and when they refuse him againe and cast him off they take not pastorall authoritie from him for they cannot take away that which they cannot give he remaineth a Pastor though they cast him off as a Colledge of Physitians do promote a man to be a Doctor of Physicke to cure diseases a towne calleth him to be their Physitian he may yet exercise acts of his calling and ex officio as a Doctor upon other cities and inhabitants of the countrey and when the city who choosed him for their physitian doth cast him off they take not from him the office of doctorship which the Colledge of Physitians conferred upon him for they cannot take from him that which they cannot give to him Yea if any of another flocke shall come and heare the word the Pastor offereth all in one pastorall sacrifice to God in prayer though there be many of another Congregation in the Church hearing yea strangers beleevers communicate with him at the same Table yet is he not their Pastor If a Pastor of a Congregation die or be sicke shall the children of beleevers yea shall converted Pagans being desirous to be baptized be defrauded of the comfort of Baptisme and of the Lords Supper for no fault in them but onely because their Pastor is dead may not the Congregation by their desires and requests appropriate the office of Pastors of another Congregation in some particular acts to their necessitie yea is not their receiving of his ministry in that act when their Pastor is dead a calling warranting him to officiate hie nunc even as the desires and choise of his owne flocke electing him to be their constant Pastor gave him a calling to be their Pastor constantly and in all the ordinary acts of his calling yea and it is sure as the holy Ghost set him over his owne floeke in ordinary because they choosed him to be their Pastor so that same holy Ghost set him over this other Congregation in this act to preach and administrate the sacraments to them in this exigence of the death of their Pastor for God who ruleth officers and disposeth of them in his house disposeth of particular Acts of his owne officers and he is sent as a pastor from God to speake to the stanger hic nunc and to worke his heart to the love of Christ and that as a Pastor no lesse then to his owne flocke except we destroy communion of gifts and of Pastorall gifts Paul by the holy Ghost was made the Apostle of the Gentiles Peter of the Jewes Gal. 2. 8. yet Peter as an Apostle preached to and baptized the uncircumcised Gentiles Act. 10. 11. and Paul exercised his office of an Apostle upon the Jewes also both by preaching and baptizing as the history of the Acts chap. 16. chap. 17. and other places may cleare Rom. 1. so that the contrary doctrine is a new conceite not of God and against the pastorall care of bringing in soules to Christ. Quest. II. Whether or no children be received into the visible Church by Baptisme In this Chapter the Author will not have persons of approved pietie and baptized to be within the visible Church and the Author of the Apologie saith We doe not beleeve that children are received within the visible Church by baptisme for if they be not in Christs Church before they be baptized what hath a Minister to doe to baptize them who are not of the Church and if they be within the Church before baptisme how shall they be received in the Church by baptisme if you say they may be received that is declared by baptisme to have beene received into the Church by the Covenant of their fathers We demand into which Church not into our owne Church for their parents were never members of a Church and we cannot put the seale of God upon a falsehood not into the Church from whence their fathers came for we know not whether their fathers were casten out of the Church or not Some considerations are here to be set downe 1. Baptisme is not that whereby we are entred into Christs mysticall and invisible body as such for it is presupposed we be members of Christs body and our sinnes pardoned already before baptisme come to bee a seale of sinnes pardoned but baptisme is a seale of our entry in Christs visible body as swearing to the Colours is that which entreth a Souldier to be a member of such an Army whereas before his oath he was onely a heart friend to the army and cause 2. Baptisme as it is such is a seale and a seale as a seale addeth no new lands or goods to the man to whom the Charter and seale is given but only doth legally confirme him in the right of such lands given to the man by the Prince or State yet this hindereth not but baptisme is a reall legall seale legally confirming the man in his actuall and visible profession of Christ remission of sinnes regeneration so as though before baptisme he was a member of Christs body yet quoad nos he is not a member of Christs body visible untill he be made such by baptisme 3. This question toucheth the controversie anent the efficiencie working and operation of the Sacraments of which I give a tast shortly Sacraments are considered as Sacraments in abstracto in genere signâ—rum the reprobate doe receive holy Seales and Sacraments else they could not be said to prophane the holy things of God and so they may be Sacraments and worke no grace either by themselves or from God all operation from or about the Sacrament then must be accidentall to a Sacrament 2. Sacraments are considered in concreto according to all which they include in their use to wit as they consist of the signe the thing signified the institution of