The Temple measured OR A brief Survey of the Temple mystical Which is the Instituted CHURCH of CHRIST Wherein are solidly and modestly discussed Most of the material Questions touching the Constitution and Government of the Visible Church Militant here on Earth Together with The solution of all sorts of OBJECTIONS which are usually framed against the Model and Platform of Ecclesiastical Polity which is here asserted and maintained In particular here are debated The points of so much Controversie touching the Unity of the Church The Members of the Church The Form of the Church and Church Covenant The Power of the Church The Officers of the Church and their Power in Church-Government The Power of Magistrates about the Church and some Church Acts as Admission of Members and other things set down in the Table before the Book By JAMES NOYES Teacher of the Church at Newbery in New England LONDON Printed for EDMUND PAXTON and are to be sold at his Shop in Pauls chain over against the Castle Tavern neer to the Doctors Commons 1647. READER IT is a thing well known to them of New-England and too well known amongst our selves in what excentrick motions the judgements of some of the Elders and Churches there have of late been carried about matters pertaining to Church-Administrations yet hitherto for the most part they do concur in their practise though not all acted upon the same principles nor regulated in all things by the same Catholique and individual Rule For the practise of some is directly upon particular Rules of Scripture by them apprehended and acknowledged The practise of others to whom the former Rules seem misapplied is upon more general Rules of Scripture viz. Rules of Charity and Christian Peace which do by consequence only and not directly lead them to an Identity and Uniformity in their practise with the rest of their Brethren A general Rule may very well supersede a particular it is a maxime planted in the nature of things which do often act contrary to the Rule of their particular nature for the conservation of the universe and were we as well grounded upon it as our Brethren of New-England be we should both the more prefer the Peace and Tranquility of this Church which is a general good above our own private Interest and the less censure them who upon the same principle have somtimes taken and will doubtless have the wisdom always to take just Animadversion upon them that cause Divisions and are disturbers of the Churches Peace though they may haply plead their Conscience and transform themselves into Angels of Light As for this Reverend Author who amongst others is not satisfied touching the Charter of the Churches where he lives and cannot yet finde in Scripture that the Lord Jesus did ever give them Commission to the full exercise of that Government which is there Established he did after long silence at length acquaint his People and the Reverend Presbyters of that countrey with his doubtings concerning the way they went in And upon conference had with them about the particulars controverted betwixt them finding himself still unsatisfied both in their Arguments against him and Answers to him in neither of which he could perceive so much truth as might convince him of Error or move him from his own principles but perceiving rather that jealousies and misunderstandings of him did arise in the hearts of his Reverend fellow-Presbyters whose love he did always estimate at a high rate therefore that he might the more freely and fully and at once declare what are the points he holds and wherein he can or cannot concur with them and the Reasons why he hath drawn up and published these short notes in the mean time resolving that love shall set bounds to his enquiry after truth and not under pretence of seeking truth to transgress the Rule and Law of love according to the Apostles direction Eph. 4.15 Following the truth in Love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In all this Treatise it will be evident at first sight that he is altogether free from a Spirit of Faction seeking only truth and satisfaction and therefore he hath ingeniously and impartially laid down his Judgement which is in some things coincident with the judgment of the Reverend Presbyters in New-England in some things consenting with our Reverend Assembly here in England and in some things distant from them both being neither for Aristotle nor for Plato but for Truth neither for Paul nor for Apollo but for Christ In his Stile he does affect to make his words and his matter commensurable for the Kingdom of God is not in word but in power The truth is 1 Cor. 4.20 it is an Argument of want of Argument and of most odious Sophistry in most of the Disputers of this world that they cannot speak of an Argument but it must be ushered in with an out-braving Preface to raise the esteem of the Author or Cause that so the affections being bribed with fair speeches the understanding may be won to assent to Error which is the subtilty of the Serpent not the simplicity of Christ the jugling of a Seducer not the craft of one that can do nothing against the truth but for the truth Farewel THE TABLE COncerning the Vnity of the Church Pag. 1. Of the matter and quantity of the Church p. 5. Of the Form of the Church p. 8. Of the Power of the Church p. 10. Of the Officers of the Church p. 16. Of the Power of the Presbytery p. 29. Of the Power of Synods and Councels p. 49. Of the Power of Magistrates about the Church p. 58. Of their Power of Iurisdiction in the Church p. 60. Of Admission of Members p. 62. Of Imposition of hands p. 69. Concerning Excommunication p. 74. Concerning the Retention of unnatural mediums of Worship p. 80. Concerning the Morality of the Sabbath p. 83. Of the beginning and ending of the Sabbath p. 89. Of the maner of observing the Sabbath p. 93. The Temple measured OR A brief Survey of the Temple mystical Concerning the Vnity of the Church THe Militant Church of Christ upon earth Pro. 1. is one integral Body visible and hath power to act in Synods and Councels to the end of the world 1. The Apostles and Prophets and Evangelists were visible members of the Universal or Catholike and Integral Church They could not be members of any particular Church because they were not constituted members of any particular Church by special reference to any particular Church That which constitutes one a member of a particular Church doth so constitute him a member of that Church as that he is not in that respect a member of all Churches or of any other Therefore the Apostles c. were members of no visible Church if they were not members of a visible Church Universal 2. Acts 15. 1 Cor. 16. The Apostles were visible Heads of the whole Church and did Decree and Ordain with reference to the
whole Church This they could not do as members of one particular Church but as transcendent Officers and as visible Heads of the Catholike Church The Apostles have been called heretofore and that justly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now many and all Churches under the same visible Officers are but one Church many Corporations under one King are but one Body Politick The twelve Tribes in Israel under one King made but one Kingdom 3. The Apostles c. admitted members into the Catholike Church neither in the presence nor under the notion of any particular Church Acts 8. 10. 16. The Eunuch Cornelius the Jaylor and such like were baptized members of no visible Church if there was not a visible Church Universal Ecclesia non est Resp non aristocratio sed regnum Beza Ep. 83. p. 367. 4. Christ is one visible Head one Master of the family one Bishop one King visibly by vertue of his Laws and Ordinances and works of special providence in the Churches Christ walketh in the midst of the golden candlesticks Rev. 1. and sitteth in the midst of two or three gathered together in his Name Matth. 18. Thus a King though absent from his Kingdom is a visible King in his Kingdom The King of England is visibly King of Scotland though he makes his abode and keeps his Court in London 5. The Church of the Jews was a type and patern of the Christian Church Ezek. 40.41 42. Revel 11.1 2. compared with Rev. 21. The Church of the Jews consisted of many Tribes and many Cities yet was but one Body politick The great Synedrian of Jerusalem might resemble the great Presbytery of the Apostles and extraordinary Elders in respect of more ordinary execution in Primitive days and Synods and Councels in respect of lesse ordinary execution in succeeding ages Acts 12.1 Eph. 3.21 1 Tim. 3.15 6. It is correspondent to Scripture-phrase the visible Church is termed in Scripture one Universal Church Matth. 16.18 the Universal Church is one visible Church because it is described as acting visibly in the administrations of the Keys This may be more fully proved in another place See Calvin Instit lib. 4. cap. 1. In Eph. 4. the Universal Church is one visible Church because it is described by its visible Officers Apostles Prophets Evangelists Pastors and Teachers 1 Cor. 12 the Universal Church is one visible Church because it is described by its visible Officers in like manner Rev. 11.1 2 3 the Universal Church is described as visible by one city by one court and is called the outward court and so distinguished as it is visible from the mystical Church which is resembled by the Temple 7. The mystical Union of Brotherhood doth naturally constitute one Body mystical Why should not the visible Union of Brotherhood in profession constitute one Body visible The Lord severed the children of Israel into Tribes yet so as that all might be one Body under one Prince and Priest 8. All natural grounds of fellowship in particular Churches in respect of more ordinary execution A sin against authority is a greater sin an evil inflicted by authority is a greater evil do bespeak fellowship in one Catholike Church in point of lesse ordinary execution Brotherly Union Christian profession the edification of the Church the celebration of the Name of Christ all these are prevalent Christ is glorified most eminently in the great Assembly Pride and Independence are inseparable If the children of Jacob had been divided into Tribes as independent States they might soon have rejected one another as Esaeu and Jacob did The notion of a relation doth cherish affection and maintain union 9. The manner of admission in Primitive days obligeth to all Churches to the whole Church as well as to a particular Church 2 Chron. 15.12 34.31 As all Israel together was wont to professe their purpose to walk according to the Law before the Lord so all converts in Primitive days did professe their purpose to walk with all Saints in all the Ordinances of Christ That covenant which converts then made seemeth to be general with reference to all Churches Thus then the Church Militant is one visible Body one House one Family one Tabernacle one Temple one Candlestick one Citie one New Jerusalem Rev. 21. this Jerusalem hath twelve gates and these gates are particular Churches which do admit into the whole City as well as into the particular gates every gate is an entry into the city and all in the city have a virtual admission thorow every gate Every Common-wealth hath power offensive secondarily for the defending of it self or any other in case of oppression Abraham had power to rescue Lot but this power is not equal to the power of Churches God hath distinguished Esau from Jacob in point of Politie but God hath united the children of Jacob by one staff of beauty and another of bonds both by temporal and spiritual authority before Christ came God hath altered the constitution of the world sin hath rent the world in pieces but God hath repaired and united the Church by an Uniformity of Ordinances and by an identity of profession under one visible Head the Lord Christ All Saints are next brethren as the children of Jacob were and united by a perpetual bond The Churches do approve of each others acts by mutual consent when one Church admitteth members electeth Officers dispenseth Censures it acts for all Churches What is done by one gate in Jerusalem is done by the whole city intuitu Beza Ep. 68. p. 290. though not interventu totius Ecclesiae as Master Parker distinguisheth to another purpose Lastly it is generally supposed that all Churches have power to act together and to exert power of Jurisdiction in a General Councel Calvin is expresse Instit l. 4. c. 8 9. And if this be granted it follows that the Church is one visibly It could not act as one in a General Councel if it were not one visibly Operari sequitur esse Object The whole Church hath no visible Head Answ Particular Churches are visible Churches when they are destitute of visible Officers The whole Church accordingly may be one visible Body without any visible Officers at least in respect of power to act conjunctim ordinarily 2. Christ is supposed to be a visible Head in some respect and Ecclesiastical Policie is acknowledged to be Monarchical in respect of Christ Judg 8.23 Josephus observes that there was a Monarchical Theocracie in Israel we may as well conclude that there is such a Monarchie in the Christian Church to the end of the world 3. The Church is one so as to act ordinarily as one divisim And therefore when a particular Presbytery excommunicateth any person he doth excommunicate that person out of all particular Churches or the Universal Church and that by the authority of the universal Church because there is such a mutual consent in all Churches Pastores saith Chamier si
they feared persecution upon admission Answ Persecution was not universally feared till Nero's days 2. Hypocrites needed not to fear persecution because they could evade it at their pleasure 3. The fear of persecution did make admission the more difficult so far was it from facilitating it Paul had not been shaved but for fear of persecution not for fear of pollution It may be then retorted that there is less need of searching now then in those days because we do not fear persecution by false Brethren as they did 4. All Hypocrites might have more cause all things considered to joyn themselves in those times in respect of danger then now they have because they could then revolt at their pleasure both safely and honorably in respect of the multitude which now is impossible And there were alluring invitations of gain maintenance wonderful gifts the society of the Apostles men admired If the Apostles had made tryal of Converts before admission it had been more considerable yet the adventure of persecution is common to Turks Papists Familists all Heretiques it is ordinary for men to precipitate themselves upon death even for colourable novelties But if there was less gain acquired in those days there was more loss adventured and gain enough to occasion much suspition of Converts and much inquisition in admission if it had been allowed And what though Joel Prophesieth of great conversions in Primitive days He did not Prophesie that all or most that should desire fellowship should be sincere Converts Object James requireth good Works to the demonstration of a living Faith Good works may benecessary to prove falvatiō yet not admission Answ The Apostles scope is to demonstrate the necessity of all kindes of good Works in their seasons both of Charity and Piety both external and internal in all grown Christians but not before admission nor in respect of admission but in respect of salvation Object It doth good to men to be debarred of communion Ans A Magistrate may do an innocent person good in correcting him it might make him a better member by Gods over-ruling providence both in Church and State but it is not therefore lawful for a Magistrate so to do I might in many respects deny the Assumption but I need not insist on so weak an Objection Object It was difficult for Paul to abstain fellowship Ans The difficulty was not for Conscience sake in respect of pollution but for fear of persecution 2. Are we to condemn Paul in requesting fellowship or the Brethren in denying it One would think that Paul did know what he did better then the Brethren They had not respect to the rule of admission but to the rule of natural or common prudence to prevent persecution Object The Worshippers in the Temple must be measured Answ The reed is the word conversion or vocation is the measuring Christians are measured as converted not as admitted The measuring here is appropriated to the Church in respect of its invisible state The visible Church represented by the outward Court is not measured under that consideration as visible 2. It evidently signifieth the secret act of conversion by the reed of the Gospel not a visible Church act of admission 3. It is to be granted that there are measures for Members as visible the question is not touching the being or existence but touching the nature essence or difference of the measures in the Visible Church The materials of the Visible Church may be mean compared with the materials of the Invisible All the Members of the Visible Church are not Saphirs and Diamonds they are not of the beaten Gold of the Candlestick or of the Golden Cherubims The Invisible Members are but dark Saphirs and invisible in comparison Those heavenly representations shew rather how transparent we shall be in heaven then what we have already obtained The measure of the outward Court is not the exact measure of the Temple of God Object The Servants are blamed for sleeping in the Parable of the Tares Answ The servants are not blamed at all 2. They are distinguished from men it is said Whilest men slept to note the season of Satans seed time 3. It doth not hold out Church-state the field is the Region of the Church not Church-state 4. If they had been rashly admitted they might have been consideratly excluded The petition is that all sins might be cast out of the Region of the Church this is denied but Christ doth not deny his people to purge sinners out of Church state The equity of the Parable forbids us to be so violent in purging out the Tares out of Church state as to cast out wholly any wheat in so doing Saints must not be cast out of the Church-State in toto or wholly Beza speaketh as strictly as any of the first Reformers and yet I cannot finde him opposite to our Proposition Bucer requires that children should be dutiful to their Parents that they should be found to pray creberè ultro that they should seem to have a sense and fear of sin that they should hold forth some signs of Regeneration before they are admitted to the Lords Supper all this doth well consist with the rule of admission in the Proposition It is a rule that holdeth forth the highest degree of an incompleat or comparative probability But it is in a rule of absolute probability that must perswade always concerning the sincerity of the greater part of those which are admitted Concerning Imposition of hands IMposition of hands seems not to be warranted in ordination by Imposition of hands upon the Levites 1. Arg. 1. Israel imposed hands on the Levites to signifie that they were to bear their sins their burthens and to make atonement for them Exod. 29. they imposed hands on the head of the Sacrifices in like maner 2. Aaron and his Sons were to ordain the Levites and not to stand by while the common Members of Israel did use this sacred Rite for Ordination The common Members may not now Ordain their Elders standing by 3. It hath been proved that common Members may not Ordain when they are destitute of Officers or by themselves without Officers 4. The Levites were Ordained by the Priests in all other particulars Numb 8. 5. This was a Jewish Ceremony and why should this all other being abrogated be only reserved 6. Imposition of hands by the Congregation was proper to the Ceremonial offering of the Levites as a Sacrifice to God not to our Moral offering of Ministers in Ordination Calv. Inst 4.3.16 That act of the Congregation did contain something of Election rather then of Ordination 2. Arg. 2. Heb. 6. doth not hold it forth in point of Ordination but is a Fundamental principle of Religion used figuratively for the gift of the holy Ghost which is signified and conferred 1. The Apostles discourse concerned such principles as were necessary to the Institution or Initiation of Converts 2. Doctrine is added to
