-power therefore they have no power of jurisdiction But with reverence of these learned men this is petitio principii to begge what is in question for the words are cleare a brotherly counsell and advise is no command no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no decree which wee must observe and by the observing whereof the Churches are established in the faith as is said of these decrees Act. 16. 4 5. To give a brotherly counsell such as Abigail gave to David and a little maide gave to Namaan is not a burden laid on by the commander but it is said of this decree v. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It seemed good to the holy Ghost to lay no other burden on you Also we do not say that power of jurisdiction is in provinciall or nationall Synods as in the Churches who have power to excommunicate for 1. this power of jurisdiction in Synods is cumulative not privative 2. It is in the Synod quoad actus imperatos potius quam act us elicitos according to commanded rather then to elicit acts for the Synod by an ecclesiasticall power added to that intrinsecall power of jurisdiction in Churches doth command the Churches to use their power of jurisdiction rather then use it actually her selfe Let me also make use of two propositions agreed upon in a Synod at New England Their 3. proposition The fraternitie have an authoritative concurrence with the Preshyteny in judiciall Acts. 4. Proposition The fraternitie in an Organicall body actu subordinate id est per modum obedientiae in subordination by way of obedience to the Presbytery in such judiciall Acts 2 Cor. 10. 6. Now if here the whole Church of Jerusalem as they say from v. 22. was present and joyned their authoritative concurrence to these decrees there was here in this Synod an Organicall body of eyes eares and other members that is of Apostles Teachers Elders and people and so a formed Church by our brethrens doctrine â—â—gs Paul and Barnabas v. 2. being sent to this Synod by the Church of Antioch to complaine were sent to tell the formed and organicall Churches as it is Matth. 18 19 which is a good argument if not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Aristotle saith yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. If the Brethren here concurre as giving obedience to the Elders and the Apostles doe here determine as Apostles and Elders then the brothren in this Organicall body doe concurre to the forming of these decrees by way of obedience to the
his brother and therefore we doubt not but the Church hath jus law to excommunicate the Apostles in case of obstinacie and would have used this power iâ— Judas had lived now when the power of excommunication was in vigor but wee say withall de facto the suâ—position was unpossible in respect that continued and habituall obstinacie and flagitious and atâ—ocious scandals deserving excommunication were inconsistent with that measure of the holy Spirit bestowed upon those Catholick Organs and vessels of mercy but this exempteth the Apostles from act all excommunication de facto but is our brethren exâ—â—pt them a jure from the Law they transforme the Apostles into Popes above all Law which wee cannot doe Apostolick eminencie doth 〈…〉 neither Peter nor Paul to bee above either the 〈…〉 the 〈◊〉 Law or the positive Lawes gi 〈…〉 One doth wittily say on these 〈…〉 Matth. 8. 15. The Pope is either a 〈…〉 if hee bee a brother offending 〈…〉 complaine of him to the Church 〈…〉 bee no brother there 's an end 〈…〉 his father and never after this 〈…〉 〈…〉 in a Synod as Apostles doth not 〈…〉 in Apostolick acts could not use Sy 〈…〉 others 1. Because Daniel 9. 2. 〈…〉 understood by books the num 〈…〉 Lord came to Jeremiah the 〈…〉 Paul 1 Cor. 1. 1. and Timothi 〈…〉 and 〈◊〉 1 Thess. 1. 1. and 3. The 〈…〉 and yet â— ophâ—ts and Apostles were immedi 〈…〉 which they â—â—ote and spake Answ. 1. Daniel â—â—d the Prophecie of Jeremiah and the Pro 〈◊〉 the books of Moses and the Apostles read the old Testament 〈◊〉 and Paul read â—eathen Poets and citeth them Act. 17. 〈◊〉 Tiâ— 1. 12. and maketh them Scripture 2. But the question is now if as Prophets and immediatly inâ—â—â— Prophets and Apostles they did so consult with Scripture which they reade as they made any thing canoniâ—k Scripture upon 〈◊〉 medium and formall reason because they did read it 〈◊〉 it out of bookes and not because the immediate iâ—â—piration of the holy Ghost taught them what they should 〈◊〉 canonick Scripture Suppone a sentence of a â—eathen 〈◊〉 suppone this that Paul left his cloake at Troâ—s not the â—â—â—wledge of sense not naturall reason not experience none â—â— these can bee a formall medium a formall meane to make scripture but as thus saith Jehovah in his word is the formall reason why the Church beleeveth the Scripture to be the Word â—â— God so the formall reason that maketh Prophets and Apostles to put downe any truth as that which is formally canonicall scripture whether it bee a supernaturall truth as the 〈◊〉 was made flesh or a morall truth as Children obey your 〈◊〉 or a naturall truth as The Oxe knoweth his owner or an experienced truth as make not friendship with an angry 〈◊〉 a truth of heathen moralitie as mee are the off-spring of God or a truth of sense Paul lest his cloâ—ke at Tâ—oas I say the 〈◊〉 formall reason that maketh it divine and Scripturall truth is the immediate inspiration of God therefore though 〈◊〉 learned by bookes that the captivitie should indure seventi yeares yet his light by reading made it not formally Scripture but Daniels putting it in the Canon by the immediat actiâ—r impulsion and inspiration of the holy Spirit and though Matthew did read in Esaiah A Virgin shall conceive and beared Sonne yet Matthew maketh it not a part of the New Testament because Esaiah said it but because the holy Ghost did imdiatly suggest it to him as a divine truth for a holy man might draw out of the Old and New Testament a Chapter of orthodox truths all in Scripture words and beleeve them to bee Gods truth yet that Chapter should not formally bee the Scriptur of God because though the Author did write it by the light of faith yet the Propheticall and Apostolicall spirit did not suggest it and inspire it to the author I know some Schoolâ— Papists have a distinction here They say there bee some sepernaturall truths in Scriptures as predictions of things that tall out by the mediation of contingent causes and the supernaturall mysteries of the Gospell as that Achab shall bee killed in the wars the Messiah shall bee borne c. Christ came to 〈◊〉 sinners and those were written by the immediatly inspiring Spirit others were but historicall and naturall truths of fact as that Paul wrought miracles that hee left his cleake at Troas and these latter are written by an inferior spirit the assisting not the immediatly inspiring Spirit and by this latter spirit say they much of Scripture was written and from this assisting Spirit commeth the traditions of the Church say they and the decrees of Popes and councells and this holy Spirit though infallible may and doth use disputation consultations councells of Doctors reading but wee answer that what counsells determin by an assisting spirit is not Scripture nor yet â—m-ply infallible nor doth Daniel advise with Jeremialis writing what hee shall put downe as Scripture nor Paul with Sosâ—hâ—â—â—â— with Timothy and Silvamus what hee shall write as Canonick Scripture in his Epistles for then as the decrees of the coun 〈◊〉 at Jerusalem are called the decrees of the Apostles and Elders and this decree which commeth from the Apostles and Elders assemâ—led with one accord and speaking with joynt suffrages from the holy Ghost v. 7 8 9 10 c. v. 28. as collaterall authors of the decree is the conclusion of Apostles and Elders so also should the prophâ—cie of Daniel at least the first two verses of the ninth chapter bee a part of Daniel and a part of Jeremiâ—hs prophecie and Pauls Epistles to the Corinthians should bee the Epistle of Paul and Sâ—stheâ—es and his Epistles to the Colossians and Thessahâ—ianâ— the Epistles of Paul of Timothy of Silvanus whereas Sosthenes Timothy Silvanus were not immediatly inspired collaterall writers of these Epistles with Paul but onely joyners with him in the salutation The erring and scandalous Churches are in a hard condition if they cannot bee edified by the power of jurisdiction in presbyteries Object But it never or seldome in a century falleth out that a Church is to bee excommunicated and Christ hath provided Lawes for things onely that fall out ordinarily Answ. It is true wee see not how an whole Church can bee formally convented accused excommunicated as one or two brethren may bee in respect all are seldome or never deserted of God to fall into an atrocious scandall and wilful obstinacie yet this freeth them not from the Law as suppose in a Congregation of a thousand if five hundreth bee involved in libertinisme are they freed because they are a multitude from Christs Law or from some positive punishment by analogie answering to excommunication 2. The Eldership of a Congregation being three onely doth not seldome scandalously offend and are they under no power under heaven The people may withdraw from them saith the Synod of New England what then so may I withdraw
principally seated in the Presbytery in regard of the latter Synods are the first subject of the occasionall Church-power in things which â—e in common belong to many Presbyteries or to a nationall Church But to returne if the Synodicall power bee different in essence and nature and not gradually onely from the counsell and advise of Christians then first it is not a determination that bindeth by way of counsell and brotherly advise onely but under some higher consideration which is as like a Church-relation of Church-power as any thing can bee seeing here bee Pastors acting as Pastors 2. formally gathered in a councell 3. speaking Gods Word 4. by the holy Ghost But this shall bee against the Church-government of New England 2. If it bee essentially different from an advise and councell and warranted by divine institution why doe not our brethen give us Scripture for it for if they give us Act. 15. then can they not say that the Apostles in this Synod did determine and voyce as Apostles by an Apostolick and immediatly inspiring Spirit for the spirit Synodicall is a spirit imitable and a rule of pertually induring moralitie in all Synods and must leade us for an Apostolick spirit is not now in the world 3. As they require a positive divine institution for the frame of a Presbyteriall Church in power above a Congregation and will not bee satisfied with the light of nature which upon the supposall of a spirituall government instituted by Christ in a Congregation which is a part may clearely by the hand lead us to the inlarging of that same spirituall government in the whole that is to a number of consociated Churches which are all interessed as one common societie in a common government so they must make out for their Synod endued with dogmaticall power a positive divine institution 4. We desire a warrant from the Word why a colledge of Pastors determining by the Word of God as Pastors having power of order and acting in a colledge according to that power should not bee a formall and ordinary great Presbytery 5. How can they by our brethrens determination exercise such pastorall acts out of their owne Congregations towards those Churches to which they have no pastorall relation virtute potestatis ordinis 6. How can the wisedome of Christ who provideth that his servants bee not despised but that despisers in a Church way should bee censured 1 Tim. 1. 19 20. cloth his messengers in a Synod with a power dogmaticall and deny all power of iâ—â—â—diction to them upon the supposall that their determinations be rejected I feare there bee something under this that none are to bee censured or delivered to Satan for heterodox opinions except they erre in points fundamentall But farther it may bee made good that a power dogmaticall is not different in nature from a power of jurisdiction for we read not of any societie that hath power to meet to make Lawes and decrees which have not power also to backe their decrees with punishments if the Jewish Synedry might meet to declare judicially what was Gods Law in point of conscience and what not and to tie men to it they had power to conveene and make Lawes farre more may they punish contraveners of the Law for a nomothetick power in a societie which is the greater power and is in the fountaine must presuppose in the societie the lesse power which is to punish and the power of punishing is in the inferior judicature so a nomothetick power ministeriall cannot want a power of censuring It is true a single Pastor may ministerially give out commandements in the authoritie of Christ but hee cannot his alone censure or excommunicate the contraveners of those commandements but it followeth well in an assembly hee hath power to censure and excommunicate now here Pastors and Elders are in an assembly It is objected Pastors in a Synod have no jurisdiction as Pasters for what they doe as Pastors that they may doe there alone and on of a Synod but they doe not nor cannot determine and give out Canons there alone and they cannot there alone determine juridically therefore they doe not wholly and poorely as Pastors in relation to those Churches give out these decrees yet doe they not give out the decrees as privite men wholly but in some pastor all relation for Pastors as Pastors have something peculiar to them in all Churches whither they come to preach so as a speciall blessing followeth on their labours though they be not Pastors in relation to all the Churches they come to even as a Sermon on the Lords day is instamped with a more speciall blessing bâ—â—â—use of Gods institution imprinted on the day then a Sermon preached in another day Answ. This argument is much for us it is proper to acts of jurisdiction ecclesiasticall that they cannot bee exercised by one onely but must bee exercised by a societie now a Pastor as a Pastor his alone without any collaterally joyned with him exerciseth his pastorall acts of preaching and of administrating the Sacraments but those who give out those decrees cannot give them out Synodically but in a Synod and Court-wayes as forensicall decrees and so in a juridicall way and because Pastors whither so ever they come doe remaine Pastors 1. The Apostles are not in this Synod as Apostles Secondly nor yet as gifted Christians to give their counsell and advise nor thirdly as this answerer granteth meerely as Pastors then it must follow that fourthly they are here as such pastors conveened Synodically by divine institution and that this is the patterne of a Synod Object 2. But there is no censuring of persons for scandalls in this meeting because there is nothing here but a doctrinall declaration of the falsehood of their opinion who taught a necessitie of circumcision and that all is done by way of doctrine and by power of the Keyes of knowledge not of jurisdiction is cleare from the end of this meeting Act. 5. 2. Paul and Barnabas were sent from the Church of Antiocâ— unto Jerusalem unto the Apostles and Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning this question and v. 6. the Apostles and Elders came together to consider 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this matter consideration of questions being the end of the Synod is a thing belonging to doctrinal power meerely so Mr. Mather Answ. 1. It is false that there is no censuring of persons here for to say nothing that Peter accuseth those of the wrong side as personally present at the Synod either being summoned or comming thither by appeale v. 10. Now therefore why tempt ye God to put a yoake upon the necke of the Discip'es c. which reproofe comming from one man onely cannot be called a Synodicall reproofe It is more then evident that the publick Synodicall censure of rebuke is put upon those who held and urged the necessitie of circumcision and why not excommunication also in case of obstinacy for the Synodicall censure
colledge of Apostles and Elders conveened and yet materially it is the same prohibition Object 4. The Acts of this Synod are finaliter acts of government because they are rules conducing for the governing of the Church but formaliter they are acts of dogmaticall power and not formally acts of jurisdiction for there is no rebuking of subverters of soules inordine to excommunication no penall power is exercised here sub poona under the paine of excommunication and therefore there an here no formall acts of government Answ. 1. The acts of Church-government finaliter that is government because to prescribe rules and directive Lawes for they are not properly Lawes which the Church prescribeth Christ is the onely Law-giver are formall acts of governing and one power doth not make Lawes for governing the Church and another power different in nature punish the contraveners And what power disposeth and ordereth the meanes doe also dispose and order the end Canons of the Church tending to the edification of the Church are meanes tending to the government of the Church and I appeale to the judgement of our reverend brethren if wee suppose that one single Congregation should doe all that this Synod doth if they would not call it a formall governing of that particular Congregation for example in the Church of Pergamus one ariseth and teacheth the doctrine of the Nicolaitans suppose that fornication is indifferent is the eating of blood and is no sinne the Angels of the Church of Pergamus preach against this doctrine in private they deale by force of arguments from Scripture that it is a wicked doctrine and destructive to holinesse as Paul and Barnab as disputeth Act. 15. 1. 2. with the obtruders of a necessitie of Circumcision yet they prevaile not now suppose this independent Church following the Apostle Pauls way thinke good to convene a Synod or a parishionall assembly to determine Synodically that this is a wicked doctrine and shall in their decree call the holders of this doctrine subverters of soules and forbid fornication in their Synod now supposing Pergamus to be a single Church in a remote Iland consociated with no neighbouring Churches who could in reason deny that this Synodicall power so inacting were a power formally governing the Church of Pergamus it is true some of our brethren say that it is even to us a received tenent that the power that disposeth of the meanes of governing doth not for that governe in respect that we teach that the classicall presbytery doth decree and in act and the Congregation doth execute these Decreed but I pray you doth this prove that the power ordering the meanes of governing is no formall act of governing yea the contrary is true because the Congregation executing the acts of the classicall presbytery as subordinat in that act to the classicall presbytery by their authority therfore while they give out these acts or Canons doe formally governe that Congregation executing their acts in this particular Mr. Mather and Mr. Thomson against Mr. Herle c. 1. p. 9. teach that there is a power of clearing truth dogmatically and that 〈◊〉 ‑ 〈◊〉 ultimately where the controversie is ended but they will have this ultimate power not in a Synod onely but also in a Congregation But 1. they seeme to make this dogmaticall power a Church-power and the exercise thereof formally an act of Church-government and so it must bee Church-power and Church-government in the Synod as well as in the Congregation 2. The last period and conclusion of the controversie cannot bee both in the Congregation de jure by right onely and in the Synod by right onely for two last powers cannot bee properly in two subordinate judicatures for if Antioch appeale to a Synod as they doc Act. 15. 2. then Antioch is not the sole last and ultimate and finall judge and 3. If the controversie concerne many Churches as this doth Act. 15. 2. 23. 24. I see not how a Congregation except they transgresse their line can finally determine it And here while as our brethren doe all edge that a Synod hath a power to decree and make lawes but hath no power at all to execute these Lawes or to punish the contraveners but power of punishing is all in the single Congregation â— They tie all governing power to a punishing power as if there were no other wayes to governe but upon supposall of scandalls whereas all Scripture and polliticians make a power of giving Lawes formally a governing power 2. When one societie and Synod maketh the Lawes and another must execute them and punish the contraveners the single Congregation that punisheth is more subjected by a truely prelaticall bondage then if the Law-makers had onely the power of punishing the contraveners at they onely have the power of making the Lawes I take not here Lawes for Lawes properly so called but for ministeriall directories having ecclesiasticall authoritie and here in effect our brethren lay truely a prelaticall bondage on the Churches of Christ for they teach that a Synod may make a Law by a pastorall power and that this Synod is an ordinance of Christ by Act. 15. and that as Prelates did they send those Synodicâ—ll decrees to bee obeyed and put in execution by the Churches and ordaine the contraveners to bee punished by the Churches and here is a power above a power and mandates for government sent by the Synod to the Churches to bee obeyed and a Synod governing by Churches this they call prelaticall in us But 3. there is no penall power here say they and nothing decerved to bee obeyed sub paena under the paine of excommunication therefore no power of jurisdiction But this consequence is justly denyed for no politician no reason in the world can say that all power of jurisdiction is included in the power of excommunication What hath the Church a Church-power to threaten and no Church-power to pardon the penltent I think if the Church as the Church Matth. 18. receive a power from Christ to bind in heaven and earth doth not Christ in that same patent give to her also a power to loose in earth and heaven and when hee saith if bee refuse to beare the Church let him be to thee â— aubeâ—hen and publican doth hee not give to the Church a power to command if hee command to heare and obey the Church hee must give a power of jurisdiction to the Church to command and a power to command not penall onely but promissorie also to loose and absolve upon condition of prosessed repentance Now suppose the Church make a Law that theresurrection of the dead is a truth of God to bee beleeved and professed upon occasion that in the Congregation Hymeneus Alexander den yeth that Article in that very Commandement doctrinall the Church doth governe the whole Congregation and exerciseth a power of formall governing though in their act they say nothing of the censure of excommunication to those who shall deny that Article
of the resurrection for I hope a simple sanction maketh a Law though no penaltie bee expressed in it and though there had beene in the Decree Act 15. 28. an expresse punishment this should to our brethren prove no power of jurisdiction exercised by many for this which is said Gal. 1. 8. Though wee or an Angel from heaven preach unto you another Gospel then that which wee have preached let him bee accursed and that 1 Cor. 9. 16. Woe unto mee if I preach not the Gospel and many other threatnings in Scripture though a punishment bee annexed expressely cease not to bee meerely doctrinall and are not threatnings importing formally any power of Church-jurisdiction and therefore though mention should have beene made of a censure if there bee not here a Synod 2. Having power and authoritie from Christ. 3. Commanding by the holy Ghost as these indeed are all here the name of censure should prove no power of jurisdiction Object 5. The laying on of the yoake spoken of v. 28. is a meerâ— doctrinall yoake and it importeth no more a poner of jurisdiction then we can conclude that the obtruders of circumcision bad a power of jurisdiction because they are said to lay on a yoake also and to tempt God in so doing vers 10. Answ. I retort this reason for we can then no more conclude that the Apostles by an Apostolick authoritie layd on this yoake then wee can conclude that the obtruders of circumcision did lay on this yoake because they are said to lay on a yoake and to tempt God v. 10. It is a most unequall reasoning to argue against a iust Synodicall power from a sinfull and unjust power for these obtruders of circumcision had no lawfull power at all to lay a yoake on the Disciples but sinned and tempted God in laying on that yoake but it is not denyed by our brethren but the Apostles and Elders had a lawfull power to lay on a yoake in this Synod onely it is controverted whether it bee a meere dogmaticall or doctrinall power or if it bee a power of jurisdiction nay the obtruders of circumcision by neither of these two powers layd on a yoake upon the Dsciples Object 6. These decrees which did no other wayes bind the Church of Jerusalem then they did bind all the Churches of the world cannot bee decrees of power of jurisdiction over the Church of Jerusalem and over the Church of Antioch But these decrees did no otherwise bind the Church of Jerusalem then they did bind all the Churches of the world for the decrees of Apostles and Elders at Jerusalem Act. 6. 4 5. were sent to all the Churches of the world to bee observed and seeing they could not as Synodicall Canons obliege all the Churches of the world by an ecclesiasticall tie because all the Churches of the world sent not Commissioners and all the Churches of the world couldnot be represented in this Synod but onely the Churches of Jerusalem and Antioch yea wee see not that this Synod is any more then the Church of Antioch seeking counsell from the sister Church at Jerusalem as one Church may advise another Church that is weaker in knowledge in a matter of such difficultie because the Apostles were at Ierusalem and that 〈◊〉 1. The whole Canons are ascribed to the Church of Jerusalem onely to the Apostles Elders and the whole Church Act. 15. 22. and Act. 15. 22. and Act. 16. 4 5. and Act. 21. 25. the Elders of Jerusalem take this act or canon to themselves 2. It cannot be proven that the Churches of Syria and Cilicia had any commissioners heâ—â— farre lesse had all the Churches of the Gentiles who yet are commanded to keepe those decrees by commissioners there C. 15. 19. Act. 21. 25. Act. 16. 4 5. 3. It cannot bee proven that Antioch sent Elders to this meeting but onely Commissioners Act. 15. 2. Answ. This answer is much contradicent to what our brethren other waies hold for if it be a patterne of a sister Church giving advise and counsell to another this is imitable to the worlds end and if the Canon come from the Apostles as Apostles it is not imitable 2. That one sister Church can lay burdens on another and give out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decrees to bee kept is unwarrantable now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they are called by all that understandeth Greeke are not friendly advises of brethren the Seventie Interpreters use the word Daniel 6. 26. to expresse a Law made by Darius Luke useth the word c. 2. 1. saith a decree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came from Augustus Caesar to taxe all the World 2. It is a graver businesse then we can thinke of to beleeve that these who onely give advise and counsell and must conveene in a Synod as Apostles and Elders doe here v. 23. 2 that they can say as it is v. 28. It seemed good to the holy Ghost and to us to lay no other burden on you then tâ—â—se necessary things for a counsell or advise can never amount to the burden imposed by the holy Ghost speaking in a Synod 2. It is denied that this decree oblieged the Church of Jerusalem no other way then it oblieged all the Churches of all the world for here bee three sorts of Churches and three sorts of Churches are under a tie by this Synod first Jerusalem secondly Antioch Syria and Cilicia thirdly universally all the Churches of the Gentiles The Church of Jerusalem have formall commissioners here under an ecclesiasticall tie as concerning the faith of the things contained in the decree that it is lawfull for the Gentiles to abstaine from things offered to idolls from things strangled and from blood and they were simply under a tie both of the seventh Commandement and by the fifth Commandement to abstaine from fornication because the Synod had forbidden it 2. They were under a tie by due proportion not to keepe the Law of Moses and not to bee circumcised by any necessitie of a Divine Law but onely by permission to use these ceremonies for feare of scandall 3. They are tied by proportion also to give no offence in things indifferent 4. Not to reject the Gentiles whom the Lord had called to his heavenly kingdome as well as the Jewes 2. These Churches of the Gentiles who never heard of the Synod and so were not oblieged to bee there in their Commissioners or not tied at all by this Decree by vertue of any ecclesiasticall tie but are onely tied by the Law of Nature not to abuse their libertie in the use of things in their owne nature indifferent and so this is false that the Church of Jerusalem was tied no other way by these acts then all Churches of the world for some of the Churches of the world were not tied at all by any ecclesiasticall bond but onely for the necessitie of the Law of Nature 3. Jerusalem Antioch Syria and Cilicia were tied by an ecclesiasticall tie because Jerusalem
and the Churches of Antioch had here Commissioners for Antioch sent Paul and Barnabas with certaine other of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this must relate to Pastors and Elders if Syria and Cilicia had no Commissioners here as certainly they were oblieged to send Commissioners as well as Antioch seeing their case was one with Antioch v. 23. and they could not but heare of this Apostolick remedie to remove the scandall of false Doctrine and therefore their Commissioners were either here or then they were oblieged to bee here and here wee have the true essence of a Synod to wit a meeting of the Churches of Antioch and Jerusalem at Jerusalem to determine of this question But that the Church of Jerusalem did not determine all the businesse in a Presbyteriall way and that others had hand in it is cleare 1. Because Paul and Barnabas and others with them are expresly sent from Antioch to Jerusalem as Commissioners and Elders and here they reason and voyce as is cleare ch 15. v. 12. v. 22. v. 28. ch 16. 4. ch 21. 25 26. and the Acts and Decrees are ascribed to all the Apostles and Elders who were present at the councell ch 14. 4. ch 15. v. 22. v. 12. and amongst these were Paul and Barnabas with certaine others sent from Antiâ—b Act. 15. 2. and the Elders of Jerusalem Act. 21. 25. with the Apostles Act. 16. 4. 2. the reasons alledged are false for Act. 16. 4. Act. 15. 22. Act. 21. 25. the Acts and Synodicall Decrees are not ascribed to Elders of Jerusalem onely but to the Apostles who were not Elders at Jerusalem and to the Elders in Jerusalem Act. 16. 4. not of Jerusalem 3. It is no matter though it cannot bee proven that the Churches of Syria and Cilicis had no Commissioners there for first the contrary cannot bee proven secondly they ought to have had Commissioners here thirdly the Acts are sent to them conjunctly with Antioch and messengers to report the mind and sense of the Assembly as to Antioch v. 23. 4. It is but a groundlesse conceit to say that Paul and Barnabas came to the Synod as Commissioâ—â—â—s or as servants to receive information not as Elders to give their decisive voices because Paul carried himselfe in the assembly as Peter and James who were Elders in the assembly and they being Apostles the decrees are ascribed to the Apostles without any distinction Act. 15. 28. Act. 16. 4. And if Paul and Barnabas and Silas a Prophet of the Church at Antioch Act. 15. v. 32. with Judas v. 27. also a Prophet had beene onely Commissioners and servants of the Church at Antioch and not Elders and members of the Assembly how could they have voices in the Church or Congregation of Jerusalem for the messengers of one Congregation hath not place to voyce in another Congregation 2. It is said expressely It seemed good to the Apostles and Elders with the whole Church to send chosen men of their owne with Paul and Barnabas namely Judas surnamed Barsabas and Silas chiefe men leading men amongst the Brethren now I desire to bee resolved in two 1. how Judas and Silas were men of their owne company 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must relate to the Assembly to wit to Elders and Apostles by all good Grammar and how are they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Captaines and leading men amongst the Brethren which brethren are certainly these mentioned in the same verse Apostles Elders and the whole Church and these mentioned in the next verse 23. Apostles Elders and Brethren that is chosen men of this Assembly now it is evident that Judas and Silas were no part of Elders of the Church of Jerusalem but Prophets at Antiab v. 32. and members of that Presbytery spoken of Act. 13. 1 2. and Act. 15. v. 35. And what power then had the Assembly to send them and especially what power had the Eldership or presbytery of Jerusalem to send men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of their owne company who were not men of their owne company therefore they were called chosen men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of their owne company and leading men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Brethren because they were members of the Assembly and of that councell gathered together with one accord v. 25. and not because they were naked messengers of the Church of Antioch but Elders Prophets v. 32. and members of the Assembly v. 22. 23. And when as it is said Act. 16. 4. Act. 21. 28. These decrees are ascribed to the Elders in Jerusalem I answer they are not called the Elders of the Church of Jerusalem as Revel 2. 1. To the Angel of the Church of Ephesus v. 8. To the Angel of the Church of Smyrna and v. 12. of the Church of Pergamus and v. 18. and Act. 20. 17. but the Eders which were at Jerusalem assembled and this doth no more prove that all these Elders were onely the Elders of the Church at Jerusalem then it proveth that the Apostles were the Apostles of the Church at Ierusalem which no man can say yea by the phrase of Scripture used in other places it is cleare they were not the Elders of the Church of Jerusalem and for Act. 21. 25. The Elders of the Church of Jerusalem taketh those Decrees upon them not as if they made the whole Synod but because they were a considerable part of the Synod for it is cleare from the story Act. 15. that the Apostles and others were members of that assembly and therefore that v. 25. Wee have written and concluded c. must bee expounded wee as a part of the Synod have written c. and it is a Synecdoche and the pronoune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee includeth no Apostle but James whereas Peter Paul Barnabas Iudas Silâ—s and others Elders and Brethren were members of the Synod yea and as our Brethren say though to mee it is not probable the whole Church of Ierusalem from v. 22. c. 15. Object 7. They take away the scandall in a doctrinall way only declaring that they ought to abstaine from things scandalous Answ. The very delivering to Satan may thus bee called doctrinall because it is a Declaration that the mans sinnes are retained in heaven yet it is an authoritative declaration and if it bee meere doctrinall one Pastor and one Prophet might have done all which this venerable colledge of Apostles and Elders disputed reasoned and concluded Synodically A meere doctrinall power layeth not on burdens and Decrees Herodian calleth such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 senatusconsultâ—in and Budeâ—â—s a man excellently skilfull in the Greeke language saith the like of it and so doth the civill Law make it a statute of the Senate Object 8. The reason why Patel could not though hee was an Apostle determine this at Antioch was not because hee wanted Apostolick authoritie but because his Apostolick power was more questionable hee not having seene Christ in the flesh
And this saying pleased the whole multitude and they choosed Steven c. so this multitude did not make one Congregationall Church but it was a company of the multiplied disciples both of Grecians and Hebrews as is clearely related to these spoken of v. 1. c. 6. Now Hebrewes and Grccians were directly one Church having one government and seven Deacons common to both now that could not bee a single independent Congregation as is already proved 4. If the conâ—titution of this Church at Jerusalem bee sewish because of some Jewish observations and so no patterne of the frame of ordinary visible Churches Christian I say 1. this is no good argument seeing the Christian visible Church and the Jewish visible Church is of that same frame and constitution having that same faith sâ—all grant except Papists Socinians and Arminiâ—ns and so that same profession of that same faith 2. If this were a good reason then all the Churches of the Gentiles which are commanded for a time in the case of scandall to observe some Jewish Lawes to abstaine from eating meates offered to Idâ—ls and from blood and from things strangled Act. 15. 29. Act. 16. 4. shall bee also Churches in their constitution Jewish and so no patterne to us and the Church of Rome and of Corinth shall bee Jewish also and no patterne to us because in case of scandall they are to abstaine from meats forbidden in the Law of Moses Rom. 14. 1 Cor. 8. c. 10. but this our brethren cannot teach 5. Though Apostles did governe all these Congregations yet wee are not to thinkeâ— that seeing there were such abundance of gifted men in this Church on which the Spirit according to Joels prophecie was powred in so large a measure that they did not appoint Elders who did personally watch over the converted flock especially seeing Apostles use never this Apostolicall and extraordinary power but in case of necessitie where ordinary helpes are wanting else this answer might clude all reasons drawn from the first moulded Churches which were planted by the Apostles and watered by their helpers But I have heard some say that multitude of Pastors at Jerusalem doth not prove that the Apostles were idle if they did all attend me Congregation because they had worke enough in the Synagogues 〈◊〉 convert the unconverted Jewes all the twelve did not labour in preaching to the one single new converted Congregation Answ. But if you lay downe our brethrens supposition that the Apostles had no publick meetings for the Word and Sacraments of the Christian Church but the Temple and that they ceased not daily in the Temple and from house to house to teach and preach Christ as is said Act. 5. 42. then consider that they preached not daily in the Synagogues but in the Temple and iâ— houses and their first conquest of five thousand was above three Congregations beside those who daily came In and câ—râ—ainly it the first was but one Congregation yet one of the twelve preached to that Congregation the other eleven bâ—hoorâ—d to have a Congregation also 6. Our brethren acknowledge the Church of Jerusalem to be one Church for it is called even before the dispersion one Church in the singular number Act. 2. 47. And the Lord added to the Church daily 〈◊〉 as should bee saved Act. 5. 11. Great feare came upon all the Church and Act. 8 1. Aâ— that time there was a great persecution 〈◊〉 Church 2. They grant before the disportion that it had a government but they deny this government to bee presbyterial thy sâ—y it was Apostolick and extraordinary and that it had not in Eldership nor read wee of any Elders till after the dispersion Act. 8 1. When their number was diminished so as it is cleare they 〈◊〉 meet in one Congregation 3. You must prove this government bee one if you prove a Presbyteriall Church at Jerusalem 4. 〈◊〉 must prove divers formed and organicall and severall Conâ—â—â—nions at Jerusalem if you prove such presbyteriall Churches as 〈◊〉 have in Scotland but I pray you The Apostles you say 〈◊〉 the Church of Jerusalem as Apostles and so as extraordinary Elders not as an ordinary Eldership and Presbytery but give mee leave to say this is a meere shift 1. What reason to call the Apostles governing of the Church extraordinary more then their preaching the Word and their administration of the Sacraments is extraordinary and if Word and Sacraments doe prove that this was the first visible Church and a type and patterne to all visible Churches why should its government bee extraordinary 2. Why should the government bee extraordinary because the Apostles did governe it in respect they were extraordinary officers and should not the government bee by the Apostles and exercised by them as a common ordinary presbytery seeing this Church in its goods was governed by seven ordinary and constant Chuâ—ch-officers the seven Deacons Act. 6. and seeing the people did exercise an act of ordination say our brethren but an act of popular election say wee which cannot bee denynyed to bee a politick act of divers Churches Hebrewes and Grecians choosing their owne ordinary officers in relation to which they made one governed Church under one common government which is not congregationall because not of one Congregation but of moe Congregations conveened in their principall members for they could not all meet in one as wee have proved Ergo it must bee presbyteriall And that this government is one to mee is evident because these seven Deacons were officers in ordinary to them all 3. Wee see not how wee need to prove that the severall Congregations were severall formed fixed and organicall bodies 1. Because it shall bee hard to our brethren to prove a Parishionall Church in its locall circuit in the Apostolick Church and when Churches were moulded and framed first in locall circuits of parishes I will not undertake to determine 2. Ten Congregations in a great Citie though not moulded locally and formally in ten little distinct Churches organicall yet if sixteene or twentie Elders in common feede them all with Word Seales and common government they differ not in nature from ten formed and fixed Congregations and the government is as truely Aristocraticall and presbyteriall as if every one of them had their owne fixed Eldership out of these sixteene Elders for fixing of this or this Elder to this or this Congregation is but accidentall to the nature of an organicall Church if ten little Cities have ten magistrates who ruleth them all in common they are ten perfect politicall incorporations and societies no lesse then if to every one of these ten were a fixed magistrate to this or this citie Because the King and State might accuse them all for any misgovernment or act of unjustice done by the whole ten conveened in one judicature to judge themall for what unjustice is done by the major part is to bee imputed to the whole colledge in so farre as the whole colledge hath