God and the promise of grace and in this meaning Altisiodorensis as I conceive maketh the Sacraments not efficient causes of grace yet materiall causes containing grace uti vas medicinam so the Scripture saith Baptisme saveth as the Physitians glasse cureth the disease and Guliel Parisiens said not ill that the Sacraments have a power to obtaine grace by faith and prayer that is being used in faith and sincere calling upon God they obtaine grace so to speake accurately this is all about the Sacrament rather then from the Sacrament to which sense Durandus Occam Gabriel Biel Aliacensis doe deny the Sacraments to be Physicall instruments producing grace in a Physicall way though Papists cry out against our Divines for teaching so onely they say God at the presence of the Sacrament produceth grace of his meere free will ad praesentiam Sacramenti operatur deus gratiam ex solâ liberâ suâ voluntate And for this cause Gregorius de Valentia saith these Schoolemen nihil amplius tribuere Sacramentis quam haeretici tribuunt give no more to the Sacraments then hereticks give yet Vasquez and a Jesult
place is to be such as so aboundeth in the knowledge of God as to teach rebuke admonish and comfort mutually one another in a private way not to preach publikely in the Church for the ordinary conversion of soules for which sort of Prophets you do contend Robinson addeth The Apostle cannot meane extraordinary Prophets 1 Cor. 14. there could not bee such a number of extraordinary Prophets now when extraordinary Prophets were beginning to cease in the Church Answ. 1. When the Church of Corinth abounded in every thing in all knowledge and utterance and came behind in no gift 1 Cor. 1. 5. 7. and so much grace was given them in Jesus Christ v. 4. It is cleare there were abundance of Prophets even then in Corinth 2. It is not to purpose for lay-Prophets whether they were ordinary or extraordinary Prophets They were Prophets as the Spirit of God calleth them 1 Cor. 12. 29. set in the Church as officers even as Apostles and Governors and Teachers who are officers And there is no reason that you should impose significations on words at your owne pleasure without warrant of the Word Now shew us in all the old or new Testament when the word Prophet signifieth a naked gifted man out of office in the Lords house for you have as good warrant for you to say there were lay-Apostles lay-Teachers lay-Governors who were gifted persons not in office as you have for lay-Prophets 3. Multitude of Prophets may consist with the time when Seers and foretellers of things revealed in visions were beginnings to cease even as the gifts of the holy Ghost given abundantly at the Pentecost Act. 2. 17. 18. Ioel 2. 28. did consist with the time when things concerning Christ must now have an end Luk. 22. 37. Luk. 24. 44. Robinsons 3. Argument is The Apostle in forbidding women to prophesie in the Church licenceth men 1. The Apostle in and for the worke opposeth the men to the women Sexe to Sexe and in forbidding women hee must license men when the holy Ghost opposeth faith and workes in the cause of justification and denyeth that we are justified by workes is not then the consequence good we are justified by faith 2. If in prohibiting women he gave not libertie to men where were the prerogative of men above women which is the onely ground upon which hee buildeth the prohibition 3. Ver. 34. 35. Women are not permitted to speake in the Church yet may they speake to their husbands at home now if the husbands might not speake in the Church more then the women what reason can be rendred of the Apostle his so speaking 4. The Apostle in the whole Chapter taketh order that some should prophesie in the Church and debarring women therefrom he must either admit men or then we have a third sort of Persons to prophesie who are neither men nor women Answ. Here is a great noyse of Arguments for just nothing and a faire sophisme concluding that secundum quid which should be concluded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for we deny not but some men in office are permitted yea and commanded to prophesie in publick and we grant that Sex and Sex are opposed but the opposition made by Robinson is creeple and throwne-backed for all and every one of mankind are not permitted to prophesie as all and every woman is forbidden to prophesie or teach in the Church by the Lawes of France a woman may not sit on the Throne and sway the Scepter but friend can you say then the Lawes of France doth license any Frenchman whatsoever he be to sit on the throne and be King Mr. Robinson proveth men are licensed to preach Sed indefinita propositio in materia contingente â—quipollet particulari but he knoweth all men are not licenced to prophesie in publick for ungifted men are not sent of God and we say neither all gifted tradesmen never called by the Church nor educated in Schooles or sent of God to preach in the Church This he covereth and proveth never onely he setteth downe foure armies of Arguments to prove I know not what to prove forsooth that men may prophesie in publike and not women but who denyeth that And the similitude of faith and workes crooketh here for saving faith is opposed to all good workes whatsoever both in kind and individualls for wee are neither justified by good workes in specie nor by any one good worke in individuo but though all women be debarred from teaching in the Church yet are not all men licensed to teach in the Church but onely those say we who are called of God as was Aaron 2. I would bandy the Argument thus It is not permitted to women to administer the Sacraments Ergo It is permitted for any man though not a Prophet by office to administer the Sacraments The Antecedent is Pauls the consequence is yours and so all these foure Arguments prove not what is in question to with that Ergo a gifted person not in office may preach publickly Mr. Robinson addeth In restrayning women he sheweth his meaning to be of ordinary not of extraordinary Prophets because women immediatly and extraordinarily inspired might speak without restraint Exod. 15. 