in every Citie and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not exclude villages as it appeareth by Matth. 10.10 Cenchrea was but answerable to a village and yet it is said to have a Church Rom. 16. One Province contained many Churches 1 Cor. 16.1 19. Gal. 1.2 21. Rev. 1.2 The Churches of Galatia were Churches of one Province not one Provincial Church 4. There was no ordinary Officers instituted by Christ for any other then congregational Churches The Elders of every congregation have the same power both intensive and extensive there are no Archbishops or Archdeacons instituted by the Lord. 5. All congregations have the same Titles the same Power the same Ordinances compleatly Nature giveth the same name to similar parts every drop of water is water it hath the same name and the same nature Paris in parem non est pocestus The lamb of the Passeover was to be eaten onely by so many together as might enjoy a festival communion together at one Table Exod. 2. Ancient Canons did prohibite the ordaining of a Presbyter to more then one Title but as the Church did degenerate there came in Non-residence Pluralities Commendaes universal and perpetual Commendaes for term of life or for term of life a distinction of Benefices compatible an incompatible and Canons all these were added to Diocesan Episcopacie and Prelacie The Church in respect of its integrality Pro. 3. may consist but of two or three Noah and his wife and children were a Church Abrahem and Sarah were fundamentally the whole Church of the Jews Adam and Eve were actually the whole Church upon earth The Churches indeed in the Apostles time seem to be somewhat grown before they erected Presbyters yet they were Churches when they were not so numerous and there was the lesse need of ordinary Presbyters because there were extraordintry Two or three cannot be a compleat Church organically Those two or three in Matth. 18. do refer to the Presbytery as may be proved hereafter The family or domestick Churches preceding the Levitical Priesthood do correspond to the congregational Churches constituted by the coming of Jesus Christ and the state of the Church then in point of unity and universality doth confirm the unity and universality of the Church at present The Masters of families with their fathers were Priests in their childrens family as well as in their own houses Melchizedek by vertue of a natural precedency in age as may be supposed was a Priest to Abrahams family as well as in his own Adam if sin had not degraded him had been naturally a Priest for ever unto the whole world If Officers and Discipline strictly taken are not necessary to the being of a Church then a number of Seven or such a number as may afford Officers and exercise Discipline according to the rule Matth. 18 is not necessary And suppose such qualifications in members as are necessary to Officers unnecessary in members to the being of a Church it will follow that such a number as is necessary to the constituting of Officers is unnecessary to the being of a Church Concerning the Form of the Church EXplicite and particular covenants are not necessary to the constitution of Churches Pro. 1. Heb. 10. Acts 19.9 1. Christians fell into fellowship without any such form in Primitive days The Ordinances brotherly relation cohabitation were natural motives the directions and exhortations of the Apostles and Elders did concur Acts 19.9 Paul is said to separate the brethren in Ephesus 2. Elders were ordained without any explicite covenants both before and since the time of the Gospel we read of a charge but not one syllable of a covenant Now if Officers were ordained without any covenant May not members by proportion be admitted without any explicite covenant 3. One ground may be the unity of the Church in general we must not so close with a particular Church which is but a part of the Church as to break relations with the whole Church universal in confining members strictly to one particular Church 4. Another ground may be this Fellowship in a particular Church is conditional and transient and a duty of no greater moment then many other which are not to be instanced in unto admission 5. In the Acts there is no appearance of explicite covenanting with the Church in particular or general There was an explicite profession of faith and repentance and a cleaving unto the Lord Acts 2.8 No shew of covenanting to cleave to each other in Church-fellowship no shew I say of any such explicite covenanting Christians counted themselves next brethren one and the same houshold and were exhorted to maintain the unity of the Spirit as one body at one table as much as might be for edification The mystical Church in the Temple was represented by twelve cakes on the table called The bread of faces because all Saints sit there together face to face feeding on the Lord Jesus in way of communion The visible Church or Church of the outward court is also called to one and the same table mystical as far as all may sit together 6. We finde no explicite covenanting in Israel but with God and Israels covenanting with God was solemnized and attended as occasion did urge in collapsed times There is not any evidence of their covenanting conjoyntly with God at their first constitution there may be granted an explicite covenant of reformation but not of constitution of confirmation or reformation not of admission Object It is recorded in Neh. 10.29 that they clave to their brethren Answ It is explicated in the same verse how they clave to their brethren namely to covenant with God They did not covenant to cleave to their brethren but they clave to their brethren to covenant with God Besides some duties that concerned the House of God and the Officers of the House of God are there particularized but Church-fellowship is made no part of the covenant For an explicite covenant of reformation we have Nehemiah Hezekiah Jehoiada c. authentick examples but for an explicite covenant of constitution we have authentick examples to the contrary the Apostles themselves such as it must needs be presumption in us to oppose In the Old Testament it is usual to speak of a covenant of conversion and reformation but neither in the Old or New can we finde an explicite covenant of constitution of Churches and admission of members A people professing faith a resolution to embrace the Ordinances of the Lord Jesus Christ together is a Church before there be any explicite covenanting together there is an implicite covenant in such a profession Pro. 2. When a company of Christians are called to dwell together where there is no foundation of a Church there is need of some explicite conjunction or consent Such are to make known their desire and faith to one another either by testimony or by their profession And where Elders of some neighbouring Church may be procured it is
meet to request assistance for exhortation together with prayer and blessing as also for the satisfaction of other Churches concerning the faith and order of such a Church But for a Fast of constitution for a concourse of Churches and their messengers and solemnities in way of covenant unto the rearing of particular Churches I finde no Apostolical direction or footstep of primitive practice A feast of dedication may seem as sutable as a fast for constitution Apostles and such like were present and did something in separating the brethren but for explicite covenanting pro modo forma I finde nothing Explicite covenanting and searching of the conscience may be a dispensation too violent and compulsory in respect of the facility of Gods grace in point of acceptance The Ordinances of the covenant of grace are sutable to the grace of the covenant The Elders of the cities of refuge did not expostulate with such as fled before the avenger of blood in way of any explicite covenant or exquisite examination Josh 20. The Eunuch did not promise by any covenant explicite what he would be he onely shewed what he did believe or what he was Excesse of complements in solemnities formalities punctualities is unsutable to the simplicity and spirituality of the Gospel and also fully forbidden in the second commandment Calvin in his commentary on Rom. 14.3 4. maketh Knowledge a sufficient testimony that a man is received of God When thou seest a man saith he illuminated with the knowledge of God Satis testimonii habes quod a Deo assumptus sit And he addeth that we ought to hope well of any one in quo cernimus aliquid Dei Confessions of Faith have been deemed sufficient for mutual communion of Churches either by writing or word of mouth Concerning the Power of the Church THe body of members women and such as are unmeet to govern Pro. 1. excepted hath all power originally and essentially The body of members is the immediate subject of the Keys 1. Every being be it never so subordinate hath a defensive power and the Church or body of members is a seat and society of Authority and therefore hath power both offensive and defensive within it self Those churches Acts 14.23 had no proper Officers when they were called churches and there is no intimation that their Officers made them churches Officers are not the like and soul of churches 2. Else the church shall be left destitute of necessary supports for its subsistence times may come in which no Elders are to be obtained for many particular churches Such as are wholly subject have a defensive power according to the law of Nature David and Elisha thought it lawful to defend themselves Israel defended Jonuthan 3. 2 Kings 6.32 3. It is natural that the Whole should have Soveraignty over its parts especially when parts are equal or pares If all members in the body had an eye all should give direction according to the order of nature 4. The church hath relation of a Spouse unto Christ and it is meet that the Spouse should have power some way or other in absence of the Husband 5. The church hath power to give the Keys therefore it hath power to act the Keys 6. Those which have power in other Societies to elect their Governours have power also to act themselves yea to reserve to themselves what power they please in respect of those that are elected And if the church be a church in propriety when it hath no Officers then it hath an offensive power over such as are within and a defensive power towards those without as all Beings have which are sui juris Object The church may have the Keys to give yet not to act A messenger may carry a commission and yet have no power to open or execute the commission Answ The Arguments from the constitution of the church do prove that the church hath power to act as well as it can until it be furnished with Officers 2. The churches power of election is forcible of it self unlesse there be something against the proportion of the churches power as compared with other Societies 3. The church is not onely the conduit but the onely ordinary fountain of power upon earth 4. The members have all of them gifts for edification 1 Cor. 12.5 In Israel the whole body did act as well as elect though when they had Magistrates they could onely exercise a defensive power in interposing with or against their Magistrates and that onely for demonstrable causes not scandalously circumstantiated The memberâ— may act in the way of charity and of natural Office the Elders onely in way of Stewardship or instituted Office the people by a natural law the officers by a positive law The members have gifts and therefore may act as a potentia ad actum valet argumentum The people may give that which it hath onely virtually and act that which it hath formally or in potentia proxima Object There is not the same reason for supernatural Societies as for natural for the power of supernatural Societies as for the power of natural Societies Answ Supernatural Societies are as perfect as natural Societies and therefore if natural Societies have power within themselves for their subsistence the church must have the like Object The church cannot administer the Seals without Officers Answ The church hath power to act all Ordinances that are essential to its primary and natural integrality that are necessary to its being or first being though without Officers it cannot dispense some Ordinances as are necessary to its well-being or secondary being and essential to its secondary integrality The church hath not an organick integrity but it hath an essential integrity before it hath Officers The people have power to elect and authorize their own Officers Pro. 2. 1. The people did something in the election of Matthias Act. 1. the members elected Deacons Acts 6. 2. The Officers have no constant and ordinary mean of calling but from the church and body of members they do not receive their Office immediately from Christ and they cannot receive it immediately always from other Elders The power of Officers is dependent on the church not the power of the church on the Officers The church is greater then its Officers in respect of priority fontality finality stability and dignity Master Parker hath abundantly demonstrated this assertion in his Ecclesiastical Policie and that from principles maintained by Gerson a Papist 3. It was a continued custome from the Apostles days that the people did elect their Officers consuetudo est bona juris interpres Calvin hath demonstrated this point from Cyprian Calvin is for some consent Cal. Instit l. 4. c. 3. Sect. 5. Beza Epist 83. p. 365. Beza for an implicite consent The election of the people gives the Keys at least incompleatly when they have Elders because their consent is necessary together with the consent of the Elders The Elders have
particular churches because they also are elders The twelve gates of new Jerusalem Rev. 21. are the particular churches the angels are Presbyters and are set to govern the gates the gates are not to open and shut of themselves but the angels are to open and shut the gatâ—s in the use of the keys The 4. beasts Ezek. 1. compared with those in Rev. 4. and the 4. orders of Levites about the Tabernacle Numb 4. may well seem to represent the elders of the Christian Church by which the Lord Christ is carried up and down to the World in the chariot of church ordinances The churches are represented by wheels which should readily follow the elders in way of obedience neither go before nor side by side together with their Elders Object The Apostles received their power immediatly from Christ Answ The same power may be derived mediatly which is derived immediatly The question is concerning the power of elders not concerning the manner of comming by it And the Apostles power was universal and extraordinary Object The Apostles wrote in the name of the church as well as in their own name Acts 15. Answ 1. The Apostles were wont to respect the Church so as to do all things in a brotherly manner 2. The Church is not named in respect of authority it had not authority over other churches and those decrees are called the decrees of the Apostles and elders Acts 16. Those elders must be supposed to be extraordinary elders else they might not be joyned with the Apostles in point of such an extent in authority 3. There was special cause to make mention of that churches consent because those questions did spring out of that church It is certain that the Apostles could determine without the church Paul had power to command and ordain 1 Cor. 16. and 1 Cor. 11. and 14. What though extraordinary elders might be the churches messengers by way of intreaty it was not by way of authority 5. The Church of Antioch sent to the Apostles and elders not to the church The Apostles and elders extraordinary were a great and standing Presbyterie of the universal Church Act. 14. I see no intention or intimation of a Synod or assembly of Churches in that act of the Apostles at Jerusalem The Apostles were onely called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chamier observeth Object The Apostles had an infallible spirit Answ The infallibility of spirit answers to the transcendency and universality of power in all Churches Ordinary elders have a spirit of excellency in respect of common members If the infallibility of spirit in the Apostles may admit of a limitation in respect of election why not in other acts also if they had been connatural to the power of the members 15. Arg. 15. It is sutable to the law of nature that the power of execution should be committed by the multitude to some elected and selected ones Adam had been a perpetual Monarch of the whole world according to a natural right if he had not sinned What should have deprived him of his natural titles What need of altering the natural frame of policy Bodin doth justly dispute for the ancient power of Fathers Fatherly power is the absolutest image of Gods absolute dominion and the most exact pattern of all power The natural constitution of the world yeeldeth no documents for a Democracy for a Democratical execution of power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer Facile imperium in bonos Primum illud certum est si humano judicio res aestimetur nullum statum aut pagi aut vici aut urbis aut regionis aelieujus magis obnoxium esse turbis quam Democraticum Beza Ep. 83. p. 365. I conclude Let this discourse be compared with the practise of Reformed Churches of the church of Geneva and the peoples approbation or consent required by Calvin and others will amount to no more then I have acknowledged As for Cyprian he could censure yea even elect officers without the consent or counsel either of the Clerus it self If Calvin did attribute more power to the people in his writings then Beza yet their practise doth argue an accord in conclusion And Calvin in his Catechisme and in a Tractate de Coena Domini attributes power of dispensing censures without the consent of the church unto the elders Object Matth. 18. We are bid tell the church and the church is no where taken for the Presbyterie in the new Testament Answ 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for any assembly in the new Testament Acts 19.39 and therefore is applicable to an assembly of elders even according to its use in the new Testament 2. See Calvin Instit l. 4. c. s 3.4.7 The Presbyterie is called the congregation or church in the old Testament Namb. 35. with Deut. 19.12 Mr. Ainsworth and Mr. Cartwright have abundantly proved this point and Mr. Cartwright alledgeth many places of Scripture to shew that church in this place signifieth the Presbyterie Mr. Rutherford affirmeth the congregation in the old Testament is alwaies taken for the Presbyterie when it is meant of an authoritative congregation Our Saviour may well be supposed to conform his speech to the old Testament rather then to the new Testament to the use of the phrase at that time when he spake not so much to the future use of it in the new Testament 3. Our Saviour doth manifestly allude to the Presbyteries of the Jewes and gives the Christian church a pattern from the practise of the Jewish church One would not think that our Saviour should speak of an unknown church and not describe it because he directs the disciples to repair to it to direct one to a place unknown and unknowable is but labour in vain Besides those phrases heathen and publican and two or three witnesses do argue that our Saviour referred his speech to the Jewish church Two or three witnesses were required by a State rule in their civil Judicature and it was grounded upon morality and therefore to be observed in their Ecclesiastick proceedings to censure They might not have found out such a rule though naturally moral by the reach of natural light but being instructed by Gods Ordinance they could easily discern the morality thereof especially the Prophets and men of God which were raised up continually amongst them 4. The church is here explicated in the next words What you shall bind shall be bound in heaven If the church had been taken for the body of members it should in probability have run thus What it shall bind shall be bound in heeven 5. Else this rule did nothing concern the Apostles considered personally but they were personally to practise themselves according to this rule The Apostles were neither to judge together with such a church nor to be judged by such a church as consisted of the body of members 6. Is it likely that our Saviour should bid a brother repair in the first place to the body of