hand in it 2. The formall acts of a politicall Congregation not fixed are one and the same in nature and essence with the formall Church-acts of a fixed Congregation For 1. the Word and Sacraments are one and the same 2. their acts of government in rebuking accusing and joynt consenting to deliver to Satan an incestuous man are one and the same whether the Congregation bee fixed or not fixed shew us a difference But it is said they are different in a politicall or in a Church-consideration 1. Because this determinate Congregation is to subject their consciences in the Lord to this fixed Eldership whom they have called and chosen to bee their Elders and not to the ministery of any others as 1 Thess. 5. 12. Know them that labour amongst you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not those who are over others and that are over you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and are over you in the Lord not over others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and admâ—nish you not others and 2. The Pastors are to feed such a flocke over which the holy Ghost hath set them Acts 20. 28. and they are to feede the flocke amongst them 1 Pet. 5. 2. not any other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore Pastors are fixed by the holy Ghost to a fixed congregation 3. Pastors are not rebuked by the Spirit of God for remisse exercise of jurisdiction and Church-power but over their owne fixed Congregation not because they doe not exercise their power over other Congregations over which they are not and for whose soules they do not watch as is evident in the severall rebukes tendered by Christ to every Angell or Eldership of the seven Churches in Asia Revel 2. c. 3. where every Angel and Church is rebuked for their owne omissions towards their owne fixed and particular flocks Answ. The places doe not come up to prove fixed Congregations in the Apostles times for 1. wee deny that the Church of Thessalonica was one single fixed Congregation or the Church of Ephesus either and farre lesse can the Churches of Pontus Galatia Cappadocia Asia and Bythinia to which Peter writeth and whose Elders 1 Pet. 5. 1. 2. hee exhorteth to feede the flock of God bee one fixed Congregation nor doe they prove that fixed Congregations were though I thinke it not unprobable that when Phebe Rom. 16. 1. is called a Deacâ—nisse of the Church which is at Cenchrea that there were fixed Congregations at that time but many things not without apparent strength of much probabilitie may bee said by the learned on the contrary 2. The Eldership of Ephesus I dare not call the Eldership of one Congregation farre lesse of one fixed Congregation and they are all commanded to feed the flocke over which the holy Ghost had set them and no other Church that is most true But how doe our brethren inferre a fixed Congregation at Ephesus from thence farre lesse I think can they in ferre that the formall church-Church-acts of a fixed and a not fixed Congregation are different in nature and therefore if we can show that in the Apostolick Churches they had many Congregations though not fixed under one common Eldership which did feed them in common with Word Sacraments and Discipline as is clearely proved then have wee a patterne of a Presbyteriall Church 3. The Elders of Ephesus and these Elders 1 Pet. 5. 1 2 3. had all of them a burden of the soules amongst them and over which the holy Ghost had set them and they had not a burden and charge in particular of others as watching in particular for the soules of others but how fixed Congregations are hence inferred I see not for I may have with other six Pastors a Pastorall burden and charge to watch for three Congregations according to my talent and strength though I bee not a fixed pastor to all the three collectively or to any fixed one distributively so as all the omissions of my six fellow-labourors shall bee laid to my charge in the Court of the Judge and Lord of all if I do what I am able which I demonstrate thus 1. That morall obligation of conscience which did obliege the Apostles as Pastors of the Christian world which was to bee converted is not temporary but perpetuall and morall and did obliege the Apostles as Christians Therefore this morall obligation did lie upon the Apostles to feed the Catholick fiocke of the whole Christian world over which the holy Ghost had set them just as the Elders of Ephesus Act. 20. 28. are commanded to feed the whole flock of God which is at Ephesus now I aske if every single Apostle is to make a reckoning to God for the soules of all the Christian world 2. If Peter must bee answerable to God because Paul by negligence should incurre the woe of not preaching the Gospell 1 Cor. 9. 16 3. If upon this morall ground of an obligation lying on the Apostles to feed the Catholick flock of the whole world amongst which they were for the most part by speciall commandement of Christ to preach to all nations Matth. 28. 19. to every creature Mark 16. v. 15. If I say the Apostles bee tied to plant Churches in such determinate quarters and fixed kingdomes of the habitable world and if the dividing of the world into twelve severall parts and large parishes to the twelve Apostles bee juris divini of divine institution I believe this can hardly bee proved by Gods Word 2. Where there bee six Elders in a Congregation supposed to bee independent every one of the six are oblieged in their place to feed the whole flocke over which the holy Ghost hath set them and that by the commandement of God Act. 20. 28. 29. 1 Pet. 5. 1. as our brethren teach but I hope by these places no humane logick would inferre nor could our brethrèn collect that 1. every one of these six should by divine institution bee set over each of them the sixt determinate and sixt part of that Congregation 2. That every one of the sixt were not to give a reckoning for the whole Congregation and did not watch for the whole Congregation according to his Talent 3. That one might not be accused even one Archippus possibly at Colosse Col. 4. 17 for his owne particular neglect to the whole flock though others were also joyned with Archippus who fulfilled their part of their ministery Col. 2. v. 5. yea we justly aske if all the Elders of Thyatira were guiltie of remisse discipline against the false Prophetesse Jezabell and if all the Church of Sardis did become sleepie and secure and had a name that they were living and yet were dead though the Eldership under the name of the Angel of the Church bee indefinitely rebuked Revel 2. 20. c. 3. 1 2 3. 4. yea it is like to mee that seeing the Lord Jesus commendeth the one for love service faith patience Revel 2. 19. and the other that c. 3. 4 they had a few names that had
to preach and administer the Sacraments 4. The Apostles abode many yeares at Jerusalem after there was an erected Eldership Act. 15. 2. 22. Act. 16. 4. Act. 21. 18 19 20. Gal. 1. 18 After three yeares I went up to Jerusalem to see Peter Gal. 2. 1. Then foureture yeeres after I went up againe to Jerusalem c. 9. And when James Cephas and John who seemed to bee pillars perceived the grace that was given unto mee they gave to mee and Barnabas the right hands fellowship 5. Though wee should give and not grant that this dispersion did bring the Church of Jerusalem to so low an ebbe as to make it but one single Congregation yet after the dispersion all the Churches Act. 9. 3. had peace and were edified and multiplyed and so the Church of Jerusalem also was multiplied if all France be multiplied Paris which is a part of France must bee multiplied and if there were many thousands of the Jewes that did beleeve Act. 21. 20. though these many were for a great part come up to the feast at Pentecost as some thinke yet may wee well thinke a huge number of these thousands were of the Church of Jerusalem it is said v. 21. They are informed of thee that thou teachest all the Jewes which are amongst the Gentiles to forsak Moses these belike were the Jewes at Jerusalem who heard that Paul was come to Jerusalem and Act. 12. 24. The Word of God grew and multiplied it is the same phrase that is used Act. 6. v. 7. to expresse the multiplying of the Church by the multiplying of the Word for there is no other multiplication of the Word but in the hearts of numbers who receive the Word in faith Our brethren object 1. Though there bee Elders at Jerusalem Act. 15. 2. v. 4. and Act. 21. 18. yet that doth not prove an Eldership o◠a formall presbytery even a presbytery of a classicall Church doth not prove that these Classicall Elders are Elders of a Classicall Church Answ. Our brethren should give to us the measure which they take to themselves for they prove from that which the Scripture Act. 20. 28. doe name the Elders of the Church of Ephesus that there was an Eldership at Ephesus which governed all the people of Ephesus and from Bishops and Deacons at Philippi Phil. 1. 1. that there was an Eldership in that Church and from the Angel of the Church of Smyrna Pergamus Thyrtira c. that there was a colledge of Elders or a Presbytery in those Churches for if those Churches had elders in them though they were in their meaning Elders of a particular Congregation and so an Eldership and a presbytery they must give us the favour of the like consequence in many of those Churches they had Elders Ergo they had a presbyteriall or classicall Eldership and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as seldome in Scripture to our brethren to prove their Congregationall Eldership as it is to us to prove our Presbyteriall or classicall Eldership and in this jam sumns ergo pares and one government and combination voluntary under one Congregationall presbytery shall bee as hardly proven as one government and one voluntary combination of many Congregations and where the multitude is so numerous as that they cannot meet in one it is unpossible to prove that so many thousands did all agree and that according to Christs institution to meet ordinarily in one for doctrine and discipline whereas the meeting in one of so many thousands is most inconvenient 2. An Eldership doth prove there is a relation of those that make up the Eldership to all the Church distributively to which they have the relation of Elders but doth not prove that the Eldership is an Eldership in a Church-relation to any one single person and that that single person hath a reciprocall Church relation to that Eldership so here the classicall Eldership carrieth a relation to a classicall Church and a classicall Church doth retort and reflect a reciprocall relation to the Eldership but it doth not follow that every Congregation of the Classicall Church doth reflect a reciprocall relation of a Church classicall to either the classicall Eldership or to any one Elder of the classicall presbytery 2. They affirme that there was no presbyteriall government exercised by the Apostles in the Church of Jerusalem for they say for the substance of the Act it is true The Apostles did governe as Elders that is their Acts of government were not different from the Acts of government of ordinary Elders but the Apostles did not governe under this formall reduplication as ordinary Elders but as Apostles because as Apostles they were Elders both in the Church of Jerusalem and in all Churches of the world but this proveth not an ordinary Eldership Titus at Crete did but the ordinary Acts of an ordinary Elder at Crete in appointing Elders in every citie yet this proveth not that there is in the successors of Titus an ordinary Episcopall government for because of the extent of the Apostles power to all Churches on earth you may from this prove as well an Episcopall power as a presbyteriall power in an Eldership over many Congregations and before you prove a presbyteriall power you must prove an extent and an ordinary extent of an Eldership over many Congregations which you shall never prove from the extent of the Apostles power which was universall and alike in all Churches I answer if our brethren had formed their arguments in a syllogisme I could more easily have answered but I will doe it for them Those who did rule with an universall extent of power of government in all Churches these did rule as Apostolick rulers and not as ordinary presbyters in the ruling and governing the Church of Jerusalem but the Apostles before the dispersion did rule thus Ergo the Apostles before the dispersion did rule as Apostles not as ordinary presbyters The proposition they make good because if those who rule with an universall extent of power doe it not as Apostles they have then prelates to succeed them as ordinary officers in their extent of power and extent of pastorall care over many Churches But I answer by granting the major and the probation of it in the connex proposition because those who rule with an universall extent of power doe it as Apostles but I deny the assumption that the twelve Apostles did rule the Church of Jerusalem with an universall extent of power over all Churches for it is true the Apostles who did governe the Church of Jerusalem had an universall power over all Churches but that they did rule the Church of Jerusalem as having this universall power and by virtue of this universall and Apostolicall power I utterly deny and I deny it with the reduplication and except our brethren prove that the Apostles did governe the Church of Jerusalem as having this Apostolick power and under this reduplication they doe not prove that they ruled
to Jerusalem by revelation as Paul did Gal. 1. Ergo all their acts that they did there they did them by immediate revelation Answ. The consequence is null Paul went by revelation up to Jerusalem and there Gal. 2. hee rebuked Peter as an Apostle no as a Brother for then Paul should have exercised Apostolick Authority over Peter which is popish Object 3. If the Apostles did act as Presbyters here they did wrong the particular Churches and took their Liberty from them in exercising ordinary Ministeriall acts there which are proper to that Church Answ. It followeth upon the denyed principles of an independent Congregation onely for a Church without Elders hath no Presbyteriall power and therefore such a power can not bee taken from it you cannot take from a Church that which by Law it hath not If the Acts of the government in the Apostles are according to the substance of the Acts all one with the Acts of government in the ordinary presbytery Ergo say I those Acts come not from an Apostolicall and extraordinary power even as the Apostles preaching and baptizing are not different in nature and essence from the Acts of preaching and baptizing in ordinary Pastors though they had power to preach and baptize every where and wee onely where wee have an ordinary calling of the Church and from the Apostles preaching and baptizing every where wee may inferre it is lawfull for the ordinary Elders their successors to preach and baptize in some place why may we not inferre because the Apostles in collegio in one presbytery did ordaine ordinary officers that we have thence a patterne for an ordinary presbytery Object 4. If there were no institution for preaching and baptizing but onely the Apostles naked practise we were not warrantably to preach and baptize from the sole and naked example of the Apostles Answ. Shew us an institution for preaching and baptizing then for that which we alledge is an institution Matth. 28. 19 20. Mark 14. v. 15. to you is a commandement given to the Apostles as Apostles as you said in the 1. objection proponed by you and therefore we have no more warrant to preach and baptize from the Apostles example then we have to work miracles and because by the same reason of yours Christs command to his Apostles to preach before his death Matth. 10. is not ordinary presbyteriall preaching but conjoyned also with the power of casting out devills Matth. 10. 1 2 3. it must also upon the same ground bee a Commandement given to the Apostles not as ordinary Pastors but as Apostles if we compare Matth. 10. 1 2 3. with Mark 16. 15 16 17 18. If you flee to John Baptist his practise of baptisme 1. you are farther off then you were 2. What warrant more that John Baptist his practise should warrant preaching and baptizing if it want an institution then the Apostles preaching and baptizing when it is separated from an institution 2. This argument pincheth you as much as us for a thousand times in your bookes a warrant for our ordinary Elders to preach and baptize is fetched from the sole practise of the Apostles 3. By this the argument for the Christian Salbath from the Apostles observing that day shall also fall 4. This also shall make us loose in fundamentalls of Church government which are grounded upon the Apostles practise 5. The Apostles had no Apostolick and extraordinary ground which moved them to preach and baptize according to the substance of the Acts for they did preach and baptize upon these morall and perpetuall motives and grounds which doe obliege ordinary Elders to preach and baptize even to Christs second comming Ergo their very practise not considered with the institution is our patterne and rule It is as evident that there was a Presbyteriall Church at Ierusalem after the dispersion seeing the dispersion as we have proved did not reâ—rench them to one Congregation because our Brethren doe conclude from a company of Elders of the Church of Ephesus Acts 20. of Ierusalem from the Angell of the Church of pergamus of Thyatira a formall ordinary Presbytery of Ephesus of Ierusalem of Thyatira Let us have the favour of the same argument upon the supposall of many Congregations which the word doth warrant and upon the supposall that it is called one Church alwayes as Acts 2. 47. The Lord added to the Church Acts 5. 11. feare came upon all the Church Acts 8. 1. there arose a great persecution against the Church Acts 12. 1. Herod stretched forth his hand to vex certaine of the Church v. 5. prayer was made without ceasing of the Church unto God Acts 15. 4. and when they were come to Jerusalem they were received of the Church and of the Apostles and Elders Acts. 21. 15. Paul went up to Jerusalem and v. 18. The day following Paul went in with us into James and all the Elders were present Here be Elders of the Church of Ierusalem and Ierusalem is named one Church frequently and alwayes before and after the dispersion it is called a Church in the singular number not onely in relation to persecuters but also in relation to government and because they were a politicall society to which there were many added Acts 2. 47. and which hath Elders Acts 15. 4. Acts 21. 15. 18. And a Church-union in a constituted body hearing the Word and receiving the Sacraments as this Church did Acts 2. 42. is not a Church but in regard of Church-policy and Church-government They reply That enemies doe persecute the Church Acts 8. 1. Acts 12. 1. Acts 8. 3. Saul made havock of the Church that is of the faithfull of the Church for Saul had no regard in his persecution to a Church in their government or Church combination therefore the enemies are said to persecute the Church materially I answer this objection I tooke off before But 2. Principally the enemies persecuted the Church under the notion of â— Society politicall holding forth in a visible Church-profession their faith in Christ and that by hearing receiving the Seales and subjecting themselves in a visible way obvious to the Eye of all to the government of the Christian Church Yea the enemies had no better character to discerne them to be Saints and so worthy of their malice then Church-characters of a Church-profession But 2. Whereas the Holy Ghost giveth the name of one Church to the Church of Ierusalem all constantly speaking of it both as a Church and in relation to persecuters and that every way in that notion as our Brethren say that the Scripture speaketh of their own Corgregationall Church wee have the same reason to call it one Church because of one government for the question is not now if it bee many Congregations but it it bee one Church Object 2. They are called the Elders at Jerusalem not the Elders of the Church of Jerusalem Ergo from this it is not concluded that they were one Church Answ. Acts 16. 4.
they are called Apostles and Elders in or at Ierusalem Acts 16. 4. for another cause these were Elders from other Churches from Antioch no lesse then Elders of Ierusalem they onely sate in Synod at Ierusalem 2. All Ierusalem was not converted to the Christian Faith and therefore they may well bee tearmed Elders at Ierusalem as the Church at Ephesus at or in Thyatira 3. I deny that the Scripture speaketh any other wayes of the Elders of the Church of Ierusalem then of the Elders of other Churches 2. Those Elders ought to meete for the governing of the Church of Jerusalem for this was their duty Ergo they were one Presbytery 2. They did meet Acts 15. 14. to receive Paul and Barnabas and to heare what God had done by them for their edification and Acts 21. Paul goeth to Ierusalem and is received v. 15. by the Brethren but the next day v. 18. The day following Paul went in with us unto James and all the Elders were present and there the Elders doe presbyterially act for the removing of a Church-scandall v. 21. The believing Jewes were informed that Paul taught all the Iewes which were amongst the Gentiles to forsake Moses This was a publick scandall 2. The offended multitude were to convene v. 22. as plaintiffs 3. The Eldership ordaineth Paul to remove the scandall by satisfying the offended by purifying himselfe after the manner of the Jewes and it is cleare Paul should not have satisfyed the scandalized Iewes except Iames and the Elders had injoyned him so to doe 4. This the very course of a presbytery yea our Brethrens doctrine which a Congregationall presbytery would and doth take with any other person who doth give offence yea though it be taken and not given if the way of remedy be lawfull and expedient as this presbytery conceived Pauls purifying of himselfe to be and if any scandalizing person should be disobedient to the voyce of a Congregationall eldership such as our Brethren believe the Eldership of Jerusalem to be they would say they are to censure him and therefore if Paul should have beene disobedient to this he should have incurred a censure It is true Lorinus saith that Chrysostome and Oecumenius will have this to be a Counsell not a Synod to command Paul and they deny any Juridicall power here but v. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mee it is They were gathered together Diodatus calleth them The colledge of the governours of the Church Beda saith there were foure Synods and hee maketh the Synod Acts 1. at the chusing of Matthias the first the second at the chusing of Deacons Acts 6. the third Acts 15. and this the fourth Acts 21. 2. The Text seemeth to mee to say it for as Acts 15. there was course taken for the Gentiles that they should abstaine from blood lest they should either scandalize or bee scandalized so the Eldership here taketh course that the infirme Iewes be not scandalized as is cleare v. 25. As touching the Gentiles which believe we have written c. and to me they seeme to do both Synodically some thinke that this fact of the Elders and Paul was not lawfull but how ever though it was not a generall councell a presbytery I take it to be taking course to remove a scandall from the weake Iewes in this place as they had by a Synodicall power removed it from the Gentiles Act. 15. It is objected by Master Mather that if a Church in an Island by Divine institution and so this first founded congregation at Jerusalem which did meete in Salomons porch had once an entire power of Iurisdiction within it selfe though in an extraordinary case 1. The case is ordinary as in the Dominion of Wales there is scarce a congregation to be found within twenty or thirty miles 2. Suppose the case were extraordinary and rare may they violate the ordinary rules of Christ for so some may thinke and say that though according to ordinary Rules Baptisms and the Lords Supper must be dispensed only by men and by Ministers yet in the want of these the one may be dispensed by a Woman or Mid-wife and both of them by such as are no Ministers Answ. We thinke a Ministery and Discipline more necessary to a Congregation in a remote Island or to the Church of Ierusalem before they increase to such a number as cannot meet for their numerous multitude in one Congregation then the Sacraments when there be no Ministers to dispense them 1. That the Church be so in the Island its alone may possibly be extraordinary but that in such a case they have the Word preached and entire power of Discipline whole and entire within themselves to excommunicate scandalous persons is not extraordinay when there be no consociated Churches whom excommunication concerneth that are in danger to be scandalized for it floweth connaturally from a Church to which agreeth the essence of a Church to exercise Jurisdiction over all its owne members if there be no more consociated with that Church that is by accident and an extraordinary exigence of Gods providence As a master of a Family is to do his duty to educate his children in the feare of God but if God take all his children from him by death he doth not transgresse the ordinary rule of educating his children in the feare of God when hee hath none This argument supposeth that a Congregation hath no power of excommunication at all either compleat or incompleat as the Mid-wife hath no power to Baptize at all either compleat or incompleat neither doth a Congregation transgresse any rule of Christ at all when it exerciseth entire power of censures within it selfe whereas there be no consociated Churches to share with it in that power A Congregation is capable of entire Jurisdiction because it is a Church But a woman in no case is capable of administrating Baptisme or the Lords Supper except shee were extraordinarily and immediatly inspired to be a prophetesse but for the exercise of entire power of Jurisdicton by a Congregation in a râ—mote Island I hope it hath no such need of immediate inspiration 2. There is no such morall necessity of the Sacraments as there is of the Ministery of the word and consequently of some use of the Keys where a scandalous person may infect the Lords flock For where vision ceaseth the people perish but it is never said where Baptisme ceaseth the people perish and therefore uncalled Ministers in case of necessity without ordination or calling from a presbytery may preach and take on them the holy Ministery and exercise power of Jurisdiction because the necessity of the Soules of a Congregation in a remote Island requireth so but I hope no necessity in any the most extraordinary case requireth that a Midwife may Baptize or that a private man remaining a private man may celebrate the Lords Supper to the Church without any calling from the Church But Mr. Mather if the power of Iurisdiction
And so the gift of Tongues as touching its edifying use and end was fruitlesse and of no effect yea as we teach against Papists unlawfull in Gods publick worship except there had been diverse assemblies and Congregations which understood these Tongues Nor can it be said that all in Corinth understood Greeke And therefore these of divers Tongues might be understood by all for 1. This layeth a ground that there was no Tongue a strange Tongue but the Greeke Tongue 2. That all speaking with strange Tongues was well understood whereas the Apostle sayth the contrary v. 10. 11 12. v. 16. v. 23. That many spake with Tongues in that Church and yet the hearers could not say amen to them nor be edified by their preaching or praying v. 19. if then strange Tongues were gifts of God given to that planted Church to edifie these who believed and to edifie the Church as well as to gaine heathen there must needs be divers Congregations at Corinth and therefore I cannot but thinke that weak which Mr. Mather and Mr. Thomson say But the place 1 Cor. 14. 23. That speaketh of the whole Church comming together to one place doth unavaydably prove that Corinth had their meetings and not by way of distribution into severall congregations but altogether in one congregation and it is plaine that though they had variety of Teachers and Prophets yet they all used to câ—â—â—e together to one place I answ 1. The place 1 Cor. 14. 23. if the whole Church come together c. doth evince the contrary for the Apostle doth there reason ab absurdo from a great incongruity it were incongruous saith he and ridiculous that the whole Church of Corinth and all their gifted men speaking with diverse Tongues so that they could not be understood by Infidells should all convene in one place and speake with divers Tongues for the unlearned and the unbelievers would say they were madde therefore hee presupposeth that the whole Church should not all come to one place but that they should so come to one place v. 24. in diverse assemblies and all prophecy in a Tongue knowen to the Infidells as the unbeliever being convinced and judged of all the Prophers he might fall down on his face and worship God and say God is in you of a truth 2. The whole Church is not the whole much people of Corinth that believed that did ordinarily meet in one place the Text saith no such thing and that is to be proved and not taken as granted and so the consequence is most avoydable for 1. You must say that at any one Assembly all the Prophets and Teachers of Corinth did prophecy for the Text saith v. 24. He is convinced of all he is judged of all Whereas the consequence should be absurd it should be a longesome and weâ—â—â— some meeting for Interpreters say they meet in diverse Assemblies and the Text saith expresly v. 29. That at one meeting they prophecied but two or three now if two only prophecied in one Congregation at one Assembly as this Text will warrant clearely then how doth this whole Church consisting of all the Believers of Corinth aâ— is supposed by our Brethren convince the infidell so as it may beare this sense v. 24. He is convinced of all he is judged of all can two Prophets be all Prophets And how doth it beâ—re this v. 24. But if all prophesie c surely for my part I think it must unavoydably be said that they all prophecied distributively and in severall Congregations And it is very probable to me that as women prophecied so many prophecied at once and that the Apostle correcteth their abuse when he will have them to prophecy by course v. 27. And that too numerous a multitude did prophecy in one Assembly and therefore the Apostle reducing this Church to order retrencheth the number v. 29. to two or three and so this which he saith v. 31. for you may all prophecy one by one c. must unavoydably be understood distributively in divers Congregations and Assemblies and so must we take the words where it is said v. 24. all the Prophets convince all judge distributively and the whole Church v. 23. by this cannot beare this sense that the whole Church of Corinth comprehending the the whole Prophets Teachers and â—elievers did all collectively meet in one single Assembly And that the much people which the Lord had at Corinth Acts 18. 9. was one society partaking of one Table of the Lord in one private house and all in one consistory judging and censuring and excommunicating Lastly I thinke with reverence of the learneder that these Prophets were a Colledge of Teaching Prophets whose gifts were imployed in edifying severall Congregations only some say they were Prophets extrordinarily inspired 2. They were not Prophets of the Church of Corinth and therefore are not any patterne of a Presbytery but I answer 1. Though they were Prophets extraordinarily inspired yet do they prove well some ordinary acts of a Presbytery and that 2. They were Prophets of that same Church of Corinth I conceive For they do here Prophecy according to the analogy of Faith and that they have common with Prophets now adayes 2. They are by these same rules regulated that our Pastors are now 3. They exercise these same acts of Jurisdiction which Pastors do now exercise 1. They are to prophecy in a knowen Tongue v. 19. 20 21 22 and that the edification and comfort of the Church â— 31. even as Pâ—stors now adayes only the internall principle to wit the insused gift of prophecying made them extraordinary Prophets in fiâ—ri as our Prophets become Prophets by ordinary industry and studies in furi but in facto esse and according to the substance of the acts of prophecying these extraordinary Prophets and our ordinary Prophets and Pastors differ not in specie and nature As the Eyes put in the man borne blind Ioh. 9. and these Eyes which we suppose he was capable of from his mothers wombe and the Wine miraculously made out of water by Iesus Christ Ioh. 2. and the Wines that grew in Iudea according to their manner of production and in fieri differed but in facto esse they were of the same nature Hence you see in the Text these Prophets are every way regulated as ordinary prophets and as the Prophets of the Church of Corinth 1 Because it is acknowledged by all Interpreters that the scope of the Chapter is to prescribe what is order and decency in the publick worship in the Church of Corinth as the last verse saith v. 40. let all things be done decently and in order and consequently how these Prophets should edifie the Church of Corinth v. 4. 12 16 17. â— That these Prophets should not speake in publick the language of Barbarâ—an v. 11 12. to the which the hearer could not say Amen v. 16. and this way are our ordinary Prophets regulated except that Papists will but say service in
sum of mony the common people ordinarily follow the learned and the wise of the City and Land This could not have been done except the far greater part of the City had submitted to the Gospell for when they were well neer ready to tear Paul in peeces they behoved to be wounderfully tamed when many Believed and came and confessed and shewed their deeds v. 18. Baynes com on 1. ch Ephes. saith Ephesus was a City sogiven to riot that it banished Hermodor Upon no other consideration but because he was an honest sober man And also Paul 1 Cor. 16. saith v. 9. for a great doore and effectuall is open to me at Ephesus This was as all Interpreters Protestant and popish say uno ore a large harvest Upon these considerations I leave to our reverend Brethren their judgement if Mr. Mather and Mr. Thomson say right we doe not thinke they were more in number at Ephesus then in Corinth and Ierusalem where the Christians met all in one place Likewise Samaria a numerous City was one Church for that it is said of them Acts 8 5 6. They heard Philip v. 14. Samaria received the Word it was a publick visible Churchreceiving of the word and v. 12. They believed and were Baptized both men and women Where a multitude no better then Heathen as Samaria was receive the Seale of the Covenant to wit Baptisme they must receive it in a Church-way except we thinke that promiscuously all come to age were received to the Seales and when Peter and Iohn came to Samaria to helpe Philip in the worke it cannot be that they all went to one House and to one single Assembly to preach the Word The Church of Antiochia must be a Presbyteriall Church aâ— it is Acts 11. v. 19. 20. for the multitude of Believers may be collected from These who were scattered abroad upon the persecution that arose about Steven 20 when they were come to Antioch spaks unto the Grecians preaching the Lord Jesus 21. and the hand of the Lord was with them and a great number believed and turned to the Lord. This is not like to be one Congregation seeing they are 1. much people 2. many scattered preachers 3. And the Hand of the Lord accompained their labours 2. v. 23. when Barnabas sent by the Church of Ierusasalem came and saw the Grace of God he exhorted them all That with purpose of heart they would cleave to the Lord and upon Barnabas his preaching v. 24. much people was added to the Lord. Here is a second accession made to the Church of Antioch 3 v. 25. Then departed Barnabas to Tarsus to seek Saul 26. And when hee had found him hee brought him to Antioch And it came to passe that a whole yeare they assembled themselves with the Church and taught much people here is a third accession And such a huge multiplication that the Church of Antioch giveth a denomination of Christianity to all the Christian Churches of the World All which saith it cannot be one poore single Congregation for there was at least if not more then one Congregation at Antioch when tidings came to Jerusalem that the Lord had a Church at Antioch before they sent Barnabas to these Churches v. 22. and what might this Church grow to when much people was added to the Lord by the labours of Barnabas v. 24. And how was it increased when Barnabas and Paul after that taught the Word to much people a whole yeare v. 26. It grew after that a great Church so that Chrysostom commendeth Antioch for the prime Church And Oecumenius saith for this cause there was a Patriarch appointed at Antioch which certainly sayth thus much that it was a more numerous Church then one single Congregation and Cyrillus so extolled the Church of Antioch because the Disciples were first named Christians there that he saith this was the new name that Esaiah said the Mouth of the Lord should name and so doth Hilarius expound the Text which seeing it is clearely the new glory of the Church of the Gentiles adjoyned to the Church of the Iewes it cannot arise from a handfull of a single Congregation in the mind of these Fathers and though we love not with some antiquity to make Antioch the first Church before Rome yet seeing it was of old before Rome we may hence collect that that Church which was patriarchall was not Congregationall and therefore I make no use hereof Volaterranus who saith of old the Patriarch of Antioch had under him 14. Metropolitans 53. Bishops and 366 Temples onely it is like that Antiquity hath believed that there was a great number of Believers in this Church at first Now to These which to mee prove it was more then one Congregation wee may adde that there was Ch. 13. 1. in the Church that was at Antioch certaine Prophets and Teachers as they are reckoned out These at Antioch Ministered to the Lord in publick prayers saith Beza and preaching and saith Diodatus in administration also of the Sacraments and other parts of the Evangelick Ministery Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now I would know what all these Prophets and Doctors beside Paul and Barnabas who preached a whole yeare at Antioch did in peaching to one single Congregation and also it is said Acts 15. 35. Paul and Barnabas continued at Antioch Teaching and preaching the Word of Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with also many others Certainly here is a Colledge of preaching Pastors who also did lay hands on Paul and Barnabas Acts 13. v. 3. which all could not be busied in Teaching one single Congregation at Antioch Mr. Mather saith that the whole multitude of the Church of Antioch were gathered together Acts 14. 27. and Acts 15. 30 31. to heare the Epistle read which was sent from the Synod Therefore this Church was no more then might meete in one place Answ. I answer the place Acts 14. 27. is the representative Church for they met for a poynt of Discipline at least for a matter that concerned all the Churches to wit to know how God had opened the doore of faith to the Gentiles then must the many thousands of Men and Women which made up the Church at Ierusalem Acts 2. 42. Acts 4. 4. Acts 5. 14. Acts 6. 1. v. 7. Acts 21. v. 22. be many Congregations now any Man may judge how unpossible it was for the many thousands of the Church of Ierusalem to meet as one Congregation for the Lords Supper and matters of Discipline and it is knowen that the many thousands of the believing Iewes convened to the feast did not make one Church Acts 21. 20. 21 22. for our Brethren say that was an extraordinary confluence of many people from all â—udea came to the feast of Pentecost And this many learned Protestant Divines answer to that place But 2. I doe believe that the assembling of the multitude at Antioch c. 15. v. 30. which sayth