20. Jud. 4. 24. Luk. 2. 36. Act. 2. 17 18. Answ. Robinson cannot show that the same kind of prophecying in women v. 34. is taxed by Paul which is regulated in men v. 26 27 28. and therefore that connexion is denied hee restraineth women from ordinary prophecying in the temple Ergo he speaketh of the ordinary prophecying of men for 1. he compareth prophecying with tongues extraordinary with extraordinary and he desireth them to covet to prophesie ordinary he cannot meane for in all the Word you find not private professors are commanded to desire to bee ordinary Prophets for so God should command them to pray that they might leave their callings and stations contrary to 1 Cor. 7. 20. and give themselves to study sciences and tongues for if the holy Ghost command the meanes he must command the end and if hee command the end hee must command the meanes But v. 34. he setteth downe a new canon about women who tooke on them to prophesie publickly and hee inhibiteth so much as ordinary prophecying yea so much as speaking in the Church and I deny not but Irenaeus Eusebius yea and Tertullian Cyrill Chrysostome Theophylactus with warrant teach that alwayes women extraordinarily inspired may prophesie for in that God immediately exalteth them above men But for ordinary prophecying in publick it is of morall equitie and perpetuall that the women should not teach for Adam was first formed this Paul bringeth as a morall argument against womens preaching His fourth Argument is from 29 and 32. verses Let the Prophets speake two or three and let the rest judge The Apostle cannot saith Robinson speake of extraordinary Prophets for they cannot erre but are infallible but the Prophets here spoken of are not infallible because they are to be censured
of writing was that it might be a part of the Canon of faith So also the Covenant of Grace and the Gospell was made upon this occasion by reason that the first Covenant could not save us Heb. 8. vers 7. Rom. 8 2. 3. Gal. 3. 21 22. is therefore I pray you the Covenant of grace but a temporary and a prudentiall peece Upon the occasion of the death of Zelophead who died in the wildernesse without a male-childe whose name thereby was in danger to be delete and blotted out of Israel the Lord maketh a generall Law through all Israel binding till the Messiah his comming Numb 27. 8. If a man die and have no sonne then shall you cause his inheritance to passe unto his daughter this was no prudentiall Law I might alleage infinite Ordinances in Scripture the like to this Yea most of all the Ordinances of God are occasioned from our spirituall necessities are they therefore but humane and prudentiall Statutes that are onely to endure for a time I thinke no. Ob. 3. But if the civill Magistrate had been a friend to the Church Acts 6. his place had beene to care for the poore for the law of nature obligeth him to take care of the poore therefore did a woman in the famine at the siege of Samaria cry Helpe O King and if this were done by Christian Magistrates Pastors should be eased thereof that they might give themselves to the Word and Prayer and there should be no neede of a divine positive institution of Deacons for this charge Answ. That the godly Magistrate is to take care of the poore as they are members of the Common wealth I could easily grant But this is not now in question but whether or not the Church as it is an Ecclesiasticall society should not have a treasure of the peoples Eâ—angelike free-will-offering for the necessity of the Saints as Heb. 13. 16. 1 Cor. 16. 1 2. 2 Cor. 9. 5 6 7 8 and concequently whether or not Christ hath ordained not the Pastors but some officers besides to attend this worke VVee affirme he hath provided for his poore members even their bodily necessi ies Secondly if this be true that there should be no Deacon but the Christian Magistrate then were these seven Deacons but the Substitutes and Vicars of the Emperour and King Now certainly if Apostolike benediction and laying on of hands in the wisdome of God was thought fit for the Vicars and Deputies of the Magistrates it is like that beside the coronation of the Roman Emperour the twelve Apostles ought to have blessed him with prayer and separated him by laying on of hands for this Deaconrie for what Apostolike calling is necessary for the temporary substitute is more necessary and at least that same way necessary for the principall But that civill Magistrates ex officio are to be separated for this Church-office so holden forth to us 1 Tim. 3. 