members What do the elders then serve for 6. The promise to two or three doth somewhat declare what church is here meant The former words What you shall bind c. seem to be referred to the Apostles then present these words Where two or three are gathered together in my name c. seem to be referred to ordinary elders which were to follow And these two or three elders may justly be supposed to be an ordinary Presbyterie and they are proportionate to the two or three elders which constituted Presbyteries in the lesser cities of Israel The two or three here intended are not the same with the two or three witnesses before mentioned 1. Such a private proceeding doth not constantly admit of prayer 2. Christs presence in the midst of them argueth a more solemn assembly then that of the witnesses 3. So solemn a promise intimateth some great difficulty in the act to which it is applyed 4. Our Saviour hath manifest reference to such as did bind and loose in the words going before 5. It is spoken in conformity to a church then erected and to the proceedings then accustomed The intent of the promise argueth a greater latitude then is competible to that particular case of conviction I might now charge the multitude of Incerpreters both ancient and modern but it is done already by others It is most probable that the Synedrion of Elders was called the Congregation because there was wont to be an assembly of people present in the place and at the time of Judicature we call the Presbyterie the representative church upon another consideration A second general answer may be this the church is sometimes destitute of Elders and then a Church properly so taken is to be repaired unto immediatly And our Saviour may lay down the rule so as that it may serve for all times and all conditions of the Church Object The Apostle bids the whole church of Corinth to excommunicate the incestuous person and also all the Thessalonians to mark a brother that walketh disorderly and to withdraw from him 1 Cor. 5. Answ 1. Women have no judicial power though the Apostle writes to all therefore other members may not have judicial power though the Apostle writes to all Such speeches must be interpreted quoad materiam subjectam And if women notwithstanding this place of the Apostle must be denied judicial and co-ordinate authority or power or consent because other texts do so require why should not other common members also not withstanding this place of the Apostle be denied the like authority power or consent if other texts do require it If there be any authority in Councels and Synods then the consent of the major part of members shall not be necessary in many great acts which concern all because it is impossible for all churches to convene in their particular persons The Apostle wrote to the elders as well as to the members Rom. 12 8. 1 Peter 5.1 1 Corinthians 1.11 and therefore it is to be supposed that the elders were especially if not wholy respecter by the Apostle in such instructions and commandements 1 Corinthians 14. All are exhorted to see that all things be done decently and in order but this is especially if not onely in point of immediate execution the elders care and office Elders are not onely the members orators or such as we call moderators and prolocutors to govern the actions and not the persons of the assembly Morellius his phantasme as one calleth it who writes strongly for the power of members hath been generally condemned especially by French churches in their Synods Though common members were not equal agents with the elders in excommunications and yet the Apostle doth not here undertake to declare in what order they should concurr 2. The church of Corinth was now to obey the Apostles sentence and did but put the Apostles sentence with due and effectual solemnities in execution The spirit of the Apostle doth denote his Apostolical spirit both of direction and correction To direct with judicial authority is to command with coactive power The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 argueth more then a doctrinal determination What spirit should be present at the instant of excommunication but his spirit of Apostolical inspection or authority Spirit here is to be interpreted quoad materiam subjectam truth is the Church of Corinth according to the original is not made the nominative case to the act of delivering up to Sathan only it is required that it be done when the church is gathered together The Apostle then did excommunicate virtually and praeceptivè Cartw. reply p. 67. the church of Corinth obedientialiter Mr. Cartwright and others do consent to this assertion 3. It is apparent that the Apostles were wont to write so much to the whole church because the common members had special need to be instructed and incited to the performance of their duty and in particular to the submitting of themselves to their elders 4. We grant that the common members have something to do in many church acts and especially in excommunications they are to put the sentence of the elders in execution in declining from the parties censured What the Apostle attributes unto the whole church any where is abundantly exhausted and satisfied in the Churches doing of execution Moses applieth the phrase of casting out or putting away the evil one to the peoples doing of execution Deut. 17.7 See Ainsworth on the place Moses frequently applies the act of judging killing c. to all Israel though they did what they did chiefly by their Magistrates Deut. 13.5.9 c. We do farther grant that the common members have a sudordinate power of judgement though not a co-ordinate power A brother is under a power judicial of the body of members but the body of members are under the judicial power of the elders themselves 1 Thes 5.12 Heb. 13.17 The Saints are brought in as judging the world 1 Cor. 6.3 and they have a judicial power over the sinful world but it is subordinate and they must judge dependently under Christ The woman is brought in prophesying and praying in the Congregation but she must prophesie and pray in the church by no power formally but onely by participation Joshua giveth the sentence against Achan and all Israel stoneth him with stones and burneth him with fire thus all Israel must stone and burn the Achans of the Church with the judgements of God denounced against them in Gods fiery law by the ministery The Priests must blesse and curse at the entrance into Canaan and all Israel are to say Amen Deut. 27.14 The living creatures Ezek. 1. and Rev. 4. are to cry holy holy holy and the Elders fall down and worship and say Amen The Saints shall judge the world under Christ and yet have not cause to expect so much as a consultative power together with Christ All in Israel were to observe a due distance by measure from the Priests and
Jerusalem is the mother of us all 3. She is described with breasts to declare how she nurseth her new born babes with the milk of the Word But how and by whom doth the Church conceive bring forth and breed up her children Her head is indued with variety of gifts for teaching discerning and governing that is the seat of wisdom and government the body is the region of subjection To conclude the key of authority is in God the key of excellency is in Christ the key of ministry is in the Church fundamentally in the Presbyterie for execution A primo omnia per ordinem omnia ad finem omnis perfectio rerum omnium quies ordo est perfectionis sola inevitabilis via Isaacus a Telia I understand by the keys in the Text the official or stewardlike power of administring the word and prayer the seals and censures in the Church Election is an act of essential authority directly and primarily of derived authority secondarily and consequenter In case the Presbyterie doth censure the Church by vertue of derived authority and the Church the Presbyterie by vertue of essential authority other Churches must judge which cause is just by the rule of Christ in the Word Presbyters are not subject to the common members in censures of superiority In Israel the Elders or magistrates were primitively elected by a Democratical power and yet were not subject to a Democratical power being once elected A power in the people to set up and depose their Magistrates in way of authority constituteth a Democracy The fraternity hath a defensive power to non-communicate with their Elders or power of a defensive excommunication with reference to their Elders One Church hath a co-ordinate power of defence Jus est vel rectorium vel aequatorium in relation to another Church not offensive power In an Aristocracy or Monarchy the people have a defensive power to repel injury not an offensive power The Elders of the Church have power of order to act in all Churches upon the intreaty or consent either of Elders or the Churches themselves 1. Pro. 3. It is natural to all bodies to act for their mutual edification 2. The seals and such like administrations have a common relation to admit members to dispence censures hath a particular relation to a particular Church but the word and seals have a common and general relation to all Churches equally 3. There is a sacred-aptitude though no indeleble Character imprinted on Elders else they are not accomodated to administer holy things especially such things as are holy by institution This ministerial aptitude or fitnesse hath relation to holy things in all Churches there is nothing wanting to execution but orderly permission 4. The ground of dividing the Church into particular Churches doth warrant this power We are many Temples or Churches for edification sake If there had been many Temples in Judea what could have hindred the Priests from ministring as occasion required in any of them 5. We allow communion of Members why not of Ministers As Ministers depend on their particular Church for Authority to dispense holy things so Members depend on their particular Church for Authority to partake of holy things As it is a priviledge to partake so it is grounded upon Authority a Member may challenge communion And it is a priviledge also to dispense holy things though dependent on Authority 6. The Churches do mutually allow and ratifie one anothers acts One Church admitteth Members for all Churches and one Church electeth Officers for all Churches one gate of Jerusalem admitteth into the whole City Rev. 21. One Elder hath a general relation to the universal Church as well as a special relation to his particular Church To say no more it is sufficient that such a power of Elders tendeth to the edification of the Churches while nothing can be produced in oppositum The Apostle doth implicitely command us to do all things which are for edification confideratis considerandus when he commandeth us to do all things in such a maner as may be for edification 1 Cor. 14. What hath been said for the Unity of the Church doth shew that there is no ataxis or disorder in this communion of Elders There was no question in Primitive days concerning the power of Eldere in respect of Ordination Administration of the Seals and Preaching of the Word in all Churches It is commonly known that Anicatus permitted Polycarpus to administer the Sacrament in his Church See Magdebar Centariatores Concerning the Power of Synods and Councels or Churches Assembled CHurches have no power to invent Instituted mediums of Worship Pro. 1. or to make Laws concerning means of Worship which are not natural or to Institute mediums of Worship which are not contained in the first Commandment A Papist asked a Protestant What if our holy Mother the Church determine it The Protestant answered the Papist What if our heavenly Father determine otherwise 1. To make any thing holy for signification or operation which God hath not or more holy then God hath made it by Nature or Institution is so far Idolatrous or Superstitious and is Imagery forbid in the second Commandment 2. The Prophets and Apostles were charged to teach only what God had commanded and they professed they could do no more Deut. 4. Matth. 28. 3. Exod. 30. 1 Cor. 14.37 The Lord Christ condemned and opposed the Traditions of men both by Practise and Doctrine Matth. 15. 4. Our Saviour hath taken upon himself to Institute all holy Times Offices and Ordinances He is sufficiently wise and faithful we derogate from him in adding to his Institution 5. Kings themselves who are most independent and absolute have been corrected by God for taking upon them such a power 1 Chron. 13. 6. Circumstances which are natural means of Worship may be superstitiously abused by excess in using of them even remote means of Worship Quatenûs non expedit non licet as Canonical hours c. So far as any thing is excessively used in Gods Worship it grows unnatural and becomes an Image of mans invention We are to avoid appearances of Superstition as well as of other sins whether they are appearances in the opinion of men or in the nature of the things themselves in respect of their neer Neighborhood unto that which is evil Appearances of Superstition may be opposite to goodness when they are not contrary to truth Excessive use of remote circumstances in Worship whispers unto the weak that they are substantial means of Worship Invented means of Worship are unsuitable unto the nature of God who is a Spirit a Spirit hath no shadows to Christ who is not hid now in the vail of legal Ordinances to the great light of the Gospel the Word and the Church the shadows are longest when the Sun is lowest John 4. Phil. 3.3 we are called to Worship God in the Spirit It is a patching of that vail which
for Civil Peace Though a Prince hath not all the means to make a good man which a Priest hath yet he hath some and is to improve them for the making of his Subjects good men Spiritually as well as Civilly and he that is integrè bonus this est bonus vir in respect of all vertues in both Tables Else why is it the duty of Magistrates to Instruct Pray provide by Laws c. for the preservation and promotion of Religion 3. Mr. Porker lib. 1. cap. 34. Such ends were primary ends of Magistracy in Adâ—â—s only we must remember that axiome Fiâ—oâ—s leges non eadere sub legens 4. The Priesthood it self is naturally a branch of Magistracy it remained in the Patriarchs till God severed one from the other and God did not give all Spiritual power to Aaron when he distinguished the Priesthood much remined still in Moses 5. The Oecumenical power of a Master of a Family is not Ecclesirstical yet he hath Spiritual power to Teach Pray Bless command as he is a Pater-sansllias 6. Else a Magistrate is a Magistrate must subordinate the first Table to the second the glory of God to the Temporal good of men God to man Religion to civllity 7. A Magistrate when he Prays blesseth or commandeth all to seek the God of Israel as he his Castes utriusque tabula is not supposed to use any of these means in the first place for the Temporal prosperity of the Common-wealth Must a Magistrate as a Magistrate pray only for Corn Wine and Oyl or may he serve God only for Corn Wine and Oyl and bless only with the dew of Heaven and satness of the Earth A Physitian indeed 〈◊〉 Physitian doth only heal and intend to heal the natural man because he hath only natural mediums but a Magistrate hath Spiritual mediums as he is a Magistrate A Magistrate as a man may make a Temporal being his first and last and only end but as a Magistrate he intends both Temporals and Spirituals A Christian as a man may be for the world but as a Christian he is for the Lord. A Magistrates Office is Spiritual though the Magistrates person be Prophane and Heathenish Concerning the extent of Magistratical or Princely Power in making of Laws or Power of Iurisdiction in the CHURCH MAgistrates have power to declare the express Laws of Christ with Authority Pro. 1. and also the implicite Laws of Christ though not expressed 1. This is requisite to the perfection of Magistracy otherwise it hath not compleat power to procure its ends Somtimes there is need of present action somtimes the Churches do degenerate the Ship may perish while the Mariners are consulting 2. Magistrates have coactive power over such as are not Members to compel them to the outward acts of Religion why not over Members and Churches in like maner 3. Magistrates have Spiritual power enough Isa 49. as it hath been demonstrated 4. The Church is subordinate to Magistrates they owe but fatherly respect to the Church in Magistratical acts 5. The Magistrates in Israel were acknowledged to have such power and so to be protectors of Religion and Piety as well as of Civility The Priests and Levites were subject to the Kings Solomon could deprive Abiathar of the Priesthood Magistrates therefore may circumstantiate Church-meetings Lectures command Fasting days 2 Chron. 19.11 24.6 29. 