Judas and Silas gathered toâ—ether the multitude and delivered the Epistle and Acts 11. 26. and Barnabas and Paul their assembling with the Church a yeare must be taken distributively And that there were more assemblings of the multitude and Church at Antioch then one for Silas Paul Barnabas abode a good space at Antioch and taught the Word of the Lord with many others Acts 15. 34 35. and therefore there is no ground or warrant to say that the Epistle was read to all that meeting in one day and at one meeting and as little warrant there is to say that Barnabas and Paul assembled themselves Acts 11. 26. with one and the same single Church-assembly consisting of all the Christians at Antioch in one house and in one day the space of the whole yeare in which they abode at Antioch nor shall I believe that Paul and Barnabas and many other Teachers at Antioch Acts 15. 35. Acts 11. 20 26. Acts 13. 1 2 3 4. assembled all in one materiall house at one single Church-convention but it suteth not with the wisdome of Christ who sent his Disciples out two by two for the hastening of the worke Mat. 10. That they did all even the many prophets at Antioch Acts 15. 35. Acts 13. 1. 2. onely bestow their labours upon one single Congregation And the word Church and Synagogue both are taken distributively in the Scripture and must of necessity be taken so And so must we take the word Exod. 12. 6. and so Ainsworth readeth it and the lambe shall be kept by you untill the fourteenth day of this moneth and the whole Church of the congregation of Israel shall kill it between the two evenings immolabunt eum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arias Montanus turneth it omnis cetus catus Synagogae Israel Now the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place must be taken distributively For all the children of Israel collectively did not meet to slay the Lambe for the Text saith v. 3. it was to be slaine in the House that is saith Ainsworth as the Greeke translateth Houses And here v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the House of their Fathers The word House here must bee taken distributively for Rivetus with great reason inclineth to thinke that the Passeover was not a Sacrifice properly so called And truly to me the Lord doth determine the question Jer. 7. 22. for I spake not to your fathers nor commanded them in the day that I brought them out of the Land of Egypt concerning burnt offerings and sacrifice for 2 Chro. 30 v. 2. 17. there is no necessity to expound the place of these convivall Lambes of the Passeover but of other Sacrifices offered at this time see Lyran and Cajetanus And also Cornelius a lapide saith on the words because he can find no ground for the Mosse in the place hinc pateâ— universos sacerdotes non immolasse hos agnos paschales in Templo uti sentit Claudius Sainctes 1. Repet Eucharist c. 7. Abulensis in Exod. 16. ex eo Serrarius in Josu 5. 9. 22. and it is certaine every Master of the Family did slay his owne Lambe and Diodatus on these words in every House to shew the communion of the Church in the enjoying of Christ and his benefiâ—s And the seventy Interpreters render the place Exo. 12. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Chaldee paraphrast c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immolabunt eum omnis Ecclesia filiorum Israel Hieron immolabit eum universa multitudo filiorum Israel However there were neither Priests nor Temple as yet in Israel when they came out of Egypt And therefore every head of a Family did slay the Lambe and so the Church of the Congregation distributively taken slew the Lambe every one by himselfe and so is the word Synagogue taken where it s every way a Congregationall assembly as Mat. 13. 54. And when hee was come to His owne Country He taught them in their Synagogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word Synagogue must be taken distributively For he did not teach in one single Synagogue onely in his own Countrey but in many Synagogues one after another in diverse places and at divers times as it is expounded Luke 4. 44. and Hee was preacking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Sgnagogues of Galilee in the plurall number Mat. 9. 35. He went about all Townes and Villages teaching in their Synagogues c. Joh. 18. 54. I ever taught in the Synagogues and dayly in the Temple whither the Iewes alwayes refort And therefore Synagogue Mat. 13. 54. in the singular number must be expounded distributively for many Synagogues in diverse places and diverse times and so doe I thinke the word Church and muluitude Acts 11. 26. Acts 5. 30. must be taken distributively and so the word Church is taken 1 Cor. 14. 19. Yet in the Church I had rather speak five words with my understanding that I may teach others then ten thousand words in an unknowen Tongue Paul I hope desired not to speake in a knowen tongue to edifie in one single Congregation of Corinth onely but in all the Churches where he taught and 1 Cor. 14 35. It is a shame for a Woman to speake in the Church the word Church cannot be in that place restricted to the one single Congregation supposed to meet all in one house at one time in Corinth because it is a shame for a Woman to preach in all the Churches of the World as is clear 1 Tim. 2 11 12. and Exod. 12. 47. all the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Israel shall doe it that is they shall eate the Lambe in their Houses and shall not break a bone thereof so the 70. Interpreters render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Chaldee paraphrast Omnis caetus Israel faciet illud It were easie to bâ—ing infinite instances out of the Word of God to make good that a collective noun such as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Church is taken distributively So James 2. 2. if toere came unto your assembly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man with a gold Ring c. Except the word assemblie or Church be taken distributively and not collectively it shall follow that all the dispersed Iewes to whom Iames doth write have one single place of Church-assembly as Heb. 10. 25. not forsaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assembly of your selves together aâ— the manner of some is but can any inferre from this place more then from Acts 11. 26. Acts. 15. 35. that all the whole Hebrewes to whom that Apostle doth write had one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 single Church-meeting and one Congregation in the which they did all meet for worship I thinke not or will it follow that there were none amongst all these Iewes who did separate from any Church-assemblie except onely from the Church-assembly of a single Congregation
because the Apostle mentioneth onely one single Church-meeting I think not and therefore the Apostles mentioning of one assembling of the Church acts 11. 26. and of one multitude in the singular number acts 15. 30. can never prove that there was but one single Congregation at Antioch Therefore there be great â—dds betwixt meeting in a Church and meeting in the Church Also Tit. 1. 5. for this cause was Titus left at Creet that he might appaynt Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every City if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 14. 23. acts 16. 4. 5. That is if ordaining of Elders of every City bee not as good as ordaining of Elders in every Church then must there be but in all and every City where ever the Apostles or Evangelists planted Churches but one single Congregation and not any more then could meet in a single Congregation which is a conjecture and much contrary to these times when the Gospell admirably grew in the World And it must follow that every City had but such a competent number as met in one place and if this hold as an uncertaine thing in great Cities then must we say an Eldership in a City and an Eldership of many Congregations were the first planted apostolick Churches and so rules to us also And looke what frame of Churches the Apostles did institute in Cities that same they behoved to institute in Villages also for places cannot change the frame of any institution of Christ. 2. The communion of Saints and Church-edification is as requisite for Villages as for Cities Arguments removed which Mr. Richard Mather and Mr. William Thomson Pastors in New England in their answer to Mr. Charles Herle do bring so far as they make against the authors former Treatises and a scanning of some Synodicall propositions of the Churches of N. England MR. Mather Mr. Thomson c. 1. 9. Governing power is only in the Elders 1 Cor. 12. 28. Rom. 12. 8. Heb. 13. 17. the people hath no power but rather a liberty or priviledge which when it is exercised about Ordination Deposition Excommunication is of the whole communiter or in generall but not of all and every member in particular Women for their Sex children for want of discrâ—tion are dâ—barred Answ. If there be no governing power in Women nor any act at all in excommunication You loose many arguments that you bring 1 Cor. 5. to prove that all have hand in excommunication 1. Because Paul writeth to all 2. All were to mourne 3. All ware to forbeare the company of the excommunicated men Then belike Paul writeth not to all Saints at Corinth not to Women and Women were not to mourne for the scandall nor to forbeare his company 2. The priviledge being a part of liberty purchased by Christs Body it must be due to Women for the liberty wherewith Christ hath made Women free cannot be taken away by any Law of God from their Sex except in Christ Iesus there be difference betwixt Iew and Gentile male and female nor is it removed because iâ— iâ— a power or authority for the authors say it is no power but a priviledge 3. What priviledge the people have in ordination to confer a Ministery which they neither have formally nor vertually I know not But I doe willingly say something here of the peoples power The first Synodicall proposition of New England is 1. Propos. The fraternity is the first Subject of all Ministeriall power radicalitèr idest 〈◊〉 per modum collationis some say suppletivè non habitualitèr non actualit â—r non formalitèr That is if I conceive it right The people voyd of all Officers have a vertuall power to conferre a Ministery on their Officers though they have not this power in themselves I could in some sense yield that Believers not Angells are capable of the Ministeriall power to exercise it formally but that Believers doe or can by any way of causative influence make Church-Officers I see not they may design a man qualified to bean Officer to the Office and that is all But say they people wanting or being naked and without all Officers hath not formally or habitually any power in them this latter part Igrant and the 2. Proposition I grant to wit That the presbytery is the first subject of all presbyteriall power habitually and formally But I doe not see how it standeth with the third proposition which is 3. The fraternity or the people without the Officers and without Women or children have an authoritative concurrence with the presbytery in judiciall acts Because if the Brethren have an halfe Ministeriall power with the Officers in acts of Jurisdiction and Excommunication Deposition and Censures I see not how there is not a Ministeriall power formally and habitually at least in part in the Brethren and so contrary to the third proposition the Prasbytery is not the first subject of all Prebyteriall power for the brethren are sharers with the Elders in this power 2. We desire to see it made good by Gods Word that the brethren have a joynt power of Jurisdiction with the Elders for the Table giveth them a brotherly publick power not by way of Charity but a politick Church power in many eminent acts especially in those eight and that constantly 1. In the admission 1. In Sending Messengers to the Churches 2. In the excommunication of members 2. 2. In interpretation of Scripture 3. In the calling 3. In a judiciall determination of controversies of Religion in a synod 4. And Deposition of Ministers 4. In a power of disposing of things indifferent I cannot see any judiciall power or any farther then a charitative yielding by way of a loving and brotherly consent that the Scripture giveth to brethren 3. How this can be denied to be a power of jurisdiction and governing and an actuall Ministeriall using of the Keyes of the Kingdome by those who ex officio by place and calling are no Officers I believe is not easily understood 4. The letter that I saw sayth that that learned and godly Divine Mr. Cotton and some others thinke that the Church as it is an Organicall Body made up of Elders and people is the first subject of all Ecclesiasticall power and they divide it into a power of authority and a power of liberty whereof the power of authority belongeth to the Elders or Eldership and the power of liberty to the Fraternity or Brethren that are not Officers and therefore these reverend brethren deny any authoritative concurrence to the brethren and they thinke that the Church as it is an homogeneall body that is a company destitute of Officers cannot formally ordaine excommunicate or censure the Elders though in case of obstinacy they may doe that which is equivalent and so separate from them The 4. Proposition is The fraternity or Brethren in an Organicall Body or in a â—â—med and established Church consisting of Officers and people act and use
their authority subordinate per modum obedi ntâ—ae subordinately and by way of due obedience to the Elders 2 Câ—r 10. 6. But I desire a word of Christs Testament for this where wee aâ—de that collaterall Judges acting as Judges doe act by way of obedience and subjection one to another for if the brethren 1 Cor. 5. convened in Court with the Elders to deliver the incestuous man to Satan do act in that Court as giving obedience to the Elders I see not how they concurre authoritatively is sharers with them of that same Ministeriall power if it be said brethren though they act as Judges in excommunicating yet they remaine brethren and a part of the flock and so in all their morall acts of authoritative concurring with the Elders they are under the pastorall care of these who watch for Soules and so they judge and act even in the Court as under subjection to their watchmen who must give an accompt for their Soules I answer so the Elders in their acts of the most supreame Ministeriall authority and acting in a Church court leave not off to be brethren and a part of the flock of Christ and so in subjection one to another for six Elders watch for the Soule of one and one also for the Soules of six and so if this were a good reason the Elders should act with subordination of obedience to Elders As the people act with subordination to the Elders 2. The place cited for this 2 Cor. 10. 6. where it is said that the Preachers have in readinesse to revenge all disobedience must inferre that they are to revenge by the word which is mighty through God to cast downe strong holds as is said there v. 4. 5. even disobedience of Elders ruling unjustly and abusing the Keyes no lesse then disobedience of the people And I see not how brethen acting in a Church-Court joyntly with Elders how in that they put on the relation of the flock and the part governed in the very act of exercising acts of governing for otherwayes one Pastor in the act of preaching in the Name of Jesus Christ and so in authority above these to whom he preacheth doth preach subordinatè and as in subjection to the whole organicall and formed Church who hath power to censure him if he preach erroneous Doctrine 3. I see not how the third Proposition doth stand to wit that the brethren share with the Elders in authoritative acts of the Keyes and yet they â—ct according to the. 4. Proposition as under the Eldership by way of subjection and obedience to them Except this be that which our brethren meane that the people of a single Congregation exercise acts of Jurisdiction by way of dependence so as they may be censured by the Elders if they erre but the Elders if they erre are every way Popes and so independent that there is no Church-power on Earth above them that in a Church-way may censure them or call them to an accompt 4. The Table of New England divideth the actuall exercise of the power in a Charitative power by way of Love and Charity and a politick or Church-exercise the politick exercise againe is either brotherly fraternall or Presbyteriall and the presbyteriall exercise is either 1. Teaching  or  2. Governing And Teaching is either by way of Office or Administrating the Sacraments The Presbyteriall exercise of the Keyes is independentElders in the power of governing sed respectâ— apotelesmatis sâ—u complementi censurae in respect of the effect or a compleat act of governing the Elders Rule and Act with dependence upon the people in these foure cases 1. In excommunication  2. In judging  3. In sentencing the aocused  4. In election or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in calling of a Minister So that the Elders there alone without the people can exercise none of these acts completely without the people so heare the Elders depend upon the people in their actuall governing and the Fraternity or Brethren depend on the Elders by way of subjection or obedience to them Yet give me leave the letter informeth me that it is said by many learned and godly men in New England that if their policy should make the government of the Church popular they should give up the cause But I conceive the government to be popular though the people only be not governours for Morâ—llius never taught any such thing now this government maketh Elders and people to governe the Church joyntly with mutuall dependence one upon another which certainly maketh the brethren in the Lord as well as the Elders for if the Elders be not these onely which watch for the peoples Soules as these which must give an accompt Heb. 13. 17 18. and they be not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over the people in the Lord as is said 1 Thess. 5. 12. 13. Then the brethren must be taken in with them aâ— joynt governours as is said Propos. 3. Which certainly must confound the Scripturall order established by God betwixt the Pastors and the Flock the Watchmen and the City the shepâ—eards and the flock these who are to obey and these who are over them in the Lord. The 5. and 6. Proposition is The Brethren may not excommunicate an Elder but mediante concilio by the intervening sentence of the Elders is but the brethren may separate and withdraw from the Presbyteris after they refuse sound advise Answ. 1. This is much contrary to that which they ordinarily teach to wit that people destitute of Officers may ordaine and excommunicate their Officers 2. By this learning the Soules of Elders are in an hard case for when they do all scandalously 〈◊〉 there is no Ecclesiasticall meane of edifying them for there is no Church on Earth to excomunicate Elders when they â—â—re Separation from them is an unwarrantable way except they be excommunicated 3. In the case of the Elderships incorrigible scandalls the power of excommunication retireth into the brethren yet it was never formally in the brethren nor can they exercise this power but mediante Presbyteriâ— that is they cannot excommunicate the Eldership but by the Judiciall sentence of the Eldership and so the power is but a shadow Mr. Mather Mr. Thomson cap. 2. pag. 16 17. though some have appealed as Luther and Cranmer from the Pope to a generall councell Yet not from a Congreation to a generall councell Answ. In matters doctrinall some as Luther and others have justly appealed from a Congregation to a generall councell though Luther and Cranmer did it not though verily I professe I cannot see what power of Jurisdiction to censure scandalls can be in a generall councell there may be some meerly Doctrinall power if such a councell could be had and that is all M. Mather Mr. Thomson c. 2. pag 20. if Churches be dependent on Synods because the light of nature teacheth a communion and assistance in government by the same reason Churches must end in a Monarchy on
of the evill of their doings and to prevent the Babylonish captivity or a worse judgement except the KING will and all Religion and. 2. Church-worship must bee resolved ultimately on the KINGS will and pleasure for if it be not the KINGS pleasure to reforme the people must continue still where they were and Scotland who contrary to the will and heart of authority at our first Reformation put away the Masse and Popery and established Religion in sincerity is greatly to bee condemned Luther had authority against him and the powers of the World it was one point of Reformation that John Baptist tooke up against the Law of the Land to preach against Herods sinne for if Popery be in a Land to leave Popery is a great degree of Reformation and if the people without the Prince may goe on in the greatest step of Reformation why not also in the lesser except you say the people without the King are not to abstaine from the grossest Idolatry under the Sunne which is to worship and adore the worke of the Bakers hands Mr. Mather Mr. Thomson The name Church 1 Cor. 14. 4 5. 35. 26 27. 28. is plainly given to that company that did assemble and come together for performance of spirituall duties and for the exercise of spirituall gifts as Acts 14. 27. Acts 11. 26. 15. 4. 22. 30. 1 Cor. 11. 18. 20 22. 23. 3. Ioh. 6. which places doe abundantly shew that a company gathered together to one place is called by the name Church as Cencâ—rea Rom. 16. 1. which could not containe many Congregations being but the prot of Corinth Answ. We seeke no more if it be called a Church which conveneth for performance of spirituall duties as some of your places doe well prove Ergo no assembly should have the name of Church but such as assemble for Word and Sacraments this now you cannot affirme and it followeth not the Church spoken of Matthew 18. is not assembled to Word and Sacraments But to bind and loose on Earth The meeting 1 Cor. 5. 4. is not for Word and Sacraments but to deliver to Satan for ought wee can read the word Church Acts 14. 27. is not an Assembly for Word and Sacraments but to heare how God had opened the doors of Faith to the Gentiles and whether this was preaching of the Word and receiving the Sacraments or rather a matter that concerned the Apostles and Elders that they might not thinke hard to preach the Gospell to the Gentiles I leave to the judicious Reader and if to be received of the Church Acts 15. 4. be a matter of word and Sacraments let all judge And if to lend a decree of a Synod Acts 15. 22. be the act of a Church assembled for word and Sacraments let the World judge and therefore all these places doe strongly confirme a Presbytery assembled for acts of Iurisdiction and matters that belong to many Churches as is most cleare Acts 14. 27. Acts 15. 4. Acts 15. 22. and seeing wee finde the name Church given to a meeting assembled onely for discipline or things that concerne many Churches for any thing wee can read or observe from the word as Acts 14. 27. Acts 15. 4 22. 30. Matthew 18. 17. and also the word Church given to a meeting assembled for the word 1 Cor. 14. 1 Cor. 11. 18. 20 22 23. Rom. 16. 1. and not for acts of Jurisdiction for ought that wee can collect from the word I beseech you Brethren why doe we contend if the word Church be a meeting of persons assembled to one place for spirituall duties sometimes for word and Sacraments onely sometimes for acts of Jurisdiction onely then is the word Church by our brethrens argument taken both for the Congregation and for the Elders of one or of diverse Churches and so wee have our intent And we desire our brethren to prove which they must prove if they oppose our principles that the word Church is never taken for the Eldership onely in all the Word of God but these places prove the contrary as I have shewen 2. Whereas our brethren say a company gathered into one place which is nothing else but a Congregation are called by the name of a Church I answer 1. Such a company is onely called by the name of a Church as I have proved for a company meeting for discipline onely Matthew 18. 17 1 Cor. 5. 4. is a Church also 2. It is false that a company gathered in one place are nothing else but a Congregation As you take the word Congregation for to you Congregation is an assembly of men and Women meeting for word and Sacrament with the Elders of the Church I appeale to the judgement of our reverend brethren If the Church Mat. 18. 17. assembled to bind and loose if the Church 1 Cor. 5. 4. though the Text speake nothing of the word Church assembled to deliver to Satan If the Church assembled Acts 14. 27. Acts 15. 2. to heare things which concerned the Apostles and many Churches rather then one If the multitude convened Acts 15. 30. to heare the decree of the Synod read and if the Church of Apostles and Elders from Antiosh and Ierusalem Acts 15. 22. be a Congregation or a Congregationall Church assembled for word and Sacraments as the word Church is taken Acts 11. 26. 1 Cor. 11 20 22 33. Mr. Mather and Mr. Thomson Num. 8. 10. The children of Israel which were not the Church of Officers layd on hands on the Levites therefore when a Church hath no Elders the people may conferre ordination and it is not to be tyed to the Presbytery onely Hence other of our Brethren say ordination is but accidentall to a Ministers calling and may be wanting if the people shall chuse in the defect of Elders Answ. Here two poynts are to be discussed shortly 1. If Ordination belong to the People 2. If Ordination to a certaine stick be necessary for certainly the people doe not call but to a certaine flock To the first I say There is not a place in all the Word of God where the people conferre ordination to the Pastors of the New Testament Therefore our brethren flee to the Old Testament to prove it from the Levites who received imposition of hands from the children of Israel but our brethren hold that the calling of the Levites and of the Pastors of the New Testament are different as the Officers and Churches of the Jewish and Christian Church are different 2. Our brethren grant pag. 49. That it wanteth all example in the New Testament that the people lay on hands 3. These who layd on hands on the Levite Num. 8. were Elders and our brethren say It is like they were but. 1. They did it not as Elders 2. But as representing the people not as Elders civill for that belonged to Aaron and his sonnes Levit. 8. else it will follow that where the Church hath no Magistrate to lay on hands the
Christians Esal 54. 13. not denied to Women and believing Children who cannot lay on hands nor ordaine Ministers as the presbytery doth 1 Timothy 4. 14. Acts 6. 6. Acts 13. 1 2. 3. 1 Timothy 5. 22. 2 Timothy 2. 2. but for trying of Ministers if they bee the sonnes of the Prophets and must be apt to teach 1 Timothy 3. 1 2. able to convince subtile Hereticks and gain-sayers and to put them to silence Titus 1. 10. 11. there must be in a constituted Church a Colledge of pastors and prophets to try the prophets with a presbyteriall Cognizance But here some object If Election bee absolutely in the hâ—â—ds of the people then is the peoples will because will the absolute determiner who shall be the Pastor to such a flock but people certainly may erre therefore the Presbytery must bee the last determiner in election And people have onely a rationall consent and if their consent be irrationall the Presbyter must chuse for them I answer shortly in these propositions 1 Pro. Neither is the People infallible in chusing nor the Presbytery infallible in regulating the peoples choice yet is power of regulating the choice the presbyteries due nor power of election to be denied to Gods people 2. Pro. You must suppose the Church a settled and an established Church of sound professors for if the Congregation or presbytery either of them be for the most part popish Arminian or unsound in the Faith in so far hath Christ given neither power to the one or other 3. Prop. When it is acknowledged by both people and presbytery that of two or three men any one is qualified for the place then the man is absolutely to bee referred to the peoples choice and though the people give no reason why they chuse this man rather then any of the other two yet iâ— the Peoples choice reasonable for no doubt Acts. 6. there were more men then these seven of good report and full of the Holy Ghost and fit to be Deacons therefore the multitudes choice of these seven and their nomination of them to be Apostles rather then the nomination of any other men is rationall and approved by the twelve Apostles though they give no reason Yea though Nicolas be the Sâ—ctmaster of the Nicolaitans as the learned thinke yet the election is Ecclesiastically lawfull and needeth not that a reason be given to the Apostles 4. Prop. We never read that in the apostles-Apostles-Church a man was obtâ—uded upon the people against their will And therefore Election by the people in the Apostolique Church as Acts 1. 26. Acts 6. 2 3 4. Revel 2. 12. Acts 20. 28. must be our rule any election without the peoples consent must be no Election for if it please not the whole multitude as Acts 6. 5. it is not a choice 5. Prop. We must distinguish Election and Regulation of the Election 2. There is a Regulation of the Election positive and a Regulation negative Hence the presbyteries power consisteth only in a negative regulation of the peoples choice not in a positive For example Election is an elicit act of the people and their birthright and priviledge that Christ hath given to them and it cannot be taken from them if there be any Election it must be made by the people the presbytery even in case of the peoples aberration cannot usurpe the act of Election because the Apostles who yet had the gift of discerning spirits in a greater measure then the multitude remit the choice of the seven Deacons to the multitude Ergo the presbytery should doe the same yet may the presbytery negatively reggulate the Election and if the people out of the humour of itching eares chuse an unfit man in that case the presbytery may declare the Election irregular and null as suppose the multitude Acts 6 had chosen such a man or all the seven men like Simon Magus the twelve Apostles by their Ministeriall power might have impeded that Election or rather nomination as irregular and put them to chuse other seven men but the Apostles could not have chosen for them other seven for then Election should have bin taken out of the peoples hands Hence that distinction of elicit and imperate acts even as the understanding commandeth and directeth the will to such and such elicit actions and regulateth the will therein and yet the understanding can neither nill nor will and the King may punish pastors who preach Hereticall doct in vitiate the Sacrament but the King can neither preach the word himself nor administate the Sacraments so the presbytery may regulate negatively and hinderth Election of an unfit man but the presbytery cannot do as the Pâ—elate did who would name a man to the people and desire their consent but consent is not all the presbytery and neighbour Congregations have consent but no elective liberty given them by Christ but if the people refused their consent he Prelate without more a do chose and ordained the man and so he was obtruded on the people without any Election at all Ordination of an ordinary pastor is always to a certain flock Act. 20. 28. 1 Pet. 5. 1. Rev. 2. 1. yet here must we distinguish'd dedication to Christs service by the office 2. The exercise of the office in the former respect the pastor is a pastor every where and may be sent as a Pastor to plant Churches but ratione finis He is primariò principally to feed this flock and secundario and ratione medâ—i secondarily while he feedeth this flock he feedeth the Church universall Mr. Mather if people may not mâ—dle with ordination because it is proper to Timothy and Titus this may prove that they were Bishops who did ordaine Elders there alone which ministers may not do there for these Epistles are not written to them as Bishops alone nor as Elders alone but as to a mixt state including the people Answ. Some parcells of these Epistles are written to Timothy and Titus as Evangelists such as none may now do but they only â—â— 2 Tim. 4. 4. 1 Tit. 1. 3. Tim. 1. 5. and some other things which they gave in charge to Elders 2. Some things are written to them as Christians as 1 Tim. 1. 19. Tit. 3. 3. finaliter or objectively all is written for the Churches good but 3 the builk of the Epistle is written to them as Elders and is a rule of perpetuall government and especially 1 Tim. 1. 22. 2. Tim. 2. 2. for these and the like they were to doe with the presbytery as is cleare 1 Tim. 1. 14. Object The Congregations of Jerusalem were not fixed in their members and officers onely the Apostles preached to them if they were many congregations which is possible in a circular way now one Apostle to this assembly then another But in regard not one Paster could say this is my flock not this nor any flock could say Peter is our Pastor not Andrew Therefore there was no Church-state in any
the Church of Israel properly as a Church for as a Church of a nation they might convene and assemble themselves in one nationall Assembly to reforme Religion to renew a nationall Covenant to turne away a nationall judgement to make nationall acts that they should seeke the Lord God of Israel and put away strange wives Deut. 29. 2 Chron. 15. 12 13. Nehem. 10. and this is morall yea naturall to a number of Churches united in one nation and no wayes typicall 2. The proportion betwixt Israel and a parishionall Church is questioned the Author beggeth what is in question for it is evident that in Gods Word there is a visible Church of many Congregations associated in many visible acts of government 3. If the Church of Israel and the Churches of the New Testament be of different constitutions as Anabaptists Arminians and Socinians teacheth we shall try I affirme that the Constitution in matter and forme was one with the Christian visible Church 1. Our brethren bring arguments from the constitution of the Church of the Jewes that for matter they were a holy people a royall generation for forme they were united in one Church-state Covenant-wayes as they prove from Deut. 29. 2. Separation from sinne and the wicked world but not from the worship of God was commanded to them Psal. 26. 5 6. Esay 52. 11. 2 Cor. 6. 7. Levit. 26. 11 12. Communion with the wicked was forbidden to Israel 2 Chron. 19. 2. 2 Chron. 30. 6. but communion in worship both in the Synagogue and Temple was commanded to them 3. That God required not morall preparation in them for eating the Passeover as he doth in us before wee eate the Lords Supper I conceive to bee an untruth 1. Because not to prophane the holy things of God and not to take Gods Law in their mouth and to hate to be reformed Psal. 50. 16. not to sacrifice with bloody hands Esa. 1. 11 12 c. Psal. 50. 8 9 10. Esa 66. 1. was morall and did bind and oblige the Jewes as they doe us and 2 Chron. 30. 6. The postes are sent to gather the people to the Passeover charging them to turne to the Lord God of their fathers not to be like their fathers and it is cleare by Hezekiabâ— prayer ver 18 19. Good Lord pardon him that prepareth his heart to seeke the Lord God of his fathers though he be not cleansed according to the purification of the Sanctuary vers 20. And the Lord hearkened and healed the people Ergo there was required a preparation of the heart for the right eating of the Passeover besides the typicall and ceremoniall preparation Yea God counted the ceremoniall preparation voyd of the morall preparation but abomination as Esa. 66. 1. Esa. 58. 3 4 5 6. and Josiahs Passeover is commended from this 2 Kings 23. 22 as Junius well observeth that none did with such care and zeale as Josiah did prepare the Prâ—esâ—s the people and himselfe for the passeover in removing all Idâ—latry and abominatiâ—n and in renewing their Covenant and resolutiâ—n vers 3. To walke after the Lord and to keepe his Commandements with all their heart and with all their soule 4. The uncleane and uncircumcised in heart were no more members of the true and invisible Church of the Jewes and of Christs mysticall body his Spouse his royall generation then Sodom and Gomorrah Esa. 1 10. then the Ethiopians Amos 9. 7. then Ammon and Moah Jâ—r 9 25 26. as in the New Testament and the true invisible Church amongst them as amongst us were Kings and Priests unto God Exod. 19. 5. 9. Psal. 149. 1. as we are 1 Pet. 2. 9 10. Rev. 1. 5. 5. Amongst them no man could invade the Priests office or runne unsent no more then under the New Testament Heb. 5. 4. 1 Tim. 4. 22. though they were to rebuke one another Levit. 19. and they had sacrifices for sins of ignorance Levit. 4. 27. 2. The place seemeth not to want difficultie how many sacrifices would men offer how often yea while they were going home from Jerusalem which was a long Journey to many they might fall in these sinnes of ignorance and as Master Paget noteth there was no dispensation for this Law yet when Abraham travelled three dayes to Mount Moriah from Beersheba in the South and some of the Tribes Northward would bee al 's farre distant it would be seven dayes journey to many therefore the Text is if be sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in ignorance or through ignorance that is meerely of ignorance as when a man in drunkennesse killed a man he shall offer a trespasse offering for it the Jewes call it in their Language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 timgnol magnal for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 megnal signifieth Pallium if he sinned with a cloake casten over his eyes and Weemes said the sinnes were done of ignorance not ignorantly or the word in the Hebrew is vel notificatum fuerit ei peccatum ejus when the conscience is wakened and convinced and he can finde no rest let him offer sacrifices And a third step was excommunication and casting out of the Synagogue after the captivity which are the very degrees of our Church censure They answer Israel had civill government which we have not I answer Deut. 17. 9. He that will not hearken to the Priest that standeth before the Lord to minister or unto the Judge even that man shall dye He saith not Hee that hearkeneth not unto the People 2. They say they could not in Israel forgive one anothers sinnes as we doe in the New Testament Answ. It is a divine Law in the Old Testament they were to forgive even their enemies Prov. 20. 22. c. Robinson saith No Church hath the absolute promise of the Lords visible presente which that Church then had till the comming of Christ Gen. 47. 10. and 17. 7. Exod. 19. 43 44. It was simply necessary that the Messiah should be borne in the true Church 3. In their deepest apost asy God shewed them some signes of his presence by raising up some godly King Priest or Prophet Answ. That they had Prerogatives above us is cleare Rom. 3. 1 2 3. Rom. 9. 4. and that in other respects farre more excellent wee have Prerogatives above them is as cleare 2 Cer. 3. 7 8 9. Matth. 13. 16 17. So one Christian Church have Prerogatives above another but the essentiall constitution of the Church of the Jewes and ours is one 1. They were a roâ—aâ—d Priest-hood a People holy to the Lord the Covenant made with them as with us 2. To them one little Leaven leavened the whole lumpe 3. Separation from sinne and Idolatrous worship was commanded them as it is us 4. Amongst them none who hated to be reformed were to take the Law of God in their mouth But to returne to our Author it is a false ground that one that is Baptized in one Church hath not right to the
may receive the Seales in another Congregation if he be recommended by Letters as a sound Professor to that other Congregation I Answer Recommendatory Letters can never give a Church-right to the Church-Priviledges of the Seales of the Covenant they doe but onely notifie manifest and declare the Church-right which the man had before Ergo either he cannot in any sort be capable of the Seales of the Covenant in another Congregation then his owne whereof he is an inchurched Member which destroyeth all communion of sister Churches or if he be capable of the Seales in another Congregation he was capable and hâ—d a Church-right in himselfe before he received reconimeâ—â—aâ—ory Letters yea these whom we recommend by Letters as â—it to partake of the Sacraments in another Congregation â—â— presuppose they have Church-right to the Seales in another Congregation visible then in their owne whereof they are members except our testimony be false Ergo before our recommendatory Letters the person of approved piety was a member of all the visible Churches about hoc ipso and by that same reason that he is a member of one visible Congregation yea Peter clearely insinuateth that all who have received the Holy Ghost are to be baptized Act. 8. 47. as Philip Act. 8. 37. and That if the Eunuch beleeved be might be baptized So that Faith to speake properly doth give us right to the Seales and to speake accurately a visible profession of faith doth not give a man right to the seales of grace but onely it doth notifie and d clare to the Church that the man hath right to the seales because he beleeveth and that the Church may lawfully give to him the seales and that profession is a condition required in the right receivers of the seales in an Ecclesiasticall way but faith giveth the right to these seales and because the faith of the beleever goeth with the beleever when he goeth to another visible congregation then his owne that faith giveth him right to the seales in all places and in all Congregations for faith giveth right to receive Christ Sacramentally not in one Congregation onely but in all and a visible profession doth as a condition notifie this faith and Church-right in all Congregations Ergo the man hath right in all Congregations as he hath right in a parishionall Church But our Brethren reply Peter might baptize Cornelius though he was no member of a visible Congregation because the Apostles being â—fficers in al Churches might dispense the Seales in all Churches but Ministers now are pastors onely of the determinaâ—e flocke over which the holy Ghost hath set them therefore they have not Citie Seales at their power to dispense to any other then to Citizens Answ. Peter his argument to Baptize is not from a temporall reason that endureth for a while but from a morall argument of perpetuall equitie and necessitie till Christs second comming He that beleeveth and hath received the holy Ghost is to be baptized But many out of Church-state and who are not members of a particular Congregation have received the Holy Ghost and doe beleeve being Christians of approved pietie we are to adde no restrictions or exceptions where God addeth none Non est distinguendum ubi lex non distinguit They that beleeve should receive the seales but not except they be in-Churched and members of a particular Congregation The proposition is Gods Word but the restriction or exception is not Gods Word 2. The Apostles though they were universall Pastors of the world yet teach us by word and practise who are to be admitted to the seales even to the supper those who do try and examine themselves and that to the end of the world 2. Our brethren say It is probable that Cornelius was in Church-state and the Eunuch comming to Jerusalem to worship argueth he was a proselyte and a member of the Jewish Church not yet dissolved Lydia and the jaylor were members of the Church of Philippi which Church communicated with Paul at the beginning of the Gospel Psal. 4. 15. at least it is probable that Lidia was a member of the Church of the Jewes Answ. It is hard to build a new Church government contrary to the doctrine of the reformed Churches upon probabilities 2. If Cornelius Lydia and others were members of the Jewish Church it was not a good consequence by our brethrens doctrine to make them members of a Christian Congregation without in-churching of them by your Church-oath for you make the constitution of the Jewish Church and ours different yea and as you teach all circumcised were members of the Jewish Church and had right to their Passeover but all circumcised are not meet to bee members of a Christian Church for many circumcised were Idolaters murtherers prophane moâ—keâ—s of God Esay 1. 13 14 15 16. Jer. 10. 7 8 9 10 11. Ezek 10. 6. 17. 18 9. And though the Church of Philippi was one of the 〈◊〉 Church 〈◊〉 communicated with Paul yet was there no Christian Church of Elders and people there when Lydia was converted for Acts 16. 13. in the place where prayer was wont to be made on the Sabbath day none heard Paul preach but some women Ergo there could not be a Christian Church there and it is certaine the jaylor before was a persecutor and no member of a Christian Church They say Abraham and his seede were not circumcised till God called him into Church-Covenant and so into Church-state and there is the same reason and use of baptisme as of circumcision If the argument taken for baptizing of infants be good why may we not inserre a necessitie of Church-membership before baptisme as of Church membership before circumcision So the Apologie saith It cannot be proved that baptisme was imposed upon all beleevers as such no more then it can be proved that circumcision was imposed upon all beleevers as such and Baptisme is no more now necessary to a beleever whose calling or another strong hand of Gods providence will not suffer to live in Church fellowship with Gods people then circumcision was necessary to Melchisedeâ—k Job or others whom the hand of God detained from Church-fellowship with the posteritie of Abraham yea circumcision and the Passeover seeing they were administrated in private houses might more conveniently be administrated to persons not in Church-state nor Baptisme and the Lords Supper can be administrated so in respect they are seales given to a Church body in an assembly 1 Cor. 10. 17. and 12. 13. Answ. Abraham Sarah and the Soules they had gotten in Charran were in Church-state obeyed God built an Altar Gen. 12. 2 3 4. before the Church Covenant which you speake of Chap. 17. and it is denyed that that supposed oath of the Covenant made them a Church So we see no necessitie of Church-membership to one single Congregation before either circumcision or baptisme for baptisme is a seale of our entry into the visible Church as I shall prove 2.