12. I can hardly beleeve Thirdly I see not what the Magistrate doth in his office but he doth it as the Minister of God who beareth the sword Rom. 13 4. and if he should compell to give almes then should almes be a debt and not an almes and free-will-offering It is tâ—uâ— there may intervene some coaction to cause every man to do his duty and to force men to give to the poore but then I say that forcing with the sword should not be an act of a separated Church-officer who as such useth no carnall weapons Fourâ—â—ly the law of nature may lead to a supporting of the poore but that hindreth not but God may ordaine it as a Church-duty and appoint a Church-officer to collect the bounty of the Sainâ—â— 1 Cor. 16. 3. 5. I see not how the Apostle 1 Tim. 3. should not hold forth his Cannons concerning a Deacon to the King if he ex officio be the Church-treasurer but the Apostle doth match him with the Bishop Acts 6. the appointing of the Deacon is not grounded Acts 6. upon the want of a Christian Magistrate but on another ground that the Apostles must attend a more necessary worke then Tables Object 4. But the occasion of appointing Deacons was to disburden the Pastor who was to give himselfe wholy to preaching and praying Ergo at the first the Apostles and so also Pastors were Deacons if therefore the poore be fewer then they were at Ierusalem Act. 6. where the Church did exceedingly multiplie this Office of Deaconry was to returne to the Pastors as its prime and native subject and therefore is not essentially and primarily an Office separated from the Pastors Office And if the poore cease to be at all the Office ceaseth also Ans. I cannot well deny but it is apparent from Act. 6. 4. that the Apostles themselves were once those who cared for the poore but I deny that hence it followes in the case of fewer poore that the Office can returne to the Pastors as to the first subject except you suppose the intervention of a divine institution to place it againe in the Pastors as the power of judging Israel was once in Samuel but upon supposition that Saul was dead that power cannot returne backe to Samuel except you suppose that God by his authority shall re-deliver and translate it backe againe to Samuel For seeing God by positive institution had turned the power of judging over from Samuel into the person of Saul and changed the same into a regall and Kingly power that same authority who changed the power must rechange it againe and place it in and restore it to its first subject 2. The fewnesse of poore or no poore at all cannot be supposed Joh. 12. 8. for the poore you have alwaies with you And considering the afflictions of the Churches the object of the Deacons giving and shewing mercy as it is Rom. 12. 8. cannot be wanting as that the Churches fabricke be kept in good frame the poore the captives of Christian Churches the sicke the wounded the stranger the distracted be relieved yea and the poor Saints of other Churches 1 Cor. 16. be supported 3. Not onely because of the impossibility that Pastors cannot give both themselves to praying and the Word and to the serving of Tables but by reason of the wisdome of Christ in a positive Law the Pastor cannot be the Deacon ex officie in any case For 1. Christ hath made them distinct Offices upon good grounds Act. 6. 4. 2. The Apostle hath set downe divers qualifications for the Bishop 1 Tim. 3. 1. and for the Deacon V. 12 13. And 3. the Pastor who is to give the whole man to the preaching of the Gospell cannot entangle himselfe with Tables 1 Tim. 4. 15. 2 Tim. 2. 3 4 5. if we should say nothing that if there were need of Officers to take care of the poore when there was such grace and love amongst the Saints and Apostles able and willing to acquit themselves toward the poore and when all things were common Act.
for they were called by the Pope and his Clergy for saith Robinson when there be no 〈◊〉 Church-officers on Earth to give ordination we must hold with Arrians and expect new Apostles to give ordination neither can a true pastor go and seek a calling from a false pastor Hence observe carefully the following distinctions to obviate both papists cavillations and our Brethrens doubts 1. Distinct. That is 1. Properly extraordinary which is immediately from God without any other intervening cause so Moses his calling when God spake to him out of the Bush to goe to Pharaoh and command the letting goe of his people was extraordinary for both the matter of the calling and the persons designation to the charge was immediately from God Luthers calling this way was not extraordinary because hee preached no new Gospell nor by any immediate calling from God 2. That is extraordinary which is contrary to the Law of of nature Neither the calling of Luther nor of Hus and Wiccliff was extraordinary for that any inlightened of God and members of the Catholick Church should teach informe oâ— helpe their fellow-members being seduced and led by blind guides is agreeable to the Law of nature but according to our Brethrens grounds Luthers calling here was not onely extraordinary but unlawfull and contrary to a Divine Law For now when Apostles are ceased Luher had no warrant if our Brethren say right no calling of God to exercise pastorall acts of preaching converting soules to Christ and baptizing through many visible Churches congregations because that is say they Apostolick and no man now can bee a pastor but in one fixed congregation whereof he is the elected pastor 3. That is extraordinary which is beside a Divine positiâ—â— Law So that one should be chosen a pastor in an Iland where there be no Elders nor pastors at all and that the people onely give a calling is extraordinary and so it is not inconvenient thaâ— something extroardinary was in our reformers 4. That is extraordinary which is against