30 31. and Thanksgiving days Synods Councels c. they ought to maintain their fatherly relation at least their fatherly relation bespeaks this power The Kings of Israel took care for the ordering of all things in the house of God disposing of the Ark while it abode in Tents commanded Feasts and Fasts and the Priests and Levites were very subordinate Magistrates power is directive Spiritually not Ecclesiastically even in acts of their office Obj. Magistrates have a directive power in Churches externally though not intrinsceally The policy of Israel was mixt this may be objected Ans Their Ecclesiastical power was distinguished from the Magistratical the Priests and Levites had their proper acts both in respect of order and Jurisdiction also 2. What the Kings of Israel could do as Magistrates in Israel that is permitted now in Magistrates by the Laws of Christ Extraordinary Magistrates such as Moses and David could indeed do many things which were proper to Ecclesiastical power they were great Prophets But the ordinary power of the King or the Prince or of the Priest was then distinguished as now the power of the Magistrate and of the Church Vot estis in Ecclesia ego extra-Ecclesiam Episcopus So Constantine Pro. 2. Magistrates are to allow the Church of Christ to circumstantiate its own archnatural mediums and circumstances in respect of decency and order within its self 1. The Church best knows what is expedient and therefore is most fit Ecclesiastical disputes are not so proper to the cognizance of Magistrates 2. It is necessary for the subsistance of Churches to have such power 3. The Apostles exercised this power Acts 15. and declared this power to the Corinth 1.14 4. Magistrates are subordinate to the Churches in respect of all Church power 5. The Church is an honorable and independent society under the Lord Christ is Priviledges are purchased by the blood of Christ 6. Magistrates are to consult and give counsel with and to the Church in acts of another nature before they command Hezekiah was a Royal president to Magistrates in this point 2 Chron. 30. Rom. 14.1 What Bilson saith serves this purpose Commissio est à Christo permissio à Magistratis Magistradies must tolerate some things which the Church may not the Church must tolerate that which Magistrates may not Non curat Lex de minimis Magistrates may not make unlimited Laws touching things good in their general nature because such things may be unexpedient in circumstances That which Gods Law doth absolutely prohibite is alwayes evil in its particular nature The matter of Gods Law ought to be the compasse of mens Law Magistratus non est dominus sed author legis Suarez defines a Law to be commune praceptum justum sufficientur promulgatum There may be somtimes Causa paenae ubi non est culpa in the civil State In things indifferent as when one thing compared with another is no better then another a Law may alter the case yet Magistrates ought to provide for the majesty and efficacy of Laws by the paucity and necessity of them and even in matters indifferent Ratio legis is necessary as well as voluntas Legistatoris Magistrates must punish an offence as reflecting upon the Civil State when they might tolerate it as an offence to the Church Quest What if Magistrates take too much upon them Ans They are to be obeyed passively 2. There must be a forbearance in respect of acting until due means of information be used 3. After due means of information there must not be
Exhortations to Peace and Unity It was lawful to follow the Ark when David put it in the new Cart it was lawful to communicate with the corrupt Priests in the Temple Go shew thy self to the Priest Matth. 8.4 The feast of Tabernacles was not celebrated exactly Ezra 3.4 for Nehemiah 8.17 it is said That it had not been observed so exactly from the days of Joshuah It is likely it was observed in Davids time and in the times of other good Kings but was it unlawful for any to be present at the celebration of it because of defects 2. If we may separate for a nonfundamental defect if for any one why not for every one If from a Prayer because it is read by a Minister in the Church why not for any other adjunct of Error A Prayer savoring of Faith and Obedience is essentially good Reading repeating incongruous petitions in respect of matter or form external are but adjuncts or accidental to Prayer Where shall we make a stand or subsistence if not in Fundamental defects What Administrations of man is free from all defects in respect of adjuncts or circumstances 3. We are not to reject in toto or in tanto otherwise then Christ doth reject but Christ doth reject none totally for circumstantial defects In this case non-communication is at least a defensive Excommunication and an excessive infliction of evil 4. Order requires obstinacy even in Fundamental defects unto all parts of peremptory Excommunication and an absolute separation is a part of such an Excommunication it being with reference to those which are within it is necessary to the Excommunication of Members in particular much more to the Excommunication of Churches 5. It is not allowed as an act of Authority or of Charity 1. Not as an act of Authority a private person is subject Children may not Discipline their Parents but thus to separate in way of Authority or Iurisdiction were a Disciplining not only of the Church but of Christ himself who maintaineth communion with the Church while the foundation standeth 2. Not as an act of charity to the Church because it is not for edification It is not orderly circumstantiated but so as that it rather provokes then edifies It is our duty to conceal our Faith when it doth not edifie being professed Rom. 14.22 Edification is the end in respect of witnessing in the way of charity and therefore it is a necessary measure of witnessing in the way of charity Miserecorditer corripiat honeo quod potest quod non porest patienter ferat cum dilectione gemat atque legeat Cyprian Object It may be charity to a mans self or an act of defensive power Ans It is loss and not gain for a man to miss communion with the Church and Christ therein 2. It is injurious Disciplining of a mans self not a defending of a mans self from injury 3. It is rebellion to resist lawful power Is there no place for passive obedience Object It is a sin to be present there is pollution Ans Debile fundamentum fallit opus Is it sin to be present at every defect then adien to all Churches in this world 2. It is lawful to be present where are fundamental defects for some ends Eliah may be present at Baals Sacrifice Is it unlawful to attend our earthly Affairs at Markets in Idolaters houses in the presence of sin If we must not go out of the world because of the presence of sin while God is in the world then surely not out of the Church while Christ is in the Church T is one thing to be present and active in sin another thing to be present and passive One may be active in respect of the Ordinances and Blessings that are in the Church and passive in respect of the sins of the Church Jacob saith Austine of Labans Oath non peccato illius sed pacto bono utitur in bonum Ceremonial pollution is abrogated Physical pollution is only in natural things Moral pollution is contracted by being active not by being passive by obeying sin not by suffering sin when there is no remedy in our power I count a stinted Lyturgy more sutable to fill the hands of Jeroboams Priests then for Ministers of Christ who should not need such crutches and I count it a sin in the Ministers of the Gospel to be active in reading thereof but no sin to be but present and so passive only David Jonathan and Saul do notably resemble the Lord Christ the Church and Antichrist Jonathan and David are wonderfully united by Love Brotherhood and Covenant Saul though a father persecuteth both but David sitteth at Sauls Table till Saul till Antichrist a father in the Church casteth his spear his fulmen of Excommunication and persecution at him Jonathan is subject after this persecution till his spear or fulmen of censures be cast at himself then he withdraweth himself from the Table and breaketh off communion not without compulsion If these actions of Jonathan and David were typical and imitable if the examples of of Christ and the Apostles in communicating with the Jewish Church are any thing precedential then surely separation from Protestant Churches is disobedience both to God and the Churches Si Ministerium habet verbi honorat si Sacramentorum administrationem Ecclaesia proculdubio haberi censeri meretur Thus Calvin Instit l. 4. cap. 1. § 9 13. Concerning the retention of unnatural mediums or means of Worship invented by Antichrist or mediums neither natural according to the first Commandment nor Instituted according to the second Commandment VNnatural mediums or means of Worship forged by man though but in circumstances are forbid in the second Commandment 1. To chuse a medium less effectual when another more effectual may be obtained is carnal presumption A medium in some circumstances natural is in unnatural circumstances no other then an humane Institution never tolerated in the Word of God though Gods own Institutions were tolerated and might be in point of honorable obsequy due unto them 2. Such as are Antichristian being badges of false Religion and in state Idolothy tors do not only weaken but also pollute and defile the Worship of God appurtenances of Abomination never allowed in Gods Worship 3. They are scandalous to the weak and harden the Papists in their Idolatry The cutting down of Groves the breaking in pieces the Brazen Serpent may not carry so far as to strike at natural mediums of Worship in case they are polluted The Law of Moses touching such things seems to have some intimate relation to the Ceremonial purity of the Jewish Church yet they contradict the use of such things in circumstances of abuse Rom. 14. The Apostle forbids the eating of lawful meats in circumstances offensive The example of Christ and the Saints in Scripture doth oppose all active obedience to mans Traditions in the Worship of God To instance in kneeling at the Sacrament of the Lords Supper it is unnatural
minùs singulos tamen omnes Ecclesiae toti praefectos asserimus Apostolos non modò omnes sed etiam singulos Some of our modern Divines do seem to allow onely of an essential and invisible unity and yet they do ascribe a judicial power to Synods and Councels The Fathers so praedicated the unity of an universal Church that they laid foundations for an univerfal Bishop Res Divinae according to Polanus administrantur Synodali 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confirmantur regia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Synodo est authoritatis apex totius Ecclesiae unitas ordinis firmamentum Leid Prof. de Conciliis The Papists would build their Babel for their Pope on this foundation but they shall not proceed because God hath divided the tongues of the Christian world Protestants speak the language of Canaan and it cannot be understood by the Antichristians The Church of the Lord Christ Pro. 2. Acts 2 14. 1 Cor. 1. 11. Gal. 1. Rev. 2 c. in respect of more ordinary or constant execution is many Churches 1. The Scripture frequently calleth particular congregations the Churches of Christ and declareth that they were intrusted and furnished with compleat power to administer both Tables of the Law the Covenants the Seals the Censures in all Ordinances 2. Conveniency and necessity do require it because it is impossible for the whole to maintain fellowship in one place for edification The Church of the Jews though but one Nation could congregate but seldome Circumcision was permitted at home the Passeover was celebrated by families apart onely in Jerusalem 3. The Apostles direction and approbation is evident They ordained Presbyters in particular congregations and confined them to their particular congregations Asts 20 and 14 they ordained no ordinary Officers sine titulo but with reference to particular congregations These particular Churches are called The tents of the shepherds Cant. 2. the chambers of the temple Ezek. 40. the gates of new Jerusalem where the Presbyters are to sit in judgement for the ordinary Rev. 21. These are so many chambers of presence Christ sitteth in the midst of them Matth. 18. those that are admitted into any one chamber are admitted into the whole house as those that are admitted into any one gate of New Jerusalem are admitted into the whole city It is determined in Politicks that subordinate cities have need of Government within themselves Triumvirale Synedrium If we look upon the type or patern of the Christian Church in the State of Israel we shall finde that the lesser cities in Israel had their particular Presbyters though consisting but of three Elders such was their frame of Policie Pistro Soane Polano the author of the History of the Trent Councel that excellent and impartial Historian observeth that Episcopal power hath mounted from an office of charity practised in all congregations in the Primitive days to such an height as maketh it suspected to Princes and terrible to the people to whole Kingdoms Let this be the conclusion All congregations have a divided power but not an Independent power The Synagogues in Israel had a divided power yet dependent upon the Temple they could excommunicate Joh. 9. and in all probability the Priests and Levites in the Temple did not admit such as stood excommunicate in the Synagogues until the case were decided Concerning the matter of the Church and also of the quantity of the Church MEmbers of the Church ought to be visibly holy Pro. 1. or visibly Saints in some appearance A visible segregation from the world and a visible aggregation to Christ is necessary to Church-union and communion Levit. 6. Num. 19.9 1 Cor. 11.28 Ezek. 44. 2 Chro. 30. Whitgifts assertion that all that are the Kings subjects are members of Christs Church is not warrantable The Temple is holy the Keys the Tables of the Law the Seals the Censures the Officers all holy Christ is holy The Aposties c. required profession of faith Acts 2. Matth. 3. The Seals presuppose faith and repeneance If thou believest saith Philip to the Eunuch thou mayest be haptized Acts 8. Phose that received the Apostles words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to whom the doctrine of faith and repentance was grateful they were baptized Acts 2. The stones of the Temple were to be hewn stones the timber was to be squared and polished the Tabernacle was curiously wrought the Candlestick was of beaten gold the twelve Tribes were represented upon the High priests brest plate by twelve precious stones and the visible members are correspondent to the mystical in some appearance The members of Churches were all Saints by calling 1 Cor. 1.2 Eph. 1 c. Yet the Church as may be afterward demonstrated must admit by a general rule such as may comprehend and take in all Saints All Israelites must have a lot and portion in the congregation of the Lord. A dispriviledging of Christians is a disinheriting of them Churches must be open and forward to rescue all that flee from the avenger of blood the way must be made easie to the cities of refuge Churches are represented by the cities of refuge Num. 35. Josh 20. Heb. 6.8 where sinners that flee before the avenger may have free recourse to take sanctuary Our facility in admitting visible members must give testimony to the Lords dispensation of grace in the embracing of invisible members The gates of Jerusalem do stand open Rev. 21.25 The rule of admission is a rule of Prudence for the keeping out of such as are apparantly profane in toto and such as are scandalous in tanto and also it is a rule of charity for the entertaining of all that have the least measure of saving grace Leid Prof. de discip Eccles The Leiden Prof. do acknowledge rigorens aliquem in nonnullis canonibus veterum Synodorum qui mansuetudinis Christi Apostolorum ejus modum non nihil excedar Calvin also so great a witnesse of truth joyneth issue with the forenamed and speaketh more indefinitely against the ancient severity of the Churches Instit lib. 4. cap. 29. See Beza another great star in the Church Epist 73. p. 302. De quolibet bene prasumendum donec constet contrarium This rule must moderate in censures absolutely though not so in admissions The rule of admission is a sutable profession of faith and repentance with subjection to the Ordinances A particular Church must consist of no more then may ordinarily or constantly meet together for the edification of the whole assembly Pro. 2. 1 Cor. 5. 14. 1. The Apostles directed the Churches to meet together in one place Acts 2 5 6. An Apostolical Direction is sufficient for an Institution 2. Edification and constant communion the natural grounds of multiplying Churches do necessitate such a limitation of Churches A Diocesan-Church is too big and too monstrous to be one Church for ordinary execution 3. The Apostles instituted Churches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