baptisme but signified onely and the Remonstrants in their Apologie while they expone our Communion with Christ in the Lords Supper and will reject a Physicall union of our soules with the Physicall substance of Christs body which we also reject they say that communion signifieth onely a profession of one and the same worship whereby Christians solâ—mnly testifie that they adhere to Christ as to â—â— partaker of the Table of devils and of devils themselves 1 Cor. 10. 18 20. is a testimony of a communion with the Devills but the Word of God saith more Gal. 3. 17. As many of you as are baptized have put on Christ So Rom. 6. 3. Therefore we are buried with â—im by baptisme unto his death that like as Christ was raised up from the dead by the glory of the Father even so we also should walke in newnesse of life Ephes. 5. 26. That he might sanctifie and cleanse his Church with the washing of water by the word T it 3. 5. and 1 Pet. 3. 21. The like figure whereunto even baptisme doth also now save us c. all this is more then a naked signification otherwise Manna saved Israel and the water of the rocke did wash them from their sinnes and the sacrifice of bulls and goates did cleanse from sinne and open heaven to sinners Therefore by baptisme and the Lords Supper something is made what it was not before as by partaking of the Table of Devils the partaker is really made a partaker with the devill and an Idolater and his Idolatry that he committed before was not onely confirmed and signified to be what it was before And in this civill Seales and Sacraments differ as I observed before Argu. 4. God say they had a Church when there was neither baptisme nor circumcision yea baptisme hath beene administrated and no Church-members made thereby and men have beene made members of Christ and not then baptized and John and Christs Disciples baptized Matth. 3. 6. John 4. 1. but neither Christ nor John made new Churches they all living and dying members of the Jewish Church of which they were before and if any of them after became members of Christian Churches they were not then baptized when they were so admitted having beene baptized before Answ. We teach not that baptisme constituteth the Church simply as the Church but that it is a seale of a visible membership and all baptized by John Baptist and the Disciples of Christ were thereby entred in a visible profession that they beleeved in Christ already come and so were made members and citizens by that publicke symbole and seale that they were members of the Christian Church though as yet it received not that name of a Christian Church and they were members both of the Jewish and Christian Church For these are not contrary incorporations and they needed not to bee baptized againe when they were added to the Christian Church for they were never added to the visible Christian Church nor needed they to be added seeing they were members of that Church before Argu. 5. These inconveniences say they should follow 1. Baptisme should be administrate by such as are not ministers at all for who should baptize them who are converted without the Church extraordinary officers are ceased and ordinary are limited onely to their owne fâ—â—ks also the Church is before the ministers for the Church hath power to choose ministers now if baptisme make the Church then must â—â—n be baptized before there be ministers to baptize them Answ. You see to what absurdities your owne grounds drive you for if none can baptize but these of a fixed Congregation and if they can baptize none but their owne Congregation none as a sent Pastor whose feet is pleasant on the mountaines can preach and beget faith in a company of unbeleevers not in a Church-state which is a limiting of the wise God who by Pastors as Pastors can beget faith in men without a parishionall Church which is contrary to Gods Word Rom. 10. 14. 2. It is false that the Church ministeriall which only can baptize is before the officers for they should then be before themselves which is absurd nor is there such necessitie of baptisme as that those who are no ministers should baptize 2. Inconvenient It should follow that Papists should be members of the Church for they have baptisme so farre right as that it cannot be repeated Answ. If your Church-covenant bee that which essentially constituteth a Church-member then Papists Atheists and Hypocrites may be Church-members also by this reason because they may sweare your Church-oath Hypocrites doubtlesse doe it And this argument is as much for the Anabaptists as against us for it should prove that none should be baptized but members of the true Church and sound beleevers now by baptisme none aâ—e made members of the true Church except where baptisme is received by true faith which is more nor can bee done by a Papist nor is it inconvenient to say that Papists as baptized under that reduplication are members of the visible Church though as baptized thus and thus they be not members of the true visible Church professing the sound faith Also say they baptisme may remaine where as Church-membership is dissolved as in the case of excommunication Matth. 18. 17. or of voluntary and unjust departure 1 Job 2. 19. Jude 19. Heb. 10. 25. in which case such Schismaticks are no members of the visible Church as Amâ—sius saith and if the Church bee dissolved the Church membership ceaseth for Relata se mutuo ponunt tollunt Answ. This is against your selves and doth as well prove that baptisme is not a seale of the covenant of grace for an excommunicate person may remaine externally without the covenant to the visible Church when baptisme remaineth a seale and may be a seale of a grace or priviledge which is interrupted or removed in act but remaineth in habite as to bee the eldest sonne of a King may be a seale of the sonnes heiâ—eship and yet he may for a fault be disherited and cast out of his place The Church and Church-membership are Relata secundum esâ— not secundum dici onely or relata 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but baptisme and Church-membership are not so perfect relatives but baptisme doth remaine and the Church-membership may bee dissolved as the Burgesse ticket whereby a man hath right to all the citie priviledges may remaine when the man for some crime committed against the citie hath lost all his citie priviledges and is not now a free citizen in which case his Burgesse ticket sealeth nothing to him so baptisme sealeth not actuall membership in case of excommunication yet remaineth baptisme valid in the acts of sealing other things As for Schismatickes who onely for Schisme are out of the Church and doe hold no erroneous point of doctrine and are not yet convinced they are yet members of the visible Church as Morton saith from
bee regenerated also for it is certaine that we have a communion most inteare and visible with all who are baptized 2. It is no inconvenient to professe that we are all one visible body in the Lords Supper 1 Cor. 10. 17. though wee be not one invisible true and mysticall and redeemed body of Christ as it is said 1 Cor. 10. 2. That all were baptized unto Moses in the cloud and in the Seâ—t v. 3. and that all did eate the same spirituall meat v. 4. and that all did drinke the same spirituall drinke the rocke Christ yet did they not sinne in this and partake with the wicked in their â—ills to wit in their wicked prayers and sacrifices because it is said v. 3. God was not pleased with many of them in the Wildernesse because v. 6. They lusted after evill things and many of them were Idolaters Epicures fornicators tempters of Christ and mumurers and there sell of them in one day twenty three thousand v. 7. 89 10 11. And upon the same ground Paul saith in the same place v. 16 17. that we many speaking of the Corinthians are all 〈◊〉 â—read and one body and yet v. 21. many of these were partaâ—ers of the Table and cup of the devills and in the next Chapter many came drunke to the Lords Table many did eate and drinke their owne damnation and were stricken therefore of God with sicknes and deâ—th v. 18 19 20. 29 30 c. and yet v. 33. Paul chargâ—th them to come together to the Lords Supper so farre is hee from a shadow of separation The Sacrament is a seale of their unitie of one body and is a Seale of their communion with Christ v. 16. but all who receive the signe have not a communion with Christ nor are they all sealed as one body mysticall of Christ onely they are in profession by eating one bread declared to be one body and doe become one body visible and no question many make the Sacrament to themselves a lying signe and a blaneke ordinance But first this is not the sinne of such as doe communicate with those who receive the blaneke seale and make the Sacrament to themselves a lying seale and damnation for they are commanded to exaamine themselves and so to eate but they are not commanded to examine their fellow-communicants and they are to judge themselves but not to judge their fellow-communicants Master Coachman How can any godly man consent or say Amen saith be to such an holy action when it is joyntly done by such as for the most part are the enemies of God Answer 1. This maketh against the man and the Churches of New England for they admit constantly to the hearing of the word and so to the prayers of the Church those who are not received members of the visible Church how can any godly man say Amen to the action of hearing the word when it is joyntly done by Gods enemies I prove the Antecedent the unity of faith hearing one word of faith preached Eph. 4. 5. maketh a visible body in profession even as the joynt partaking of one bread and one cup in the Lords Supper maketh one body by obsignation or sealing 1 Cor. 10. 16 17. 2. Division of hearts in hearing while some follow Paul some Apollo some Cephas maketh a schisme and division in Christs body 1 Cor. 13. Ergo in hearing one and the same word preached there is a visible Church-union for all division of that kind presupposeth a union and unity in a visible incorporation 3. 1 Cor. 14. 26. When yee come together as one Church body every one of you hath a Psalme hath a Doctrine vers 4. He that prophecieth edifiesh the Church vers 31. so yee may all prophecy one by one that all may learne and all may be comforted 35 it is shame for a woman to speake in the Church Therefore the Saints meet together in one Church to be edified and comforted by doctrine and hearing of the word doe all joyntly performe an action of hearing and learning of the word of God and are in that one Church and one visible body and called one Church verse 4. 5. that the Church may receive edifying verse 12. Seeke that yee may excell by prophecying to the edifying of the Church vers 23. If therefore the whole Church come together unto some place c. vers 28. if there be not an interpreter let him keepe silence in the Church verse 34 35. And these who understand are all to say Amen to that which is prophecied verse 16 17. And yet that action of hearing and saying Amen to the word preached and to the prayers of the Church is done by many unregenerated who are yet in the state of enmity with God as our Brethren grant in that they doe admit all to be a Church and one Church hearing the word preached 2. But how can they say Amen saith he to a holy action done 〈◊〉 Gods enemies I answer 1. This objection is no lesse against Paul and the word of God then against us for many enemies to God whose hearts are rockie thorny and stony ground doe heare the 〈◊〉 of God and that by Gods commandement Matth. 13. vers 2. 3 4 5. c. The deafe and the blind are commanded to heare Esai 42. 18. Esai 28. 9 10. and these whom God hath covered with a spirit of slumber are to heare the words of the sealed booke Isai. 29. 9. 10 11. even those who stumble at the word and fall and are broken Esai 8. 14. 15 16. 1 Pet. 2. v. 8. What godly man can say Amen to such a holy action as is performed by Gods enemies 2. The godly say Amen to actions of Gods worship two wayes 1. As it is the ordinance of God injoyned and commanded to the wicked and hypocrites no lesse then to the godly and we are to countenance their communicating as we doe their hearing of the word and to joyne with them both in our reall and personall presence and say Amen with them as the Disciples gave their personall Amen and their countenance and presence to a holy action at the last Supper with one of their number whom they knew to have a Devill and to be a traitor and dipped their hand in the dish with this man after Christ had warned them that there was such an one but this is but to say Amen to the externall worship which is lawfull according to the substance of the act 2. The godly may be throught to say Amen to the actions of worship performed by the enemies of God by approving allowing and commending the manner of their performing the holy actions of Gods worship that is they may be thought to approve the manner of their hearing and receiving the Sacraments that is when they approve their performing of those holy actions without faith and with wicked hearts and hands and when they allow that they eats their owne damnation thus no godly man can say Amen
eleven did eate one and the same passeover The Scripture saith Robinson denounceth the same judgement of God Ezech. 18. upon him that defileth his neighbours wife as to him who lifteth his eyes to the mountaines and the Idols thereof and murtherers are excluded out of the heavenly Jerusalem as well as Idolaters and Matth. 28. We are to esteeme every obstinate offender as a heathen and a Publican and Paul chargeth the Corinthians to avoyd Fâ—rnicators c. 1 Cor. 5. as well as Idolaters so all carnall men are Idolaters making their belly their God and the Apostle to Titus calleth prophane persons unbeleevers or infidels Ergo wee should walke toward the one as toward the other that is separate from them both Answ. 1. It is true God denounceth judgement against leud and unknowne hypocrites as against worshippers of the Gods of the Zidonians as your places prove Ezek. 18. Rev. 22. but your Logick is poore and blind that you will separate from the true Church in which there bee secret hypocrites and so from your owne Churches as you would separate from the Church of the Zidonians who worship professedly Baaâ— and deny Jehovah to be God you make arguments without head or foote 2. Murtherers are excluded out of heaven and haters of their brethren who are murtherers from life eternall 1 Joh. 3. 15. as Idolaters what then Ergo yee will exclude them out of the visible Church and separate from them It is good that you come out with Anabaptists to make these onely of your visible Church who shall reigne in glory with Christ and these onely and all without your visible Church to be firebrands of Hell as Revel 22. 15. 3. We are 1 Cor. 5. to avoyd Fornicators no lesse then Idolaters true Ergo we are to separate from the Church where there be Fornicators seeing they make the Church to bee false in its constitution as we are to separate from a societie of heathen Idolaters who worship a false God doe you love such consequences men not forsaken of mother wit would say I must separate from Aaron and the whole Church of Israel in the act of adoring the golden Calfe which is indeed a separation from the false worship of the Church but not separate from the Church but would you hence inferre because God punisheth fornication no lesse then Idolatry that I am to separate from the Church and all their persons and societie in the very true worship of God because some few persons there bee fornicators and carnall Surely then Paul did not his dutie who commanded communion with the Church of Corinth 1 Cor. 5. wherein there were carnall men and deniers of the resurrection and such as for gaine went to the Law with their brethren and that before Infidels yea because all sinne in the demerit thereof except you devise venials exclude men out of the new Hierusalem we must separate from all Churches on earth for there be none so cleane but there bee some sinne in it which excludeth out of the new Hierusalem as Idolatry doth though there bee degrees of sinne But some ignorant ones say the place 1 Cor. 5. 11. is to be expounded of eating at the Communion Table or if it bee of familiar eating and drinking of civill conversing then much more are wee not to communicate with them at the Lords Table But not to eate with such a one is not to keepe intire fellowship with him as the phrase noteth Psal. 4. 9. He that eat of my bread hath lift up his bâ—ele against me Joh. 13. 18. Psal. 55 13. So doth Chrysostome Theâ—phylact us Oecumenius expound this place Bullinger contubâ—â—nium interiorem convictum prohibet So Calvin Peter Martyr Bâ—za Piscator Pareus So Erasmus and Aquinas Haymo Gagneius Nor is all eating whatsoever with Heathen persons forbidden Paul practised the contrary Act. 13. 14. 5. 6. Act. 14. 8. 9. Act. 17. 16 17. Act. 27. 34 35 36. Act. 28. 11 12. 1 Cor. 10. 27. 2. The wife is not to separate a toro mensa from the excommunicated husband nor the sonne from the excommunicated father no positive Law can cancell the Law of nature nor can hence bee concluded that it is unlawfull to keepe any Church communion with these or to separate from the communion though they be at the Table 1. Because such eate damnation to themselves not to others 2. Because no private person can separate for the Churches sinne if the man be not convicted And lastly here is to bee observed that if the Church be not in its right constitution that is as Mr. Robinson teacheth us if it be not a people in whose hearts the Lord â—â—th written his covenant wee are to separate from it so as if one be found to be a non-converted though not scandalous he must be excommunicated for non-conversion never breaking out in scandalls a thing contrary to the Word of God as I have proved already Mr. Robinson objecteth Act. 2. 40. Save your selfe from this untoward generation Ans. That is from the malicious Jewes who deny Christ to be the Messiah But what is this to separate from the true Church professing Christ But Robinson saith You deny visibly God and his Sonne Christ. Answ. 1. Such as are thus scandalous are to be cast out 2. If the Church neglect to cast them out we are not to cast out and excommunicate the Church by separating from them no more then the godly forsooke the Church of the Jewes where there were many scandalous persons 3. There be great oddes betwixt a froward generation professedly denying Christ to bee come in the flesh as the Jewes Act. 2. and from such a Church wee are to separate totally and betwixt a Church where there bee many wicked persons who in their life and conversation deny Christ and yet doe beleeve soundly or orthodoxly the fundamentall points of salvation and hold in profession the orthodox faith for though wee are to separate from the bad conversation of such a generation yet are we not to separate from the Church-worship and Church-societie of such a generation therefore Paul might well break off communion with the Church of the Jewes whereof he was once a member because after Christs death ascension and the Gospell was preached it now became a fundamentall point of salvation simply necessary to bee beleeved by all That the Sonne of Mary was the Messiah which because the Jewes maliciously denyed they left off to be a Church but a scandalous life in many of the professors is not for that any ground to separate from the visible Church professing such fundamentall points Robinson saith from Job 17. 6. 7. 9. Where the Church is said to be given to Christ and chosen out of the world it is cleare that the true visible Church is gathered by separation from the world But I answer to be given to Christ and chosen out of the world is meant onely of the elect and invisible Church But
would plant the Lords vâ—neyard with such impes or gather unto the Church flagitious persons drunkards iâ—â—esâ—tous persons or such as denied the resurrection Answ. 1. Paul never insinuateth in one letter that these wicked persons marred the constitution and matter of the visible Church but onely that they marred the constitution of the invisible Church that being bought with a price they should give their bodies to harlotry and that in denying the resurrection they denyed the Scriptures and turned Epicures who said Let us â—aâ—e and drinke for to morrow we shall die but there is nothing to insinuate separation from the Church as false in the constitution 2. Paul doth not plant wicked men as impes in the Lords Vineyard they plant themselves in the roome of true members of the Church invisible and as the redeemed of God when they are not so indeed and this sort of planting is given improperly to the pastors But if you understand by planting the casting out of the draw-net of the word of the kingdome preached and the inviting of as many to come in as the Pastors doe finde Matth. 22. 9. 10. even good and bad this way it is the mouth of truth and not a prophane mouth that Pastors invite professors to come in and bee members of the visible Church though their act of inviting have no kindly influence in the hypocrisie of their profession who are invited To professe the truth is good and laudable and to deny it before men damnable and to invite men to this profession of the truth is good and laudable also And wisedome sendeth out her maidens and by them inviteth simple ones and fooles to professe the truth and to come to the visible Church Prov. 9. 4. Prov. 1. 20 21. but Pastors doe not plant drunkards and flagitious persons in the visible Church but the Apostolike Church calling to her communion Simon Magus Act. 8. but doth not plant them as hypocrites but as externall professors Mr. Coachman saith It is no wrong to leave the carnal multitude as it was no hurt to Jehosaphat when Elisha in his presence protested against Joram as one betwixt whom and God hee would not intercede Answ. Put case Jehosaphat be a Church visible worshipping God aright you wrong his societie if you leave the shepheards tents where Christ feedeth amongst the Lilies till the day breake because there bee foxes in these tents and wicked persons Is it not saith he sweeter to converse with the Godly then with the ungodly Is not the presence of faithfull Christians sweeter when one commeth to powre out his prayers and offer his oblation then the society of carnall men Answ. This will prove it is lawfull to separate from Pharisees preaching the truth in Moses his chaire the contrary whereof you were Sect. 4. Pag. 10. because it is sweeter to heare the word with the Godly then with the ungodly We have not found saith Coachman the honorable name of Christians or godly men given to liars swearers c. no comfort no priviledges belong to them in that state it belongeth not unto them but unto us to build the house of the Lord Ezra 4. 3. Answer Yea God bestoweth the priviledges of externall calling unto good and bad even to those who preferre their lusts to Christ Matth. 22. 9. Luk. 14. 17 18 19. 2. The place of Ezra is corrupted for those were the open adversaries of Judah and Benjamin v. 1. and were not the Church at all 3. Onely Pastors are publicke and authoritative builders of the Church not private Christians The wicked saith he have the things of this life above the godly Ergo they should not be invested in the highest prerogatives above the godly also it is a presumption to say to any carnall man This is the body of the Lord that was given for thee Answer It is the cry of a stone to reason thus this argument is as much against Gods providence as against us for God sendeth to Capernaum and Bethsaida the priviledge of Christs presence in preaching the Gospel and working miracles yet they are an unworthy people 2. Pastors of the separation give the body of Christ to lurking Hypocrites are they not herein presumptuous also They object To live in the want of any of Gods ordinances is not lawfull as Matth. 28. 20. 2 Chron. 30. 8. Cant. 1. 7. 8. so saith Robinson A man is not onely bound in his place to admonish his neighbour but also to see his place be such as be may admonish his brother a calling absolutely tying a man to the breach of any of Gods Commandements is unlawfull and to be forsaken Answ. Seeing affirmative precepts tye not ad semper and Christian prudence is to direct us here there be some in Church communion whom we cannot without palpable inconveniences rebuke The Ministers of New-England in their answer to the nâ— question say such as are not free servants or sonnes may stay in paroch Assemblies in Old England so as they partake of no corruptions and live not in the want of any ordinances they meane wanting the Lords Supper through their default now to separate from the Lords Supper because of the wickednesse of the fellow-worshippers is their default which is against Robinson yet we see not how masters or fathers should separate from Christs true Church more then servants or sonnes 2. Not to admonish in some cases is not a breach of a Commandement nor living besides scandalous persons in a Church or for any to abstaine from the seales because such be in the Church except we would goe out of the world for Robinson presseth alwayes personall separation no lesse then Church separation Robinson There is the same proportion of one member sinning of a few of many of a whole Church now if one brother sinne and will not be reclaimed he is no longer to be reputed a brother but a heathen Ergo so are we to deale with a Church though there be a different order the multitude of sinners doe no wayes extenuate the sinne Answ. 1. Then may a whole Church by this reason be excommunicated which our brethren deny 2. There is the same proportion to be kept when one sinneth and when a whole Church sinneth but by observing due order one may admonish a private brother but not any one or many private persons may admonish and proceed after our Saviours order against a whole Church in a Church way in respect they are still inferiour to a whole Church sister Churches and Synods are to keepe this order with one particular Church that is incorrigible for private persons have relation of brotherhood to private persons and the relation is private and Churches have Church relation to Churches and the relation is publike Nor are whole Churches to be excommunicated while God first remove the Candlesticke as we see in Rome and the seven Churches in Asia 2. It is considerable 1. If the whole Church be obstinate and incorrigible or some few or
the most part 2. If the sinnes be against the worship of God as idolatry or sinnes of a wicked conversation the worship of God remaining pure and sound at least in professed fundamentals 3. If the idolatry be essentiall idolatry as the adoring of the worke of mens hands or onely idolatry by participation as Popish ceremonies the Surplice and Crosse being as meanes of worship but not adored and so being Idols by participation as Amesius and M. Ball doe well distinguish and before them so doth the learned Reynold and Bilson make use of the distinction 4. All lenity must be used against a Church if not more lenity then we use in proceeding against single persons 5. Divers degrees of separation are to be considered hence these considerations 1. There is a separation Negative or a non-union and a separation Positive Though a Church of Schismaticks retaining the sound faith yet separating from other be deserted by any it is a Negative separation from â— true Church and laudable as the faithfull in Augustins time did well in separating from the Donatists for with them they were never one in that faction though they separated not from the true faith holden by Donatists but kept a Positive union with them so doe all the faithfull well to separate from the Churches of the Separatists 2. If the whole and most part of the Church turne idolatrous and worship Idols which is essentiall idolatry we are to separate from that Church the Levites and the two Tribes did well as Mr. Ball saith to make a separation from Jeroâ—oams Calves and the godly laudably 2 King 16. 11. did not separate from the Israel and Church of God because the Altar of Damascus was set up and because of the high places Things dedicated unto Idols as Lutheran Images may be called and are called 1 Cor. 10. 34. idolatry yet are they idolatry by participation and so the Cup of Devils 1 Cor. 10. Paul doth not command separation from the Church of Corinth and the Table of the Lord there 3. Consideration There is a separation from the Church in the most part or from the Church in the least and best part In Achabs time Israel and the Church thereof for the most part worshipped Baal Elias Micajaâ— Obadiah and other godly separated from the Church of Israel in the most part Jeremiah wished to have a Cottage in the Wildernesse no doubt a godly wish that he might separate from the Church all then for the most part corrupted yet remained they a part of the visible Church and a part in the visible Church and therefore did he not separate from the Church according to the least and best part thereof The godly in England who refused the Popish ceremonies and Antichristian Bishops did well not to separate from the visible Church in England and yet they separated from the mainest and worst part which cannot be denied to be a ministeriall Church 4. Considerat If a Church be incorrigible in a wicked conversation and yet retaine the true faith of Christ it is presumed God hath there some to be saved and that where Christs ordinances be there also where Christs ordinances be there also Christs Church presence is And therefore I doubt much if the Church should be separated from for the case is not here as with one simple person for it is cleare all are not involved in that incorrigible obstinacy that is yet a true visible communion in which we are to remaine for there is some union with the head Christ where the faith is kept sound and that visibly though a private brother remaining sound in the faith yet being scandalous and obstinately flagitious be to be cast off as an Heathen yet are we not to deale so with an orthodox Church where most part are scandalous 5. Considerat I see not but we may separate from the Lords Supper where bread is adored and from baptisme where the signe of the Crosse is added to Christs ordinances and yet are we not separated from the Church for we professedly heare the word and visibly allow truth of the doctrine maintained by that Church which doe pollute the Sacraments and we are ready to seale it with our bloud and it is an act of visible profession of a Church to suffer for the doctrine mentioned by that Church 6. We may well hold that Ambrose saith well that a Church wanting the foundation of the Apostles is to be forsaken 7. There is a forced separation through Tyranny from personall communion and a voluntary separation David was forced to leave Israel and was cast out of the Inheritance of the Lord the former is not our sinne and our separation from Rome hath something of the former the latter would be wisely considered 8. There may be causes of non-union with a Church which are not sufficient causes of separation Paul would not separate from the Church of the Jewes though they rejected Christ till they openly blasphemed Act. 13. 44 45 46. Act. 18. 16. And when they opposed themselves and blasphemed Paul shooke his â—ayment and said unto them Your blood be upon your owne heads I am cleane from henceforth I will goe to the Gentiles There is a lawfull separation and yet before the Jewes came to this there was no just cause why any should have joyned to the Church of the Jewes who denyed the Messiah and persecuted his Servants Act. 4. Act. 5. seeing there was a cleaner Church to which Converts might joyne themselves Act. 2. 40 41 42. 9. There is no just cause to leave a lesse cleane Church if it be a true Church and to goe to a purer and cleaner though one who is a Member of no Church have liberty of election to joyne to that Church which he conceiveth to be purest and cleanest 10. When the greatest part of a Church maketh defection from the Truth the lesser part remaining sound the greatest part is the Church of Separatists though the maniest and greatest part in the actuall exercise of Discipline be the Church yet in the case of right Discipline the best though sewest is the Church for truth is like life that retireth from the maniest members unto the heart and there remaineth in its fountaine in case of danger CHAP. 4. SECT 6. The way of the Churches of Christ in New England IN this Section the Reverend Author disputeth against the Baptizing of Infants of unbeleeving or excommunicated neareit Parents of which I have spoken in my former Treatise Onely here I vindicate our Doctrine And first the Authour is pressed with this the excommunicated persons want indeed the free passage of life and vertue of the Spirit of Jesus till they be tuitched with repentance yet they are not wholly cut off from the society of the faithfull because the seed of faith remaineth in them and that knitteth them in a bond of conjunction with Christ. The Authour answereth It is true such excommunicates
as are truely faithfull remaine in Covenant with God because the seed of faith remaineth in them yet to the society of the faithfull joyned in a particular visible Church they are not knit but wholly cut off from their communion for it is not the seed of faith nor faith it selfe that knitteth a man to this or that particular Church but a holy profession of the Faith which when a man hath violated by a grievous sinne and is delivered to Satan he is now not as a dead palsie-member cut off from the body though bee may remaine a member of the invisible Church of the first borne yet he hath neither part nor portion nor fellowship in the particular visible Church of Christ Jesus but is as an heathen and a publican now Sacraments are not given to the invisible Church nor the members thereof as such but to the visible particular Churches of Jesus Christ and therefore we dare no more baptize his childe than the childe of an heathen I Answer First if Faith remaine in some excommunicated person as you grant it must be seene in a profession for though for some particular scandall the man be excommunicated yet is he not cut off as we now suppone for universall apostasie from the truth to Gentilisine or Judaisme for then he should be cursed with the great excommunication 1 Cor. 16. v. 22. and so though he be to the Church as a heathen in that act yet is he not to the visible Church an heathen but a brother and to be admonished as a brother 2 Thess. 3. 15. and the Church is to use excommunication as a medicine with intention to save his Spirit in the day of the Lord 1 Cor. 5. 4 5. 1 Tim. 1. 20. an excommunicated apostate is not so now if hee retaine faith to the Churches decerning he retaineth the profession of Faith and in so farre a visible membership with the Church in the Covenant Ergo for that professed Faith by our brethrens grant his childe should be baptized and so is not wholly cut off but is as a dead palsie member of the Church and so as a member though in a deliquie and Lethargie 2. You say to the faithfull of a particular Church the excommunicate is wholly cut off What doe you meane if his sinnes be bound in heaven as they are if he justly be excommunicated is he not also cut off to all the visible Churches on earthâ— are not all the Churches to repute him as a publican and a heathen I beleeve they are but you deny in this all visible communion of Churâ—hes 3. You say it is not the seede of Faith that knitteth a man to a particular visible Church but an holy profession But in the excommunicate person if the seede of faith remaine as you grant this faith must be seene by you in a holy profession else to you he hath no seed of faith and if his profession of faith remaine intire though it bee violated in the particular obstinate remaining in one scandall for the which he is excommunicated you have no reason to say that to the particular Church hee is wholly cut off since his profession remaineth 4. You say It is not the seed of faith nor faith it selfe that knitteth a man to this or that particular visible Church but a holy profession of faith Then I say one may be knit to a particular visible Church and a true member thereof though he want both the seed of Faith and Faith it selfe I prove the connexion A man is a perfect and true member of a Church though he want that which doth not knit him to the Church this is undenyable But without the seed of Faith or Faith it selfe as you say hee is knit to the true Church Ergo. But this is contrary to your Doctrine who require chap. 3. sect 3. that none must bee admitted members of a visible Church but those who are Christ his body the habitation of God by the Spirit the Temples of the Holy Ghost c. And that noâ— onely by externalâ— profession but in some measure of sincerity and Truth Now consider my Reverend Brethren if there bee a measure of sincerity and Truth where there is neither the seed of Faith nor Faith it selfe and surely by this you cast downe and marre the constitution of your visible Church when you exclude from the members thereof the seed of Faith and Faith it selfe and you come to our hand and teach that the seed of Faith and Faith it selfe is accidentall to a visible Church as visible which wee also teach and so there is no measure of truth and sincerity required to the essentiall constitution of a visible Church 5. But I would gladly learne how you contra-distinguish these two Faith and a holy profession of Faith Doe you imagin that there can be a holy profession knitting a man to the visible Church where there be neither the seed of Faith nor Faith it selfe It is Arminian holinesse which is destitute of Faith but if you meane by a holy profession a profession conceived to be holy though it be not so indeed then you doe yet badly contradivide a holy profession from faith for before any can be knit as a member to the visible Church you are to conceive him to be a Saint a Beleever and so to have both the seed of Faith and Faith it selfe though indeed he have neither of the two and so Faith is as wel that which knitteth a man as a member to the visible Church as holinesse 6. If he remaine a member of the universall Church of the first borne is hee therefore so as a heathen and so that you dare no more receive him to the Supper nor his seed to baptisme nor you dare receive a heathen and his seed to the Seales of the Covenant is a heathen a member of the invisible Church of the first borne but the excommunicated you presume is such a one 7. What warrant have you for this Doctrine That the Sacraments are not given to the invisible Church as it is such but to the visible Certainely God ordaineth the Sacraments to the beleevers as beleevers and because they are within the Covenant and their interest in the Covenant is the onely true right of interest to the Seales of the Covenant profession doth but declare who beleeve and who beleeve not and consequently who have right to the Seales of the Covenant and who not but profession doth not make right but declareth who have right The Author subjoyneth Christ giveth no due right unto baptisme to the child but by the Fathers right unto the Covenant and communion of the Church so by taking away right unto the Covenant and Communion of the Church from the Father he taketh away the childrens right also the personall sinne of the parent in this case is not a meere private personall sinne but the sinne of a publike person of his family for as his profession of his faith at his receiving
required no calling of the Church to make one a Lawfull minisâ—er And your Arguments they have and you have their Arguments to evert all ministerie and order of calling of pastors so teach the Arminians and so Episcopius disp 26. thes 4. 5. Necessitatem missionis jam cessare dicendum est ac pâ—inde fas licitumve esse homini Christianâ— non tantum in magno necessitatis casu aut in enormi ecclesiae defectione sed quovis etiam tempore vâ—rbum divinum docere si ad docendum sit idoneus qui doari vâ—lunt id serio obnixè postulant So doe the Socinians Aâ— lr Roddeccius in not is in lib. Smiglecii pag. 3. Confitemur olim â—â—lâ—sie ministros vocari potuisse imo vocatos fuisse nunc etiam vocâ—ri posse in vero id quod olim factum est hodie fieri potest ad mâ—nus ministrorum requiratur hoc vere perpetuo quaeritur Catâ—ch siâ— Raccoviensis cap. 11. 305. 306. Cum per hujusmodi ex praesâ—ripto Apostolicae doctrinae constituuntur in his duabus rebus praest â—ut vitae innocontiâ ad docendum aptitudine propter ejusmodi constitutionem apud omnes authoritatem suam merito in venire debent Smaleius in refut thes D. Frantzii parte 2. disp 4. pag. 377. Hoc enim in questione est an hujusmodi constitutio sit prorsus necessaria ad constituendum verbi dei ministrum hoc autem nos negamus nihil enim tale quod caput reiest in descriptione eorum quae ad episcopum constituendum requiritur nec uspiam judicatum vel levissime videmus cum qui talis sit postea vocari mittiab aliquo debere imo posse aliquem per se munus tale concupiscere vel affâ—ctare manifeste scriptum legimus Theoph. Nicolaid in refut tract de miss ministrorum cap. 10. pag. 80 87. 88. Munus docendi non tam est honos quam labor laborem autem semper sumere liâ—et hâ—ores non item pag. 91. Docet Paulus rectâ— id fieri posse unumquâ—mque munus docendi aggredi mâ—do ad id aptus sit quod aggredi cogitat vel cupit Quest. II. Whether or not all gifted persons may preach the Word of God publikely and ordinarily for the gathering in of soules to Christ though they be destitute of all officiall authoritie or Church calling to that ministery Our brethren hold all gifted persons not in office may ordinarily preach publikely So teach Mr. Robinson in a Treatise intituled The peoples ple t for prophecying the Arguments of which booke I shall shortly discusse Hence these considerations 1. Distinct. There is one power of publike preaching in a Church not constitute and another in a Church constitute gifted persons in extraordinary cases where a Church is not planted may publikely preach but the case is otherwise in a Church constituted 2. Distinct. Pastors not onely as gifted men but as Pastors are â—illed of God for the conversion of soules and the visible Church is Christs visible kingdome and visible society to make persons members of the invisible Church of the first borne 3. Dist. Publike preaching as it is the ordinary meane of saving such as beleeve is proper and peculiar to the Church both subjectively as being onely in the Church and objectively as being onely exercised on the Church members perse but upon Pâ—gans by accident 4. Dist. There is a call to an habituall and ordinary propheâ—ying here is required not onely a calling by gifts but also a collation of authoritie to the office either immediately by God or mediately by the Church and there is a call to some particular or occasionall acts of exhorting as the Martyrs and Stephen are called to give consession of their faith and a King in battell to exhort his army or a Prince his Subjects to piety and to this latter there is no other call required but the place and profession of the exhorter though hee bee not by office a Pastor 5. Dist. There is a formall calling of the Church as the laying on of the hands of the Elders and a virtuall and interpretative calling or tacite approbation of the Church when learned men of eminent gifts not in office do write Commentaries Sermons on Canonick Scriptures and tractates resuting heresies to this the tacite approbation of the Church is required but these have not ordinary pastorall care nor are they the ordinary converters of soules to Christ as the pretended Prophets of Separatists are 6. Dist. Gifted Christians may occasionally admonish warne rebuke and exhort one another 1. privately 2. without any Pastorall care of soules as they are a Church but onely as they occasionally converse with them 3. Excommuni officio charitatis by the Law of nature charitie tying one member to helpe another 4. Not authoritatively by speciall office but all authoritie here is from the word occasionally spoken The Pastor is to preach 1. Publikely 2. To the Church as the Church 3. With a pastorall obligation to all alike whether he converse daily with them or not 4. Not onely by the tie of common Charitie but by a vertue of a speciall office 5. With authority both objective from the word and officiall from his charge 6. And is obliâ—ged to separate himselfe for this charge allanerly as a watchman who must give an account in a speciall manner to Jesus Christ. Our brethren hold that the ordinary and established way in the Church of Christ to the end of the world is that all that are converted are made fit materialls for the visible Church by private Christians as gifted of God to preach publikely and to gather a true Church to Christ. 2. That none unconverted as they are such are under any pastorall care of Christs officers 3. That Pastors as Pastors doe convert none but onely confirme those who are already converted and that if Pastors shall convert any to Christ it is by accident as we say with Aristotle Musicus curat aegrotum a Musician cureth a sick man which he doth no wayes as a musician for Pastors doe convert as gifted persons and not as Pastors and conversion of soules is no proper Church-worke but accidentall to Pastors But that none can take on him lawfully to preach the Word publikely in the established and ordinarily approved way of Christ for the conversion of soules but he who is not only gifted but also called thereunto by God and his Church I prove 1. Argum. If faith come ordinarily by hearing a Pastor sent of God and such Pastors as are called messengers with good newes and watchmen not onely gifted but also instructed with authority of office then are not gifted persons because gifted called of God to be ordinary converters of soules But the former is true Rom. 10. 14. for they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of these the Prophet saith Isa. 52. 8. Thy watchmen shall lift up the voyce And it is thus confirmed That Gospel which is the power