the ordinary corruptions wicked and superstitious formes of an ordinary caling so in this sense Luher and our reformers calling was extraordinary 2. Dist. A calling immediately from God and a calling from God some way extraordinary are farre different An immediate calling often requireth miracles to confirme it especially the matter being new yet not alwayes John Baptists calling was immediate his Sacrament of Baptisme beside the positive order of Gods worship yet hee wrought no miracles but an extraordinary calling may be where there is an immediate and ordinary revelation of Gods Will and requireth not miracles at all 3. Dist. Though ordinarily in any horologe the higher wheele should move the lower yet it is not against ordinary art that the hotologe be so made as inferiour wheeles may move without the motion of the superiour Though by ordinary dispensation of Gods standing Law the Church convened in a Synod should have turned about Hus Wicliff Luther to regular motions in orthodox Divinity yet it was not altogether extraordinary that these men moved the higher wheeles and laboured to reforme them Cyprian urged Reformation Aurelius Bishop of Carthage Augustin and the African Bishops did the like the Bishop of Rome â—epining thereat It is somewhat extraordinary that Reformation should begin at Schollers and not at principall Masters 4. Dist. A calling may be expresly and formally corrupt in respect of the particular intention of the ordainers and of the particular Church ex intentione ordinanris operantis Thus Luthers calling to bee a Monke was a corrupt calling and eatenus and in that respect hee could not give a calling to others But that some calling may be implicitely and virtually good and lawfull in respect of the intention of the Catholick Church and ex inteâ—tione opâ—ris ipsius ordinationis he was called â—o preach the Word of God 5. Dist. Luthers Oath to preach the Gospell did oblige him as a pastor this is his calling according to the substance of his Office and is valid but his Oath to preach the Roman Faith intended by the exacters of the Oath was eatenus in so far unlawfull and did not oblige him Even a Wife married to a Turke and swearing to bee a helper to her Husband in promoving the worship of the Mahomet or being a papist is ingaged in an Oath to promote Romish Religion if shee bee converted to the true Faith of Christ needeth not to be married de novo but remaineth a married Wife but is not obliged by that unjust Oath to promove these false Religions though the marriage Oath according to the substance of marriage duties tieth her 6. Dist. A pastor may and ought to have a pastorall care of the Catholick Church as the hand careth for the whole body and yet neither Luther nor Zuinglius are universall pastors as were the Apostles For they had usurped no power of Governing and Teaching all Churches though I professe I see no inconvenience to say that Luther was extraordinarily called by God to goe to many Churches to others then to Wittenberg where hee had one particular charge yea even through Germany and the Churches of Saxony and Zuinglius through the Helvetian and Westerne Churches which yet doth not make them essentially Apostles because 1. They were not witnesses of Christs Death and Resurrection which as a new Doctrine to the World as Apostles they behoved to preach Acts 1. v. 22. They only revealed the old truth borne downe by an universall Apostacy 2. Because they were not immediately called nor gifted with diverse Tongues And the like I may say of Athanasius for men in an extraordinary apostacy to goe somewhat farther then to that which a particular Church calleth them to is not formally apostolick yet lawfull 7. A calling to the Ministery is either such as wanteth the essentialls as gifts in any messenger and the Churches consenâ— or these who occupy the roome of the Church the Church consenâ—ing such a Minister is to bee reputed for no Minister Or. 2. An entry to a calling or a calling where diverse of the Apostles requisites are wanting may bee a valid calling as if one enter as Caiphas who entered by favour and money and contrary to the Law was High-Priest but for a yeer â—yet was a true High-Priest and prophecied as the High-priest 8. If the Church approve by silence or countenance the Ministery of a man who opened the Church doore to himselfe by a silver key having given the prelate a bud The ordinance of God is conferred upon him and his calling ceaseth not to be Gods calling because of the sins of the instruments both taking and giving 9. Though Luther was immediately called by Men An. 1508. by the Church of VVittenberg as may be seene in his writings as Gerard sheweth and the Jesuit Becanus saith hee was called and ordained a Presbyter and so had power to preach and administer the Sacraments yet that hindereth