naturally a negative voice in point of election but they cannot compleatly elect any Officer without the consent of the people That act which doth give authority is an act of authority the peoples consent in election doth give authority The assumption is thus proved That which doth compleat the authoritative act of the Elders or which doth adde authority to the Elders act that act doth give authority but the consent of the people doth at least compleat the act or adde authority to the act of the Elders in election 5. Either Election or Ordination alone or both together do give the Keys not Ordination alone therefore Election doth give the Keys either in toto or ex parte In Rome it was wont to be said that authoritas was in Magistratu Potestas in plebe Majestas in populo 6. Ordination doth not give the Keys essentially therefore Election doth give the Keys 1. It appears from the nature of Ordination Ordination is but a solemn declaration and confirmation of a person in Office Ordinatio est testificatio complementum electionis 2. The body of members gave the Keys essentially to their proper Officers in the resurrection and restitution of the church out of Antichristianism There is no sufficient testimony of their immediate call and the church of Rome had lost its power 3. Election is not onely a signe of Office then an officer should be an officer before he be elected and before he be ordained also because Ordination was wont to follow Election 4. The Priests and Levites were essentially Officers before they were ordained Ordination was but a circumstance to the hereditary right of the Levitical tribe 5. The fathers and masters of families were Priests before the Law essentially and absolutely without any Ordination The ceremonial Ordination under the Law is abrogated and Ordination under the Gospel is onely moral and a complement of Election Doctor Ames compareth Ordination to the coronation of Princes and inauguration of Magistrates in his Bellar. Ener 6. Election in other Societies doth give the authority The gift of edification faculty or aptitude is presupposed to Election the authority or Office is conferred by Election by Election sufficienter by Ordination abundanter Reformed churches have attributed liberty to the people in point of Election for the general Polanus saith that an Elder is ordained in the name of the church Object Election is but an act of subjection Answ Such an act of subjection transmitteth that power which the church had formerly within it self unto the Officers and therefore giveth authority unto the Officers Every one that is sui juris or so far as any one is sui juri he is so far indued with authority within himself and therefore a servant giveth authority to his master a servant I say giveth a master authority over himself by putting himself under his masters authority and by giving over to his master that authority which he had over himself while he was free Object The members have not sole power of Election where there are Officers Answ The power of Election is primitively in the body of members though secondarily there be a negative and an authoritative voice in the Elders as Elders The common members are not meet Organs to ordain their Officers Pro. 3. 1. Common members have not co-ordinate power to act with their Officers but Officers elected are essentially Officers in respect of them at least An Elder elect is supposed fittest to preach and pray for preparation unto his own ordination 2. Ordination includes prayer as a part thereof and the Elder elect is fitter to pray then the common members 3. Ordination includes a blessing and this blessing supposeth a meliority in order Heb. 7. The Officers are to blesse the people and not the people the Officers in way of church-order 4. Ordination is an act of consecration Numb 8. but the Officers are to consecrate the people not the people the Officers Such as have been sent in way of special office have been onely found to send others in point of Ordination both in the old and new Testament The Fathers have observed it so Religiously as to appropriate Ordination to the Bishop The church is greater then its officers in point of priority and finality and dignity but the Officer are greater in authority and power of execution Christiani sumus propter nos Augustine Pastores sumus propter vos 5. The Apostles and extraordinary Elders would never have taken ordination out of the peoples hands if it had belonged to them because they did not deprive them of the power of election Object In case of general Apostacies there can be no ordinary way of ordination Answ In case no Elders can be acquired election doth suffice The members do give power immediately of acting some Ordinances The members have formally some power to teach and the commission of Christ giveth them power to baptize which have the power of office to teach Matth. 28.19 The church of common members have not formally and actually power to administer the Seals but it hath power efficiently and virtually The Sun giveth life though it hath no potentia proxima of life the foul hath power to see virtually because it hath power to frame its organs and convey power to them so the members have power to set up Officers and to convey power to them for the administration of the Seals and thus qui possidet dispensat 2. God in extraordinary passages of providence did ordain the Apostles Moses ordained Aaron but who ordained Moses Ordination is not essential we may not make ordination with Scotus and Franciscus a Sacrament Ordination is not so necessary to a Minister as the Sacrament to a christian and yet a christian is a christian though he never partake of a Sacrament The Papists themselves hold it sufficient to be baptized in voto Object The people of Israel are said to anoint Solomon 1 Chron. 20.22 Answ It s evident that they anointed him by some sacred person even as they did Zadoc the Priest not immediatly but by some Nathan c. Object Members may elect which is the greater therefore they may ordain which is the lesser Answ Ordination is an act of order as well as of jurisdiction Some Papists place the essence of Ordination in that form of words Be thou a Priest Where shall we finde the very form of Ordination in the Scriptures We conceive that it consisteth in Solemnities connatural to the confirmation of Election and prayer and blessing which are acts of order are acts of Ordination Those that can do the greater may not do the lesser unlesse it be of the same kinde Object The Levites were ordained by the hands of the congregation Answ 1. Upon the same ground the members should now ordain and their proper Elders stand by 2. The Levites were ordained by Aaron and the Priests Numb 8.3 Imposition of hands by the congregation was proper to the ceremonial offering of the
Levites as a Sacrifice to God Exod. 29.13 not to our moral separating of Officers under the Gospel That act of Imposition doth rather import somthing of Election then of Ordination as we may shew in another question Calvins opinion is that Ordination ought to be administred by Elders praesse etium electioni debere alios pastores Doctor Ames granteth to Bellar. Instit lib. 4. cap. 3. that it is the doctrine of the reformed church that Ordination is an act of the Elders except in case of a general Apostacie Bellar. Ener de vocations Clericorum Election is an essential application of authority in the way of Jurisdiction Ordination is a circumstantial application of authority sutable to the power of Order and Office Election is an act of essential Jurisdiction Ordination is proper to official power and jurisdiction The least Ordinances in point of exemption are proper to the Officers as the greatest persons in respect of executive power The Keys of natural power of of general Office are in the members the Keys of instituted power or of Office in special in the Elders I might distinguish thus The Keys of natural power are in the body of members the Keys of Office in the Elders Concerning the Officers of the Church A Bishop and Presbyter are the same in point of power Pro. 1. both of Order and Jurisdiction both intensively and extensively 1. The Lording or Magistratical power is prohibited all Presbyters for what is allowed in Magistrates is disallowed in Ministers Luke 22.25 26. The Apostle Peter interpreteth the words of our Savour 1 Pet. 5.3 2. All Elders or Presbyters of Churches are equally styled Bishops in Scripture Acts 20. Phil. 3. Tit. 1. 1 Tim. 3. And those which have wholly the same Titles have the same Office 3. All Presbyters have equally the flock of Christ with them Act. 20. Cyprian might have said of Presbyters and Bishops together what he said of Bishops in his own sense Episcopatus est unus cujus pars in sclidum tenetur a singulis The Apostle made many Bishops in one Congregation but not one Bishop for many Congregations The Word of God is far from allowing teaching Elders to be onely ruling Bishops to rule by themselves and teach by others Personal qualifications must be personally executed and teaching Elders are the excelling Bishops The office of Bishops is a Ministery not onely a dignity therefore he that hath the title must do the work 1 Tim. 5.17 4. The Office of Diocesans is both formally and efficiently Antichristian Grant a Primate of England and why not of the whole world Gregory justly called John of Constantinople The forerunner of Antichrist 5. In other Orders there was no precedency instituted by the Lord Christ No Arch-Apostle no Arch-Evangelist no Arch-Presbyter or Arch-Bishop In the Temple the High-priest was a type of Christ the sons of the High priest were types of Presbyters and they were equal in the matter of their Office This Proposition according to Jeromes assertion had place of great authority amongst the Papists themselves until the Councel of Trent It hath been witnessed unto by the Fathers anciently The invented Orders of the Papists have been some of the plagues of the Antichristian Egypt The praedicant Orders of Antichrist are like to the clamorous Froggs the mendicant Friars or manducant Friars as Buchanan hath it are like to the creeping Lice the plague of Egypt of the Church and of the world This Proposition is abundantly elaborated by many Some Theologes opposed the superiority of Bishops as maintained to be Jure divino in the Councel of Trent the Cardinals opposed it also though for their own sakes It is an extraordinary judgement of God that so many Christian Princes and Kingdoms do suffer the Papal bondage all this while Nome populus as one said diutius ex conditione esse potest cujus eum poeniteat Object Timothy and Titus are made Diocesan Bishops by the Postscripts of those Epistles which are written to them Answ The Postscripts are proved to be Apocrypha by Beza and others When Paul saloteth the Elders of Ephesus Act. 20 he owneth Archbishop there but equally saluteth them all Besides Timoshy his course was ambulatory and he is called an Evangelist 2 Tim. 1.4 â— Titus was in the same rank with Timothy As for the Angels of the seven Churches in the Revelation they were Angels but of so many Congregations and do represent all the Elders of those Churches No Diocesan can be made to appear in the three next centuries after the Lord Christ The Angels are not called Archangels The seven stars the four beasts are all the Elders of all the Churches not onely seven or four The two Witnesses Revel 11 do represent all the witnesses of Truth The singular is frequently read for the plural All Bishops or Presbyters are both Pastors and Teachers Pro. 2. Pastors and Teachers are not distinct Officers 1. All the Priests under the High-priest all the fons of Aaron had the same Function or Office in the Temple There was not one a teaching Priest another an exhorting Priest a third a ruling Priest as if one Presbyter should be a teaching Bishop another an exhorting Bishop a third a ruling Bishop 2. The Apostle assigneth the title of Pastor and Teacher to the same Office Ephes 4. Some are Apostles some Prophets Jer. 5.15 some Evangelists some according to the Apostle Pastors and Teachers which is as much as both Pastors and Teachers It is supposed by some that the Apostle used and for some as if the copulative and were disjunctive in this place and the meaning of the Apostle this Some Pastors some Teachers But the Apostle doth not speak after such a manner as to insinuate any such interpretation he doth not so much as say And Pastors and Teachers onely Some Pastors and Teachers There is no parallel in all the Scripture which will prove that and loth stand for some 3. Pastors do not any where denote such as had the gift of exhortation most eminently but rather such as had the gift or office of Government both in the Old and New Testament 4. Teachers are properly before Pastors in order as they are taken for exhorters exhortations are dependent applications of Doctrines The Apostle placeth teaching before exhorting 2 Tim. 13.16 Tit. 1.9 5. All Bishops are called both to teach and exhort Tit. 1.9 Every Bishop saith the Apostle must exhort with wholesome doctrine 6. Pastors are sometimes described onely by the administration of teaching Go make disciples teaching them Matth. 28.19 20. A Bishop must be apt to teach 1 Tim. 3. The distinct gifts of teaching and exhorting do denominate some teachers and some exhorters rather then some Pastors and some Teachers 7. The Office of Bishops or Presbyters is made sometimes to consist onely in feeding as if all were Pastors Paul biddeth all the Elders feed the flock of Christ Acts 20. Peter speaketh in like manner 1
Priests office to take down the tent and tabernacle and accordingly it is onely the Elders office to preach ordinarily the doctrine of the Gospel the doctrine of humiliation and mortification to make way for the Churches progresse in the wildernesse Object The Princes are sent to teach 2 Chron. 17.7 Answ Piscator supposeth that the Princes did onely promove the Levites in teaching The Hebrew word doth signifie to make to learn whether by ones self or others 2. Magistrates have power to teach in the Common-wealth ordinarily though not as Prophets in the Church We may shut up all The Church is the golden Candlestick but the spirit of the Elders is the shining and burning light therein and the two Olive-branches thereof Zech. 4.2 Ezek. 7.20 The Church is the hangings of the Temple The Elders are the pillars on which the hangings did depend Concerning the Power of the Presbyterie THe Presbyterie is to govern with great condescendencie Prop. 1. and to labour for the consent of the Church in cases of moment Magistrates themselves are called Pastors and Fathers partly because they ought to be mild as Causabon and others have observed in the execution of their power Pastors should carry lambs in their bosomes Isa 40. Magistratical Soveraignty of spirit Luke 22. 1 Pet 5. is intolerable in Ministers of the Church It is better to be the Bride then the Bridegrooms friend Abrahams servant must intreat Rebeckah with kindnesse with bracelets and jewels and carry her to his master with honour The Priests were charged to take down the Tabernacle and the Levites to bear it with great respect and the Tabernacle was a type of the Church Our Solomon will have his mother to be set at his right hand in a chair of State Rev. 3. 4. 20. The four and twenty Elders have all thrones and crowns as Christians Cyprian ad Clâ—rum nihil sine vestro consilio plebi consensu Lib. 3. Ep. 10. l 4. Ep 5. l. 3. Ep. 22. l. â— Ep. 10. l. 5. Ep. 7. though not as Ecclesiastick Governours Cyprian seemeth sometimes to tender thus much respect to the common members or body of the Church as when he saith Vobis praesentibus judicautibus but not a word of suffrage in antiquity except in point of Election And Cyprian is bold to write after this manner hortor mando as to subjects The Apostle is bold to threaten the rod to the Corinthians Shall I come unto you with a rod 1 Cor. 4 21. The more authority is conferred upon Elders the more humble have they need to be Caesari cui omnia licent propter hoc minus licet I suppose the power of Jurisdiction doth originally and essentially reside in the body of members Elders have their power either by Election or Ordination because there is no other ordinary mean of vocation Election is necessary even from the people because they are to subject themselves or withdraw according as Elders preach for Christ or against Christ and therefore the peoples election doth incompleatly at least give the keys We affirm that the power of Presbyters doth not essentially depend on Ordination but on Election The people have power to act yea even to administer the Seals virtually and mediately and give power by Election to the Elders Election is now answerable to the hereditary vocation under the Law and the Ceremonial Ordination was but circumstantial to the hereditary right of the Leviâ—es Election in all Societies doth substantially or essentially derive power and correspondeth to an hereditary derivation of power * Ep. 65. p. 285. 67. p. 289. 13. p 365. Beza is onely for an implicite consent of the people and that onely in Election The French Synods have condemned Morellius his Democracie and established the next Proposition The commom members are not to govern by suffrage and co-ordinate authority together with their Elders Pro. 2. Prudence and brotherly love require an endeavour in the Elders for the procuring of consent from all Confessus seniorum est judicium Reclesiae Calv. Instis l. 4 c. 12. Sect 3. but consent is not absolutely necessary The consent of the people is not authoritative but consultative in respect of the Elders Praeter electionem ministrorum plebis nullas esse partes in Ecclesiastico regimine censemus so Chamier 1. Arg. 1. If the Presbytery be not invested with the power of Jurisdiction then the Presbytery serves but for order Cyprian by himself or his 〈◊〉 by it self either in consult a plâ—â—e did binde and loose censure and absolve the lapset though he speaks of the consensus plebis at such times Presbyters are but Prolocutors every members is essentially and substantially a Governour as well as an Elder 2. Arg. 2. If the Elders are not to baptize and administer the Seals but at the appointment of the Church in particular then they have not compleat power of order because they have not compleat power to execute their proper acts which belong to the power of order 3. The ministerial Keys or the Keys of execution were given to Peter as an Apostle Matth. 16.18 19. They may be given to Peter before he was an Apostle quoad promissionem after he was an Apostle quoad confirmationem when he was made an Apostle Arg. 3. quoad constitutionem 1. Peter is here made oeconomus Ecclesiae the keys of the Kingdom are given to Peter and kingdom includes the Church Peter is evidently distinguished from the Church therefore he doth not represent the Church On this rock saith the Lord Christ will I build my Church and unto thee will I give the keys he doth not say Vnto it as meaning the Church out Vnto thee meaning Peter and distinguishing Peter from the Church Object If it be objected that the Keys are not given to the Church here mentioned because it is the universal Church Answ I reply 1. The universal Church may as well be made the subject as the object of the Keys as it is the object in particular visible Churches so it may be the subject also 2. It may as well be made the subject of the Keys as of the visible Officers 1 Cor. 12.28 3. Is it probable that Poteâ— should represent any other Church then that which is expressed in the Text 4. I suppose it hath been already proved that there is an universal visible Church Secondly Peters confession argueth that this promise was made unto Peters person in way of reward 3. Peter is made a principal stone of the Church a secondary foundation a master-builder The doctrine of the Apostles is called a foundation of the Church Eph. 2.20 Rev. 11. the twelve Apostles are twelve sundamental stones of New Jerusalem Peter was named so with reference to his Ministery One and the same rule is not sutable to Peter as an Apostolical stone and as a Christian stone also Christ is the Rock Peter a stone