of God and the wisedome of God to those who are saved is the Gospel preached by such as are sent both to preach and baptise but the Gospel preached by gifted men only out of office is not the Gospel preached by those who are sent both to preach and to baptise Ergo the Gospel preached by onely gifted persons voyd of all office is not the power and wisdom of God to those who are saved The assumption is granted for gifted men out of office may not lawfully baptise I prove the proposition 1 Cor. 1. 23. but wee preach Christ c. That this wee is to bee understood of those who are sent both to preach and baptise is cleare vers 17. But Christ sent mee not to baptise but to preach that is he sent mee not to baptise principally Ergo in one and the same Patent from heaven Paul was warranted to preach and to baptise as one commission is given Matth. 28. 19. to teach all Nations and to baptise yea it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then it is such a preaching as must bee backed with the sealing by baptisme also if he had meant that preaching was not peculiar to Apostles and other successors hee should have said But yet preach Christ crucified c. for Separatists do teach with Socinians that there was a multitude of unofficed Prophets at Corinth Robinson as if he had learned in Socinus his schoole saith to this But for the word sending which he so much urgeth it must bee knowne that all who teach lawfully are sent by Christ in respect of their personall gifts and graces so ordinary officers are not sent by those who appoint them to minister as was the extraordinary Apostles sent by Christ who appointed them Sending importeth a passeth of the sent from the sender to another and so the Apostles were sent by Christ to preach the Gospel to the Jewes and Gentiles and so are not Pastors sent by the Church which calleth them unto others but to minister unto her selfe after the exercise of publike ministery is ended the Church doe publikely exhort and require as the Rulers doe Paul and Barnabas Act 13. 14. that if they have any word of exhortation they would say on Answ. Surely Mr. Yates and wee both have much for us to urge the necessitie of sending except men would runne unsent and so be guilty of intrusion for so doth the Scripture Exod. 28. 1. Take to thee Aaron thy brother c. Numb 1. 49. Thou shalt appoint the Levits over the Tabernacle of the Testimony and over all the vessels and all that belongeth thereunto so saith Hezekiah to the Levites The Lord hath chosen you to stand before him and to minister unto him Esay 6. 8. And I heard the voyce of the Lord saying Whom shall I send and who shall goe for me 9. and hee said goe and say to this people Jerem. 1. 4. And the Word of the Lord came unto me saying v. 5. Hos. 1. 1. and the Word of the Lord came to me Heb. 1. 1. Joh. 1. 6. There was a man sent of God Luk. 3. 2. Matth. 10. 5. Those twelve Jesus sent forth Isa. 48. 16. Isa. 61. 1. Heb. 5. 4. Joh. 20. 21. Matth. 28. 19. Mark 16. 15. Rom. 11. 1. Rom. 1. 1. Gal. 1. 1. Act. 14. 13. Paul and Barnabas ordained Elders in every Church 1 Tim. 4. 14. 1 Tim. 5. 22. 2 â—im 2. 2 3. Tit. 1. 9 10. If you urge not sending you goe from the Scriptures 2. He saith all who lawfully teach are sent of God in respect of personall gifts But 1. where doth the holy Ghost speake so in the Scripture All then who have gifts to be Kings and Magistrates are sent of God to the throne and bench what bloody confusions would hence fellow Yea if they have gifts to bee Kings and do not all flie to the throne they resist the calling of God and sinne in so doing as Jonah did and hide their Lords Talent 2. Women in whose lipps is the Law of grace Prov. 31. 26. and who are to teach the younger women Tit. 2. 3. 4. are so sent of God to preach O but say they they are forbidden to preach I answer true then to be gifted to preach is not all one with this to bee sent to preach for to bee sent to preach of God is to be commanded to preach If then women bee sent in respect of gifts they are commanded to preach and that by God and yet Gods Word forbiddeth them to preach Ergo that same will of God revealed doth command and forbid one and the same thing which is absurd Ergo to be gifted is not to be sent to preach 3. You here clearely side with Arminians and Soâ—inians for Episcopius requireth no more to preaching but that the man bee idoneous and apt to teach And Theoph Nocolaides that there be in him an holy life and aptitudo ad docendum alios aptitude to teach others 4. Arminians and Socinians teach that the sending Rom. 10. 14. and other places are meant of extraordinary sending which is now ceased since the Apostles are dead So c Episcopius and Arminians in their confession Socinus Ostorodius expound the place Rom. 10. 14. Paulum de suo duntaxat tempore loqui and so there is no need of sending now and Robinson sympathizing with them saith Ordinary officers are not sent now by the Church as the Apostles were then sent of Christ but the professors of Leyden refuting the Arminians say there is a necessitie of sending now as there was then and Calvin Beza Paraeus accord to this that Paul speaketh of ordinary calling 4. The Word of God differenceth the giving of gifts to the ministery and the giving of authoritie and sending authoritative by a lawfull calling the one being collatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other 〈◊〉 as Matth. 10. 1. Then he called the twelve and gave them power and v. 5. their sending and gifting by authoritie is cleare these twelve he sent out So Jer. 1. 5. I have separated thee c. this is calling and sending v. 9. Then the Lord put forth his hand and touched my mouth this is a giving of gifts and Isa. 1. 1. Isaiah is gifted when he saw the visions of God but Chap. 6. 7. he is sent and receiveth authority to goe beside that v. 8 9. and Job 20. when Christ breathed upon the Disciples hee giveth them the gifts of the holy Spirit but when he saith Go and teach and as my father sent me so send I you he giveth them authoritie and sendeth them yea though Prophets did prophecie true things that should come to passe yet were they false Prophets Deâ—t 13. 1 2. because the Lord sent them not And for the place Rom. 10 14. cited from Isa. 52. though Prophets hearing Isaiah and Jeremiah prophecie of the peoples returne from Babylon should prophecy the same that Isaiah
and Jeremiah had prophecied yet not being sent of God they should have beene false Prophets and after the Spirit is entered unto Ezecbiel ch 2. 2. and so he is gifted yet is there another sending v. 3. then said the Lord unto me c. And might I pray you Baruch have preached all his Master Jeremiahs Prophecies But I thinke that should not have made him a Prophet yea and Christ in whom was all fulnesse of gifts and grace Job 1. 16. Col. 2. 9. yet tooke not on him to be a Priest of the New Testament till he was called of God as Aaron Heb. 5. 4 5. Job 1. 18. and Calvin Musculus Gualter expone the Prophets and Pastors prophecying peace Isa. 52. to be the Prophets who not onely were gifted to preach but sent with speciall authority to prophecie the peoples deliverance out of Babylon And lastly by this also have the gifted Prophets a calling of God to administrate the Sacraments because if to be gifted be to be sent of God certainly they are gifted to administrate the Sacraments no lesse then to preach and so saith the Arminians with their Socinians as Socinus and Smalcius If they say Christ requireth a particular Minister to the Sacraments but not so to the word I answer to pastorall preaching he requireth also a peculiar minister as our brethren teach from Act. 20. 28. 1 Pet. 5 4. 5. but to teaching by vertue of a gift any gifted man is sufficient the same distinction may as well hold that there is a pastorall administration of the Sacraments and a common administration of them by vertue of a gift yea and Gerardus observeth well that to the calling of the ministery belongeth the administration of the Sacraments as a speciall part thereof 1 Cor. 12. 29. Ephes. 4. 11. Jam. 3. 1. 7. yea and if ministers bee stewards 1 Cor. 4. 12. are they not dispensators of the Sacraments by their office as of the Word 5. Robinson giveth for shame a sort of calling to the unofficed Prophets to wit that the Church requireth them if they have a word of exhortation to speake on as Act. 13. But 1. not his Church but the rulers required Paul and Barnabas to speake 2. The Rulers knew them to be Apostles and Pastors by office for there were Prophets there Chap. 14. 1. but the Apostles would have none to preach as Pastors by office but such as are proved and authorized by the Elders 1 Tim. 3. 10. ch 4. 14. 1 Tim. 5. 22. 2 Tim. 2. 2 3. 3. This calling of the Church is onely for orders cause in the constitute Church but a thing not necessary by divine institution and so the Socinians So Smalcius teach us that the Churches sending and calling in the Apostolick Church was a custome 〈◊〉 decorum arbitramur saith Smalcius u◠id observaretur and and so saith Andr. Raddecius and the Arminians have also the same distinction But this place approveth not that every by person so to speake might preach in the Jewes Synagogues 2. Argum. If Christ ascending on high led captivitie captive and gave gifts unto men some to be Apostles and some Pastors and Doctors and that for the gathering of Christs body and if some not all are Prophets 1 Cor. 12. 29. then hath God appointed Pastors in office to bee the ordinary gatherers of soules in to Jesus Christ and if this bee not said when hee ascended on high hee made all private Christians de jure preachers to edifie publikely the whole Church and if any bee not gifted it is their owne fault for they are obliged to bee such 3. Argum. He who Matth. 10. 42. contradistinguisheth the prophet and the righteous man as different persons and having different rewards he doth not acknowledge a righteous man to be a Prophet hoc ipso because he is a righteous man But Christ doth contradistinguish them v. 41. He that receiveth a Prophet in the name of a Prophet shall receive a Prophets reward and he that receiveth a righteous man in the name of a righteous man shall receive a righteous mans reward Ergo Christ acknowledgeth them to differ Now if a righteous man hoc ipso because hee is a righteous man and a member of the Church should exercise these same specifice acts with a Prophet that is if hee should publikely preach to convert soules he should by this place bee a Prophet and the reward of a Prophet should be given to the receiver of the righteous man yea and more then the reward of a Prophet in respect he is both a righteous man and a Prophet 4. To all Prophets a speciall promise of Gods assistance and presence is made in the word as Jerem. 1. 18 19. Matth. 28. 20 Luk. 21. Verse 14. 15. Act. 9. Verse 17. But to these who are not prophets by office there is no such promise in the word Ergo 5. All that are sent of God as ordinary converters of soules from the kingdome of darkenesse to the kingdome of Jesus Christ must seeke out fit words as the Preacher did Eccles. 12. 11. 12. hee must convince and judge the hearer and make manifest the secrets of the heart as 1 Cor. 14. 24 25. he must cut the word aright as a Timothy 2 Tim. 2 15. he must give every one of the house meate in due season Matth. 24. 46. he must know and try the wayes of the people Jerem. 11. 18. When he seeth the sword comming he must warne the wicked to turne from his evill way Ezech. 3. 18 19. Hee must watch for soules as one who is to give an account Heb. 13. 17. Hee must exhort the people to bee reconciled to God and this hee must pray and request in Christs stead 2 Cor. 5. 20. And hee must give himselfe wholly to reading 1 Tim. 4. 15 16. And not intangle himselfe with any 〈◊〉 calling 2 Tim. 2. 4. All these cannot be done by Prophets not in office And all these are duties of Pastors in office and to ty private Christians who are commanded to attend their owne callings were unreasonable and repugnant to the Word of God The proposition is cleare no man can preach but hee who must give himselfe to reading and must watch and speake to the present case of the hearers but especially such Preachers as are the onely ordinary converters of soules to Christ must give warning that the unrighteous die not in his sinne now to say that all these were duties incumbent to merchants artificers fashioners carpenters cloathiers were to mocke the word of God and to say these and these onely were the gatherers of a Church and Kingdome to Christ were unknowne Divinity 6. All Prophets are set downe in Christs roll of lawfull officers 2. The rules and canons for the right exercise of their ministery is set downe especially seeing these pretended prophets are presumed to be the greatest part of the visible Church 3. The onely ordinary gainers of
or any where in the which all the people did actually judge rule and command and so was meerely popular But the Word of God giveth a reall superiority to the Pastors and Church guides over the people in the Lord as Jer. 1. 10. So I have set thee this day over the Nations and over the Kingdomes to roote out and to pull downe and to destroy and to throw down to build and to plant here is a reall authority given to Jeremiah onely by his office of his prophecying without any power of the seales or sacrificing or judging or governing which was the part of the Tribe of Levi of which Tribe Jeremiah was not Matth. 10. v. 40. He who receiveth you receiveth me Luke 10. 16. He that heareth you heareth me he that despiseth you despiseth me and he that despiseth me despiseth him that sent me John 13. 20. 2 Cor. 10. 8. For though I should boast something of the authority which the Lord hath given us for edisication and not for your destruction I should not be ashamed 1 Cor. 4. 1. Let a man so account of us as of the Ministers of Christ and of the Stewards of the mysteries of God John 20. 23. Whose soever sinnes yee remit they are remitted and whose sinnes yee retaine they are retained 2 Cor. 5. 18. And he hath given to us the word of reconciliation 20. Now then wee are Ambassadours for Christ 1 Cor. 12. 28. And God hath set some in the Church first Apostles secondly Prophets c. Eph. 4. 11. And he gave some Apostles c. 1 Thes. 5. 12. And we beseech you brethren to know them which labour among you and are over you in the Lord and admonish you Heb. 13. 17. Obey them that have the rule over you and submit your selves for they watch for your soules as they that must give an account Acts 20. 28. Take heed therefore unto your selves and to all the flocke over which the Lord hath made you Overseers to feed the Church of God which he hath purchased with his owne bloud 1 Pet. 5. 2. Feed the flock of God which is among you taking the over-sight thereof not by constraint c. 1 Tim. 3. 2. A Bishop then must be blamelesse c. 4. One that ruleth well his owne house c. 1 Tim. 5. 17. Let the Elders that rule well be counted worthy of double honour v. 21. 28. 2 Tim. 2. v. 1 2 3 4 5 6 7. Tit. 1. 9 10 11. 2. The Lord in his house putteth a difference betwixt the Feeders and the flocke the Governours and the governed those who are over the people in the Lord and those who are under them in the Lord the Overseers and Watchmen and the City over which they watch the Stewards and the family therefore there must be a peculiar authority in those who are Elders 3. The flock is to obey heare follow in the Lord to have the Elders in high estimation to submit to their doctrine to receive them as Christ Ergo some authority they must have 4. The Lord hath given to them an over-sight Act. 20. 28. and hath committed to them a ministery 2 Cor. 5. 15. hath put them in his worke and ministery 1 Tim. 1. 12. 5. God will seeke an account of the bloud of the lost at their hand Ezech. 3. 20. Heb. 13. 17. and God giveth a reward for the discharge of their office 1 Pet. 5. 4. 2 Tim. 4 8 Matth. 24. v. 45. 46. Ergo they must have a place of authority over the people which the people have not 6. The proportion betwixt the priesthood in the Old Testament and the ministery of reconciliation which is more excellent and glorious 2 Cor. 3. 7 8. requireth the same Now the Lord in a peculiar manner choosed the Tribe of Levi Deut. 33. 8 9. Esay 52. 11. Num. 3. 12. v. 45. ch 8. v. 6. Separate the Levites to me ch 18. 23. Josh. 3. 3. 1 Chron. 15. 2. Josh. 14. 3. 8. But let our Author speake what peculiar authority or what singular acts of authority are due to the Elders above the people The Church saith he exerciseth severall acts of authoritie over the Elders 1. In calling and electing them to office and ordaining them in defect of the Presbytery I answer 1. Calling and electing are not to be confounded electing is no act of authority but that the people calleth and ordaineth the Elders wanteth example in the word of God and therefore the Author addeth that the people ordaineth the Elders in defect of their Presbytery that is where there is no Presbytery then in case of extraordinary necessitie and where the Church is not constituted they are to ordaine the Elders but in a Constitute Church the power of ordination is in the Presbytery Ergo ordinarily the people doe not exercise this authoritie over the Elders 2. The Church of beleevers saith the Author sendeth forth the Elders for the publick service of the Church as the whole Church of Jerusalem sent forth chosen Ministers with letters of instruction to Antioch and to other Churches Act. 15. 22. Now the Ambassadour is not greater then he that sent him but usually inferiour Joh. 13. 16. Answ. 1. I deny not but a Church of beleevers in the least Congregation is greater then any Pastor or number of Pastors as they are such for the Pastors are servants for the Church and meanes for the end and lesse and inferior in respect of Christian dignity but this is not the point wee doe not now dispute of Christian dignitie one redeemed soule in that respect is of more worth then a thousand Pastors as they are but meere Pastors but because the Church sendeth the Elders the Elders are a part and a great part of the visible Church which also send themselves but it proveth not the Peoples Church authority as they are contradistinguished from Elders to be superior and above the authority of Elders for here the comparison must not be betwixt one or two Elders and the Church including all the people and the rest of the Elders but the comparison is betwixt spece and spece the office and dignitie and authoritie of the Elders as Elders and the people as people and the Church of Jerusalem was not a Parishionall but a Presbyteriall Church consisting of many Elders and Congregations now we deny not two Elders to be inferior in authoritie to the whole Colledge of Elders and people and so there is no authoritie of the people above the Elders from this proved 2. Morton answereth Papists in the like argument that sending proveth onely that those who are sent are not superiors to those who sent them for the Father sent his Sonne into the world 3. Saith the Author if an Elder or a whole Eldership erre the Church may call him or them to account and in case of obstinacie excommunicate them for it is not reason that Elders should want the medicine of excommunication to save their soules
if they stand in need thereof more then other As Peter gave an account Act. 11. to the Church of Jerusalem of his going in to the uncircumoised Answ. 1. If a warrant or example from the word that one single company of sole beleevers wanting Elders did in a Church way censure any one Pastor or a whole Eldership and that the Church of Jerusalem consisting onely of beleevers without Elders called Peter before them judicially to give an account of going in to the uncircumcised is a dreame and though Peter should have given satisfaction to a number of sole beleevers to remove the scandall it proveth not that they had authoritie over Peter for one private offender is obliged to give an account and a satisfaction to another private brother whom he hath offended Matth. 18. 15. yet hath not a brother Church authoritie over one another to excommunicate him as our brethren say that a company of onely private beleevers may excommunicate all the Elders of the Congregation 2. It followeth not that Elders should want the medicine of excommunication when they stand in need thereof because the people may not excommunicate them for there be others who of office should excommunicate and also the want of a meane of salvation as the want of baptisme where such are wanting as have the onely Church power to administer such means doth not condemn men On the other side saith the Author the Elders have rule over the Church and that in sundry Acts as 1. in calling together the Church upon any weighty occasion Act. 6. 2. Answ. 1. This power of conveening the multitude cannot bee the power of governing Gods house spoken of 2 Tim. 3 4 5. Tit. 1. 5. to obey those who watch for our soules Heb. 13. 17. cannot bee to conveene to a Church meeting at their commandement 2. To conveen the Church meeting or Synods is an action of the whole Church for Christ hath given power to his owne Church an ecclesiastick power to conveen her owne Courts and this can no more be a peculiar act of authoritie agreeing onely to the Elders or to a Pastor then the act of excommunication for it is given to all the faithfull by your owne grounds 1 Cor. 5. 4. 1 Cor. 11. 18 1 Cor. 14. 23. how then is it a peculiar act of auhoritie in the Elders 1. The Elders if they bee to bee accused and censured are they to conveen the Judicatory as the Consull did conveen the Senate and to summon themselves also if they have any power to conveen the Church it is but delegated for orders sake to them by the Church Ergo this authoritie is principally and first in the Church and so it is no authoritie peculiar to the Elders also if it be but a thing of meere order it is not an act of jurisdiction over the Church a Moderator who conveeneth the Synod or a Consul who conveenth the Senat have not in that jurisdiction or authoritie over the Synod or Senat and may the Elders hinder I pray you the conveening of the Church I thinke not 3. This is but a Popish argument Pope Julius the third in his Bull taketh this upon him to conveene Councells The Cardinall de Monte President for the Pope gave leave by a speciall Bull from the Pope to the Councell of Trent to advise about the translating of the Councell from Trent to Bonony And Good Bellarmine and Harding as Jewell teacheth us make this a part of the transcendent power and authoritie of the Pope over the Church to conveen the Church Catholick and if it bee an act of authoritie over the Church to conveene the Church farre more must it bee in the Pope to conveene the Catholick Church Lastly this power in Elders should bee made good by the Word of God Secondly saith hee their authority over the Church is in opening the doores of speech and silence to any of the Assembly Act. 13. 13. unlesse it be where the Elders themselves lie under offence or suspition then the offended party may begin with them Act. 11. 2. Yet with due reverence observed as to their yeares so to their place 1 Tim. 5. 3. Answ. If to speake first in a Church meeting prove that the Elders have authority over the Church then one Elder hath authority over all the rest of the Elders and must be a little Pope or a great Prelate for two or foure Elders cannot all speake first We seeke now an act of authority due to Elders or Pastors as they are such and above the people if you make this an act of authority you then give us in every Church-meeting and Synod a Pastor of Pastors and an Elder of Elders and a Pope 2. If this be an act of authority over the Church then have Papists well proven that Peter hath an authority and power over all the Church for Suarez and Bellarmine and Harding prove Peter to be a Pope because he speaketh first in the councell Act. 13. 13. and the text that you cite they cite also But Whittakerus and Gerson saith as also Lyran and Carthusian It is like that James spake first as President of the Councell 3. The Author leaveth this act of authority as weake and saith that the offended party may speake first Ergo say I to speake first is not an authoritative act of Pastors as Pastors agreeing to them by vertue of their office seeing this act is communicated to those who are out of office Ergo they have not shewen as yet any Pastorall act of office due to the Elders as Elders and if it were most convenient that Elders should first speake our brethren will not say that it is due to them by their office but for their age and gifts and so they say nothing Thirdly saith the Author Elders have rule over the Church in preaching the word and they have power to teach and exhort to charge and command to reprove and rebuke with all authoritie 1 Tim. 5. 7. and 6. 17. 2 Thes. 3. 6. Answ. It can not be denied but Elders that is preaching Elders or Pastors have authoritie over the people in preaching and rebuking with all authoritie but 1. I aske at our brethren by what authoritie of the Scripture is pastorall binding and loosing an authoritative act of the preaching Elder onely for the concionall or preaching power of remitting and retaining sinnes Joh. 20. 21. is all one with the power of the keyes Matth. 16. and that is given saith our brethren to the whole Church and by these texts are not restricted to Pastors as they expone them 2. Our brethren alledge there is a two-fold power of preaching in Pastors one by vertue of their gift another by vertue of their office By the first Pastors doe preach to Infidels Turkes and unconverted ones now this preaching is not proper to Pastors as Pastors nor is it any authority peculiar to Pastors over all the flocke for
the Pastoes and Elders as such have the keyes not but as they are beleevers and a part of the mysticall body but as they are Pastors and Elders they have not received the keyes at all by our brethrens doctrine yea as Elders or officers they are not parts of the Church but onely adjuncts and ornaments thereof For the second to wit the execution of the censures of the Church if they doe it as Pastors and by vertue of their office execute the sentence of the Church as Pastors they are meere servants of the Church not collaterall Judges with the Church and are not as the Judge who doth direct the Jury for the Jury doth only cognosce of the fact but hath no judiciall power to pronounce the sentence or discerne the qualitie of the punishment nor can the Jury at all discerne any punishment But the Judge cognosceth both of the Law and the fact and authoritatively pronounceth sentence but the Elders have no authoritative power in directing the people to pronounce or not pronounce the sentence or what sentence to pronounce or what censure to inflict for if they have this authoritative power then we seeke Scripture to warrant this power 2. The Elders must then have the keyes in a more emminent manner then the people or Church of beleevers so all bee but blanke and emptie titles given to Elders hitherto Fiftly saith the Author The Elders have power to dismisse the people or Church and that with a blessing Numb 6. 23. to 26. which is an act of seperioritie Heb. 7. 7. An. This is but an emptie title also For 1. The Pastoronly one dismisseth Doctor Elders Deacons and the whole Congregation and so one is a Pastor of Pastors and an Arch-Elder of Elders hath authority by this over his fellow Elders and candismisse them therefore there is nothing peculiar in an officiall power here to the whole presbytery above the people 2. A majority or superioritie is one thing and a power of jurisdiction is another Blessing of the Church at their dismission is nothing but a prayer of the whole Church the Minister being mouth who blesseth all and is no act of superioritie of jurisdiction or power of the keyes of which wee now dispute And you cannot thinke that to obey those who are over you in the Lord and submit to them as it is Heb. 13. 17. is nothing but to receive a dismissory blessing from the Pastor And I much doubt if the Priests blessing of the people Numb 6. was morall and if it was not typicall hee not taking in himselfe but as a type of Christ pronouncing the whole visible Church blessed sorypifying Christ our Priest in whom all the nations of the earth are blessed Gal. 38. 14. And do not the people pay the Pastor home in his owne coyne for you make the Church of beleevers to ordaine their owne Elders and to lay hands upon them and blesse them so you teach 3. Nor is dismissing of the Church an act of authoritie or of officiall power for your preaching and unofficed professors may dismisse as well as they may publikely pray and preach 2. A dismission is agreed upon by the Church before hand and floweth from the nature of all publike meetings 3. Ejusdem est potestatis congregare dimittere caetum congregatum you know to conveene Christs Courts authoritatively is due to no man on earth the Church hath an intrinsecall power of herselfe to conveene being the Court of the Lord Jesus and so also to dissolve and this is the usurped power that the Antichrist taketh to himselfe to conveene the generall councells as Bellarmin Suarez Pighius and Cajetanus teach us Sixtly our Author saith In case of Apostasie of the Church or other notorious scandals or obstinacie thereof their Elders have power to denounce the judgement of God against the Church and withdraw themselves from it As upon the Idolatry of the Israeliâ—es Moses tooke the Tabernacle and pitched it without the camp Exod. 33. And Paul with Barnabas rejected the Jewes for their blasphemy and turned to the Gentiles Act. 13. 45 46. Answ. Here be two diverse things sewed together to make up one thing 1. to denounce the judgement of God is one thing 2. to separate from the Church is another thing the former is an act of authoritie being rightly taken the latter is an act of no authoritie But for the first to denounce judgement on a visible Church and that with a separation is â— nothing but an act of Pastorall teaching and so no act of officiall power of governing in the Elders above the Church is brought in all these six and so yet the difference betwixt the feeders and the fed the shepheards and flocke the watchman and the citie or the people who are to submit and obey these who are over them in the Lord who rule well is close everted and all the Churches are turned masters feeders governors rulers for Elders have no officiall authoritie by our brethrens doctrine which is not in the Church of beleevers 2. To denounce judgement to an Idolatrous and obstinate Church who by their Apostasie do declare themselves not to bee Christs body is a Pastorall act of Pastors exercised on those who now leave off to be Churches and this is to play the Pastors to that which is not a flocke and as unlawfull as for a husband to exercise the actions of a husband to one who is not his wife 3. To separate from an obstinate Church is by you thought lawfull to all private Christians who would not defile themselves with the pollutions of the Church how then do you make it an authoritative act of ruling Pastors 4. For Pastors to remove the Gospell and preach no more to an obstinate Church is not nor can it in reason be that wherein wee are to submit and obey those who are over us in the Lord. My reason is we are to be agents at least for most part in submitting and yeelding our selves to those who in teaching and governing are over us in the Lord because they watch for our soules But in their separating from us and removall of the Gospel wee are meere patients and cannot be agents 5. Moses his removall of the Tabernacle and Paul his turning from the Jewes was by another spirits warrant then Pastors now a dayes can dare to remove themselves and their Ministery from a visible Church for Paul turned from the Jewes for their universall Apostasie blasphemy and opposing of the maine and principall foundation of the Christian faith to wit that Christ Jesus came in the world died for sinners rose againe and ascended to heaven c. The 4. case to wit of any particular scandall or scandals and of obstinacie therein cannot bee the like ground for Elders to separate from a Church and never preach the Gospel againe to them CHAP. 6. SECT 1. Of communion of sister Churches amongst themselves I Here bee seven wayes saith
Minister cannot administer the Lords Supper to any but his owne flocke see you to this 6. If the sister Church lie under any offence you will not admit any of their members to the Lords Supper though these members be of approven piety and why What a separation is this What if these members do not consent to that offence as some of the godly in Corinth might be humbled and mourne that the Church did not cast out the incestuous person shal they be debarred by you from the seales because they separate not from that infected lump the Apostle alloweth communicating so that every one examine himselfe 1 Cor. 11. 21. 30. with drunken persons and where many were stricken of God with death and diverse diseases as eating and drinking their owne damnation 7. You looke at the Lords Supper as a seale of communion with all the Churches of the Saints What communion meane you invisible no. You deny that the seales are given to the invisible Church and the members thereof but to the visible Church as you say If you meane a visible communion of all the visible Churches of the Saints why then brother doe you call the universall visible Church a Chimera or a dreame as you say and if all the visible Churches have a visible communion it is to deny Christs wisdome and care of his Church to deny the lawfulnesse of a Oecumenick and generall councell of all the Churches of the Saints We recommend saith the Author Brethren for a time to other Churches as Paul recommended Phoebe to the Church of Rome Rom. 16. 1. 2. or we give letters dismissorie to such as are for ever to reside in another congregation but members are not to remove from their congregation but upon just and weighty reasons made knowne and allowed by the whole Church for wee looke at our Church Covenant as an everlasting Covenant Jerem. 50. v. 5. And therefore though it may be resigned and translated from one Church to another as Gods hand shall direct yet it is not to be violated and rejected by us if members cut off themselves by excommunication it is their owne fault if any upon light reasons be importunately desirous to remove the Church is to use indulgence as not willing to make the Church of God a prison but often the hand of God in poverty and scandall followeth such and driveth them to returne when a person recommended by letters commeth to another congregation the Church by lifting up their hands or by silence receive him if he â—e altogether unknowne and doubted of because the Church may erre be is not received till due triall be taken of him Answ. We see not how letters of recommendation most lawfull as we judge and necessary can resigne ministeriall power a liberty bought with Christs bloud as you say to any other Church for we think all the visible Churches are one Catholike visible Church and should have a visible communion and so that there is no resignation of ministeriall power in these letters but they are declaratory of the Christian behaviour of the dismissed Christian. We aske if dimissory letters be authoritative and done by the Church as the Church and how can a Church usurp authority by your way over a sister Church to recommend a sojourner to a Church state and Church liberties and seales of the Covenant one Church hath no authority over another If these letters be meerely private and meerely declaratory to manifest and declare the sojourners Christian behaviour only then he had power and right without these letters or any act of resignation or giving away ministeriall power to be a Church-member of the visible Church to the which he goeth Ergo he was a member of the visible Church to which he goeth before the dimissory letters were written and the letters doe resigne no right but onely notifie and declare the sojourners preexistent right and so there is a visible Church and a visible communion of all congregations on earth and most be an externall power and authority in all for Synods Let our brethren see to this 3. The person to remove must be dismissed and loosed by the consent of the whole congregation it conveniency permit else he is not exonered of his Church-oath made to that congregation What if conveniency doe not permit then is he loosed from an oath without consent of the Church which did by oath receive him I thinke ejuâ—dem pâ—testatis est as the Law saith ligare solvere that Church power which bindeth must loose 4. If the Church-Covenant be an everlasting Covenant as Jer. 50. 5. tying the man to the membership of that particular congregation for ever I see not how the Church can use indulgenees and Pope-like dispensations against the oath of God to breake it upon light and frivolous reasons for if God punish Covenant breaking so also should the Church and can by no indulgence be accessory to the breach of Gods oath there is too great a smell of Popery Arminianisme and Socinianisine in this way in my weake judgement But if the man be not sworne a member of that particular Church by his oath he is sworne a member of the visible Church universall which our brethren cannot well say Neither is any Covenant called an everlasting Covenant in the Scripture but the Covenant of grace Jer. 31. 33. c. 32. 40. Isa. 54. 9 10. and that is made with the invisible Catholike Church of beleevers as is the Covenant Jer. 50. 5. and not a Covenant with one visible congregation and what warrant hath the Church to dispense with the breach of such an everlasting Covenant 5. The testimony of other Churches if it be a warrant to you in faith to receive into the Church such a one as a Saint and a Temple of the holy Spirit how should it not also be a warrant to you to cast out and excommunicate also 6. The person comming from another Church if of approven piety is received by lifting up of the hands or silence of the Church as you say 1. Have we a warrant from Gods word for such a new inchurching 2. Why is he not received by a Church oath as a Minister transplanted to another Church must have ordination and election of new for to you there is alike reason 3. If there be no need of a new Church oath to make him a member of that visible Congregation seeing now he is loosed from the former you inâ—inuate his former Church-oath did make him a member of a visible Church and so â—e that is a visible member in a Church is a visible member of all and so there must be a visible Church-Catholike if there be a Catholike visible membership in any one member and so you destroy what you build Manuscr 16. A third way of Communion with other Churches saith the Author is by seeking their helpe and presence 1. In admitting of members 2. In case of differences of judgments 3. In
Christs body because it is a voluntary act of obedience to Christ that men adjoyne themselves to the visible Church Ergo none can be compelled thereunto by the authoritie of the Magistrate faith may bee counselled it cannot bee compelled For the clearing of this question these considerations are to bee weighed 1. The Magistrate may compell to the meanes and externall acts of worship and to desisting from externall false worship of the false God or of the true God worshipped in a false way hee cannot compell to internall acts of faith love and such like as having no power over the conscience 2. There is one consideration of a Heathen or Pagan nation which never received Christianitie and the true faith and another consideration of a nation baptized and professing Christ. 3. A Magistrate may compell a heathen nation to the negative reverence of Christ in a indirect way and that with the sword though he cannot compell to the positive worshipping of him if a Christian Prince subdue a Pagan nation hee cannot force them with the Sword to a positive receiving of the doctrine of the Gospell but if it bee a nation expressely blaspheming Christ as the nation of the Jewes now do hee may compell them to an abstinence from a professed blaspheming of Christ because he is to use the sword against blasphemy 4. The weapons of the Church as the Church are not carnall but spiritual and mightie through God 5. The compelling power of the Magistrate is terminated upon externall worship as abstracted from either hypocrisie or sinceritie in worship 6. Though no man resist the Magistrate in a matter of religion except in a hypocriticall way save onely he who thinketh hee hath reason 〈◊〉 and is led by the judgement and inditement of conscience to resist â—et is not the in litement of conscience but onely the Word of God â—et rule of mans obedience or resisting in actions purposes conversation 1. Conclusion Fire and sword or warre or the coactive power of a magistrate is not Gods way of planting the Gospell in a heathen nation which never heard of the Gospell before 1. Because the Apostles were commanded by teaching the Gospell to all nations Matth. 28. 19 20. Mark 16. 15. Act. 7. 8. and not by warre to spread the Gospel 2. Because Christs Kingdome is not of this world for then his servants would fight for him Joh. 18. 36. nor are the weapons of our warfare carnall 2 Cor. 10. 4. nor is Christs sword any other thing then the Word of God Rev. 19. 15. Gal. 6. 17. And in this meaning and with relation to the internall acts of sound beleeving have the learned taught us that religio suaderi potest cogi non potest if these bee the constitutions of Clemens let it goe for a truth in this sense that God hath given libertie of will to men not punishing them with temporall death but calleth them to give an account of â—â—eir doings in the life to come which yet cannot bee universally true except that the Author with Anabaptists take away the power of the civill magistrate and Athanasius meaned with us when hee citeth that If any will come after me let him take up his crosse to prove that the will cannot bee compelled and that of Lactantius is approved by all defendenda tamen religioest non occidendo sed moriendo non saevitiâ sed sapientiâ non sâ—â—lere sed fide illa enim malorum sunt baec bonorum necesse est bonum in religione versari non malum Nam si sanguine si tormentis si malo religionem defendere velis jam non defendetur illa fed polluetur violabitur Nihil est tam voluntarium quam religio in qua si animus sacrificantis est eversus jam sublata jam nulla est all which tendeth to this that religion is like free-will and free-will like a Virgin which cannot bee ravished Let that of Tertullian stand Lex nostra non se vindicat ultore gladioâ— Procopius saith that Justinian was blamed because hee compelled the Samaritans to imbrace the Christian faith 2. Conclusion A Christian Prince subduing a heathen Nation may compell them to desist from a negative disâ—onouring of Christ and from an externall false worship Dan. 3. 29. Therefore I make a Decree that every People Nation and Language which speake any thing amisse against the God of Sadrach and Abednego shall be cut in peeces and their houses shall be made a dungâ—ill 2. The Magistrate beareth not the sword for nothing or invaine for he is the minister of God a revenger to execute wrath on those who doe evill Rom. 13. 4. Therefore he should be Gods Minister to execute wrath on those who dishonour Christ. Nor must we approve of that of Tiberius that Gods take care of wrongs dene to themselves and that of the Emperour Alexander it 's sufficient that the breach of an oath hath God to be the revenger Yet the Emperour Constantine commanded all the Churches of the Pagan Gods to be closed up and Ambrose and Augustine both commended the fact and Ferdinand King of Spaine commanded all the Jewes who would not turne Christians to remove out of Spaine 3. Conclus Where a Nation hath embraced the faith and sworne thereunto in Baptisme it is lawfull for the Magistrate to compell them to professe that truth to the which they have sworne in Baptisme 1. Because the Magistrate is a keeper of both Tables of the Law Ergo he may take care that these who are baptized and sworne to be followers of Christ should professe what they have sworne to professe 2. Because the Magistrate may compell ad actus imperatos non ad actus elicitos commanded and externall acts of worship though he have no power over the conscience to command the elicit acts of will and mind 3. He may command to use the meanes of Religion though he cannot force Religion it selfe and this Jehoshaphat Ezechiah Asa and Josiah and other good Kings commanded and in that are set forth to all Princes as patterns of zeale 4. The most pungent argument of our brethren in the contrary is of no weight because say they for one to adjoyn himself to the visible Church in a profession of the faith it is a supernaturall worke of Grace and must be voluntary else the Magistrate should compell men to hypocrisie yea and he should saith Gregorius de Valentia following Cajetanus indirectly concurre to sacriledge to profane the holy things of God and feare of punishment maketh an action against the will secundum quid in some respect and for the point of supernaturality of professing Durandus handleth it Now I say that this is of no weight because as Suarez saith one may be compelled to heare the Word who yet cannot be compelled to beleeve so say I to make such a profession as may constitute any one a member of the visible
Church is no supernaturall act though there be a morall obligation tying the professours to the supernaturall sincerity of the act yet there is no essentiall obligation as touching the essence of a visible member tying him thereunto and therefore the Magistrate may compell thereunto and so Antonius following Gregorius doe teach that an indirect compulsion to the faith is lawfull and the compelling power of the Magistrate is terminated upon the profession not upon the hypocrisie of the profession else it were as good an argument to prove that the Magistrate by the sword cannot compell subjects to abâ—taine from murther sorcery perjury because many in an hypocriticall and servile manner for feare of the Magistrates wrath not for feare of God doe abstaine from these ils nor is their abstinence from worshipping idols a thing of it selfe as the Magistrate commandeth it supernaturall Neither would men by the Covenant of the Lord which King Asa did cause the people to sweare to wit that they should seeke the Lord God of their fathers 2 Chron. 15. 12. be compelled so as their seeking of God should not be willingly performed 5. This opinion is the way to Arminian liberty of conscience that men in a Christian Common-wealth may be of any Religion and the Magistrate is to behold men as an indifferent spectator not caring what religion they bee of whether they be Papists Jewes Pagans Anabaptists Socinians Macedonians c. which should inferre that the Magistrate were no nurse-father of the true Church nor yet a preserver of Religion if men might be of any Religion Neither is this the way as saith Robinson to the Papists implicite faith when men beleeveth as the Church beleeveth though they know not what it is nor is it a compelling of men as he saith to blasphemy and apparent wickednesse because the Magistrate is not to compell to profession of the truth immediately and without any foregoing information of the mind for the Church is to teach and instruct in all the externall acts of worship before the Magistrate doth compell to these acts yea and the same Robinson acknowledgeth that Jehoshaphat made compulsive lawes about Religion Ergo if he should execute these Lawes he should compell to some acts of Religion and should compell to hypocrisie as the same Mr. Robinson argueth against us 4. Conclus It is one thing to command acts of divine worship under the paine of civill punishment and another thing to punish or inflict civill punishment when these commandements are transgressed Christian Princes may doe both And that they doe the latter by Gods commandement and warrant is cleare in that Jehu destroyed all the house of Ahab for Idolatry and killed Baals Priests Good Josiah killed the Priests of the high places and burnt their bones upon the Altar Elias when the Magistrate would not doe his duty in an extraordinary way killed Baals Priests and if the Magistrate also in the New Testament have the sword given to him of God for the punishing of evill doers as Rom. 13. 4 5. that same Law must now also have force though in the use of the sword sundry hereticks are here to be distinguished as 1. seducing hereticks drawing others away from the worship of the true God to idolatry such are not to be pitied by the Magistrate as Deut. 13. 5 6 7. Zach. 13. 4 5 6. whereas seduced and drawne away soules for simple heresie cannot be put to death 2. Hereticks falling away in many particulars from the faith to Popery or other hereticall wayes are more severely to be punished then those who are hereticks in one or two fundamentall points onely And those who are universall Apostates and fall from the Christian faith to Judaisme and Paganisme deserve no lesse then death 3. Selfe-condemned hereticks after sufficient information and malitious opposers of the truth deserve harder dealing then simply seduced hereticks 4. All who beleeve blasphemies to be truth and hold them are not to be reckoned amongst formall blasphemers whose malice carrieth them on to raile upon the unspotted wayes of God 5. No hereticks having false opinions of God such as Antinomians and Libertines who thinke that the regenerate cannot sinne or that the worshipping of a creature is not idolatry can be innocent as if â—â—â—mply acts of the judgement and mind not conforme to Gods will revealed in his word were not sinnes as Arminians teach whereas all the faculties of the soule are under Gods Law 2. Hardly doth the mind conceive false thoughts of God or his worship but there be wicked crookes in the will and affections inclining thereunto the mind and smoaking the mind with will-guiltinesse 6. Except God was too rigorous and cruell in the Old Testament God avert such blasphemous thoughts what ever punishment even to bloud and death was inflicted upon hereticks seducing Prophets Idolaters Apostates these same stande yet in the plentitude of morall obligation against such as offend in the New Testament if the Magistrate beare the Lords sword as he doth in the New Testament Rom. 13. 4 5. Monfortius the Anabaptist as Beza saith had no Scripture to say because Christ is a meeke Saviour all corporall punishment inflicted upon hereticks in the Old Testament is turned over in spirituall punishment onely our brethren who deny that the Magistrate can compell any to an externall profession of the Gospel doe herein follow Arminians and Socinians So the Reâ—onstrants and Episcopius deny that the Magistrate can use any bodily punishment against hereticks The learned Professors of Leiden observe that Arminians here teach that same with the Socinians and the same is refuted well by Vedelius yea and Gerardus and Mersnerus and other pretended Disciples of Luther in this side with Arminians and Socinians and Socinians teach in this 1. that Hereticks should not be molested nor punished with the sword So Socinus Theophilus Nicolaides Ostorodius because the tares are not to be rooted out till harvest 2. Episcopius Slatius amongst Arminians and Ostorodius and the Catechise of Raccovia teach farther that the Magistrate may punish by fines and pecuniall mulcts but he cannot shed bloud or punish to death any murtherer because the Commandement of our meeke Saviour doth not permit to take away any mans life now it is certaine meeke Jesus while hee was on earth did neither fine nor imprison more then put to death 3. Soâ—inians teach that all warres under the new Testament are unlawfull for saith Smalâ—ius warres cannot consist with the 〈◊〉 of our enemie commanded by Christ Socinus and Ostorodius say it is an old precept not to shed blood and never retracted in the New Testament and God licenced it to the Jewes because he promised to them an earthly kingdome which hee hath not now promised under the New Testament Our Divines hold ringleading and seducing hereticks are to bee punished to death for so Beza Junius