God to Salvation not to all nor of it selfe but by the efficacious grace of God to every one that believes Iohn Baptist saith Robinson Christ and his Apostles being to repaire the desolation of Sion did not by the coactive Lawes of men sâ—â— ffle together good and bad as intending a new monster or Chimaera but admitted of such and none other as confessed their sins and justified God and were not of the World but chosen out of it and did receive the Word gladly and communicated all of them in all things as every one had neede and that in gladnesse and singlenesse of heart as receiving Testimony of the Holy Ghost himselfe that they were such as should be saved as were all of them purchased by the Blood of God as for all for whom there was cause to thinke God as whom the Apostle did remember in his prayers with gladnesse being perswaded that God would perfect his good Worke begun in them as became him to judge of them all being all partakers of the grace of God with him in the confirmation of the Gospell and after whom all he longed from the very heart roote in Christ and for all whom he gave thankes alwayes making mention of them in his prayers without ceasing remembring their effectuall Faith diligent love and patient hope in the Lord Jesus which did grow in every one of them Answ. Here is much Scripture abused to no good use 1. that coactive Laws of Princes be the onely way of inchurching people we never taught but of this hereafter 2. He calleth the Kingdome of God which is a draw-net of good and bad a called company invited to the Supper of the Gospell whereof many are called but few are chosen which is the field where grow Wheat and Tares the Barne-floore wherein is Corne and Chaffe He calleth I say these men good and bad shuffled together in a new monster or Chimaera Sinne is a monster but that it should be in the world is not without the decree of efficacious providence except we turne Epicures with Arminians 3. That all and every one baptized by Iohn Baptist justified God and were true converts is more charity then the verity of the Text Luk. 7. can warrant 4. And that the visible Church consisteth onely of men chosen out of the World as he spake from Ioh. 15. is a plaine contradiction to that many are called but few chosen out of the World and serveth much for Huberians who will have all the visible Church chosen and for Arminians who make all in Gods intention separated from the World and so make election to life eternall as universall in the visible Church as the preached Gospell 5. It is an adding to the Text Acts 2. That the visible Church all of them and you say did communicate in all things with singlenesse of heart and were to be saved For we have not so much charity to bestow on Anâ—nias Saphira and Simon Magus who were added to the Church visible but why call you this the Testimony that the Holy Ghost giveth of all them where did you reade or dreame this The Holy Ghosts Testimony is true and what Divinty is it that all added to the visible Church shall be saved deeme you with Origen and some others that none are eternally dâ—mned 8. And you say of the visible Church Acts 20. 28. All of them were redeemed by the Blood of God If Luke had said so I could have believed it but your saying is groundles All whom they are commanded to feede and all who were to be devoured by grievous Wolves and all the drawen away Disciples of false Teachers 29. 30. Are all these redeemed by the Blood of God Thâ—â— Church is an Arminian Chimaera that all to whom the Gospell is preached by Feeders and Pastors must be obliged to believe that Christ by his Blood redeemed all and every one of them is Arminianisme Corvinus and Jac. Arminius Nic. Grevinchovius Episcopius Socinus Smaleius Ostorodius will thanke you for they hold that Christ gave his Blood for all the damned in Hell and purposely to redeem them and for his part gave his life for all the World and especially for the visible Church 7. That the Apostle gave thanks to God for the sound faith of all who professed the Gosspell at Rome and were perswaded that God would perfect the worke of salvation in all and every one of the Philippians is a wicked dreame that they were all partakers of the grace of the Gospell and that all the Thessalonians without exception had effectuall faith diligent love and patient hope All this is said without ground of Gods Word and contrary to the Word Were there none Rom. 6. Servants of sinne None who walked after the flesh Rom. 8 So Rom. 14. and Phil. 3. 2. 18. Phil. 2. 21. 1 Thess. 4. 2. 2 Thess. 3. 8 9 10. None in Philippi whose God was their belly none who minded earthly things No dogs No evill workers Robinson The Jewes were forbidden by God under the Law to sow their Field with diverse seeds and will he sow his own Field with Wheate and Tares and the Lords Field is sowen with good seed Mat 13 24 27 28. His Vine Noble and all the seed true his Church Saints and beloved of God but through the malice of Satan and negligence of such as keep the field adulterate seed and abominable persons may be Answ. God who is above a law forbiddeth the Father to kill the son yet may he command Abraham to kill his son in positive Lawes such as sowing of seeds Gods practice is not a Law to us I remember Jesuites especially Suarez Didac Ruiz Molina Laessius Lod. Meratius Hiero. Fasolus and their Disciples the Arminians labour to prove that God cannot predeterminate the will of man to the positive acts that are in sin For then he should be the author and cause of sin which he forbiddeth us to do and he would not do himselfe say they that which he forbiddeth us Which is but in the generall a weake answer for it followeth not hence that he is the author of the malice because he praedeterminates the will to the positive act of sinning For though God in his working Providence permit wicked men to be in the Church as you cannot deny his providence here yet doth it not follow that he soweth wicked men in the Church Nor doe we say that it is the Lords appoving and revealed will that hypocrites should joyne with his friends at the marriage supper of the Gospell they wanting their wedding garment It is hypocrites sin that they joyne themselves to the Church they being heart Enemies to the truth And in this respect God soweth them not in the Church But the question is if the Church and Pastors sin in receiving such into the bosome of the Church because they see not in conscience