Christ the matter or object of Peters confession is the Rocâ—â—â— not the Confession it self The doctrine of the Apostles is a secondary foundation Ephes 2. and Christ in the doctrine of the Gospel is the fundamental Rock The Confession is not the Rock because the Rock is an antecedent to the Church but faith or confession is a concomitant That which is revealed to Peter is Christ in the doctrine or matter of confession and upon this is the Church to be built The foundation is homogeneous to the first essentials of the building visible confession is an accident to the Church as mystical 5. The Apostles had the power of the keys immediately from Christ and where if not in such explicite passages as these are 6. Let one place be found where one of the Apostles alone is brought in as representing the common members I cannot finde Peter or any one of the Apostles so much as to represent the other Apostles when our Saviour speaks to them When Peter speaks in the name of all the Apostles Joh. 6. and Matth. 19.28 Christ speaks to all in the plural number not to Peter onely It is questionable whether Peter did intend to speak in the name of all in this place and it is as questionable whether our Saviour intended all directly in speaking to Peter 7. What is there in that Text to argue that Peter is here representative both as a member in common and also as an Apostle Apostolical power and Church-power cannot be conveyed in the same expressions tum quoad praedicatum subjectum * If Christ had said Thou art Peter both a common member an Apostle and unto thee will I give the keys then there had been reason to have conceived that the keys had contained both Church-power and Apostolical power but the Text doth not so speak Augustine seemeth sometimes to apprehend that Peter did represent all Christians but Doctor Reynolds hath observed that he affirmeth that Peter received the Apostolical Office here Personam omnium Apostolorum gerentem in Johan Tractat. 118. It is evident that Augustine did not make the body of members the subject of executive power Object Peter doth at least represent the Apostles and their successors Answ 1. The Keys may be given onely to Peter directly here because they were in Peter wholly and the other Apostles were not spoken unto All power of execution is virtually in every Apostle One Apostle hath as much power in case there be but one as all together One Elder hath not a divided power where there are more then one to constitute a Presbyterie Arg. 4. 2. The Keys were given to all the Apostles by consequence though not in the way of representation 3. If Peter did now receive the Keys Apostolical then he could not represent the common Presbyters The same rule in the same expressions cannot confer such a different power as the power of common elders and the power Apostolical the Text and the parallels do not admit of any such representation The Apostles could not possibly represent the Church Matth. 18. They are distinguished from the Church which they are sent to gather The Church gathered is the object of the Ministery of those that are sent They are to teach them after that they have baptized The Apostles could not possibly represent the Church Matth. 18. They are distinguished from the Church which they are sent to gather The Church gathered is the object of the Ministery of those that are sene They are to teach them after that they have baptized them 2. They have power of office or actual power to baptize 3. They are bid Ga up and down to teach all Nations This place is thus far parallel to Matth. 16 and confirmeth the interpretavion precedent But our Saviour here intendeth this commission even to the successors of the Apostles I am with you saith he to the end of the World In all congruity our Saviour understands by you such as you are such as are indued with authority to teach and baptize as well as you onely the commission is to be interpreted quoad materiam subjectam and therefore the Apostolical commission is not exactly quadrato to the common Elders The promise of Christs presence tended to the encouragement of the Apostles and their successors in the work of the Ministery about which they were now sent and that power which is given to the Apostles here is given to all Elders as far as Scripture may permit 5. Elders have as full power to baptize as to teach Arg. 5. according to this Text and by consequence they have full power to admit members Full power to baptize upon making a disciple without any intervening act of the Church doth argue full power to admit because admission is not a consequent of Baptism 6. If all members young and old children and men Arg. 6. if thousands together must judge and govern upon conscience together with the Presbyterie 1. It must needs interrupt the work 2. It is work enough a double labour for the Elders to instruct the Church how to judge There is more time spent in informing the Church then in determining the case The members will make the keys flite about their Blders ears if they have them Must Elders hold the hands of the common members as the master teacheth Scholars to write and act onely by them 3. Pride is an epidemical discase in Democratical Government Who is sufficient to hold the reins of authority Where there are no standing Magistrates in the Common-wealth and in the Church no Governours at all or none but Governours the off-spring is like to be an Iehabed 4. Confusion and disorder is inevitable Turba ruunt The Church ought to be a patern of punctual order A Democracie is called by Plato Nundiâ—ae populares 5. As Church-work must needs be too long a doing by so many when it is casie so it must needs be done too soon by such as are precipitant when it is difficult Some are conscientious and scrupulous others unseasoned ignoran youthful This is a Pedocracy as well as a Democracy The seat of Government is the seat of Wisedom 7. Arg. 7. It is naturally in the power of the Presbyterie to admonish the whole church to suspend the whole church in respect of the seals 1 Thes 5.12 It is intoletable that many whole churches should convene and act â—onâ—â—nctim especially for all offences Arg. 8. otherwise they might be active in administring to those which are known to be unworthy This power containeth more then a negative reference to their elders The church and its elders are not co-ordinate societies in respect of ordinary execution In Israel there was Soveraignty in the Magistrates or Princes Amongst the Romans Imperium was in magistratu Majestas in populo 8. It is granted that Elders have full power in respect of some acts of jurisdiction elders may send to or speak to one another for a
word of exhortation and not ask the consent of the church c. And where are the ancient bounds By what rule are they subordinate to the church in other acts Are they not separated to execute all the standing laws of Christ Why should they depend upon the determinations of the people who are chosen to interpret Christs laws unto the people and that in way of authority as being set over the people Praeceptive power without corrective power as one saith is like a sword without an edge 9. Arg. 9. Deu. 21.5 The Elders are rulers governors set over the church and have power to command to admonish as superior in authority judicial 1 Thes 5.12 The church is charged to obey their elders as over-shadowing persons in that way of government Heb. 13.17 The angels are rebuked for the corruptions of the churches of Asia as if it had been in their power to prevent and redresse How could Diotrephes have the face to arrogate such Prelatical power if the Presbyters had not power of jurisdiction in their hands The Levites were to carrie the Tabernacle under the priests the government was praeordinately upon the priests shoulders The church is to be carryed not to carry to obey not to command to be subject not to govern Those that allowed elders nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the French churches do wholy sute our practise Object The peoples consent is necessary in the way of liberty not in the way of authority Answ 1. If the peoples denial of consent must bind the Elders so that they cannot proceed and the elders denial of consent doth not bind the people when a case is voted then the bodie of members hath more authority then the Elders 2. If the elders and body of members have a negative voice for the binding of each other then we make the church to consist of two co-ordinate societies but altogether gratis as far as I understand the Scripture 3. A binding power is a power of authority Matth. 16. and 18. Joh. 20. And authority may be natural as well as instituted The people have authority by a natural law originally the elders by a positive law And if the people have power by a natural or hereditary right in point of ordinary execution their authority of ordinary execution doth so far excel the power of elders as heriditary Monarchy doth excel that which is elective and so it is in an Aristocracy 4. A necessity of the members consent doth constitute church-government excessively Democratical In Rome in Athens c. they were far from such a Democracy as wherein all the people did govern constantly with their Magistrates and yet they are reputed Democratical An absolute Monarch saith one is not bound to a Parliament and grant but an absolute Aristocracy a Parliament or general court shall have but a consultative power not a binding or authoritative power Chamier professeth that he hath not seen one that affirmeth church-policie to be Democratical But if the consent of the members be absolutely necessary in ordinary execution certainly church policie is Democratical or else there neither hath been nor is any Democracy in the world where there are Magistrates Truth is where Magistrates are bound to the judgement of the people in ordinary execution they are but titular magistrates and where elders are bound to the judgement of the members they are but moderators or titular governors 5. Liberty is relative Dâ—mâ—â—lcus Silâ— in the Councel of Trâ—â—â— made liberty opposite either to necessity or servitude Potestas in sâ— lâ—bertâ—â— dicitur distinguitur a pâ—â—â—statâ— in aliâ—â— Grâ—â— de Jure 〈◊〉 l. 1. p 4. and imports directly in a civil or moral sence but an immunity from servitude or authority but the consent of the members in admissions and censures doth bind and loose and is an act of power over others Liberty in propriety directly argues that a man is not under authority but not that a man is in authority over others A Jury in a Court is a transient Magistracy though not a standing Magistracy The Commons in Parliament which have a binding vote are transient governors 6. The consent of the members doth give authority therefore it is an act of authority Nihil dat quod non habet The act of the elders in binding and loosing is an act of authority and it is incomplete separated from the consent of the members 7. The consent of the members in election is an act of authority therefore their consent in point of execution if it be absolutely necessary or if it be a resignation of liberty in both is an act of authority Liberty imports directly an immunity from authority out of a mans self indirectly that a man hath authority over himself A free man is sui juris as he is properly said to be free now when a people resigneth this liberty either to Magistrates or Ministers it resigneth that authority which was formerly resident in themselves 〈◊〉 65. p 28.5 Ruther p. 50. 8. Corrective and coactive power is authority and this consent of the members doth complete the corrective and coactive power of the people over which they were governours The consent of the people is desireable and many godly men speak much this way which do not esteem it absolutely necessary It is desireable humaniâ—atis gratia as one speaketh of a Parliament in an absolute monarchy not necessitas gratia If Politicks do truly affirm those Kingdoms to be best established where their Kings are hereditary and do nunquam interire as they speak how miserably is that church constituted that hath never any governors or none but the ghost-like apparitions of governors Our elders may well be called ghostly fathers and ghostly governors which have but the shadow of authority perfectly in them I might argue farther from the definition of authority authority in the general is but jus regendi and if the consent of the members do necessarily bind and that jure divine it is fully correspondent to the definition Azorius his definition of authority or any other that ever I met with doth make a binding consent an act of authority we use to divide power but into a power of might and a power of authority a power of liberty is reduced to a power of authority Governors and to govern with coactive power art conjugates Are they not proper governors which shall govern the people over which they are governors onely when the people themselves list a An Indian is bound as well as a member to obey a minister if a minister may preach to an Indian vi officii It is not enough to say that the members are bound to obey the doctrinal sentence of the elders clave 〈…〉 vi officii or in respect of a preceptive power they are bound to obey the exhortation of any private brother vi materiae which it but little different when he speaketh according to the rule where there is no preceptive superior or
judicial power It is but equal that governors or rulers should have judicial power to constrain obedience which is inconsistent with a necessity of the members consent If an absolute Aristocracy be for the general lesse dangerous then a Democracy there is lesse danger in the church then in the Common-wealth from such an Aristocracy because the medium of government in the church is rather swasive then coactive Elders are to govern verbo non gladia Such governors do best become the Church as may eminently represent the kingly office of Christ at least as evidently as the priestly and prophetical office of Christ It is supposed that a King or Monarch may be complete in respect of ordinary execution and yet the Soveraignty or Majesty reside in the Kingdom and an Aristocracy may be complete in respect of ordinary execution and yet that Soveraignty or Majesty reside in the Common-wealth Where the people have power to set up and pul down Magistrates with an offensive power there is a Democracy in being or constitution if not in ordinary action or execution Epist 67. and 68. Arg. 10. Num. 21.16.17 1 Chr. 26. And a power defensive or a power to except and interpose in case of just defence is connatural to all bodies or beings civil or natural where the Soveraignty or Majestie is lost or given away to such as bear the ensignes of authority Bexa is for an implicite consent of the people in election but resolute against it in other cases non tantum periculosum sed etiam iniquuns esse totum caetum is suffragia witti Epist. 83. pag. 36. 10. The relations of elders to churches do challenge power complete They are antitypical the eyes heads fathers princes of the Congregation Moses and the Princes did represent Christ and his Apostles and Elders They are the Captains of the Lords Host Moses and the Princes digged the well and sang to it to denote how Christ and the Elders do digge the well of salvation and sing the new song of salvation to the Israel of God Though proâ—atiâ— uniâ—â— be probatiâ— nullius sometimes yet such as these both together and apart may be vehemently perswasive Some do scruple at the calling of the Ministere heads of the Churches and indeed there is no universal head beside Christ but yet ministers may be called heads of particular churches in that sence as they are fathers and rulers 11. It was Gods Ordinance in Israel In all Courts Arg. 11. Lev. 13. Num. 35. Deut. 19.12 in the Temple in the Cities of Refuge in the Synagogues the elders had full power of execution The Priests did onely determine concerning the Leprosie The Levits themselves did open and shut were porters under the Priests This Ordinance of God seemeth to be grounded on moral equity we generally find an equity in Gods Ordinances as well as a ceremony And it is most sutable to nature it being unnatural for the multitude to execute I is true that the people of God are â—â—â—â—isted to a neâ—â—â— communion with God in worship then under the Law but it is true in respect of the Elders as well as of the common members And we are freed from the ceremony of the Mosaical Ordinances not from the equity 12. Arg. 12. That power which is ascribed to the Priests and Levites Ezek. 44.23 24. must needs type out the power of elders in the Christian church The whole chapter and prophesie concerneth the Christian church The civil acts in Israel were a typical pattern of the Christian church as well as the Temple The Priests and the Levits must stand in judgement and judge and determine controverfies in the church Deut. 19.17 By their word shall all strife be tryed Deut. 21.5 They shall give the sentence of judgement and thou shalt not decline from their judgement they are separated for this purpose by the Lord Deut. 17.9.11 Allegories are Argumentative when they are evident And though all things are not exactly typed out in the ceremonies at least in all ceremonies yet it is our duty to observe that which is representative The Priests were types of all spiritual men in opposition to natural men but they were types also of Elders in respect of their special office as they are opposed to the Saints in general 13. Arg. 13. Elders are titles of authority the notation thereof alludes to the Elders under the Law Pastors are titles of authority the notation thereof alludes to the use of the phrase in the Scriptures and it is applyed even to Civil Magistrates Shepherds do govern as well as feed and Elders are to feed by authority as well as by doctrine The Priests under the Law had complete power in the Temple 1. To admit into the outward Court 2. To administer at the Altar and Laver the Covenants and Doctrines and the sence of Regeneration and Justification of Mortification and Vivification 3 To administer about the Table and Candlestick for the increase of faith and love and joy Thus the Elders are to institute and make disciples and after institution by the doctrine of the Covenants to confirm by Baptism and then build them up unto perfection by teaching them all things Matth. 28.18 Go make Disciples in all Nations baptizing them and teaching them to observe all things whatsoever I have commanded you Admission into the outward Court seemeth to signifie initiation into the visible Church the Altar and Laver and Table the gradual proceeding from grace to grace of those that are worshippers of God in spirit and in truth of inward worshippers of God of such as belong to the mystical Church Rev. 11.2 3. c. True converts are first brought to the altar of faith repentance and mortification and then to the laver for the confirmation of sanctification and justification by the doctrines and seals of the blood and spirit of Christ 14. What the Apostles could do in all Churches Arg. 14. that the ordinary Elders can do in respect of ordinary administrations and ordinary exemption within the sphaeres of their particular Churches And the Apostles could admit excommunicate threaten the rod make decrees c. They did not ask the vote of the Church in admissions or excommunications Acts 2. 1 Tim. 1. Philip himself could admit without the Church Acts 8. Paul bids Timothy and Titus to command and rebuke Tit. 1. Mr. Cartwright hath done enough for this point in his Reply If the Apostles had deprived the people of any power due to them in respect of their Elders they would have taken election out of their hands If the Apostles had power in all Churches in respect of ordinary administrations as Elders then they differ from ordinary Elders but as an Aristocracy in a Common-wealth from an Aristocracy in one City or as the great Synedrion of elders in Jerusalem from the lesser Synedrions in the Cities What power the Apostles had in all Churches as elders that power all elders must have in their