free act 2. because it is a supernaturall worke of God and so they are not under the stroake of the Magistrates sword for freewill in supernaturall acts is alike uncogible and free from all externall violence in both those who are baptized professors within the bosome of the visible Church and in Pagans and the truth is neither the Magistrate nor the Church can censine opinions even erronious in fundamentall points as they are opinions for no societie no humane authoritie can either judge of or punish the internall acts of the mind because as such they are indeed offensive to God but not offensive or scandalous to either Church or Commonwealth and so without the Spheare of all humane coercive power nor is Titus Tit. 1. To rebuke gainesiyers v. 9. that they may be sound in the faith v. 13. but in so farre as that faith is visible and as it commeth out of perverse mouthes which must be stopped v. 11. Also punishments either civill or ecclesiasticall do no other wayes worke upon the mind and heart but by a morall swasory influence for it is a palpable contradiction that freewil can physically be compelled therefore here saith Philip Gamacheus there is no need of an Emperours sword but of a Fishers Angle Let it goe then which is taught as a truth in this point by Covarruvias e Gregori de Valent. Gamacheus Tannerus Malderus that Princes have neither from the Law of nature or from any divine Law a coercive power over the faith of Pagans nor is Scotus in this to bee heard that the same divine law obliegeth all Princes and the Churches that did lie upon Israel to destroy the Cansanites Yet may it bee lawfull in some cases indirectly to force them in their false worship as Molina saith against Alphonsus a Castro if they kill their innocent children to their false Gods because it is lawfull to defend the innocent neither is that to bee regarded as a sufficient reason that these Infants doe not consent that they should bee defended because as Malderus saith it is lawfull to hinder a man who is willing to kill himselfe from unjust violence against his owne liâ— 2. It is lawfull as saith Aegidius Conin k Lorca Aquinas and Cajetanus to compell Pagans to desist from violent impeding of Pastors to preach the Gospell to some amongst them who are willing to heare because in that they are injurious to the salvation of those who are appointed to bee saved and doe manifestly hinder the Gospels progresse which the Church is so farre as is in her power to propagate even as her prayer is let thy kingdome come 2. Nor doe we thinke that Princes may compell Pagans who are under their dominions to the faith without foregoing information of their conscience or that simply they may compell them to embrace the faith except that here Princes have greater libertie indirectly to force them because they being now living as wee suppose in a visible Church they may infect the Church and therefore here should bee an indirect hindering of the exercise of their false religion in so farre as it is infectious to the Church of God ne pars sincera trahatur for to this by a certaine proportion the power of excommunication given to the Church by Christ may lead us 1 Cor. 5. 6. and if wee must live by Lawes and not by examples Paul the fourth his suffering of the Jewes Synagogues at Rome and their ancient feasts which faith Malderus of themselves are not evill is no law to us yea but to Christians it is a falling from Christ and his grace nor is Rome who tolerateth Jewith religion nor the edict of Honorius and Theodosius our warrant 3. Nor can wee beleeve that no other sinnes in opinion concerning God his nature attributes worship and Church-discipline except onely such as are against those points which are called fundamentall and the received principles of Christianitie should bee censurable by the Church or punishable by the Magistrate 1. Because Jesus Christ Mat. 18. ordaineth that every sin against our brother or a Church 1 Cor. 10. 31 32. in which the delinquent shall continue with obstinate refusall to heare the Church should bee censured with excommunication But there bee divers opinions concerning God his nature attributes worship and Church-discipline which are not against points fundamentall which being professed are sinnes against our brother and the Churches Ergo many opinions not against points fundamentall if professed are censurable by the Church and punishable by the Magistrate I prove the proposition because Christ Matth 18. maketh no distinction and exception of any sinne but saith universally v. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if thy brother trespasse against thee c. and wee can make no exception against an indefinit and Catholick statute and ordinance of Jesus Christ. I prove the assumption because there bee many scandalous points of Arminianisme Pelagianisme of Poperic anent Church government traditions the power and â—fficacie of grace circumciâ—ion forbidding of marriages and of meates which are doctrines of devills comming from such as have consciences burnt with an hot Iron 1 Tim. 4. 1 2 3. many points of Anabaptisme Antinomianisme Socinianisme and of divers other sects are not points fundamentall because many no doubt are glorified who lived and beleeved in Christ and died â—gnorant of either opinions either on the one side or the other yet being professed preached and maintained especially wilfully and obstinately do wonderfully scandalize our brethren and the Churches Nor can I say that such as beleeve that marriage of Churchmen is unlawfull and defend it as many holy and learned men in Popery did and died in that error if otherwise they beleeve in Christ and the like I say of Chastising the body and abstaining from such and such meates which yet are doctrines of devills and offensive to our brethren 1 Tim. 4. 1 2 3. can bee points fundamentall so as the holding of these must bee inconsistent with saving faith Some doe yet maintain that circumcision is lawfull and yet beleeve all points fundamentall shall wee say that such are damned and wee read Gal. 5. 2. Behâ—ld I Paul say unto you that if yee bee circumcised Christ shall profit you nothing 2. Opinions in points not fundamentall are either sinnes forbidden by Gods Law or they are not sinnes the latter can by no reason bee asserted because God hath in his word determined all controversies not fundamentall as well as fundamentall therefore it is necessary necessitate praecepti by vertue of a divine precept that â—ee beleeve that to bee true what God saith in his Word therefore the not beleeving of it must bee a sinne and a transgression of a Divine Law 2. If it bee no sinne it must bee because the mind is under no Law of God except in so far as the minde is ruled and led
Church which I grant is true and the end of the Ruler should be onely preservation of peace and the externall tranquillity of the Common-wealth yea I say from the Word of God that externall peace is too narrow an end and it doth belong to the second Table the Kings end as Nurse-father and his a like care is to preserve the first Table and as a Nurse-father to see that the childrens milke be good and wholesome though the milke come not from his owne breasts and so his power hath a kingly relation to all the Word of God and not to externall peace and naturall happinesse onely And the King as the King his end is edification and spirituall good of soules also but alwayes by a kingly power and in a coactive way by the sword whereas the Church are in their care of edifying soules to use no such carnall weapons in their warfare 2 Cor. 10. 4. For which cause that learned P. Martyr and 〈◊〉 Parker and also the Professors of Leyden say that Ministers deale with consciences of men Quoniam Spiritus Sanctus inquit Martyr vim suam adjungit cum praedicationibus orthodoxis the holy Spirit conjoyneth the power and influence of grace with sound preaching and the Magistrate doth onely exercise externall discipline And Parker reasoning against Whitgift and 〈◊〉 proveth well that the Church visible though externall yet is Christs spirituall Kingdome and that Church discipline is a part of Christs spirituall Kingdome and that the externall government of Christ by discipline is spirituall every way according to the efficient 1 Cor. 12. 1. according to the end spirituall â—dification Ephes. 4. 12. according to the matter the Word and Sacraments 2 Cor. 10. 3 4. according to the forme of working by the evidence of the Spirit 2 Cor. 2. 4. 13. And this is the cause I conceive why great Divines have said the object of the Magistrates power as a Magistrate is the externall man and earthly things because he doth not in such a spirituall way of working take care of the two Tables of the Law as the Pastor doth and yet the spirituall good and edification of the Church in the right preaching of the Word the Sacraments and pure discipline is his end It is true whether the blasphemer professe repentance or not the Magistrate is to punish yea and to take his life if he in seducing of many have prevailed but yet his end is edification even in taking away the life for he is to put away evill that all Israel may feare and doe so no more but this edification is procured by the sword and by a coactive power and so the Church power and the kingly power differ in their formall objects and their formall ends But Spalato speaketh ignorantly of Kings Who saith as the internall and proper end of the Art of painting the Art of sailing c. is not life eternall but onely to paint well according to the precepts of Art and to bring men safe to their harborie though the persons who are painters and sailers may direct works of their Art to life eternall so saith he the end of the kingly Art is not life eternall but onely the externall peace of the Common wealth hence inferreth he that there is no subordinatim betwixt the power of the Magistrate and the power of the Church but that they are both so immediate under God as the Church cannot in a Church way regulate the King as a King but onely as he is a christian man the Church may rebuke the King while as he abuseth his kingly power to the destruction of soules and that the Church power as such is not subordinate to the kingly power onely the King may correct with the sword the Pastors not as Churchmen and Pasâ—ors but as men who are his subjects But 1. whereas it is certaine the King in respect of politick power is the immediate Vicegerent of God and above any subject in his Dominions so doth the Bishop make the Shoe-maker the Painter the master-fashioner immediate unto God and censurable by none as they are Artificers even as the King is censurable by none as King and so the King is dishonoured who by office is the Lords annoynted and a little God on earth Psal. 82. v. 1. 2 The intrinsecall end of kingly power is no more the advancing of godlinesse and the promoving of the Kings daughter towards life eternall by the sincere milke of the Word as the Lords Vicegerent and Nurse-Father of the Church then the Painter as a Painter or a Sea-man as a Sea-man is to advance godlinesse for this mans intrinsecall and is onely a safe harbour and shoare to temporall lives not the harbour of salvation to soules and his end is onely a faire Image of Art in Paper or Clay not the Image of the second Adam and by this the King as King is interdicted of any Church businesse or care of soules to be fed by the Word or Sacraments to keepe them cleane if he looke to any of these as an end that is not the eye or intention of the King as King but of the King as a godly Christian saith Spalato hence to care for the spirituall good of the Church and the promoving of the Gospel is as accidentall as to say an excellent Painter such as Apâ—ies intendeth in his painting life eternall so the King by this looketh to the Law of God to Religion and the eternall happinesse of the Church by guesse by accident and as King hath neither chaire nor roome in Christian Synods nor a seat in the Church 3. If the meaning be that the King as King that is rightly exercisng the office of a King is subordinate to no Church power that is he cannot be justly and deservedly rebuked by Pastors that is most true but nothing to any purpose for so the Pastor as a Pastor Jeremiah as he doth truly and in the name of the Lord exercise the propheticall office cannot be deservedly censured nor punished either by the Church-synodrie or the King and Princes of the Land but thus way all members of the Church an I any one single beleever doing his duty should be as immediate and independent and highest next on earth to Christ as the King and his three Estates of the Honourable Parliament are in civill matters and as an Occumenick Councell or in our brethrens meaning independent Congregation which is against reason But if the meaning be the acts of a King as aberring from justice not as a King but as a fraile man may be censured and rebuked deservedly by Pastors in a Church way this way also the Pastor as a Pastor is not subject to the Church but onely as a fraile man and so nothing is said to the purpose in this more then the in the former But if the meaning be thirdly that which onely maketh good sense that the acts of the King abstracted from good or bad or as kingly or
bestoweth lawfull Kings and Magistrates upon many Nations who know nothing of a Saviour I answer When I consider the point more exactly I see not how Kings who reigne by the wisdome of God Jesus Christ Prov. 8. 14. 15. have not their kingly power from Christ who hath all power given to him in Heaven and in Earth Matth. 28. 18. for they are Nurse-fathers of the Church as Kings Esa. 49. 15. they are to kisse the Sonne and exalt his Throne as Kings Psal. 2. 11. they bring presents and kingly gifts to Christ as Kings Psal. 72. v. 10. 11. and they serve Christ not onely as men but also as Kings as Augustine saith therefore are they ordained as meanes by Christ the Mediator to promote his kingly Throne Some of our Divines will have the kingly power to come from God as Creator in respect God giveth Kings who are his Vicegerents to those who are not redeemed and to Nations who never heard of Christ and others hold that the kingly power floweth from Christ-Mediator in respect he accomplisheth his purposes of saving of his redeemed people by Kings authority and by the influence of their kingly government procureth a feeding ministery and by their princely tutory the edification of his body the Church which possibly both aime at truth See the groundlesse carping at Cartwright Calvin Beza and others by that sharp toothed envier of truth the Author of the Survey of holy discipline of this hereafter more 4. Conclusion The King as King hath not a nomothetick or legislative power to make Lawes in matters ecclesiastick in a constitute Church nor hath he a definitive sentence as a Judge 1. All power of teaching publikely the Church or the Churches of Christ is given to those who are sent and called of God for that effect but Magistrates as Magistrates are not sent nor called of God to the publike teaching of the Church Ergo. The proposition is cleare from the like Rom. 10. 14. How shall they preach except they be sent Ergo how shall they publikely and synodically teach except they be sent Heb. 5. 4. No man taketh this honour upon him but he that is called of God as was Aaron c. Ergo if none be a Priest to offer a Sacrifice without Gods calling neither can he exercise the other part of the Priesthood to teach synodically to give out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decrees Acts 16. 4. that obligeth the Churches ecclesiastically but he who is called 2. Who so hath nomothetick power to define and make Lawes in matters ecclesiastick have onely a ministeriall power to expone Christs will in his Testament under paine of Church-censures and hath no coactive power of the sword to command these Lawes enacted and to injoyne them on the Churches But onely Church-men who are formally members of the Church as Pastors Doctors Elders and others sent by the Church have this ministeriall power without the coactive power of the sword and what ever the Magistrate as the Magistrate commandeth he commandeth it in things ecclesiastick necessary and expedient under bodily punishment I adde this because threatning of bodily punishment is not essentiall to Lawes in generall because some Lawes are seconded onely with rewards as the Judge offereth by law a reward to any who shall bring unto him the head of a Boar or of some notorious robber Ergo c. The proposition is cleare the learned Junius giveth to the Magistrate with our Divines an interpretation of Scripture as a Judge which concerneth his owne practise they are interpreters pro communi vocationis modo in a Christian way as private men but they have no power of ecclesiastick interpretation 2. Gul. Apollonius saith the Prince as a Christian hath an office to exhort the Svnod by word or Epistle as Constantius did the Fathers of the Nicen Councell and his Legates exhorted the Councell of Chalcedon ut Deo rationem reddituri See Ruffinus and the acts of the Councell of Chalcedon 3. The Magistrate hath a power judiciall as a Magistrate in so farre as his owne practise is concerned to expone the things defined but this expotition he useth non instruendo synodice non docendo ecclesiastice sed docendo seu potius mandando cum certa relatione ad paenam à brachio seculari insligendam contemptoribus not in an ecclesiasticall way teaching and instructing synodically but teaching or rather commanding with a certaine relation to civill punishment to be inflicted upon the contemners as he teacheth what is just or unjust in his civill Lawes not directly to informe the mind but to correct bad manners and this maketh the object of kingly power about Churches matters and the object of ecclesiasticall power formall objects different 3. Those who have a nomothetick power to define in Synods are sent by the Church to Synods with authoritative commission and power for that effect representing the Church which sent them as all who are sent with any ambassage doe represent those who sent them But Magistrates as Magistrates are not sent to represent those who sent them with authoritation commission of the Church Ergo they have no such power â—â—dâ—ine in Synods I prove the proposition from the Apostles practise Paul and Barnabas were sent as chosen men by the Church 〈◊〉 Antioch Acts 15. 2. 3. Acts 15. 6. the Apostles and Elders came from the Church to consider of this matter Acts 21. 18. Acts 22. 17. 〈◊〉 2 Cor. 8 17 18. if the Apostle with the Church sent Titus 〈◊〉 Brother whose praise is in the Gospel as chosen of the Churches to travell with us v. 19 in gathering the charity of the Saints for the poore at Jerusalem then by the like those who are sent to declare the minds of the Churches are also clothed with the authority of the Churches who sent them but Magistrates aâ— such are not sent but are there with the sword of Common-wealth and not with the mind of the Church as Magistrates except they be also Christians 4. The Apostolike Synods is to us a perfect patterne of Synods but persons defining in them are Apostles and Elders Acts 16. 4. Acts 15. 6. the Church Matth. 18. 18. defineth and 1 Cor. 5. 4. those who are conveened in the name of the Lord â—esus and the Apostles pastorall spirit those who are over us in the Lord and watch for our soules 1 Thes. 5. 14. Heb. 13. 17. but in these Synods there are no Magistrates yea there was at Câ—rinth a Heathen Magistrate 1 Cor. 6. 1. and in the Apostolike Church a persecutor Acts 22. 1 2 3. c. And the Magistrate as the Magistrate is not a member of the Church and is neither Pastor Elder nor Doctor nor a professor of the Gospel except he be more then a Magistrate 5. No Ecclesiasticall power or acts formally Ecclesiasticall are competent to one who is not an Ecclesiasticall person or not a member of the Church but a civill person
but a power to define in Synods and the exercise of acts Ecclesiasticall and matters Ecclesiasticall are due to Ecclesiasticall persons and to the Church Ergo they are not competent to the civill Judge The proposition is evident by differences betwixt Ecclesiasticall persons and civill Magistrates which might be more accurately set downe by others then by me But they differ 1. that the Churches power is spirituall the Magistrates causatively effectively or objectively spirituall but not intrinsecally and formally spirituall because he may command by the power of the sword spirituall acts of preaching administrating the Sacraments purely of defining necessary truths in Synods and forbid the contrary but he cannot formally himselfe exercise these acts 2. The Church-men are members of the Church the Magistrate as such is a politick Father and Tutor of the Church but not formally as he is such a member of the Church 3. The power of the Magistrate is carnall and corporall and coactive upon the bodies for which cause Tylenus Daneus and others say the externall man is the object of his power the power of the Church is spirituall not carnall not coactive not bounded upon the body the Church hath neither power of heading or hanging but onely they may use the sword of the Spirit exhortations rebukes censures excommunication 4. Edification to be procured by the Word and Sacraments and Church-censures is the end of Church-power but edification to be procured by the sword is the end of the civill Magistrate 5. The Magistrate judgeth not what is true and false to be beleeved simply as teaching instructing and informing the conscience but onely what is true and false to be beleeved or professed in relation to his sword and bodily punishment or civill rewards 6. The Magistrates judgement is kingly supreame peremptory and highest on earth from which we are to provoke in no sort except in appealing to God the Churches judgement is ministeriall conditionall limited by the Word of God 7. The Magistrates power is over all Heathen and Christian over men as men and over men as Christians and agreeth to Heathen and Christian Magistrates alike the Church power agreeth onely to members of the Church and is onely over members of the Church as they are such 8. What ever causes the Magistrate handleth as hurtfull to the Common-wealth and contrary to the Law of God in a politicke and civill way these same the Churches handleth as they promote edification or if they be sinnes the Church cognosceth of them sub ratique scandali as they are Church scandals 9. The civill power is above the Church-men as they are Church-men and members of a Christian Common-wealth and the Church power is above the Magistrate as he is a member of the Church and to be edified to salvation or censured for scandals Matth. 18. 17. 2 This. 15. 13. 1 Tim. 5. 20. and therefore there is both a mutuall subordination betwixt the honors and also because both are highest and most supreme in their â—ind they are also coordinate and two parallel supreme powers on earth as the Church hath no politick power at all so hath the Church no politick power above the King but he is the onely supreme power on earth immediate under God so the King hath no power formally and intrinsecally ecclesiasticall over either the Church or any member of the Church but the Churches power is supreme under Christ the King and head of the Church 10. The Churches power may be without the Magistrate and is compleat both in being and operation as Acts 1. 1. and Acts 15. 1 2. 1 Cor. 5. 1 2 3 4. without it yet it is helped much by the Magistrates power which is cumulative to ad help to the Church and not privative to take away any right or priviledge from the Church for then the Church should be in worse case and greater bondage under a Christian King then if there were no King to defend the Church at al if the Kings power were privative and it is true the Churches own power is cumulative not privative because the Church hath no power to take nothing from it selfe but the King is to adde his royall â—â—ield to the Bride of Christ out of zeale to the honour of the Bridegroome for a politick promoving of godlinesse which the Church as such wanteth But the kingly power though it may be and is in Heathen Nations perfect in its being without the Church power yet is it not perfect in its operations as is said 11. The Church power is to goe before and to define prescribe and teach first and the civill power to adde a civill sanction thereunto as an accumulative and auxiliary supplement 12. The Magistrate hath no power properly to define controversies yet hath he the power of the judgement and discretion and also may with a coactive power cognosce in a politick way of Church matters in reference to the use of the sword but the Church as the Church hath a ministeriall power 〈◊〉 to define controversies according to the Word of God 13. Every one helpeth another to obtaine their owne ends but hey cannot be contrary one to another formally yet doe these differences prove that the Magistrate as such cannot detine in a Synod what is truly to be beleeved and practised by members of the Church what not And also godly Princes have refused this Hosius Cordubensis writeth to Constantius the Arrian Emperour which words Athanasius commendeth Desine desine quaeso memineris te mortalem esse reformida diâ—m judiâ—ii neque te immisecas eco'esiasticis nec nobis in hoc genere praecipe seâ—eâ— potius a nobis disce tibi autem dâ—us imperiunâ— commisit nobis autem quae sunt ecclesiae concredidit Ambrosius epist. 14. ut alii 33. ad Marcellinam sororem dicit se Valentiniano dicere Nolite gravare imperator ut â—uâ—es te in e t quae divina sunt imperiale jus habere noli te extollere sed si vis divinitus imperare esto c. subditus ad imperatorem palatia pertinent ad sacerdotem ecclesia publicorum tibi maenium jus ancessum est non sacrorum Augustin Epist. 48. 162. Neque ausus est Christianus imperator sic eorum Donaristarum tumultuosas et fallaces querelas suscipere ut de judicio Episcoporum qui Romae sederent ipse judicaret 16. iis ipse imperator cessit ut de illa causa post Fpiseopos ipse judicaret a sanctis antistitibus postea veniam petitucus Chrysost. hom 4. 5. de verbis Esa. Qumquam admirandus videtur thronus regius tamen rerum terrenarum administrationem sortitus est nee praeter potestatem hanc praetere â—quicquam autoritatis habet Leontius Tripolis Lydiae Episcopus cum Constantius in eonventu Episcoporum multa praescriberet Miror inquit qui fiat ut aliis curandis destinatus alia tractes qui cum rei militari et reipublicae praesis Episcopis ea praescribas quae ad
but wee uske who shall bee the visible ministeriall and vocall Judge under Christ speaking in his owne Testament for the King is a Politick and civill Judge and the Church an Ecclesiasticall Judge I answer this same is the question betwixt us and Papists anent the Judge of controversies whether the Judge bee a Synod or the Scriptures and wee answer by a distinction the Scripture is norm i judicandi 2. Christ the peremptory and infallible Judge speaking in his owne Word 3. A Synod lawfully conveened is a limited ministeriall and bounded visible Judge and to bee beleeved in so farre as they follow Christ the peremptory and supreme Judge speaking in his owne Word But wee deny that there is on earth any peremptory and in fallible visible Judge But to come yet nearer if the King have sworne to that same religion which the Church doth professe and so acknowledge and professe the reformed religion of that Church hee must then acknowledge the lawfull officers of that Church to bee his ordinary teachers and the lawfull ministers of the Church and that they are both in a Synod and out of the Synod to preach and to bee ministeriall definers of things contraverted and that they shall first determine in an ecclesiasticall way according to Gods Word and hee as King is to command them to determine according to Gods Word under the paine of civill punishment and the Kings civill and coactive way of judging is posterior and ratificatorâ—e of the right and oxthodox ecclesiasticall determination and Junius saith that the Magistrates judging politick presupposeth the Church judging ecclesiasticall going before and Calvin and Amesius are cleare that in this case the Church is to cognosce of hee owne ecclesiasticall affaires Ambrose writeth to the Emperor Valentinian that none should judge of this cause which is ecclesiasticall as one said but a Church-man qui nec munere sit impar neâ—jure dissimilis Gelasius the Pope inveigheth against Anastasius the Emperour because hee confounded these two civill and ecclesiasticall causes But if the Emperour or King professe not the religion of the land and repute it false and if the religion bee indeed hereticall then the Church is not constitute and the case extraordinary but the truth is neither the Kings judgement as a certaine rule to the representative Church nor the representative Churches judgement a rule to the King but the Word of God the infallible rule to both Judgement may crooke truth cannot bow it standeth still unmoveable like God the father of truth but in this case if both erre ex cellently saith Junius the Magistrate erring the Church may do something extraordinarily and tâ—e Church erring the Magistrate may do something also in an extraordinary way as coÌ„mon equitie and mutuall law requireth that friends with mutuall tongues bicke the wounds of friends Also fourthly some say they who make the King the head of the Church acknowledge that the King doth not judge except the matter be first defined in the Scriptures and in the generall councells yet they give a primacie spirituall in matters ecclesiasticall to the King and therefore if the King as King may forbid the inacting of wicked Canons hee determineth them to bee wicked before the Synod have passed their judgement of them I answer that learned Calderwood saith indeed the pretended Lords of high Commission have an act for them under Queene Elizabeth for this effect but it is made for the fashion for all errors and heresies are condemned in Scripture but not onely should there bee a virtuall and tacit determination of matters ecclesiastick which is undeniably in Scripture and may bee in generall councells also but also a formall Synodicall determination in particular must goe before the Princes determination in a constitute Church The Prince may before the Synods determination exhort to the determination of what hee conceiveth is Gods will in his Word but hee cannot judicially and by a Kingly power determine in an orderly way what is to bee defined in a Synod except hee infringe the Churches liberties and judicially prelimit under the paine of civill punishments the free voyces of the members of the Synod which is indeed an abuse of the authoritie of a nurs-father But fiftly it may bee objected that hee may in a thing that is manifestly evident by the Word of God to bee necessary truth command by the power of the sword that the Synod decree that or this particular so cleare in the Word the contrary whereof being Synodically determined hee may punish by the sword and so hee may judicially predetermine some things before the Sâ—nod passe their Synodicall act thereon and if hee may predetermine judicially one thing hee may predetermine all things I answer what the King may judicially determine and punâ—â—h with the sword that hee cannot judicially predetermine and command in any order that hee pleaseth but in a constitute Church whereof hee is a member and to bee taught hee is to determine judicially in an orderly way as a nurs-father But sixtly it may bee objected that if the King have a judiciall power by the sword to annull unjust acts then hath hee a power to 〈◊〉 them though hee abuse that power in making them as unjust and then hath hee a power to interpret Church acts and to defend them 〈…〉 Law saith it is not same power to make Lawes and to dâ—â—â—nd them and interpret them see Paraeus I answer the proposition is not universally necessary except onely in civill matters in the which as the Prince who is absolute hath supreme authority to defend and interpret civill lawes so hath hee power to make them for if the Magistrate hath a supreme judiciall power to interpret Church-Lawes hee is a minister of the Gospell in that case and may by that same reason administer the Sacraments so the argument is a just begging of the question 2. Though the King have power in case of the Church aberration which is somewhat extraordinary it followeth not therefore in ordinary hee hath a nomothetick power to make Church-Lawes Also seventhly it may bee objected if the King in case of the Churches aberration may by the sword rescind Church-Lawes then may hee make a Law to rescind them but those who aâ—firme that the King hath a sort of primacie and headship over the Church say not that the King hath any power formally ecclesiasticall to make Lawes as Ministers in a Synod do but onely that hee hath a power to command any forme of externall worship under the paine of bodily punishment they say not that the King may preach administrate the Sacraments or excommunicate or inflict any Church-censures I answer the transcendent power of Princesand their commissioners is not well knowne for the authors saith Calderwood agree not among themselves but it is true in words the author est Tortura torti the Bishop of Eli denyeth in words if you have strong faith to beleeve
makers and definers in Oecumenick Councels and Bishops and Pastors and Doctors have all a meere power of advising and counselling which certainely all Christians on earth sound in the faith except women have O whither are all the tomes of the Councels Oecumenick nationall and provinciall evanished unto 3. Kings justly by this are made Popes and more then Popes for Kings onely have a definitive voyce in councells whereas Papists give a definitive voyce to all the lawfull members of the councell no lesse then to the Pope Weemes hath a distinction to save the Kings invading the Church-mens place while as hee giveth to Pastors a ministeriall interpretation of Scripture in the Pulpit and to the King a decretive and imperiall power of interpreting Scripture in the Senat. But 1. there is no exposition of the word at all imperiall but onely ministeriall by the Word of God except that imperiall interpretation that the Pope usurpeth over the consciences of men and this is as Bancroft said that the King had all the honors dignities and preheminencies of the Pope as Calderwood observeth and yet Edward the sixth and Edward the eighth would neither of them take so much on them What difference betwixt a Sermon made by the King in the Senat and the Pastor in the Pulpit It is that same word of God preached only the Kings is imperiall and so must bee in his owne as King the Pastors ministeriall in the name of Christ the distance is too great The administration of the Sacraments may be imperiall due to the King also as a pastorall administration is due to the Pastors 4. In the government of Church there is nothing set downe of the King but of Pastors to feede the flocke Act. 20. 28 29. to edifie the body of Christ Ephes. 4. 11. to rule the house of God 1 Tim. 3. 2 3 4. 16. to feede the sheepe and Lambs of Christ John 21. 14 15 16. and alwayes this is given to Pastors and Elders I know that Kings are nurs-fathers to feed edifie and watch over the Church causatively by causing others so to doe but this will not content the formalists except the King command and prescribe the externall worship of God Tooker Bancroft Whitegift Laâ—celot Andreas Salcobrigiensis have a maine distinction here That Pastors and Elders rule the Church as it is an invisible body by the preaching of the word and administration of the Saâ—raments and of this government the foresaid places speake but as the Church is a politick visible body the government thereof is committed to the King Bancroft said all the externall government of the Church is earthly and Wâ—iâ—eâ—gyft and Bancroft two grosse Divines made for the court say tâ—e externall government of the Church because externall is â—â—spiâ—â—tuall and not a thing belonging to Christs externall kingdome â—aith Bilâ—â—n but this is 1 false 2. Popish 3. Anabaptisticall 4. â—yrannicall False 1. Because externall and vocall preaching and a visible administration of the Sacrament in such an orderly way as Christ hath instituted is an externall ruling of Church members according to the â—aw of Christ as King an externall ordaining of the worship is an externall ordering of the worshippers according to the acts of worship thus ordered as sense teacheth us but the externall ordaining of the worship to preach this not this to celebrate in both kinds by prayer and the words of institution and not in one kind onely is an externall ordering of Gods worship therefore as Kings cannot administrate the Sacraments nor preach so neither can they have the externall government of the Church in their â—ands 2. The feeding of the flocke by Pastors set over the Church by the holy Ghost Act. 20. 28. includeth the censuring by discipline even the grievous Woolves entring in not sparing the flocke but drawing disciples after them vers 29 30 31. and therefore Pastors as Pastors are to watch and to try those who say they are Apostles 〈◊〉 not but doe lie Râ—vel 2. 2. by discipline so this externall â—eâ—ding is externall governing committed to Pastors whereas inward governing is indeed proper to Christ the head of the Church 3. What doe not the Epistles to Timothy containe comman dements about externall government to bee kept inviâ—â—able by Timothy not as a King I hope but as a Pastor even 〈◊〉 the appearing of our Lord Jesus Christ 1 Tim. 6. 14. and this taketh away that poore shifâ— that the externall government of the Church as Tookerus saith was in the Apostles hands so long as persecuting Magistrates were over the Church but now when the Magistrates are Christians the case is changed but the government of all suâ—â— as Timothy is must bee visible externall and obvious to men as 1 Tim. 2. 1 2 3 4. 3. 1 2 3 4. â— 16. 1 Tim 5. 9. 1 Tim. 5. 19 20 21 22. 2 Tim. 2. 1 2 3 4. 2 Tim. 3 5. all which must bee kept untill the comming of Christ 1 Tim. 5. 21. 1 Tim. 6. 13. 2 Tim. 4. 1 2. 4. If externall government were in the Kings power then were it his part to rebuke publikely to excommunicate and to lay on hands upon the Timothies of the Church all which are denied by the formalists and are undoubtedly the Churches part as the Church Matth. 18. 17 18. 1 Tim. 5. 19 20 21 22 1 Tim. 3. 14. 1 Tim. 1. 20. 1 Cor. 5. 2 3 4 5. 5. Parker proveth well that the keyes are Christ as Kings ruling in word and discipline 2. This is popish for so doth the Papists teach as Stapleton and Becanus that the Pope quo ad externum infiuxum according to externall influence of visible government is head of the Church and Christ according to the internall influence of the spirit is the head of the invisible body of Christ and here the King is installed in that externall government out of which our Divines by Scriptures have extruded the Pope which is a notable dishonor done to Kings and as Parkerus observeth Joan. Raynoldus answereth that from two offices of the head which is to give life and influence of motion to the members and also to guide and moderate the actions externall of the body wee cannot make two heads and because the King hath some civill government about the Church wee cannot make two heads over the Church Christ one and the King another under him 3. This is Anabaptisticall for because the visible government of the Church is externall wee are not to cut off all necessitie of the ministery to feed and rule with ecclesiasticall authority and because the Prince is gifted and a Christian to give all to him for a calling there must bee from God for the King to governe the Church of Christ by Lawes and prescribing externall worship therein for Christ hath left Ephes. 4. 1 Cor. 12. 1 Tim. 3. men to bee feeders and governours of his Church by office whose it is to bee
answerable for soules Heb. 13. 18. 4. It is tyrannicall because it putteth power into the Magistrates hand to take from the Church that inbred and inâ—rinsecall power of externall and visible government over her selfe and members which all civill incorporations by instinct of nature have and the Magistrate as such not being a member of the Church hath a headship even being a heathen Magistrate over the redeemed body of Christ. 2. By this reason the Lord Jesus as King hath no Pastors in his name to use the â—â—ves of his kingdom by binding and loosing for discipline being an externall thing say they is not a part of Christs kingly power but the King as Christs civill vicar hath this power but I say all acts of Christ as hee is efficacious by the Gospel to gaine soules are acts of Christ as powerfull by the Scepter of his Word and those who are his instruments to exercise these acts are subordined to him as King of the Church but Church-men by an externall ecclesiasticall power delivering to Satan and externally and visibly casting out of the Church that the spirit may bee saved in the day of the Lord are instruments subordined to Christ who is efficacious to save spirits by excommunication and to gaine soules by rebukes Gregorius Magnus saith those to whom Christ hath given the Keyes of his kingdome by these hee judgeth and why is this word the word of his kingdome the Scepter of his kingdome the sword that commeth out of his mouth by which hee governeth his subjects and subdueth nations so called but because Christs kingly power is with those whom hee hath made dispensators of his Word 9. Conclusion Nor hath the King power of ordaining Pastors or depriving them or of excommunication 1. All these are acts of spirituall and ecclesiasticall power 1 Tim. 3. 14. 1 Tim. 5. 22. Act. 6. 6. Act. 13. 3. Act. 14. 23. Tit. 1. 5 6. and flow from the power of the keyes given by Christ to his Apostles and their successors Matth. 28. 18 19 20. Mark 16. 14 15 16. Joh. 20. 21 22 23. Hence I argue to whom Christ hath given out his power as King of the Church Matth. 28. 18 19. power of the keyes Matth. 18. 18. Matth. 16. 19. and a commandement to lay hands and ordaine qualified men for the ministry and those who by the holy Ghosts direction practised that power by ordaining of Elders these onely have right to ordaine Elders and their successors after them but Apostles and their successors onely are those to whom Christ gave that power and who exercised that power as the places prove 2. Ordination and election both in the primitive Church of the Apostles was done by the Church and consent of the multitude Act. 1. Act. 6. 2 3 4. 5 6 c. but the civill Magistrate is neither the Church nor the multitude 3. Ordination is an act formally of an ecclesiasticall power but the Magistrate as the Magistrate hath no ecclesiasticall power Ergo hee cannot exercise an act of ecclesiasticall power 4. If ordination were an act of Kingly power due to the King as King then 1. The Apostles and Elders usurped in the Apostolick Church the office and throne of the King and that behoved to bee in them an extraordinary and temporary power but wee never find rules tying to the end of the world given to Timothies and Elders of the Church anent the regulating of extraordinary and temporary power that were against the wisedome of God to command Timothy to commit the Word to faithfull men who are able to teach others as 2 Tim. 2. 2. and to set downe the qualification of Pastors Elders Doctors and Deacons to Timothy as a Church man with a charge to keepe such commandements unviolable to Christs second appearing if Timothy and his successors in the holy ministry were to bee denuded of that power by the incoming of Christian Magistrates 2. The King by the laying on of his hands should appoint Elders in every citie and the spirits of the Prophets should bee subject to the King not to the Prophets as the word saith 1 Cor. 14. 32. 5. Those who have a Church power to ordaine and deprive Pastors must by office try the doctrine and be able to 〈…〉 sayers and to finde out the Foxes in their hereticall wayes and to rebuke them sharpely that they may bee sound in the faith but this by office is required of Pastors and not of the King as is evident 1 Tim. 3. 2. 2 Tim. 2. 2â— Tit. 1. 9 10 11. It is not enough to say it is sufficient that the King try the abilities of such as are to bee ordained and the bontgates of hereticall spirits to bee deprived by Pastors and Church men their counsell and ministery and upon their testimony the King is to ordaine and make or exauthorate and unmake Pastors because 1. so were the King a servant by office to that which Church men shall by office determine which they condemne in our doctrine which wee hold in a right and sound meaning 2. He who by office is to admit to an office and deprive from an office must also by office bee obliged to bee such as can try what the office requireth of due to bee performed by the officer nor is it enough which some say that the ignorance of the King in civill things taketh not away his legall power to judge in civill things and by that same reason his ignorance in Church matters taketh not away his power to judge in ecclesiasticall matters for I doe not reason from gifts and knowledge that is in the King simply but from gifts which â—xâ—fficio by vertue of his Kingly office is required in him It is â—â—ue as King hee is oblieged to read continually in the book of the Law of God Deut. 17. and to know what is truth what hereâ—ie in so faâ—re as hee commandeth that Pastors preach sound doctrine and that as a Judge hee is to punish heresie Some say hee is to have the knowledge of private discretion as a Christian that hee punish not blindly I thinke hee is to know judicially as a King 1. Because hee hath a regall and judiciall knowledge of civill things even of the major proposition and not of the assumption and fact onely Ergo seeing hee is by that same kingly power to judge of treason against the Crown the civill State by which he is to judge of heresie to punish heresie it would seeme as King hee is to cognosce in both by a kingly power both what is Law and what is fact 2. Because the judgement of private discretion common to all Christians is due to the King as a Christian not as a King but the cognition that the King is to take of heresie and blasphemy whether it bee heresie or blasphemy that the Church â—â—â—â—eth heresie and blasphemy is due to the King as King because hee is a civill Judge therein and if the Church