of a publick Synodicall rebuke is onely gradually different not specifically from excommunication and both must proceed from one and the same power Now the Synodicall censure is evident in the Text v. 24. certaine went out from us so it is cleare they pretended they were in this point followers of the Apostles and Lorinus thinketh that some deemed them schismaticks 2. They have troubled you with words Lorinus citeth the Sy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vedalacachum they have terrified you as if your salvation were not sure except you keepe Moses his Law of ceremonies and the morall Law 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destraying by false arguments your soules it is a word contrary to building up in sound knowledge as Aristotle taketh the word saying that you must bee circumcised and keepe the Law 4. They abused the name of the Apostles as having an Apostolick commandement and so a divine warrant for their false doctrine and therefore are they refuted as liars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence it is cleare they did labour to prove a necessitie of circumcision not onely from the old Testament and an expresse divine Law but also from the authoritie of the Apostles which was manifestly false out of which I argue thus If the Apostles doe not onely in a doctrinall way refute a false doctrine in this Synod but also in a Church-way and by a juridicall power rebuke and Synodically charge the authors as subâ—erters of soules and liars then they doe not onely use a meere doctrinall power in this Synod but also a juridicall power but the former is true Ergo so is the latter 2. Observe two things in these obtruders of circumcision First the error of their judgement It is more then apparent that they had a heterodox and erroneous opinion of God and his worship and the way of salvation as is cleare Act. 15. 1. And certaine men which came downe from Judea taught the brethren and said except yee bee circumcised after the manner of Moses yee cannot bee saved This doctrine is clearely refuted both by Peter v. 10. That yoake of the Law wee disclaime there is a way of salvation without that yoake v. 11. But wee beleeve that through the grace of the Lord Jesus wee shall bee saved as they and it is synodically refuted v. 24. wee gave no such commandement it is not the mind of us the Apostles of the Lord that you keepe Moses Law as you hope to bee saved there was for this error in their judgement required a doctrinall or dogmaticall power and this the Synod used 2. Besides this erroneous opinion in their judgement there was another fault and scandall that the Synod was to censure to wit their obtruding of their false way upon the soules and consciences of the Churches as vers 1 They taught the brethren this false doctrine 2. That they wilfully and obstinately did hold this opinion and raised a Schisme in the Courch v. 2. wherefore Paul and Barnabas had no small 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dissention the word signifieth sedition which was raised by those who held that erroneous opinion and great disputation with them 3. They laid a yoake upon the brethren v. 10. and v. 7. They made great disputation against the Apostles and v. 24. They troubled the brethren and perverted their soules This was not simply an heterodox opinion which is the materiall part of a heresie but had something of the formall part of an heresie to wit some degrees of pertinacie of brutish and blind zeale even to the troubling and perverting of the soules of the Churches while as they would make disciples to themselves and lead away soules from the simplicitie of the Gospell now the Synod doth not helpe this latter simply in a Synodicall way by a dogmaticall and doctrinall power but by an authoritie Synodicall and therefore they authoritatively rebuke them as subverters of soules and whereas these teachers laid on an unjust yoake to keepe Moses his Law upon the Churches v. 10. the Synod by their ecclesiasticall and juridicall authoritie doth free the Churches of that yoake and they say in their decree v. 28. It seemed good to the holy Ghost and to us not to lay the yoake of Moses his Law on you as those who trouble you have done to lay upon you no greater burden then these necessary things c. now if there had beene nothing to doe but to resolve the question if this had beene the totall and adequat end of the Synod in a meere doctrinall way to resolve the question Whether must wee bee circumcised and keepe the Law morall and ceremoniall of Moses upon necessitie of salvation as the argument of our brethren contendeth Peter v. 10. 