in the Common-wealth which are not Disciplinable in the Church In dubious and disputable things Churches must hold Unity without an Uniformity 1. It is a Lording over one anothers Faith to exact a Conformity and Uniformity in such cases 2. The Churches must yield and condiscend sometimes to one another even in their conformity of practise Rom. 14. 3. The Apostles had extraordinary power sutable to their extraordinary spirit and yet they did not send forth their Decrees as Magistratical Injunctions Acts 15. this is the close of their Epistle to the Church of Antioch from which if you keep your selves you shall do well verse 29. Popish Canons are unsuitable to Ministerial power and also to the standing Laws of Christ Paul exhorts Philemon when he might have commanded him Judicium Conciliorum est judicium suasionis non coactionis in comparison of Magistratical Iudicature The Church hath both a consultative and a definitive authority yet neither Magistrates nor Ministers have authority absolutely and therefore cannot obligare conscientiam absolutely Those that carry the Ensigns of Magistratical Soveraignty and Majesty may write volumus jubemus yet they are not independent soluti legibus Dei Ancient Councels were wont to shew ex quibus fontibus fundamentis they framed their Decrees Sed Tridentini Areopagitae as Chemnitius speaketh nuda tantum decreta sine rationibus praetoria authoritate orbi Christiano promulgarunt Pietro Soare Polano sets down the reason people are apt to wrastle with the reason of a Law when they dare not oppose the Law it self The Scripture is our regula regulans the definitions of Councels are but a regula regulata I do not speak for a toleration of such as to us are Saints in opposition to admonition and all censures but only in opposition to the greater or greatest Excommunication Neither do I speak of a Toleration in the State but in the Church Some things are censurable which are not deserving Excommunication Persons may not be Excommunicable in the Church when they may be exterminated by the State Schisms and Heresies are intolerable in the Church and Common-wealth because the one and the other is inconsistent with the being of the Church Scandals must be rebuked Tit. 1.13 some sharply Powers are Ordained of God for to remove Scandals especially such as are most destructive only provided that charity doth moderate in Church Discipline Ministerial power speaks as from the Mercy-feat Synods and Councels have power of Iurisdiction Pro. 3. to declare and apply both implicite and explicite Laws of Christ in a Brotherly maner In Synodo est eminentia apex authoritatis Leid prof de Concilis Fathers Modern Divines Calvin and his Successors all do generally or for the most part consent to this Proposition though the opposition of the extreme opinion of Papal power hath occasioned some to speak too diminitively of Synods and Councels Cypr. l. 3. Ep. 81. Beza Ep. 68. p. 290. 1. The power of many Churches over one is natural and naturally necessary as the power of many Members over one Member if it be true which hath been proposed that all Churches are but one Church and corporation under the Lord Christ 2. All the Arguments which prove an universal visible Church do prove the power of Councels and Synods That Church which is one in propriety is one in point of government That Church which is properly one in being is properly one in acting frustra datur potentia quae non reducitur in actum Now that of our Saviour Mat. 16. together with other places of Scripture do seem to prove effectually that there is an universal visible Church One may argue it thus That Church which is invested by Christ with visible and catholike Officers that Church is an univerfal visible Church But that Church in Matth. 16. is invested by Christ with visible and catholike Officers Peter is made a stone and builder of that Church as an Apostle Peter is made a Steward of that Church or Kingdom as an Apostle Object That Church is described by a character which is proper to the Mystical Church for our Saviour promiseth that the Gates of Hell shall not prevail against that Church Ans The properties of the Mystical Church are frequently attributed to the Visible Church the reason is because the Visible Church is the true Church quo ad nos and because the Visible Church is intlusively the true Church in the sight of God Thus the Members of the Visible Church are termed Saints the called and Elect of God the sealed ones the Heirs of Eternal life this is frequent with the Apostle it is usual also for the Apostles to apply the promises of perseverance and life unto them Thus the Visible Church is called the Kingdom of Heaven the Lambs wise the body and temple of Christ the family and city of God Matth. 13. Rev. 21. Rom. 12. These properties are not attributed to the Visble Church in sensu formali but in sousu identico as the School men speak in another case in respect of us inclusivè the Visible Church is the true Church and the true Church is the Visible Church The Popish Church is a Church Visible quo ad similitudinem non quoad veritatem the true Visible Church is a Church quo ad veritatem externae sanctificaetimis though not in point of internal Sanctification as it is the Visible Church 2. Secondly such attributes do belong to the Visible Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the Visible Church contains the true Church which shall prevail The true Church is both Visible and Invisible 3. That promise of our Saviour doth belong to the Visible Church in part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even as it is the Visible Church That promise doth contain an offensive prevalence as well as a defensive the Church shall prevail in subduing the world not only desend it self against the world and this offensive power doth properly appertain to the Church as it is Visible for the most part The gates of Hell do Emphatically describe the prevailing power of the Church in point of conquest because the gates of Hell are the defensive muniments of the Enemy Them the Church besiegeth the World and overcometh thus Israel besieged Ieriche and overcame 3. The great Synedrion of the Jewish Church was the Church Representative of all the twelve Tribes Seventy is the round number of Seventy two and Seventy two Elders contained six of every Tribe The Seventy that first descended into Aegypt the Seventy Disciples of Christ the former the founders of the Iewish Church the other the founders of the Christian Church the Seventy Bells upon Aarons coat the Seventy Palm trees all these seem to be correspond entry Representative All cases that could not be determined in the lesser Synedrions types of particular Churches were to be brought to the great Synedrion and the Judge thereof The Judge together with the high Priest doth signifie
Jesus Christ who sitteth in the Assembly of the Elders unto the end of the world Mat. 18. The great Synedrion doth signifie Synods and Councels in respect of the successive state of the Church the great Presbytery of the Apostles in respect of the first and extraordinary state of the Church Object The Synagogues and Synedrions in common cities had not compleat power within themselves as congregations in the christian Church Ans 1. Types and similies may not be quadrate in all particulars 2. They had compleat power in respect of parts though not in respect of degrees a divided power though not an independent power The Synagogues had power of Excommunication John 9. they had a compleat power in suo genere in respect of all Ordinances of Iurisdiction Object It is the perfection of a congregation to be independent Ans It is better to be dependent then independent while we are impotent A particular congregation needs the protection of other congregations Independency in point of Iurisdiction upon earth is but Temporal and it hindreth Humility and Love in particular Churches which are perfections eternal It is no perfection to be so independent as to become insolent and impotent Object Councels and Synods may have a preceptive power or a consultative power and yet not power of Iurisdiction Ans Pastors are Rulers as well as Prophets and therefore if there be granted a consultative or Doctrinal power vi officii to Synods and Councels it must be also granted for the same reason that there is a corrective power in Synods and Councels Authority destitute of a corrective power in particular Presbyteries is not adequate to its end Gods Ordinance in Israel both in Church and State invested such as were Governors with corrective power as well as with preceptive power It is most strange to see Supreme Authority such as is the Authority of the whole Church naked in point of corrective power Object This patern of the Iewish Church speaketh for a Classique Presbytery as well as for Synods and Councels Ans 1. The great and standing Presbytery of Jernsalem speaketh directly only for the great Presbytery of Apostles and Elders extaordinary at the first constitution of the christian Church they only were catholike Elders such as were indued with unlimitted power But the frame of policy in Israel put aside that great Sanhedrin or Presbytery of Seventy Elders speaks most effectually for Synods and Councels and it is more evidently natural for a greater part of Members to have power over a lesser in a Democracy and for the greater part of Elders to have power over the lesser in an Aristocracy Classical Presbyteries as they may stand do seem to impeach and diminish the just power of congregational Presbyteries which have allowed them by the Apostolical Ordinance a compleat power in respect of parts of Worship and Jurisdiction a divided power though not an independent power but against a Classical Presbytery modified and qualified by the just rule of Prudence and Scripture I have nothing to oppose Object Excommunication is no more in effect then the Non-communication of Churches Ans Gods Ordinance of Excommunication in particular Churches argueth that the one is more effectual then the other Non-communicatiō is a defensive Excommunication with such as formerly enjoyed communion 2. As a sin against Authority is a greater sin so an evil inflicted by Authority is a greater evil 3. Is it not reasonable that if one Church hath power to Discipline all all should have a more effectual power to Discipline one This must needs be yielded it being presupposed that all Churches are but one universal Church and combination Object A Presbyter is onely a Presbyter over his particular Flock Ans A Presbyter is a Presbyter for lesse ordinary execution and nuitivè over the whole universal Church a Presbyter hath an united power though not a divided power over all Churches One Elder hath not power to act in anothers congregation absolutely because he is but a subordinate Pastor to the Jurisdiction of other congregations in respect of his solitary and divided power An Elder may Preach as a Paster out of his own congregation and yet he must ask leave because he is subordinate to the Jurisdiction of other congregations Elders have not power to act distributivè in all congregations but they have power to act collectivè unitivè and therefore the Elders of two Churches have power to act in and over one Church and one Elder in the name of a Presbytery may act in and over any Church subordinate to that Presbytery though it be not his own proper sphaere In an Aristocracy the greater part of Rulers have a judicial superiority in respect of a lesser part Reformed Churches have generally consented to some fixed form of consociation Genova hath governed by a combination of twenty Parishes is one Presbytery If in this kinde of Government there be a commoderation so that it may not prejudice the speedy current and due power of congregational Presbyteries it is but sutable to the set Synods in ancient time and to the present exigents of the Churches Ve omnia inter so mombra consentiunt quia singula servari totim inter est ita homines singulis parcent quia ad cortum geniti sumus Salve enim esse societas nisi amore custodia partium non potest Seneca Concerning the Power of Magistrates with reference to the Churches of Christ THe acts of Magistracy are not only civil Laws Precepts Punishments Rewards but also spiritual Loves Precepts Prayers Blessings Iustructions Admonitions These spiritual acts do danominate Magistratical power to be spiritual power though not Ecclesiastical Church power is spiritual generically in respect of acts which are spiritualin common but by way of specialty it is spiritual as it is Ecclesiastical Magistratical power is both civil and spiritual yet not Ecclesiastical or civil as it is opposed to Ecclesiastical power not as opposed to Spiritual 5. The next ends of Magistratical acts are Spiritual and acts are distinguished by their ends or immediate objects The Spiritual good of men is both intended and acquired in Magistratical acts as primarily as the Temporal good of men A Magistrate doth Instruct Pray c. to the end he might confer some Spiritual good and the act it self doth as naturally and immediatly produce such an effect as if it were the act of an Ecclesiastical person and such an act is supposed to be the act of a Magistrate as he is a Magistrate not only as he is a Christian And if the Magistrate be prophane and should not intend any Spiritual good as it was said of one that he was bonns Rox but malus homo it is sufficient that the act it self doth 2. The spiritual good of men and the glory of God are primary ends of the coustitution of Magistracy in nature A Throne of Magistracy is crected and ought to be in the intention of men as directly for Religion as
indulgence of presumptions which do either wast or weaken the Ordinances of God Tu ne cede malis c. Naboth in poverty might sell and distract his Vineyard but not to humor Ahab Daniel for many natural causes might have ceased for some time from his Solemn Prayers but not for Darius his voluntary and wilful Edict David in a case of necessity may eat of the Shew-bread which had been unlawful to have done upon the presumptious command of a Magistrate Concerning some Church Acts and first of admission of Members THe profession of Faith and Repentance with knowledge of the Fundamentals and subjection to the Ordinances ought to give satisfaction in admission especially when there is testimony of an answerable conversation precedent This rule excludes such as are apparently wicked and scandalous such as are wicked in toto such as are scandalous in tauto 1. Infants are admitted to enjoy this priviledge upon grounds lesse satisfactory We may grant such an examination as Mr. Parker requireth in his Ecclesiastical policy and also such a testimony as Mr. Bâ—â—â—r prescribeth and yet the argument is nothing infringed It is supposed that Children were wont to be examined before they were admitted to the Sacrament of the Lords Supper but I finde no expresse History in Primitive records for any such thing Cyprian and Austine received children from their Infancy Children were not debarred from the passeover Oprian de Vnct. Chris matis p. 517. in case they were circumcised As for confirmation in the Primitive times that was Instituted for the collation of spiritual gifts and it was wont as first to be administred presently after Baptism Sure I am those cautions of the Apostle 1 Cor 11. do not exclude children because the same cautions are to be observed by such as are to be Baptized in case they be adulterers The Apostle required Faith and Repentance of such as were Baptized if they had attained unto the use of reason The Eunuch is bid look to it that he doth believe if he will be Baptized Acts 8.37 yet no question but children are to be prepared for the Sacrament 2. No more was required in the Iewish Church and there is no sufficient disproportion between the Members of the Iewish and the Christian Church Exo. 12.4.8 Lev. 5.4 Num. 9. Moral purity was there requried as well as the Ceremonial Hag. 2.12 Ezek. 44.9 Levit. 6.1 2. 3. Else we shall be destitute of a rule whereby all Saints shall take possession in the Kingdom of God There was sufficient caution to provide for every Israelite in the promised Land No Wheat must be pulled up with the Tares the Tares must rather be tolerated In some sense Austine speaks truth Multi sunt lupi intus multa sunt over foris but it must not be our default we are bound to walk by such a rule as will necessarily receive either in part or in whole such as are called of God I say necessarily in an ordinary way of providence Now that rule which requires more then is necessary to the weakest Believer must needs exclude the called of God and that rule which necessarily or absolutely requires unnecessary experiences savoriness of speech sutableness of spirit to our tempers perswasion of found conversion c. such is rule I say requires much more then is necessary or compenble to the weakest Believer To require a perswasion in our hearts of the conversion of all that are admitted is too much unlesse we can meet with a rule that will admit all Saints and also afford such a perswasion It will contradict the rule of admission to make out apprehensions part of the rule Our fancies are a leaden rule and if we are severe and have no cetain rule to regulate us we shall exclude the weak more often then we shall receive them 4. The lowest degree of absolute probability that a person as converted should be satisfactory The weakest Christians are to be received Rom. 14. and the weakest can hold forth no more then the least degree of an absolute probability the strongest can hold forth no more then the highest degree of probability Again either the highest or the lowest or some middle degree of probability is requisite the highest is not and what rule is there for some middle degree If it be not is our power to require a years experience for more degrees of probability why a moneths experience The demonstration of the weakest Believer is the rule of admission if we could finde it our not the approbation of our fancies There is indeed a respective probability of conversion necessary to admission but not so much as an absolute probability is all ages of the Church We ought to judge such to be Christians as are admitted and there must be some probable ground for such a judgement The rule of admission is a rule of prudence for the exclusion of such as are ignorant of the Fundamentals or for the exclusion of such as upon search shall be found to be unregenerate by their ignorance of the Fundamentals and also of such as are scandalous and yet it is a rule of charity for the reception of all new-born Babes Charity and prudence are not membra dividentiae (a) In bona divisione partes consentiunt cum tasite inter se verò dissentiunt to the rule of admission Principium convenientiae non est principium differentiae The rule of admission is such as may consist with charity which suspecteth not others and with humility which exalteth others above our selves 5. A suspectable conversation may as justly call for an inquisitive scrutiny upon the conscience for the discovery of true grace after admission as before admission 6. The practise of the Apostles Acts 2 c. must confine our prudence they were better directed and instructed then we are And they expected no testimony not a days experience they could not in so short a time make any inquisitions or hear any perswasive relations The yongest Converts must be instantly imbraced therefore some days of experience or testimenies are not necessary Some are ignorant and of an arid constitution and expression therefore an explicite savor of language is not equally requisite in all It is sufficient if there be a respective probability in Professors if the rule be such as that commonly it admits such as are for the most part sincere or godly yea though we cannot finde such a precise rule The Apostolical rule was large it did suffer many corrupt members to creep in as Jude speaks none as far as we read were ever put by yet Converts were many yong ignorant rude and conversions were sudden and passionate No marvel that Converts that Hypocrites did come in with great affection to such as the Apostles were 7. If ample relations of the work of grace be necessary then either for satisfaction or for edification not for satisfaction as hath been proved not for edification as these considerations following do perswade 1.