should call Christs doctrine blasphemy Caesar and his deputie Pontius Pilat as Judges civill are to judge it truth Neither would I â—â—iâ—â—â—ly here contend for whether the Kings knowledge of herese in the major proposition bee judiciall or the knowledge of discretion onely as some say wee agree in this against Papistâ— that the King is not a blind servant to the Church to punish what the Church calleth heresie without any examination or tryall but though the Kings knowledge of heresie in the proposition and in Law bee judiciall and kingly yet because hee is to cognosce onely in so farre as hee is to compell and punish with the sword not by instructing and teaching It would not hence follow that hee is to make Church constitutions as King but onely that hee may punish those who maketh wicked constitutions because the Canon maker is a ministeriall teacher the King as King may command that hee teach truth and hee may punish hereticall teaching but as King he is not a teacher either in Synod or Senate in Pulpit or on the Throne now if the King by office ordaine Pastors and deprive them by office hee is to know who are able to teach others aâ—d must bee able also to stop the mouthes of the adversaries and to rebuke them sharpely that they may bee sound in the faith and this is required in Titus Ch. 1. 5 9 10 11 12 13. as a Pastor and as an ordainer of other Pastors therefore that which is required of a Pastor by his office must also bee required to bee in the King by his office 6. It is admirable that they give to Kings power to deprive ministers but with these distinctions 1. He may not discharge them to preach and administer the Sacraments but to preach and administer the Sacraments in his kingdome or dominions because the King hath a dominion of places 2. Hee may discharge the exercise of the ministery but hee cannot take away the power of order given by the Church 3. Hee may deprive say some by a coactive and civill degradation because the supreme magistrate may conferre all honours in the Christian common-wealth Ergo hee may take them away againe but hee cannot deprive by a canonicall and ecclesiasticall degradation 4. Hee may causâ—tively deprive that is compell the Church to deprive one whom he judgeth to bee an heretick and if the Church refuse hee may then in case of the Churches erring and negligence as King deprive himselfe But I answer the King as King hath dominion civill of places and times as places and times but not of places as sacred in use and of times as sacred and religious for his power in Church matters being accumulative not privative hee cannot take away a house dedicated to Gods service no more then hee can take away maintenance allotted by publick authority upon Hospitalls Schooles Doctors and Pastors God hath here a sort of proprietie of houses and goods as men have Places as sacred abused are subject to regall power hee may inhibit conventions of hereticks 2. The Apostles might preach in the Temple though civill authoritie forbid them 3. Kings are as much Lords of places as sacred and publick as they have a dominion of civill places in respect the King may be coactive power hinder that false and hereticall doctrine bee preached either in publick or private places for this hee ought to doe as a preserver of both tables and a beare of the Sword for the good of Religion and if they may command pure doctrine to bee preached and sound discipline to be exercised they may command the same to bee done in publick places The second distinction is not to purpose 1. To discharge the exercise of a ministery saith Calderwood is a degree of suspension and suspension is an ecclesiasticall degree to the censures of excommunication and therefore the King may as well excommunicate and remit and retaine sinnes which undoubtedly agreeth to the Apostles as hee can suspend 2. As for taking away the power of order it is a doubt to formalists if the Church can doe that at all seeing they hold Sacraments administred by ministers justly deprived to bee valid Ergo they must acknowledge an indeleble character in Pastors which neither King nor Church can take away If then the King deprive from the exercise hee must simpliciter deprive by their grounds it is weake that they say the King may deprive from the exercise of a ministry within his owne dominions for saith Calderwood they all know well that the King hath not power to deprive men from the exercise of the holy ministery in ether forraine Kingdomes For the third way of deprivation it hath a double meaning also 1. If the meaning bee that as the King by a regall and coactive power may take away all honours either civill or ecclesiasticall as hee giveth all honours then this way of depriving Ministers cannot bee given to the King for the King may give and take away civill honours for reasonable causes according to the Lawes But in ecclesiasticall honours there bee three things 1. The appointing of the honour of the office to bee an Ambassadour of Christ. 2. To give the true foundation and reall ground of a Church honour that is gifts and gracious abilities for the calling neither of these two doe come either from King or Church or from mortall men but onely from Jesus Christ who ascending on high gave gifts unto men and appointeth both office and giveth grace for to discharge the office Yea since morall philosophy maketh honor to bee praemium 〈◊〉 a reward of vertue the King doth not give that which is the soundation of honour civill for civill vertue is a grace of God but in Church honour there is a third to wit a deâ—â—â—nation of a qualified man for the sacred office of the ministry and an ordination by the imposition of hands used in the Apostolick Church Act. 6. 6. Act. 13. 3. Act. 14 23. 1 Tim. 4 14. 1 Tim. 5.22 Whether imposition of hands bee essentiall to ordination or not I disput not it is apostolick by practise yet there is something ecclesiasticall as praying of Pastors and an ecclesiasticall designation of men or the committing of the Gospell to faithfull men who are able to teach others 2 Tim. 2. 2. 1 Tim. 5. 22. No Scripture can warrant that the King ordaine Pastors by publick praving by laying on of hands or ecclesiasticall blessing or by such an ordination as is given to Timothy and the Elders of the Church Acts 13. 3. Acts 14. 23. Tit. 1. 5,6 7,8 9. 1 Tim. 4. 14. 1 Tim. 5. 22. 2 Tim. 2. 2. If any say the King hath a publick and regall power in ordaining of Ministers and so in dâ—priving them or a mixt power partly regall partly ecclesiasticall as hee is a mixt person and the Church hath their way of purely and unmixt ecclesiasticall calling or ordaining of Ministers or the Church and the Magistrate
both doth elect and choose the man yet so that he is not elected without the consent of the King or Magistrate in the Kings roome I answer many things are here to be replyed 1. That the King who may be borne an heire to an earthly Kingdome is also borne and by nature a mixt person and halfe a Minister of the Gospell is against Gods word ministers in whole or in part are made so of God not so borne by nature in Aaronâ— Priesthaâ—d men by birth came to a sacred office but that is done away now in Christ. 2. With as good reason may the King preach and administer the Sacraments as a mixt person as he may ordaine by ecclesiasticall blessing imposition of hands ecclesiasticall designation any person to the Ministery that same auth nity of Christ which said to Timoth Lay hands suddainly 〈◊〉 man said also to him 2 Tim. 2. 15. Study to be approved unto 〈◊〉 a workeman that needeth not to be ashamed dividing the word right that is both ordaining of Ministers and pastorall preaching of the Word or pastorall acts flowing from an ecclesiasticall power How then can the one be given to the King by vertue of that same mixt power especially seeing baptizing it directly called 1 Câ—r 1. 17. a lesse principall worke of the ministery then preaching It it be said as ordination is performed by the King is not an ecclesiasticall action but civill or mixt partly civill partly ecclesiasticall I answer by that reason if the King should preach and administrate the Sacraments these actions should not be called ecclesiasticall actions and Uzzah's touching the Arke should not be called an action by office incumbent to the Levites only and it might be said the person being civill the actions are civill And Uzziah's burning of incense upon the Altar of incense was not a Priestly act but an act of a mixt power he was partly a King and partly a Priest who did performe the action but he was a Priest by sinfull usurpation in that action as we know 2. This answer is a begging also of the question 2. Whereas it is said that the Church ordainech Pastors and the King also but divers wayes the one by a regall power the other by me elâ—siasticall power I answer this is spoken to make the people ad saciendum populum for ejusdem potestatis est saith the Law constituere destiâ—â—ere it is the same power to ordaine and to destroy The high-Commission by the Kings authority doth deprive Ministers without so much as the knowledge of the Church If then the King as King may deprive ministers without the notice of the Church then may the King as King also ordaine Pastors without the notice of the Church For the action of the instruments as such is more principally the actions of the principall cause 3 Election of a Pastor is farre different from ordination of a Pastor the whole multitude as Christians have voyces in the election of a Pastor and so hath the King or his Magistrate as a part and member of the Church but this giveth no negative voice to the Magistrate in election but ordination is not done by all the multitude it is a worke of authority done onely by the Church-officers 4. The coactive and civill degradation must have also correspondent thereunto a coactive and civill ordination of Pastors Now I ask what is a coactive ordination If it be the Kings royall and civill authority commanding that the Church officers ordaine Pastors at Christs commandement This we deny not they fight with a shadow or a night ghost not against us who contend for this But if they meane a coactive degradation by the Sword in banishing imprisoning yea and for just causes punishing Ministers to death with the Sword this indirect deprivation we doe not deny But so the King depriveth a man from being a Minister when he is beheaded or hanged or banished for civill crimes no other wayes but as he depriveth a man from being a Fashioner a Saiâ—â—r a Plower a Souldier or a Father to his owne barnes a husband to his owne wife for when the man is beheaded or hanged by the sword of the Magistrate he is dâ—prived from being a fashioner a sailer a father a husband and Solomen did not other way deprive Abiathar from the Priest-hood then indirectly by consining him for treason at Anathoth so as he could not exercise the Priests office at Jerusalem So after Junius Calderwood Gul. Apollonius Sibrandus yea Muketus a man for the times denyeth that the Prince can take away that ecclesiasticall power that the Church hath given And so acknowledgeth Wedelius the same That reasonlesse lyer Lysimach Nicanor in this and in other things hath no reason to say we borrow Jesuites doctrine to answer this argument for the Jesuite Becanus is not â—nacquainted with Jesuits doctrine against the power of Kings yet he answereth that Solomen as King had no power over Abiathar for treason or any other crime and therefore following Bellarmine and Gretserus saith that Solomon did this by an extraordinary propheticall instinct yet Abulensis a great textuall Papist and Bâ—naventura a learned Schooleman saith this pâ—oveth that the King is above the Priest and that Priests in the Old Testament were not eximed from the civill Judges sword and power this is very doubtsome to Suarez who â—aith that it was a tempâ—rall civill punishment of exiâ—e and that â—â—â—sitiâ—n from the exercise of the Priests office followed upon the other But we neede not this answer for Solomons sentence containeth in tâ—rminis a meere civill punishment and these words 1 King 27. S. Solomon thrust out Abiathar from being Priest to the Lord seem not to be words of the Kings sentence of banishment but are relative to the fulfilling of the Lords word and a consequent of divine justice relative to the prophesie against Elies house Though verily I see no inconvenience to say that Solomon did indeed deprive him from the Priest-hood by an extraordinary instinct of the Spirit as he was led of God to build the Temple 1. Because the text saith so Solomon thrust out Abiathar from being Priest to the Lord and ver 35. and Zadok the Priest did the King put in the roome of Abiathar which is a direct deprivation from the Priest-hood but I contend not here But that the King causatively may deprive that is command the Church to cast out hereticks and to commit the Gospell to faithfull men who are able to teach others 2 Tim. 2. 2. wee confesse as for the power of convocating of Synods some thinke that the King may convocate Synods as men but as Church men they have power if the Magistrate bee averse to convocate themselves see Junius who insinuateth this distinâ—tion But certainly though the Kingly dignity be thought meerely civill yet let this be thought on it may be thought that the Kings power is divine three
wayes 1. Effectually and so we thinke that the Kingly power is an Ordinance of God lawfull jure divinâ— many Papists say the contrary but we thinke with Gods word it is of divine institution as is cleare Psal. 2. 11. Prov. 8. 14. 15. Rom. 13. 1 2 3 4 5 6. Matth. 22. 21. 1 Pâ—t 2. 17 18. Eccles. 9. 20. Prov. 25. 2. Prov. 20. 2. 2 The Kings power may be thought divine formally and so as divine is opposed to civill it is a humane ordinance and not formally divine or ecclesiasticall nor subjectively 3. It may be thought divine and ecclesiastick objectively and finaliter The end intrinsecall being a spirituall good and so the King hath power to conveene Synods not onely as they are men and his Subjects but also as they bee such subjects and Christian men and members of Synods as the King may command the minister of the Gospell both as a man yea and as a Preacher in the Pulpit to preach â—ound doctrine and to give wholesome and good milke to the Church and this is formally an act of a nurie-father such as the King is by his Kingly office and this way also doth the King send members to the Synod and moderate and preside in Synods actu impâ—rato nâ—n elicito actu objective ecclesiastico non intrinsece non formaliter non subjective ecclesâ—astico The King ruleth by the Sword and commandeth the Synods to meete ordereth politically and civilly the members and meeting and as King cooperateth but by a civill and regall influence with the Synod for the same very end that the Synod intendeth to wit the establishing of truth unity and the edification of Christs-body But this power of the Kings to conveene Synods is positive not negative auxiliary and by addition not by way of impedition or privation For the Church of her selfe hath from Christ her head and Lord power of conveening without the King beside his knowledge or against his will if he be averse as is cleare Matth. 18. 17 18. if they be conveened in his name he is with them not upon condition that the Prince give them power And Joh. 20. 19. there is a Church-meeting without the Rulers and a Church-meeting for praying preaching and discipline Act. 1. 13 14. c. without the Magistrate Act. 15. 1 2. and when the Magistrate is an enemy to the Church 2. Where Christ commandeth his disciples to preach and baptize Matth. 28. 19 20. and with all faith in the exercise of their ministry they shall be persecuted by rulers as Matth. 10. 17 18 19. Luk. 21. 12 13 14. He doth by necessary consequence command Church-meetings and Synods even when the Magistrate forbiddeth and this is practised 1 Cor. 5. 1 2 3 4 5. where the Magistrate is an heathen chap. 6. 1 2 3. 3. It should follow that Christ cannot have a true visible Church and ministry on earth except the Magistrate countenance his Church which is both against experience and Christs Kingly power who reigneth in the midst of his enemies Psal. 110. 2. And what glorious Courâ—bes had Christ in Asia with power of doctrine and discipline and â—o with all Church-meetings Rev. 2. chap. 3. where Tyrants did slay the witnesses of Christ Rev. 2. 13. and certainely by what power Kings alleadâ—e that Synods may not meet for the exercise of discipline and good order in Gods house by that same power they may say there should be no Church meeting for the hearing of the word and receiving the Sacraments without their authority For Church Synods for doctrine differ not in spece and nature from Synods for discipline all be one and the same acts under Christ as King and head of his Church for which see Spalato Uâ—â—tius Amâ—sius Calderwood the Professors â—â— Lâ—yden Now what any say on the contrary for the power of Princes in matters ecclesiasticall is soone answered Gerardus saith that Moses gave Lawes both to the People and Priests Exod. 20. Lev. 8. Num. 3. I answer if this be a good argument the Magistrate his alone without advise of the Church may impose Lawes yea and institute new Laws and dite Canonicall Scripture also as did Moses Deut. 5. Exod. 20. but it is certaine that Moses gave these Laws not as a Magistrate but as a Prophet of God who spake with God face to face and it is more for us then for our adversaries David also brought the Ark to its place at Gods speciall direction the Levites carrying it by Gods Law though they failed in that sinfull omission 2 Sam. 6. but 1 David did convocate the chosen of Israel even thirty thousand to reduce the Ark to its place and so the Levites and Church-men and did it not as King his alone as 1 Chron. 13. hee did it And Junius saith and the text is cleare that he did it by the counsell of an Assembly and the whole Church and that a King may doe that in Gods worship in case of the negligence of the Church that is warranted by Gods word is but his duty Now Jesuites answer not to any purpose in this for Becanus and Suarez answer nothing to Davids placing of the Arke in its place onely they say all the people conveved the Arke and danced before it as well as David but it is not hence proved that all the people are heads of the Church as they say the King is and Lysimachus the Jesuite seeth in this that wee aâ—â—ee not with his friends the Jesuits Solomon builded the Temple and dedicated it to Gods service but this is no ground to make the King a Law-giver in the Church 1. Because none can deny but Solomon did all this as a Prophet by speciall revelation for 1. if Solomon might not build an house to the Lord but by speciall revelation that hee should bee the man and not David his father 2 Sam. 7. 6. 13. farre more could hee not as an ordinary King build that typicall house which had a resemblance of Christ and heaven it selfe especially seeing the signification of the Holy of holiest in the Sanctuary is expressely given to the holy Spirit Heb. 9. 7 8. and the Temple was a type of Christ Joh. 2. 20 21. and they may say Kings by an ordinary power as Kings might pen Canonick Scripture as well as they could build a typicall Temple like Solomons God filled that Temple with his glory and heard prayers made in that temple and toward that Temple I thinke Kings as Kings cannot now build such Temples therefore Solomon by a Propheticall instinct built that house Jesuites give no answer to this for Suarez saith Kings may build Churches to God because of it selfe it is an act of Religion which requireth riches for the building thereof and for the dedication it includeth two 1. By some religious action to consecrate a house to God and this way onely the Priests by sacrificing dedicated the Temple and God by filling
had a nomothetick power in Church matters used not the advise of Divines nor the rule of the written word but as a Prophet immediately inspired of God gave Lawes to Gods people and prescribed a Law to Aaren and to the Priest-hood Now if rulers have such a power of defining Lawes they neede not follow the rule of Gods word But how shall they prove that Moses gave the Law to the people and the Priesthood as a King and not as the Prophet of God inspired immediately of God For if Moses his Law came from the ordinary power of Kings as it is such then commeth Moses Law from a Spirit which may erre for the ordinary Spirit to Kings is not infallible but with reverence to Kings obnoxious to erring God save our King 5. It is a Princes part by office to defend Religion and to banish false Religion and to roote out blasphemies and heresies Ergo he ought to know and judge by his office of all these But if he be to use the sword at the nodde onely of the Church without knowledge or judgement he is the executioner and lictor of the Church not a civill Judge Answ. In a Church right constitute we are to suppone that the Lawes of Synods are necessary and edificative and that the Magistrate is obliged by his office to adde his sanction to them not by an unfolded faith and as blind but he is to try them not onely by the judgement of discretion as a Christian for so all Christians are to try them but also saving the judgement of some Learned by a judiciall cognition as he tryeth civill crimes which he is to punish but his judiciall cognition is onely in relation to his practise as a Judge to authorize these Lawes with his coactive power not to determine truth in an ecclesiasticall way under the paine of Church censures Neither doe I beleeve that the Magistrate is not subordinate to the Kingdome of Christ as mediator but subordinate to God as Creator onely Though some Divines teach that there should have beene Kings and supreme Powers in the world though man had never fallen in sinne and a Saviour had never beene in the World and so that Kings are warranted by the Law of nature and Nations and not by any Law evangelick and mediatory yet we thinke with reverence this argument not strong for generation and creation and multiplication of mankind should have beene in the World though never a sinner nor a Saviour thould have beene in the world yet are creation generation and multiplication of mankind by our divines Junius Trekatius Gomaras Calvin Beza Melancthon Polanus Rollocus and many others and with warrant of the word of God made meanes subordinate to the execution of the decree of predeâ—tination to Glory which decree is executed in Christ as the meane and meritorious cause of salvation purchased in his blood What heathen Magistrates as Magistrates know not Christ the Mediator Ergo they are not means subordinate to Christs Mediatory Kingdome It followeth not For by Christ the wisedome of God Kings doe reigne though many of them know him not As they are created by Christ as the second person of the Trinity though they know not the second person of the Trinity It is their sinne that they know him not 2. It is objected The Magistrate is not given to the Church under the New Testament by the calling of Christ as an exalted Saviour as all the gifts instituted for the government of the mediatory Kingdome are instituted for that end Ephes. 4. 11. but it is instituted by God as governer of the World rewarding good and ill Rom. 13. 1. 6. Answ. Neither is creation a gift of Christ as exalted mediator therefore it is not a meane leading to the possession of that life purchased by the mediators bloud it followeth not For the Magistracy is a nurse-father of the redeemed spouse of Christ with the sincere milke of the word I meane a formall meane procuring by a coactive power that the Church shall be fed and it procureth not onely the Churches peace which respecteth the second Table of the Law but also godlinesse which respecteth the first Table of the Law 1 Tim. 2. 2. and Ephes. 4. 11. there be reckoned downe onely officers which actibus elicitis by formall elicit acts procureth the intended end of Christs mediatory Kingdome Not all the offices which procureth edification any way Such as is in civill Governours who are to see that the body of Christ be nourished and grow in godlinesse for that is an essentiall and specifick act of the Churches nurs-father 3. It is objected Magistracy compelleth men to the observance of Gods Law Deut. 17. and doth not immediately of it selfe by spirituall gifts of the evangell produâ—e its effects But all the mediatory Kingdome of Christ and the Government thereof of its selfe and its owne nature produceth the saving effects of the evangelâ— by vertue of its institution as faith repentance and salvation Answ. A Magistracy as a Magistracy of it selfe concurreth but in a coactive way for producing of peace honesty and godlinesse and serveth to edification but I grant not in such a spirituall way as a Church-ministry therefore it is not a meane subservient to the end of Christs mediatory Kingdome It followeth not It is not a spirituall meane Ergo it is not a meane The consequence is null and it is false that all the meanes of Christs mediatory Kingdome are of their owne nature spirituall for that is to begge the question for the Magistrate procureth that the Church be fed he punisheth blasphemers that others may feare and so abstaine and so be edified though the way be coactive yet is it a way and meane appointed of God as the nurse-father is a meane for the childs nourishing though the nurse-breasts be a more subordinate meane immediate meane 4. It is objected The Magistrate is not the Lords Ambassadour and minister in name of the Mediator Christ as the Minister is but it is extron â—call to the government of Christs Mediatory Kingdome and 〈◊〉 helpe onely to those things which concerne the externall man Answ. Hee who is called God and so is the vicegerent of God is Gods Ambassador politick commanding in Gods name but in another way then a preaching Ambassador commandeth and though Christ as Mediator may attaine to his end without the King as many were edified in the Apostolick Church where the civill Magistrate contributed no helpe and was rather an enemy to the kingdome of Christ and so Magistracy may bee called accidentall to Christs mediatory government but if this bee a good argument to prove that Magistracie is not subordinate to Christs mediatory kingdome then Oecumenicall and provinciall Synods consisting onely of Church men shall be no meanes subordinate to Christs kingdome because Christs kingdome may subsist in one Congregation without a provinciall assembly and circumcision is no meane subordinate to that kingdome in the Jewish
Church because that mediatory kingdome substisted fortie yeeres in the Jewish Church in the Wildernesse without circumcision yea and Apostles and Evangelists are no meanes subordinate to that kingdome because Christs mediatory kingdome subsisteth now without these officers 2. Neither is it true that magistracie conferreth no helpe to this kingdom but in these things which concerne the externall man for in a politick and coactive way the Magistracy taketh care by commandements that the Church bee fed with the pure Word of God onely this proveth that magistracie and Church ministery have two different objects and the way of proceeding of these two states the one carnall and with the sword Joh. 18. 36. Rom. 13. 3 4. the other spirituall to the manifestarion of the truth to the conscience 2 Cor. 4. 1 2. Psal. 110. 1. 2. Esâ—y 11. 4. Heb. 4. 12. which we grant to be true 5. It is objected Christ himselfe performed all the parts of his mediatory kingdome and all the functions thereof in his owne person and by his disciples while hee was on earth but hee refused all civill Magistracy and did inhibit his disciples thereof because it is not contained under the administration of his mediatory office as subordinate thereunto Answ. Christ refused magistracie not because it is not subordinate to edification which is the end of Christs mediatory kingdome but because it is not compatible with his spirituall kingdome in one and the same person and therefore this is a caption à non causa pro causa in one and the same person and subject the civill and the Ecclesiasticall power are inconsistent and incompatible that is true Ergo in the kind of lawfull meanes these two powers are unconsistent and uncompatible I deny it to follow for both royall power and Church power concurre for the producing of one and the same end to wit edification and obedience to both Tables of the Law but after different wayes carnall and spirituall I thinke it most considerable that though the Prince may by a coactive way command that same which a Church Synod may command in an ecclesiasticall way yet differeth these same powers in their formall objects because the King commandeth that which is good religious decent in Gods worship as a thing already taught and determined judicially either expressely in Gods Word or then by a pastorall or Synodicall determination and that not by way of teaching informing the mind exponing the Scripture or by pastorall dealing with the conscience as oblieging to a Church Liturgie and ceremonies as one who intendeth formall edification and faith repentance and obedience to God but the King commands that which is good and extra as it is already taught and expounded and as it is an imperated act of externall worship or mercy and justice done by a coactive power Hence the Magistrates power is not to edifie formally but to procure that edification may bee 2. The Magistrates power is Lordly the Churches power is onely ministeriall 3. The Magistrates power may bee in one to wit in the King the Churches power of the keyes is in the Church 4. They differ in formall objects as hath been said Now to obviate what the Jesuite Lysimachus Nicanor saith wee are no wayes of Papists mind in the matter of the Magistrates power for Papists 1. exclude Kings and Emperours from any medling with Church matters Charles the fift was upbraided by Paul the third the Pope of Rome because hee did as became a Prince ordaine meetings conferences and assemblies for composing of differences in Churches matters not giving the power of conveening councells onely to the Pope comparing his fact to the attempt of Uzzah who put his hand to the Ark and to Câ—rah Dathan and Abirams conspiracie against Moses yea and Nicolaus the first in his Epistle to Michael the Emperour denyeth that Emperours are to bee present in Synods except in generall Synods where both Church men and laicks are present wee teach that the Magistrate is as the hand the ministry as the eyes and both are to concurre for the spirituall good of the body of Christ. 2. Papists will have the Magistrates so to defend the faith as they have not power to judge not as Christians with the judgement of descretion what is right or wrong but they must as blind servants execute what Prelates decree yea and see non prâ—priis saith Henr. Blyssemius sed alienis Episcoporum ac pâ—aelatorum suorum oculis videre not with their owne eyes but with the eyes of their Prelates yea and the Magistrate should not read the Scripture say Papists and Nicanâ—rs brethren the Jesuits expresly contrary to Gods Word Deut. 17. 17. Hee shall read in the booke of the Law all the dayes of his life Joshua 1. 8. but onely beleeve as the Church beleeveth and this is blind obedience that they require of Princes this faith or obedience wee thinke abominable in all men as in Princes Of old Popes and Prelates were subject to Kings and Emperors as wee teach from the Word of God Rom. 13. 1. and 1. wee teach against the Jesuit Lysimachus Nicanor that his Prelates should not invade the King and civill Magistrates sword and be civill Judges as Popes and Prelates are against which writeth Tertullian Origen Hilarius Chrysostome Ambrosius Augustinus The author of the Survey saith that if every Eldership be the tribunall seat of Christ what appellation can bee made there from to either provinciall or generall councell and hee meaneth that there can bee no appellation to the King seeing the Presbytery in Churches causes is as immediatly subject to Jesus Christ and the highest Judicature on earth as the King is Gods immediate vicegerent on earth nearest to Jesus Christ in civill causes I answer the cause that is meerely ecclesiasticall as the formall act of preaching and ecclesiasticall determining of truth in Pulpits and the determining the truth in Church assemblies in an ecclesiasticall way in Synods and the excommunicating of a scandalous person are immediatly subject to Jesus Christ speaking in his owne perfect Testament and these causes lie not at the feet of Princes to bee determined by them as Kings but in a constitute Church they are to bee determined by the ordinary Church assemblies and in this place there is no appeale from the Presbytery to a King but it followeth not that there can bee no appellation from a Presbytery to a provinciall or to a nationall assembly 1. Because though every Presbytery bee the tribunall seate of Christ yet it is but a part of the tribunall seat of Christ and such a part as may easily erre and therefore appellation may bee made from the weaker and the part more inclined to erre to the stronger and maniest or the whole who may more hardlier erre and that is not denied by this author who dare not deny but they may appeal from a Bishop who doth and may misleade
on of the hands of the Elders 1 Tim. 4. 14. 2 Tim. 2. 2. but by the authoritie of the Patron who doth nominate the man and may charge the Presbyterie by Law to admit him minister of such a flock Nor is it enough to say that the Patron doth present to such a benefit onely and doth leave all the ecclesiasticall part to the Church and the officers thereof for this would say something if the Patron were tied to the Churches free choise whereas the contrary is true that the Church is tyed to the Patrons free election of the man but this is nothing because the Patron being but one man onely and so the Church can have no lawfull proprietie right and dominion over the rents of the Church for Christ is onely Lord and proprieter and just titular of all rents dotted for the maintenance of the ministery and under Christ when the place vaiketh the rents recurre to the Church as the proper proprieter under Christ as the goods of Ananias and Saphira are the goods of the Church after they had given them in to the publick treasurie of the Church Ergo the Patron can give no right to any person to bee presented and ordained for no man can give to another that title and right which hee hath not in himselfe If it bee said hee may give in the Churches name as the Churches Patron those goods which are mortified to the Church well then is the Patron in the act of presenting the representative Church and hath the Churches power Ergo hee is but the Churches servant in that and to doe at the Churches will and the Church is the first presenter this is a new representative Church that wee have not heard of 2. This is against the nature of the Patrons office whose it is when hee foundeth and buildeth a Church to reserve the right of patronage to himselfe and never to give that right to the Church Ergo by his owne authoritie and not in the Churches name hee giveth title to the benefice to the Pastor of Minister 3. The Church hath not power to alien ate and dispose to one particular man those goods which are given to God and to his Church so as that one hath power in Law to dispose those goods to any without the Churches consent as the Patron may doe The Church may dispose and give power to one man to doe certaine actions in the Churches name but yet so as the Church retaineth power to regulate that her delegate or commissioner in these acts and to correct him in case of aberration but the Church hath no power over the Patron as Patron to limit him in the exercise of his power for the right of Patronage is his by birth he may sel it for mony to another to a Papist to an excommunicate person to a Jew or an enemy of the Church as hee may sell his lands and houses and hath a civill right thereunto under his Majesties great Seale therefore the patron doth here proprio suo jure by his owne proper right present and give title and Law to the Church benesice and doth not present in name of Church or as having from the Church a power 3. What ever taketh away an ordinance of Christ that is not lawfull but the power of Patrons taketh away the ordinance of Christ and the free election of the People because the people have power to choose out of many one fittest and most qualified for the office as is cleare Act. 6. 3. Act. 1. v. last Act. 14. 23. because the man chosen should bee one of a thousand as Didoclavius or Calderwood saith in that learned Treatise called Altare Damascenum Nor can it be said saith that learned Author that the Church may transferre her right of presenting to a Patron for that is in effect to transferre her power of election but that saith hee the particular Church cannot doe except by the decrce of a gener all assembly neither can that right bee transferred over to a generall assembly especially a perpetuall and hereditary right because as saith Cartwright it is a part of that libertie which is purchased by Christs blood which the Church can no mâ—re alienate and dispose then shee can transferre or dispose to another her inheritance of the kingdome of God to the which this libertie is annexed thus he 4. The discerning of the spirits and the knowing of the voyce of Christ speaking in his called servants is laid upon the flocke of Christ whose it is to elect but not upon the Patron which may bee a Heathen and a Publican and as such is no member of the Church 5. Every humane ordinance not warranted by Christs Tostament and abused to sacriledge rapine delapidation of Church-rents and Simoniacal pactions with the intrants into the holy ministery is to bee abolished and is unlawfull but the right of patronages is such as experiences teacheth to many and lamentable The proposition is above cleared 6. That calling in part or in whole which giveth no ground of faith and assurance of a lawfull calling to the Ministers entry to that holy charge cannot belawfull but the calling to the ministery by the good will and consent of the Patron as Patron is such Ergo. The proposition is cleare every lawfull meane and way of entry unto that calling is warranted by a word of promise or precept or practise the calling by the patrons consent hath neither word of promise or precept or practise in the Word and stayeth not the conscience of the man of God that hee did not runne unsent but a man is never a whit the more staid in his conscience that hee is presented by a Patron to the tithes and parsonage and vicarage of such a Congregation It is but a cold comfort to his soule that the Patron called him 7. What ever priviledge by the Law of nature all incorporations have to choose their owne rulers and officers this Christ must have provided in an eminent manner to the Church but all cities societies incorporations and kingdomes have power to choose their owne rulers officers and members as is cleare by an induction of all free colledges societies cities and republicks Ergo this cannot bee laid upon a Patron see for this also Amesius Guliel Apollonius who citeth that of Athâ—nasius Where is that Canon in the Word that the sent Minister of Christ is sent from the Court or the Princes Palaâ—e As concerning the other two this author condemneth Lands dedicated to the ministery because the New Testament speaketh nothing of such Lands Answ. This speaketh against Glebes of Ministers but the New Testament speaketh not of Manses or houses or of moneys for Ministers yet a wage wee know is due Matth. 10. 10. 1 Cor. 9. 8 9 10. Gal. 6. 6. and the Levites were not to bee distracted from the most necessary worke of the Tabeâ—â—acle and service of God more then Ministers yet they had Lands and Townes
14. Leo Serm. 10. de assumpt citat Bellar. de Pont. lib. 1. c. 14. Petro hoc singulariter creditur quia cunct is rectoribus Petri formâ proponitur Lyra in Mat. 16. durand 4 dis 18. q 2. Pro omnibus Apostolis dictum Thom. 4. d. 24. q. 3. Scot. 4. d. 24. q. 3. Adrian 6. in 4. d. q. 2. Synod Coloniens sub Adulph c. 1. med 6. Hugo Cardinal in Matthew 16. concilum aquâ—sgranens cap. 9. a Augustine de trinit lib. 2. cap. 6 in Psalm 60. b Beda in Joh. 21. c Gregor li. 3. c. 33. d Gerard. loc comâ—tom 5. de Eccl. c. 6. n. 50. e Wiclefus tract cont monach c. 39. f Whittaker cont 4. q. 2. c. 3. g August cont Petilian l. 2. c. ult a Presbytetiall government examined p. 23. b Doct. Parisiens de polit Eccles. pag. 10 11. Quest 15. a Pauls Presbytery c. 6. 63. 64. * Answ. in his Animadvers pag. 42 43. a Hâ—b 8. 2. Ezâ—k 7. 24. Ezr. 8. 17. Jer. 33. 21. Ezek. 44. 11. Jod 1. 9. Ezâ—k 45. 5. Ex. 28. 1. 3. 35. Ex. 29 1. Ex. 14. 15. Levit. 16. 32 Num. 1. 50. Deur 10. 5. Deut 18. 6. 7. 1 Chron. 16. 37. 2 Chron. 5. 14. 2 Chron. 13. 10. b Eph. 3. 7. Col. 1. 25. Col. 4. 7. 1 Thest. 3. 2. 1 Tim. 4. 6. Acts 26. 16. c Eph. 4. 12. Colos. 4. 17. 1 Tim. 1. 12. Act. 1. 17. 25. d 1 Cor. 4. 1. 2. 2 Cor. 4. 1. 2 3. 2 Cor. 5. 18 19 20. 2 Cor. 3. 3 4 5. Gal. 6. 6. a 1 Tim. 5. 22. 19. 2 Tim. 2. 2. 2 Tim. 3. 15. Tit. 1. 11. b 2 Tim. 2. 15 1 Pet. 5. 1 2. 5. 1 Tim. 6. 12 1 Tim. 6. 11. 1 Tim. 6. 13 14. a Pag. 10. a August de civ Det. l. 1. c. 9. b Chrysost. Homil. in Exod. 23. c Ambros. in Luc. 17. d Hiieronimus in Luc. 18. e Aquinas 22. q. 23. art 2. f Bannes in 1 33. art 2. g Suarez tom de fid spe charit dâ—s 8. de con h Cajetan in 22. q. 33. ar 1. i And. Duvallius in 22. tom poster tract de charit q. 9. art 2. k Gregor de valent tom 3. dis 3. de correc fra quest 10. punct 2. l Doct. juris Canonici in decret 2. q. 1. caus peccaverit haec m Basil in Ps. 14. n August de verbo domin serm 16. o Hieronim in Ps. 140. in illud corripiet me jâ—stus p Nazianzen in or at de moderatione in disputat q Calvin in Epist. ad col c. 4. r Davenantius com ib. a Robinson justif separation p 124 125. 126 167. a Robinson justif p. 127. b Rob. lb. pag. 127. c lb. a Rob. Ib. 127 128. b Ib. 128. c Mat. 23. 13. d Gerard. loc com tom 6. de minist Eccles. n. 64. pag. 71. a Socinus tract de Eccles. pag. 14. b Catechis â— Raccov 2. pag. 1 44. c Ostorod in insiâ—t German cap. 42. p. 437. d Theoph. Nicolaides defens Soc. de Eccles. cap. 1. pag. 146. e Prov. 29. 18. f Rev. 2. 5. g Psal 74. 9. h Amos 8. 11 12. i Rob. justif of separation pag. 128 129. k Rob. 129. l Robins 129 130. m Rob. 129 130. n Rob. 133 134. a Socin tract de Eccl. pag. 13. b Ostorodius in instit cap. 42. pag. 437. c The. Nicol. tract Soc. dc Eccl. c. 2. p. 118. d Rob. 137 138. 139. Way of the Church of Christ in n. E. b Robinson pag. 141. Way of the Church of ch in n. E. a Ainsnorth b Cons. art 24. ap 8. c John Paget defence of Church-gover ch 3. pa. 13. and p 7. Manus ih ch 5. Sect. 4. Ib. Ch. 5. Sect. 4. Manuscript â—b a Inf. pag. 163 a Manuscript The way of the Church of Ch. in n. E. b Ainsworth animad vers p. 20. 21. a Ainsworth animadvers p. 25. a Regula juris 19. in 6. and 38. in ff non est sine culpa qui rebus quae ad ipsum non spectant se immiscet cum periculo alterius b Suarez de tripl virt dis 13. de bello sect 6. n. 8. c Bannes in 22. q. 40. concl 1. d An. Duvallius in 22. tract de charit art 3. a Navaâ—re dist 7. de poeâ—iteÌ„ c. St quâ—s auteâ— b Corduba dist 3 q. 4 5. c Sylvester confessor 3. s. 10. d Adrian quo l libet 2. e Suarez 1. 1. par 2. de oper sex dier de proxim regul bonit malit dis 12. sect 5. n. 3. f Rom. 14. 23 a Thomas 12. q. 19. art 9. b Bonavent ib. art 1. q. 3 c Richard act 1. q. â— d Gabriel ib. aâ—t 3. e Occam in 3. q. 3. f Antoni 1 part tit 3. c. 10. s. 4. g Adrian quod l. 4. ar 2. h Almaintrac de opere morali 1. c. 5. i Suarez de oper sex dicâ— in 12 par 2. de prox Reg. Bon. mal act dis 12. sect 4 n. 6. k Aquin. 22. q. 19. art 9. l Valentia tom 3. dis 3. q. 16 princ 2. m Duvallius 2. Tom. 1. tract de human act 10 q. 4. art 12. n Almain de potest Eccle. Laica c. 16. o Occam in 3. q. 3. a Reg. juris Culpabilis est ignorantia rerum quas scire tenemur a Reg. juris lex non est de singularibus lex non câ—rat de particulaâ—â—bus b Deut. 19. 15. Mat. 18. 16. â— Tim 5. 19. Exod. 23. 1. c Ioh. Weemes 3. vel expos of judiciall Larres ch 17. p. 69. a Bonavent 1. q9 b Rich. aâ—t 1. q 3. c Occam qâ— 3. aâ— 3. d Anton. 1. â— â— act 3. ca. 10. â— 4. e Adrian quod lib. 4 〈◊〉 â—â— f Weemes loc cit g Henricus 2â— qâ—â—â—ll 1. q. 8. h Robnson justiâ— of sepaâ—at p. 170. i â— Tim. 5. â—â— c Ains loc cit Jer. 22. 3 4 5. Deut. 17. 18 19 20. 1 Ki. 11. 38. 39. Isa. 1. 22. 23. e Micah 3. 9 10. 11. f Zeph. 3. 3. g 2 Sam. 1. 15 h 2 Sam. 4. 8. 12. i 1 Ki. 2. Jud. 18. 1. v. 7. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cont Tylen parenes l. 1. c. 25. sect 4. 5. b Steph. in Thesau c Cyrill Hyerosolamita d Causab cont Baron 6. 42. e Loc. cit f Baynes diocesan tryall q. 1. p. 12. 1 Cor. 5. a Paul Baynes dioces tryal q. 1. p. 13. ib. p. 11. * Paget defence of Church government Chap. 6. a Lorin comment in act b Cajetan com â—b c Robin justi p. 168 169. d Pet. Martyr com in 1 Cor. 15. e Whittaker com 4 q. 1. p. 381 f Bilson perpet govern p 338. g Chamier pan l. 6. â—om 2. h Pareus 1 Cor. 1. 5. com Mat. 18. i Beza annot in act 1. v. 23. 26. k Calvin comment in act 1. 26. l Harmon confess art 29 30. m 〈◊〉 de Eccl. li 1. c. 4 n Cartwright refut Râ—em
com Isai. 44. d Discourse of the Church covenant f. 9. b Musculus c Calvinus prâ—lâ—ct â—â—â—o sic Deus Ecclesia mâ—â—itus est ut Ecclesie sue maritet â—â—nes pâ—pulos qui ad cam aggregantur d Author of the Church-covenant e The way of the Churches chap. 3. sect 4. prop. 3. f Apologie chap. 6. a Way of the Churches of Christ in new England ch 1. sect 2. a Apology ch 11. b Apology ch 11. c The way of the Churches of Christ in New England c. 3. sect 2. a Discourse of the Church covenant fo 9. b The way of the churches c. 3. sect 4. c Apolog. ch 11. d Iustin Martyr apol e Discoruse of the Church coven 25. f Zipperus de polit Ecclesiastica l. 1. c. 14. Consuctum est nt qui admittantuâ— ad S. caenam coraÌ„ totâ ecclesia publicè sidei consessionem edam per parentes aut câ—s qui erant parentum loco g Discourse fol. 25. Also if you wâ—ge a confession of faith before Baptisme of all and every one ourdivines from Iohn his Baptizing of all Judea doe prove the Baptizing of Infants you call in question with Anabaptists if it be law full to Baptise Infants you make a Church covenant necessarily requisite before Baptisme and so all Baptized must be members of the visible Church which you deny a Synod Heideburg c. 64. b Synod Lugdinens act 17. c Parisiens art 3. d Parker de polit Ecclesiast l. 3. c. 16. 9 4 5. e Apology ch 6. f Erasmus in paraph. g Beza annot in loc c Pomeran comment a Cajetan com in loc a Apolog. c. 6. 1 Arg. from Reason a Apolo ib. ch 6. 2 Arg. b Discourse of the church covenant â—â—l 10. 11. c Apology p. 11. a Enaristus Episâ— 2. de Episcopis â—jâ—ctis sicut vir non debet adulâ—erare uxorem suam ita neque episcopus ecclesiâ— suam ut cam demitttat b Concil Antioch c. 21. c Concil Sardi cons. 1. d Concil Carthaginense 3 c. 38. e Iâ—nocetius 3. f Dominicus Sotus justit jure l. 3. quest 6. art 2. g Innocent 3. h Way of the church ch 1. sect Prop. 3. i Ibid. ch 3. sect 4. a Pareus comment Rom. 14. b Beza annâ—t c Calvin com d Castellio Quest. 18. sent and resolved by the postors of New England a Pareus Urfin in mand 3. qâ— 102. art 4. b ' Bucanus loco 45. quest 6. c Tilen sint disp 42. in tert prâ—câ—pt disp 1. Thess 17. d Profess Leyd synop purior theolog disp 38. Thess. 5. e Calvin in mand 3. a Arias Mont. b Hebraei c Iunius annot a Remonst in scrip Synodicis pag. 81. b Remonst in presat â— Declarat suam Confessiones co fine editae non ut authores earum testatum facerent quid sit credendum sed quid ipsi crederent c Apolog. Remâ—str fol. 6. a Socinus Respon Resp. Volani pag. 2 22. b Smalcius refut lib. de error Arr. au 1. c. 1. f. 6. c Nicolaid in resut tract de Ecclesia c. 9. pag. 75. d Quest. â—8â— e Episcâ—pius disp 32. thes 2. f Smalcius loc cit g Remonst Apol. f. 29. a Remonstrant apol Hoc itaque fundamento seâ—el 〈◊〉 jâ—cto semper in Ecclesia Christi sarta tecta manâ—â—it libertas 〈◊〉 â—an-di quâ sine periculo in formulas islas â—d est fidei coÌ„fessiones inquirere iisque sine periculo contradicere licebit b Apol. Remonst s 7. Theologiae ipsius ani ma suffocatur atque eliditur ubi decisiones sunt quibus constanter sirmiterque haerendum esl c Episcop disp 32. Thes. 11. liâ—i â—m sinem facere circa Religionis capita per confessones cavones synodicos aliter quam persuadendo est tyrannidem invehere in Ecclesiam l. C. Et libertiuâ— conscientiarum si non omnino tollâ—re saltem vehementer astringere ligare d Censure declar profess Leyd in praefa Fides â—orariâ— vel menstrua stc erit Ruling Elders Acts 6. v. 2. a Bilson de gubeâ— nat Eccles. c. 0. p. 179. b Didoclav in altar Damascen p. 918. a Bilson de gubern p. 183. a Didoclavius altar Damascen p. 921. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 21. v. 27. Bilson de Guber c. 10. p. 179. Didoclavius Altar Damascen p. 920. Salmeron in 1 Tim. 5. 17. disp 15. Tom. 15. Ambrosius in 1 Tim. Chrysost. hom 15. Estius comment 1 Tim. 5. Salmeron comment in Rom 12. v. 8. Estius com in 1 Cor. 12. Idem com in Ephes. c. 4. 11. Salmeron in 1 Cor. 12. 28. Luke 8. 3. 6. Synod can 16. invenimus eos esselocutos Act. 6 non de viris qui ministrant mysterits sed de ministerio quod in usu mensarunâ— ad hibebatur secundum Chrysostom Chryost â—omil 13. â— act Altar Damasâ— p. 110. Estius com in 1. Tim. Hugo Card. com in loc Cornelius a lap in loc Chrysostome in locen Cyprian l. 4. epist. 2. ad AntonianuÌ„ Bernard Serm. 3. de â—ssiupt Lyra in loc Salmero com in loc a Sozomen l. 5. c. 8. b Epiphan l. 5. c. 19. c Eusebius l. 4. de vna cons. d Ruffinus l. 1. c. 14. e Ambros. c. 4. ad Ephes. f Concl. Nice c. 20. g Ruffin l. 2. c. 6. h Hugo Cardinal com in loc i Chrysost. in loc k Hugo Cardin c. in loc Chrysosto Theophyl Anselmus l Salmer com in loc m Estius in loc n Cornelius à lapid com in loc The way of the Churches of Christ. a Robinson Iust. of sâ—paâ— p. 320. b Iust of separ p. 320. 321. a Robinson Just. separ p. 107. 108. b Confess art 37. lb. 108. Robins Iust of sepaâ— p. 110. 11â— a Catech. Rac. de eccles ch p. 301. 302. b Smalcius in refut thesiii Dr. sraâ—zii par 2. disp 4 p. 379. c Nicolaiâ— in defens tract Socinianâ— de ministr missione contra Miedzibozâ—um p. 140. d Remons apol f. 246. e Episcop disp 28. Thes. 11. * Rom. 10. 14 15. a p. 112 113. b Just. p. 1â—7 a Tâ—rtul de praescrip c. 32. b Naz. orat 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Occam dial p. 1. l. 4. c 9. sect 5. c. 3. c 28. qut sidem primitus fundavit catholicam totâ—st date pauperes simplices illâ—crator rusticos in aedisâ—â—ationem Eccles. orthodoxae d Beza to 3â— in opusc p. 140 141. e Iren. l. 4. c. 43. f Aug. de vinc c. 16. g Binnius to 4 p. 599. h Concil lateran c. 10. s. 8. iacet desolata Asia c. i Prosper de voc t gentâ—um l. 2 c. 6. k Aug. de con eâ—s Evang. s. 2. c. 31. l Bellarm de Pont. Rom. 3. cap. 4. m lren l. 3. c. 3. n Cyprian l. â— cp 6. o 〈◊〉 165 p 〈…〉 The 〈◊〉 9 do eccles sect 7. n. 6 q Innocent 4. ca. de Sacram. non iteran tis r Bell. tom 2. 〈◊〉 sacr or l. l. 8.