may say and therefore God may be this sign together with many other commend Paul to the Church as an Apostle of Christ but it doth not follow that he was here Ordained to be an Apostle 5. Were these Elders ordinary or extrardinary did they Ordain them or not Ordain them they were warranted to impose hands by special revelation Separate me Barnabas and Saul saith the Spirit unto the work which I have called them unto t is not expressed what work it was 4. The object of Imposition in Primitive days doth argue Arg. 4. that it is not now to be appropriated to Ordination in case it ought to be reserved If we must remove Imposition from Converts from prayers for the sick if from any why not from all The extraordinary gift ceaseth in respect of Ordination as well as in respect of the other Administrations the ordinary gift remains equally in all Object It may be a sacred sign in Ordination to signifie the Consecration of a person to administer holy things Answ It was not of this use in the consecration of Priests and Levites 2. It is not of this use in the Ordination of Deacons why should it signifie any otherwise in the Ordination of Elders then in the Ordination of Deacons 3. In Confirmations in Benedictions in Prayers for the Sick it signified directly but the gift of the Spirit Calvin only maketh it a gesture of Prayer and a sign of approbation 4. It is manifest that in all other Administrations it was used by the Apostles as connatural to the extraordinary gift of the Spirit The common gift of the Spirit under the Gospel the Gospel being the ministration of the Spirit comparatively might admit such an extraordinary symbol but why only in Ordination 2 Cor. 3.8 Yet it seemeth rather proper to the extraordinary gift and power of extrabrdinary persons The extraordinary effects did countenance such solemnities of expression in such persons Eliah might pray with his head betwixt his legs because he could do observable wonders by prayer An extraordinary Rite or adjunct in prayer or blessing is proper to an extraordinary prayer and to an extraordinary blessing The Ministers of Reformed Churches do generally diminish the use of Imposition of hands The omission of it is rather alowed then condemned by Aretius The right hand of fellowship was never in use as an Ecclesiastical Rite according to all the Interpreters that I am acquainted with It was a Civil custom and Paul Gal. 2. alludes to it and where an Ancient Father useth the phrase he may well be supposed to allude both to Paul and to the custom also of the times in their salutations As for Imposition it is acknowledged only to be an ornament or adjunct not any essential part of the Sacrament of orders by many great ones amongst the Papists and so argued in the Councel of Trent If we make Imposition a sacred Institution in Ordination then we must put Religion in it and use it as necessary necessitate praecepti Concerning Excommunication EXcommunication doth admit of degrees Pro. 1. Num. 9. Lev. 13. 15. 1. Some were shut up or suspended some were shut out of the Host and the City Thus it was in the Ceremonial Law and the equity of it is perpetual 2. There is a proportion between sins and punishments all Crimes in the Common-wealth are not capital 3. According to the Doctrine of the New Testament some are to be examined some are to be admonished some are to be interdicted the Sacrament and familiar communion 1 Cor. 11. These degrees were observed in the Primitive Church Cyp. lib. 5. Epist 7. Niddui Cherem Shammatha 2 Thes 3. others are to be given up to Satan 1 Cor. 5. pro modo delicti to speak the words of Calvin In Primitive times some were also cursed with an Anathema Maranatha The Excommunicate person Mat. 16. seems to be compared to an Heathen and Publican in respect of his sinful state as well as in respect of his excommunicated state and therefore not to be admonished as a Brother but to be dealt with as an Heathen and Publican Rabbines of the Jews do all for the general consent to this Proposition Draco is said to have written his Laws with blood because he absurdly made all Crimes capital All scandalous persons are to be Excommunicated in part Pro 2. A Sacramental holiness consists in the acting of grace as well as in the having of grace Union with God requireth the being of grace Communion with God in the Sacraments requires the declaration of grace in an holy profession and an adorned conversation 1 Cor. 11. Mat. 5.24 All uncleanness in Israel that was not washed away by the Rites of Purification did debar from communion None that do express repentance ought to be Excommunicated Pro. 3. with the partial or lesser or any Excommunication 1. Penitent smners are presently to be admitted to communion in their first conversion The Analogy is unquestionable the way mut not belong to the City of Refuge 2. Deut. 13. Under the Law it was permitted to him that was guilty of Theft and Perjury to bring his Sacrifice for Reconciliation Lev. 6. none were shut out rejected but such as were habitually or resolvedly presumptious though an actual presumption might incur a cutting off by God immediatly 3. The supreme end of Church acts is the glory of Gods mercy and goodness in pardoning sin this is obtained in the acceptation of Repentance other ends must be subordinate unto this 4. The statute rule of Christ supposed impenitency in the most flagitious and impious sinner unto the total Excommunication If he will not hear the Church let him be as a Publican c. Matth. 18. otherwise forgive him seventy times in a day Matth. 18.22 God sits on a Throne of Justice in Magistracy on a Throne of Mercy in the Church therefore Magistrates must punish when the Church must pardon and yet Magistrates may somtimes pardon together with the Church 5. Repentance doth take off Excommunication therefore it must prevent Excommunication 2 Cor. 2. 6. The main end of this censure in the first place is Repentance when it is an end in Excommunication it is the main and master end 1 Cor. 5.6 2 Thes 3.14 The object of total Excommunication is only a desperate and obstinate impenitent 1. Pro. 4. It refers to the casting of the Angels out of Heaven to the cutting a man off from the Kingdom of God Mat. 18.17 the lesser Excommunication interrupts communion this dissolveth union May we fententially declare Union to be dissolved Prov. 15.10 13.13 unless it appeareth to be dissolved 2. Such as are savingly penitent to us must be admitted in part therefore none but such as are damnably impenitent to as may be totally Excommunicated In point of admission we may not wholly reject a sinner that would come in but upon tryal of impenitency therefore we may not reject a sinner
over when the marriage of the lambe is come Jus voluntarium est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repertum temporis usus when every one shall sit under his Vine and under his Fig tree Zech. 3.10 In all these respects the Sabbath was Ceremonial and that in the way of anticipation at the first Institution and ceaseth at the coming of Christ The preface to the Commandements concerneth all typically because we have all a Feast of a Passover and are delivered out of a mystical Egypt So the seventh day from the Creation concerneth all in way of type We all enjoy a Sabbath of grace upon Christs finishing the work of the new Creation in point of satisfaction As the Sabbath was a remembrance of Gods resting from his works so it belonged to the second Commandment not to the fourth Onely Gods resting is one positive sanction of the seventh day and urged in the Commandement for the furthering of its observation The seventh day from Christs resurrection Pro. 5. is to be observed in the place of the seventh day from the Creation 1. It was presignified in the circumcision of the eighth day to denote the circumcision of the heart upon this day Col 2.11 Joshuah circumcised all Israel when they came into the holy Land and we must all be circumcised that do spiritually savingly enter into the Land of grace under the Gospel But the Gospel is the special season for circumcising and for the espousing of the Church to Christ the the second Adam 2. Christ chose this day to meet his Disciples and it is in specialty observed and recorded Junitu supposeth that Christ met his Disciples every eighth day till his ascension Iohn was ravished on the Lords day The spirit was powred out on the Lords day 3. From the practice of the Primitive Church and of the Apostles Acts â—0 1 Cor. 16. Apostolorum accurata observatio vice praecepti esse debet as Calvin speaks of Imposition Inst 1.4 c. 3 S. 16. The Apostles practice in matters of common concernment consulted continued is authentical 1 Cor. 11. Tit. 1. They would not practise besides the Commandments of Christ nor suffer others Col. 2. 4. It is called the Lords day as the Supper is called the Lords Supper Rev. 1. The denomination seems to refer to some Institution The Apostle approves of the special observation of the first day of the week by adding another solemnity thereunto 1 Cor. 16. It had been superstition to have observed a set day solemnly constantly and universally without some Divine Institution in place of or together with the former Sabbath if former arguments be sound It may be lawful to observe some set 〈◊〉 in way of method in particular places as natural mediums of furthering Worship yee how can a day be Instituted with reference to the resurrection of Christ as rememorative or prenuntiative without will-Worship or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is lawful to serve God in set times but it is unlawful to serve God with set times to make the time it self a part of Instituted Worship when it is not Instituted by God Those indeed which in Primitive times denied the Lords Supper may wel question the Lords day Yet the Lords day was so universally observed in primitive dayes that a Christian being asked this question servasti diem dominicum It was wont to be answered Christianus sum non possum intermittere 5. If the seventh day from the Creation was observed by Gods Law how could the Apostles change the day without some positive warrant from God Some Christians did observe both the Jewish and the Christian Sabbath but the Apostles speak only for the Lords day 6. The Sabbath mentioned in Esa 58. Ezek. 46. Math. 24. doth typically hold forth a Christian or a perpetual Sabbath Those places do in way of type most evidently reach to the Christian Church and that in Ezek. is a prophetical description of the Christian Church Some dayes must answer to those and what in like proportion can be thought of Would our Saviour speak to his Disciples of a Sabbath if they would not or should not be so conscientious of a Sabbath as to pray with reference to it Mat. 24. 7. A seventh day is positively Moral and we are now to have no other seventh day then this Quomodò Maria mater domini principatum tenet inter omnet mulieres ita inter caeterel dies haec omnium mater est So Austine concerning the Lords day 8. We have need of a set day and of a set day by Gods own appointment sith it must be permanent and universal and we are now to have no other set day then this 9. The day of the Resurrection of Christ is the day of the declaration of the work of Redemption wherein Christ finished the work of the new Creation and therefore deserveth the alteration of the day from the first Creation and Christ is Lord of the Sabbath Mark 2. The work of Redemption was more worthy our remembrance then that of Creation Calvin acknowledgeth that such works as are avocamenta à sacris studiis meditationibus are not alowable on the Lords day It is strange that Brentius should affirm that we are no more obliged to keep one day in seven then one in fourteen The equity of the seventh day at least is apparent in the Apostles observation of the first day of the week yet the institution or injunction of that day may not be natural or expresly contained in the fourth Commandment Concerning the beginning and ending of the Sabbath THe evening before the Sabbath is a preparative to Pro. 2. and the evening after is an application of the Sabbath but the beginning of holy time is the morning light 1. The first day in Genesis 1. began with morning light 1. God called the light day and the darkness night therefore light and darkness together is not the day but the light as distinguished from the night or darkness Day in the first words of the Text is taken for the time of light therefore it is so taken one would think in the next words immediatly following When it is said that morning and evening or evening and morning were the first day it seems not congruous to say that the day and the night were the first day 2. Gen 24.63 Exo. 19.18 Lev. 11.24 Evening is generally taken for the later part of the day by Moses himself The Sacrifices of the evening were Sacrifices of the same day The evening which was to be observed in the day of expiation before the tenth day is referred to the ninth day Lev. 23.32 3. The Hebrew word used by Moses is not naturally appliable to the night because it signifies a mixture of light and darkness in the notation of it Verba sunt nota rerum 4. It seems thus to be understood from the fourth day the Sun is made the rule and measure of the day The space of