cata-Baptistarum erroribus lib. 1. pag. 35. It is a vaine thing to say that teachers of all Israel remaining in Israel were non-residents that is Pastors not attending their charge a Iustific pag. b Confess of Separatists Art 21. c Bellarmin desacr ord lib. 1. cap. 9. d Concil Trident. Sess. 23. cap. 4. e Hosius in confes Polonica tit 50. f Martinus Ledesma in 4. quâ—st 36. art 4. ad 1. g Pet. a Soto de sacram ordinis Lect. 5. h Toletus com in Ioan. 21. an 21 i Cajetanus comment in Ioan. 21. ideo hoc loco instituitur promulgatur Sacramentum poenitentiae k Cyrillus lib. 112. cap. 56. l Chrysostome in Ioan. homil 88. m Joan. de Lugo tomo de Saram paenit disp 18. sect 1. n Suarez disp 7. de censura sect 6. not 6. o Sanchez in decalog lib. 2. c. 13. n. 13. p Aegidius Coniuk de Sacr. disp 24. n. 236. q Vasquez Tom. de excom dub 18. n. 9. r Panoâ—mit in dicâ— a nobis c. n. 10. s Avila de censur is part 2. cap. 7. disp 1. Dub. 9. t Sylvester verbo subsolvo 1. n. 8. u Ioan. Episcop Rossens de potest Papae in temporabus lib. 2. cap. 3. x Peoples plea pag. 42 43. Pag. 44. Pag 44 45 46. Pag. 46 47 48 49. Calvin Com. in Act. 11 21. Pag. 49. a Iunius annot in locum Apocalyps b Cooper on Revel 10. c Pareus comment in Apocalyps cap. 10. Pag. 52 53. d Iunius annot in cap. 14. e Paraeus in locum f Napper Comment on the Revel ch 14. Par. 54. 55. Pag. 97. pag. 59. and 63. Pag. 59. a Irenaus adversus Hares lib. 2 cap. 57. b Fusebius bistoria eccles l. 5. cap. 7. Tertullian Cyrill Chrysostom Theophylact. Robinson pag. 66 67. Parâ—us com ibi Pauls presbytery chap. 16. pag. 251 252. pag 69. 70. a Stapleton apud Whittaker de sac Script Authorit l. 3. c. 3. arg 3. sect Bellarmine Valentinian Gretserus b Transenius harmon c. 36. c Cajetan com in loan 5. in hoc ab hoâ—nine non accipio d Toletus in Ioh. 5. tom 1. e Rivetus tom 1. contrav trac 1. q. 6. f Whittakerus to 2. desac Scrip. authorit lib. 3. c. â—r 5. g Bucer in Ioan. 5. de testimonio Baptistae h Calvinus in art 17. v. 10 11. i Theaplâ—yâ— in aâ—t 1â— ibid. k Chrysost in Ioan. hom 39. l Beda in Ioan. cap 5. m Ambrosius in â— Tim. n Occam dâ—ale l. 5. ca. 2 par 1. c. 3. probatuâ— quod papâ— Canonice electus manens papa potest errare a fide bareticari quindecem rationâ—bus o Gerson de infallibilitat Papae consid 12 p Robinson Pag 70. 71. q Synod of England r Ambrosius com in 4 Eph. ut â—resecret plebs multiplicaretur omnibus inter initia concessum est Exangelizare Baptizaâ—e s Origenin Num. hom 11. cap. 8. t Hieronymus comment in Matth. in prcaemiâ— u Theophylact in art 20. x Augustin contr Faustum lib. 16. c. 12. y Coachman z Gerard. loc com tom 6. de Minister eccles c. 3. sect 1. n. 70 pag. 78 79. a Lutheâ—us tom 2. Com. in Ps. 8. fol 96 lat tradidiâ— quidem Dominus talenta servis sed non â—â—si â—â—catis expecta igitur â—u donec voccâ— is intereane ambâ—â—s b Fugeniâ— de 〈…〉 c Scotus in l. 4. d 24 q. 1. d Concilâ—i Tâ—i. dâ—ntine sâ—ss 14. cap. 1. e Lodo Meratius tom 3. trac de erdi disp 7. sect 1. Bishops preach not nor is it essentiall to their office and therfore Papists by contempt call our Ministers predicant preachers saith Gerard tom 6 q. 3. n. 294 pag. 336. f Bellarm. tom 3. de sacr ordin l. 1. c. 4. g Guliel Estius l 4. dist 24. s. 3. h Aquinas supplem q. 34. act 4. 5. i Canon Aposto lic 2. 9. 17 18. 25. 42. 43. k Clemens in Epist. 3. ad Iacob Manuscript The way of the Churches of Christ in New England In the Answ. 10 32. quest 9. 15. Answ. to the 15. quest Answ. to quest 15. a Arâ—in in declar sen. p. 57 b Armin. antâ—perkins pag. 224. quaâ—ndâ—u amâ—r Det in ipsoâ—uâ—n cordâ—bus vigebit impedâ—en ui ne â—ccedant â— Dâ—o c Remonstâ—an confess c. 18. Sect. 6. 7. d Episcopius disp 27. ch 9. e Socinus de justâ—â— â—â—l 10. quod si aâ— hac obedientia deficiamus c. f Smalcius 〈◊〉 7 in Ioan fol. 78. Answ to 32. quest q. 15. a Morton Grand Imposture Sect 5. Pag. 47. Arâ— 1547. 9. Sess. of Trent April 21. An. 1548. a Bellar. l. 1. de concil c. 12. b Harding 4. Article of Peters supremaâ—â—e as â—â—well saith c Suarez tâ— detriplâ—â— vitr disp 10. de sam â—onâ— Sect. 1. Num. 22. d Bellarm. de Pâ—nâ—â—f Rom. l. 1. c. 22. Peâ—â—us in concâ—lâ—â— primo 〈◊〉 lâ—quttur e Harding loco citaâ— f 〈◊〉 kerus tom 2. contrev 4 9 2 c. 14. Responde 〈◊〉 posse colligi ex hoc loco Petrum esse 〈◊〉 〈◊〉 citio primum naâ— constat ante 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quis priâ—us 〈◊〉 su◠〈◊〉 evangelâ—sta tacuit g Gerson tâ— 4. in propos utâ—â—â— ad â—â—ter scbisma h Lyranus in 〈◊〉 i Carthusian in locum a Bellar. l. 1. de conc c. 12. b Suarez de tripl tra Theo. disp sect 3. c Pighius l. 6. c. 18. d Cajetan de â—uthorit Pap. â— 16. Also your unofficed Prophets may as well denounce judgement against an Apo staâ— Church as they may publikely preach mercy in the Gospel and sâ— this is no officiall act of authoritie The way of the Churches of Christ in New England a Answorth pag. 42. 43. in his Animadver b Best the Churches plea. pag. c Chap. 4. Ser. 5. d Chap. 4. Sect. 6. e Chap. 1. Ser. 2. Manuscript 6. It is true none should remove from one congregation to another without God goe before them nor can they change countries without Gods warranting 〈◊〉 Gen 12. 1. chap. 45. 4. but that such removall is a matter of Church-discipline and must be done by a ministeriall power is unwarâ—anted by any word of God a Fac de Almain de pâ—testa eccles et lav c. 15. est congregatio authoritate legitime facta ad aliquem locuâ— ex omni statu Hierarchico nulla persona fideli perente audirâ— exclusa ad nactandum ea quae concernunt publicam ecclesiae utilitatem et ipsius mares b Geâ—sâ—n de pâ—test eccles d Schola Paâ—sâ—râ— de poust Eccles. pag. 17. A Pastor may propone James the Apostles mind aneut fornication blood c. Act. 15. permodum consilii as a counsel to some other Pastor but it hath the power of a Synodicall decree not from Iames though an Apostle but from the joynt voyces of the Synod and it is not like that Iames as an Apostle said Wherefore my sentence is c. as an Apostle hee should have said as Paul doth what I received
saw before 9. They sweare to be good stewards of the manifold graces of God and so to publick prophecying for converting soules here be men sworn in a Church-way to feede the flock and yet they are not Pastor◠10. Here are church-Church-acts and the power of the Keyes exercised in preaching and praying and discipline and yet no stewards nor Officers of the house who have received the keys to feede Quest. 2. Whether it can be proved from the Old Testament that Christs visible Church was gathered and being fallen restored to a visible Church-state by this Church-covenant Our Reverend Bretheren contend that the Church was ever gathered by this Church-covenant The Author saith that the Lord received Abraham and his children into the Church by a covenant Gen. 17. 7. Then when they violated the covenant he renewed this covenant Exod. 19. 1. 5. whence they were called the Church in the VVildernesse Acts 7. 38. Answ. 1. The covenant Gen. 17. 7. is not a Church-covenant such as you dreame off 1. That covenant is the covenant of grace made with all the people of the Jewes yea with children of eight dayes old v. 7. I will establish my covenant betwixt me and thee and thy seed after thee in their generations for an everlasting covenant to be a God to thee and to thy seed Your covenant is not made with infants for to you infants are not members of the Church visible none are in your Church-covenant but believers of whose sound conversion you are satisfied in conscience 2. This is the everlasting covenant made with Job Melchisedech and many Believers not in Church-state as you grant your Church-covenant made with a visible Church is no everlasting covenant 3. Infants can make no confession ere they be receied in a visible Church 4. If by this covenant Abrahams house was made a visible Church and all his children circumcised then every family in the New Testament professing the Faith and covenant made with Abraham and baptised as Abrahams children were circumcised are the visible Church and the place is for us 5. Abraham and his house before this when they were first called out of Aegypt were a Church of called ones professing the Faith of the Messiah to come 6. The Lord had a Church visible before the renewing of the covenant at Mount Sinai Exod. 19. even in Aegypt and when he brought them first out of that Land of bondage Jerem. 31. 31 32. 33 and before this they did celebrate the Passover the very night that they came out of Egypt Exod. 12. and therefore it is false that for that covenant renewed Exod. 19. They are called the church in the VVildernesse all the forty yeares that they were in the Wildernesse they were the Church in the VVildernesse The apology and Author of the Church-covenant and Manuscript alledge Deut. 29. 10. Yee stand all of you this day before the Lord c. v. 12. that thou mightest enter in covenant with the Lord thy God and the Oath which the Lord thy God maketh with thee v. 13. That He may establish thee to day a people to Himselfe Hence they argue That which maketh a society a people to God to serue Him in all His Ordinances that is that whereby a society is constituted in a Church-state but by a covenant God maketh a society a people to God to serve Him in all his Ordinances Ergo. Now that those were a true visible Church they prove though the word say they had eyes and see not c. yet they were not in a carnall estate but only dull and slow of hearkening to discerne sundry gracious dispensations which sinfull defects were in the Lords Apostles Mat 8. 17. dull and slow of Heart for this was the Generation which was not excluded out of Canaan for their unbeliefe whose carcasses fell not in the wildernesse and they were now within the space of a moneth or thereabout to enter into the promised Land Deut. 1. 3. and it was they who entred by Faith and subdned Kingdomes and kept their children poore and constant in Gods worship all the dayes of Josuah 24. 31. It is true say they God entered also into a covenant with their Fathers 40 yeares before but not till he had humbled them to a conscionable though a legall feare of His great Name and even some of them also it may be remembred that they were borne under the covenant of grace from the Loynes of Abraham though needfull it was that God should enter with them into a new covenant and lead them from the Law to Christ because they had so long degenerated from the spirit and wayes of Abraham during their abode in Egypt Exod. 20. 7 8. Answ. This place maketh both against the constitution of a visible Church and against the Church-Oath framed by cu◠brethren Therefore once for all it must be vindicated and 1. I answer the swearing of a covenant in truth by sound faith putteth person◠in state of membership with the invisible and true body of Christ it is true but not in the state of a Church as visible and therefore the Major of the first syllogisme it false it is one thing to be a member of the Church as true and of the people internally in covenant with God or a Iew in the Heart and another thing to be in covenant externally and a member of the visible-Church to be borne a Jew and circumcised and to professe the doctrine of Moses his Law did formally make persons members of the Jewish visible Church though they should never sweare this covenant as many died in Egypt and lived and died members of the Jewish Church and did eate the Passover and were circumcised whose carcasses fell in the Wildernesse because of their murmuring these did never sweare neither this covenant Deut. 29. nor the covenant Exod. 19. 2. Here is a people in carnall estate and cannot be a covenanted and churched society of Saints for v. 3. the Lord objecteth to them habituall hardnesse 3. The great temptations that thine eyes have seene the signes and these great miracles 4. Yet the Lord hath not given you an Heart to perceive and eyes to see and eares to heare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to this same day this is an habituall blindnesse propagated from fathers to sonnes as Ez◠2. 3. They and their fathers have rebelled against mee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to the body of this day Jerem. 25. 3. and Jeremy 3. 25. we have sinned we and our fathers from our youth to this day Now this is not the state of the Disciples Mar. 8. for Christ is not judging them of their state as if they were yet carnall but of their faithlesse actions in some particular when they wanted bread they distrusted the Lord when I brake the five Loaves amongst many thousands how many baskets took yee up Christ rebuketh them that they were yet hardened notwithstanding some great miracles which might have induced
principles for sometime they say the Apostles gave out this decree as Apostles and sometime there is nothing here done by a meere doctrinall power such as Paul had over Peter or one single Pastor hath over another now it is sure that Paul had no Apostolick power over Peter and that one Pastor have not Apostolick power over another 2. When our brethren say here that the Apostles as Apostles by an infallible spirit gave out this Decree they doe in this helpe the Papists as Bellarmine Becanus Grâ—â—rut and in particular the Jesuit Lorinus who saith decrâ—um authenticum cujus inspirator spiritus sanctâ— and so saith Cornelius a lapide visiâ—m est nob is inspiratis decretis a Spiritu sanctus therefore saith hee the councell cannot erre and so Salmeron and Cajetan say and expresly Stapleton saith this Apostosack definition flowed from the instinct of the holy Ghost observandum saith Stapleton quanta habenda sit ecclesiae definienth authoritâ—s hence our brether here must yeeld either that all Synods are infallible as Papists say this Synod the patterne of all Synods being concluded by an Apostolick spirit could not erre and so neither can councells erre or they must with Socinians and Arminians say there is no warrant for Synods here at all And certainly though wee judge our brethren as farre from Popery and Socinianisme as they thinke wee detest Anti-Christian Presbytery yet if this Synod bee concluded by an Apostolick spirit it is no warrant to bee imitated by the Churches and wee have no ground hence for lawfull Synods Whittakerus Calvin Beza Luther and all our Divines do all alledge this place as a pregnant ground not of Apostolick but of ordinary and constant Synods to the end of the world and Diodatus good to the holy Ghost because they did treat of ecclesiasticall reders concerning the quietnes and order of the Church wherein ecclesiasticall authoritie hath place the Assembly used this tearme it seemed good to us which is not used neither in articles of faith nor in the commandements which meerely concerned the conscience and to shew that authoritie was with holy reason and wisedome there is added and to the holy Ghost who guided the Apostles in these outward things also 1. Cer. 7. 25. 40. 2. If our brethren meane that the Elders and brethren were in this Apostolick and immediatly inspired Synodicall determination not as collaterall penners of Scriptures joyned with the Apostles but onely as consenters and as consenters by power of an ordinary holy Ghost working consent in them more suo according to their capacitie as ordinary Elders 1. They yet more helpe the Papists because they must say onely Apostles and so onely their successors the Prelates had definitive voices in this Synod the Presbyters and Brethren did no more then Papists and Prelates say Presbyters did in generall councells of old and therefore the Presbyter is to subscribe Ego A. N. Presbyter consentiens subseribo whereas the Prelate subscribed say they Ego A. B. Episcopus definiens subscribo wee crave a warrant in Gods Word to make an Apostle or a Prelate a Synodicall definer having a definitive voyce and the Elder Brother or Presbyter to have a consultative voyce for here all the multitude if there was a multitude present doe make Synodicall decrees by consulting and consenting yea all the nation may come to a nationall Synod and both reason dispute and consent because matters of doctrine and government of the Church concerneth all therefore all have an interest of presence and all have an interest of reasoning and 3. by consequent all have an interest of consenting yea of protesting on the contrary if the Synod determine any thing against the Word of God If they say there is a threeford consent in this Synod 1. an Apostolicall 2. a second Synodicall agreeing to Elders as Elders and a third that of the people or a popular What a mixt Synod shall this be but 1. then as the Epistle to the Tlxssalonians is called the Epistle of Paul not the Epistle of Silvanus and Timotheus though Silvanus and Timotheus did consent so these dogmata or decrees should not be called the decrees of the Apostles and Elders as they are called Act. 16. 4. Act. 15. 6. Act. 21. 25. but onely the decrees of the Apostles seeing the Elders did onely consent and had no definitive influence in making the decree by this doctrine as Silvanus and Timotheus were not joynt pen-men of Scripture with Paul 3. When as it is said the specification of actions must not bee taken from the efficient cause but from the formall object and all that a done in this Synod might have beene done by a single Pastor I answer wee doe not fetch the specification of this rebuke and of these decrees from the efficient causes but from the formall object for an Apostle might his alone have rebuked these obtruders of circumcision and made this decree materialiter for Paul did more his alone then this when hee wrote the Eâ—istle to the Romans but yet one Pastor could not have Synodically rebuked and given out a decree formally Synodicall laying an Ecclesiasticall tie on moe Churches then one there is great ods to doe one and the same action formally and to doe the same action materially and I beleeve though actions have not by good logick their totall specification from their efficient cause yet that ordinances of God as lawfull have their specification from the efficient causes in part our brethren cannot deny For what made the difference betwixt Aaron his fire offered to the Lord and Nadab and Abihu their strange and unlawfull fire that they offered to the Lord but that the on fire had God for its author the other had men and the like I say of Gods feasts and the feasts devised by Jeroboam else if a woman preach and administrate the Lords Supper in the Church that preaching and sacrament administrated by her should not have a different specification and essence if wee speake morally or Theologically from that same very preaching and celebration of the Supper performed in the Church by a lawfull Pastor it is as I conceive of the essence of an action Synodicall I say not its totall essence that it cannot bee performed by one in a Church-way and with an ecclesiasticall tie but it must be performed by many else it is not a Synodicall action and it is true that Paul Rom. 14. and 1 Cor. 8. 10. hath in substance the same Canon forbidding scandall which is forbidden in this Canon prohibiting eating of meats offered to Idolls and blood in the case of scandall but I pray you is there not difference betwixt the one prohibition and the other yea there is for Rom. 14. 1 Cor. 8. 10. it hath undenyably Apostolick authoritie here it hath onely Synodicall 2. There it is a commandement of God here it is a Canon of the Church 3. There it commeth from one man here from a
they are registred in the bookes of Old Testament bee formally Scripture yet as cited by the Apostles they dâ—e not become Scripture except these saying bee cited tali modo that is by the influence of the immediatly inspiring holy Ghost which influence onely maketh formally any saying to bee Scripture Object 12. If the Apostles did not in a Synod with the Elders dispute and voyce as Apostles it should follow that as Apostles they did plant Churches but after the Churches were planted they ceased to bee Apostles and did all as ordinary Elders which is most incongrâ—oâ—s for then should they descend from an infallible to a fallible spirit Answ. The Apostles did onely use their Apostolick power when there was need of it as God worketh not miracles but in some necessitating exigence of second causes and what they could doe by an ordinary power when the Churches were once constituted they did not attempt to doe by their Apostolick power and though their Apostolick power was in them as a habit yet the exercise thereof was rather under the dominion of an extraordinary and immediate rapt and influence of God then under the mastery of their owne free-will I would aske why the Church of Antioch no doubt most lawfully Act. 15. 2. did send to seeke resolution at the fallible spirit of Elders and also as our brethren teach at the infallible spirit of the Apostles and why did they not from their infallible and Apostolick spirit seeke out and choose seven men to bee Deacons but remitted to the fallible spirit of the multitude who are not infallible or Apostolick in their choise both the nomination and election of these seven men but the Apostles did much honour the Churches of Christ in cooperating with them and in doing most things with their consent that by example they might interdict dominion and assert a ministeriall power and make Christ most Monarch-like in the government of his spirituall Kingdome nor did they put off or interdict themselves nor forfeit their Apostolick power after Churches were constituted but used their Apostolick power at the Commandement of that great King exalted Jesus Christ whose Catholick Ambassadours they were as God immediatly moved them Object 13. Paul exercised the power of the Keyes of knowledge upon Barbarians and might have preached to Indians and did presâ—h to the scefling Athenians Ergo hee might exercise power of jurisdiction over them and judge those who are without it is no consequence and against the word of God 1 Cor. 5. 12. Yea Paul by this power dogmaticall rebuked the Athenians Act. 17. 22. I perceive that in all things yee are too superstitious yet Paul had no power to excommunicate the Athenians Mr. Mather Answ. I deny not but there is great odds betwixt a concionall rebukinâ— by way of preaching which may bee and is alwayes performed by one and a juridicall rebuking by a power juridicall of the Keyes which is performed onely by a Church-sâ—ciâ—tie now it cannot bee denyed but the rebuking of men because they subverted soules v. 24. is not a meere concionall rebuking which may bee performed by one 1. it is a rebuking v. 24. 2 it is a rebuking performed by many by a whole Synod v. 6. v. 22. 3 It is performed by a politicall societie and body having a dogmaticall power to judge and determine in a doctâ—inall way as our brethren say and consequently as wee say having a juridicall power v. 25. It seemed good unto us being assembled with one accord to send chosen men unto you c. which is undenyably a politicall body an assembled company as v. 6. met about a question which concerneth the Churches of Christ as is cleare v. 2. v. 6. v. 23. c. 16. 4 5. c. 21. 25. compared with v. 22. hence a businesse of doctrine which troubleth the Churches of Antioch c 15. 2. and of Jerusalem v. 5 6 7 8. and Syria and Cilicia v. 23 24. must bee a Church-businesse in respect of the subject 2. The question is a Church-question in the matter of practise it conoâ—rneth the consciences of the Churches in the point of taking and giving offence in a Church-societie as this doth v. 19. That yee trouble not them which amongst the Gentiles are turned unto God and v. 28 29. compared with 1 Cor. 10. 24 25 26 27 c. Rom. 14. 14 15. this was a Church-â—candall or publick offence as touching the matter materia quâ—nt 2 The forme and manner of deciding the controversie was a publick Church-way by the Word of God Act. 15. so 〈◊〉 proveth v. 7 8. 9. and James v. 15 16 c. maketh good 4 The efficient causes and agents in the question are 1. Church 〈◊〉 v. 6. Apostles and Elders 2. Church-officers conveened Church-wayes in a Church-body or societie v. 6. c. 15. and The Apostles and Elders came together in a Synod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word which cur brethren acknowledgeth doth 1 Cor. 5. 4. note a formall Church-assembly to consider of this matter and â— 25. It seemed good to us being assembled with one accord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the very word Church is not wanting though with reverence of others it seemeth not to bee the multitude seeing the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beeing so generall must have its signification from the action and end for which the meeting is intended as before I said as is cleare v. 22. It pleased the Apostles Elders and whole Church 5. The action they performe when they are met in a politicall body is to decide a Church-controversie that troubled many Churches Act. 15. 2. v. 23 24. 6 The end is the peace and edifying of the Churches as that the Churches of the Gentiles bee not troubled with needlesse ceremonies as James saith v. 19. and the good of the Churches v. 29. from which if you keepe your selves yee shall doe well c. 16. 4. And â—s they went through the cities they delivered them the Decrees to 〈◊〉 v. 5. so were the Churches established in the faith Consider 〈◊〉 is the happy end and fruit of this Synod The establishâ—â—â— of the Churches Therefore have our brethren without reason I speake with reverence of their learning and godlinese denied the word Church to bee given to a Synod or a meeting of Elders which to mee is cleare Act. 15. v. 6. The 〈◊〉 sending is the Eldership of Antioch the Church receiâ—â—â— v. 4. is the Eldership at Jerusalem and cannot conveniently bee exponed of the whole and numerous thousands that â—â—eâ—ed at Jerusalem the rebuking cannot then bee meerely â—â—â—â—inall by the power of the keyes of knowledge which is exercised by one nor are the Apostles and Elders here considered as meerely Preachers and Teachers in the Act of teacher for why then should they not bee formally a Church and a Church-assembly as our Brethren say if they bee an assembly meeting for preaching the Word for the exercise of the keyes of Knowledge in the hearing of a multitnde
is essentially an act of preaching the Word Object 14. This Synod declares only in a doctrinall way what is necessary what is scandalous the same way that Paul doth Rom. 14. 14 15. i Cor. 8. 1 Cor. 10. Answ. This Synod and Paul declare one and the same thing Ergo with one and the same authoritie it followeth not Paul writeth 1 Cor. 5. that the incestuous man should bee excommunicated and this hee wrote as canonicall Scripture by the immediat inspiration of the holy Spirit if then the Church of Corinth should have excommunicated him shall it follow that they gave out the sentence of excomunication by the immediate inspiration of the holy Spirit I thinke not their Churches sentence had been given out by a meere ecclesiasticall authoritie according to the wch Churches of Christ to the worlds end doth excommunicate following the Church of Corinth as a patterne Obj. 15. Though these obtruders of ceremonies did pervent soâ—ks v. 24. yet the Synod doth not summond them before them nor excommuncite them but remit them to the particular Churches to whom it properly belonged to censure and not to any Synod or superiour Judicature Answ. There was no need to summon them for these subverters of soules were personally present at the Synod and rebuked in the face of the Synod as perverters of soules v. 24. for if they were not present 1. to whom doth Peter speake v. 10. Now therefore why tempt yee God to put a yoake on the necke of the disciples c. the Apostles and Elders did not impose the yoake of Moses Law upon the beleeving disciples nor any other save onely the obtruders of circumcision 2. Who were they in the Synod who made much disputing v. 7. note the Apostles not any save these obtruders Ergo they were personally present at the Synod nor needed they to excommunicate them for I judge that they acquiesced to the determination of James which was the sentence of the Synod and the great dispute spoken of v. 7. ceased v. 13. and the conclusion is agreed upon 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then it seemed good to the Apostles Elders and whole Church and there was reason why these obtruders should acquiesce so that there was no need of further censure for there was satisfactiou in part given to both siddes The question was whether or no are beleevers now to keepe the Law and the ceremonies of Moses his Law It was answered by the Synod by a distinction which favoured in part both sides 1. There is no necessitie that the beleeving Gentiles who are saved by grace as well as the Jewes bee troubled to keepe all the ceremonies and this satisfied the Apostles who taught that the Gentiles were now made one people with the Jewes and both are freed in conscience from Moses his yoake the other part of the distinction it was this yet there bee some ceremoniall commandements as not to eate things offered to Idols blood and things strangled for fornication is of another nature and abstinence therefrom is of perpetuall necessitie 1 Cor. 6. 13 14 15 16. 1 Thess. 4. 3. Col. 3. 5. these must bee avoided for scandals sake by all the Jewes but especially by the Gentiles lest the weake Jewes who take these to be divine commandements yet in force take offence and this was satisfactorie to the obtruders and wee heare no more of their disputing and there is an end of the controversie by the blessed labours of a lawfull Synod 3. I could easily yeeld that there is no necessitie of the elicit acts of many parts of government such as excommunication ordination admitting of heathens professing the faith to Church-membership in Synods provinciall nationall or oecumenicall but that Synods in the case of neglect of presbyteriall-Churches command these particular Churches whom it concerneth to doe their dutie and in this sense the Synod Act. 15. is to remit the censure of excommunication to the presbytery of Antioch and Jerusalem in the case of the obstinacie of these obtruders of circumcision but so some power of government is due to the Synod as prescribing of Lawes and Canons for presbyteries and Congregations Object 16. Therefore was the Synagogue of the Jewes no compleat Church because all the ordinances of God cannot bee performed in the Synagogue and therefore were the Jewes commanded onely at Jerus salem and in no other place to keepe the passeover and to offer offerings and sacrifices which were òrdinary worship Deut. 12. but there is not any worship or sacred ordinance saith that worthy Divine Dr. Ames of preaching praying Sacraments c. prescribed which is not to bee observed in every Congregation of the New Testament Nor is there any ordinary minister appointed who is not given to some one Assembly of this kind So also Mr. Mather and Mr. Thomson teachers in New England Others say because there was a representative worship of sacrificing of all the 12. Tribes at Jerusalem therefore all the Synagogues were dependent Churches and Jerusalem was the supreme and bighest Church but there is no representative worship in the New Testament and therefore no need of Synods as higher Churches Answ. Surely the aforesaid reverend Brethren of New England have these words But it seemeth to us that the power of a Synod is not proporly a power and exercise of government and jurisdiction but a power of doctrine and so a Synod is rather a â—aching then a governing Church from which I inferre 1. That out Brethren cannot deny a power of governing to a Synod but it is not so proper governing as excommunication and ordination performed in their Congregations but say I it is more properly governing as to make Lawes and rules of governing is a more noble eminent and higher act of governing as is evident in the King and his Parliament then the execution of these Lawes and rules 2. Our brethren incline to make a Synod a teaching Church but I inferre that Synodicall teaching by giving out decrees tying many Churches as our Brethren of New England and the forenamed authors teach is an ordinance of Christ that can bee performed in no single Congregation on earth for a doctrinall Canon of one Congregation can lay no ecclesiasticall tie upon many Churches Ergo by this reason our Congregations shall bee dependent as were the Jewish Synagogues 3. With favour of these learned men it is a begging of the question to make Jerusalem the supreme Church and the Synagogues dependent Churches because it was lawfull onely at Jerusalem to sacrifice for I hold that Jerusalem was a dependent Church no lesse then the smallest Synagogue in all the tribes for in a Catholick meeting of all Judah for renewing a Covenant with God Ierusalem was but a sister Church with all of Iudah Benjamin Ephraim Manasseh who 2 Chron. 15. 9. 10. 11 12. made up one great Church which did sweare that Covenant Ordinances doe not formally make Churches visible nor divers ordinances divers
plant soules who were non-converts and branches of the wild olive in Christ Jesus and to make new visible Churches but it is certaine that the Apostles as Apostles and as Pastors by vertue of their office converted obstinate sinners to the faith of Christ and planted them in a visible Church consisting of professors of the faith partly converted partly not converted but the pastors by your doctrine have no power as Pastors or by any Pastorall authoritie to plant the Gospell where it hath never beene that pastorall spirit is dead with the Apostles and in this contrary to all reason and sense and contrary to the Scriptures you make private Christians the successors of the Apostles to plant Churches and to convert soules and to make them fit materialls for the visible Church of regenerate persons for Pastors as Pastors and visible Churches as visible Churches doe nothing at all to the multiplying of Churches seeing Pastors and visible Churches as they are such by your doctrine are but nurses to give suck to those who are already converted but not fathers to convert them for private Christians or pastors as Christians gifted to prophesie not as Pastors doe multiply Churches and convert men to Christ as you teach now wee all know that nurses as nurses doe not propagate or by generation multiply people in the Common-wealth that fathers and mothers onely can doe your Churches have no ministeriall breasts but to give suck to babes who are already borne but wee see by your doctrine no ministeriall power of Pastors or Churches to send forth members to enter in a Church covenant or to enter in a new Church relation of a daughter or a sister visible Church if they send a number to bee a new Church your Pastors or visible Church did not multiply them it is presumed they were converts before they were members of the visible Church which now sendeth them out and if they bee multiplied in the bosome of your visible Church and converted they were not truely members of that visible Church before their conversion and also that they were not converted by any publike ministery but by private Christians gifted to prophesie who are the onely successors of the Apostles to plant visible Churches but what pastorall authoritie have you to send them forth to bee a new visible Church none at all they have as beleevers power to remove from you and because of multiplication to make themselves a new Church and this ministeriall power of making themselves a new Church they have not from you but from their fathers who converted them so that you make a visible Church within a visible Church but not a Church begotten or borne of a visible Church as a child of the mother and wee desire a word of God either precept promise or practise of such a Church multiplication mans word is not enough 2. Wee hold that the sending of the Apostles to all the world was not in it selfe that which essentially distinguisheth the Apostle from the now ordinary Pastor who is fixed to a single Congregation but the gift of tongues to preach to all the world upon the Lords intention to send the Gospel to all nations that as many as were chosen to life might beleeve was that which essentially differenceth the Apostle from the ordinary pastor together with a speciall revelation of God to goe to such and such people to Macedonia and not yet to Bythinia And now seeing these two are taken away the ordinary Pastors which now are have as Pastors a sufficient calling to preach the Gospel to all nations to whom by Gods providence they shall come and can understand their language whether of their owne Congregation or not Neither is a Pastor tied as a Pastor by Gods Word to one onely Congregation for then it should bee unlawfull for a Pastor as a Pastor to plant a new Church but shall it bee lawfull for private Christians to plant new Churches who are not the Apostles successors and yet it shall bee unlawfull for Pastors who are the undoubted successors of the Apostles to plant new Churches I would think that admirable doctrine for so you give to private Christians that which you make essentiall to the Apostles and you deny it to the undoubted successors of the Apostles to wit to Pastors But we hold a lawfull Pastor is a Pastor in relation to all the world with this distinction hee is by Christs appointment and the Churches a Pastor to all congregations to plant and water and preach but by speciall designation of Gods providence and the Churches appointment designed and set apart for such a determinate flock just as the Apostles in generall were made Pastors to all the world Matth. 28 19. Go teach all nations but by speciall revelation and Apostolick appointment Peter was appointed the Apostle of the Jewes Paul of the Gentiles Gal. 2. 9. yet Paul was a Pastor in relation to the Jewes and Peter also in relation to the Gentiles so by speciall revelation Act. 16. they are forbidden to preach the word in Bythinia and commanded to preach it elsewhere and for this cause pious antiquity as Morton observeth called some learned fathers Pastors of the World Athanasius is saluted Pontifex maximus as Russinus saith and Origen magister ecclesiâ—rum master of the Churches so Hieronymus and Cyprian totius orbis praeses Cypâ—ian the Bishop of all the world yea and Pope so Nazianz. Hilarius is called by Augustine insignis ecclesiae doctor a renowned teacher of the Church and Nazianzenus calleth Basilius the light of the word and Damascenus the light of the whole world and Theodoret saith Chrysostome is called totius orbis terrarum doctor the Doctor and teacher of the whole world all which titles saith evidently that antiquitie beleeved never a Pastor or Bishop not to bee a Pastor onely in relation to the one single Congregation whereof hee is Pastor but a Pastor in relation to the whole visible Church though by designation of the Church his ministery bee appropriated to one particular Church Thus it is cleare that our brethren deny all communion of Churches while they confine a visible Church to one onely single and independent Congregation subjected in its visible government to Christ Jesus immediatly and to no universall visible Church or Synod on earth Quest. II. Whether the Magistrate hath power to compell persons to a Church profession Anent Magistrates sundry things are questioned to make presbyteriall government odious And first our brethren complaine that our Churches are constitute by the authoritie of the Magistrate Robinson saith it was a presumptuous enterprise that people were haled against their will into covenant with God to sweare obedience to the protestant Faith being a profane multitude living before in grosse idolatry and that by the authority of the supreme magistrate for the commandement of the magistrate say they can make no members of the visible Church or of