11. made a cleare issue of the question We are saved by the grace of God both â—â—nes and Gentiles and it is to tempt God to lay the yoake of the Law of Moses upon the brethren the resolving of that question is the end of the Synod but not the adequat end for here that not onely the doctrinall power was to bee used but beside that 1. the schisme was to bee removed and the authoritie of the Synod to bee used against the wilfulnesse and obstinacie of those obtruders of circumcision in rebuking them as perverters of soules 2. For the scandall which might have been taken if the Gentiles should have eaten blood and things strangled and meats offered to idols and therefore the Apostles and Elders behoved as a conveened Synod to forbid a grievous scandall and a spirituall homicide against the Law of nature to wit that the Gentiles for feare of scandalizing weake beleevers amongst the Jewes should abstaine from the practise of some things at this time meerely indifferent in their nature though not indifferent in their use such as were to eate things offered to idols things strangled and blood and whereas our brethren 3. Object If the Apostles did any thing more then might have been done by private Pastors out of a Synod it was meerely Apostolicall and the Elders did but assent to the Apostles Apostolicall determination and every one did here Apostles Elders and Brethren more suo Apostles as Apostles Elders and Brethren as Elders and Brethren after their manner as consenters to the Apostles but other wayes it is a begging of the question for to say the Apostles and Elders rebuked Synodically the obtruders of circumcision it s but said because one Pastor might have rebuked those obtruders for the specification of actions must not bee taken from their efficient causes but from their formall objects therefore this is no good consequence the Synod rebuked those obtruders Ergo the Synod rebuked them as a Synod and by a power of jurisdiction it followeth not for Paul Gal. 2. rebuked Peter Ergo Paul had a power of jurisdiction over Peter I thinke your selves will deny this consequence I Answer 1. These two answers are contradictory and sheweth that our brethren are not true to their owne
principles for sometime they say the Apostles gave out this decree as Apostles and sometime there is nothing here done by a meere doctrinall power such as Paul had over Peter or one single Pastor hath over another now it is sure that Paul had no Apostolick power over Peter and that one Pastor have not Apostolick power over another 2. When our brethren say here that the Apostles as Apostles by an infallible spirit gave out this Decree they doe in this helpe the Papists as Bellarmine Becanus Grâ—â—rut and in particular the Jesuit Lorinus who saith decrâ—um authenticum cujus inspirator spiritus sanctâ— and so saith Cornelius a lapide visiâ—m est nob is inspiratis decretis a Spiritu sanctus therefore saith hee the councell cannot erre and so Salmeron and Cajetan say and expresly Stapleton saith this Apostosack definition flowed from the instinct of the holy Ghost observandum saith Stapleton quanta habenda sit ecclesiae definienth authoritâ—s hence our brether here must yeeld either that all Synods are infallible as Papists say this Synod the patterne of all Synods being concluded by an Apostolick spirit could not erre and so neither can councells erre or they must with Socinians and Arminians say there is no warrant for Synods here at all And certainly though wee judge our brethren as farre from Popery and Socinianisme as they thinke wee detest Anti-Christian Presbytery yet if this Synod bee concluded by an Apostolick spirit it is no warrant to bee imitated by the Churches and wee have no ground hence for lawfull Synods Whittakerus Calvin Beza Luther and all our Divines do all alledge this place as a pregnant ground not of Apostolick but of ordinary and constant Synods to the end of the world and Diodatus good to the holy Ghost because they did treat of ecclesiasticall reders concerning the quietnes and order of the Church wherein ecclesiasticall authoritie hath place the Assembly used this tearme it seemed good to us which is not used neither in articles of faith nor in the commandements which meerely concerned the conscience and to shew that authoritie was with holy reason and wisedome there is added and to the holy Ghost who guided the Apostles in these outward things also 1. Cer. 7. 25. 40. 2. If our brethren meane that the Elders and brethren were in this Apostolick and immediatly inspired Synodicall determination not as collaterall penners of Scriptures joyned with the Apostles but onely as consenters and as consenters by power of an ordinary holy Ghost working consent in them more suo according to their capacitie as ordinary Elders 1. They yet more helpe the Papists because they must say onely Apostles and so onely their successors the Prelates had definitive voices in this Synod the Presbyters and Brethren did no more then Papists and Prelates say Presbyters did in generall councells of old and therefore the Presbyter is to subscribe Ego A. N. Presbyter consentiens subseribo whereas the Prelate subscribed say they Ego A. B. Episcopus definiens subscribo wee crave a warrant in Gods Word to make an Apostle or a Prelate a Synodicall definer having a definitive voyce and the Elder Brother or Presbyter to have a consultative voyce for here all the multitude if there was a multitude present doe make Synodicall decrees by consulting and consenting yea all the nation may come to a nationall Synod and both reason dispute and consent because matters of doctrine and government of the Church concerneth all therefore all have an interest of presence and all have an interest of reasoning and 3. by consequent all have an interest of consenting yea of protesting on the contrary if the Synod determine any thing against the Word of God If they say there is a threeford consent in this Synod 1. an Apostolicall 2. a second Synodicall agreeing to Elders as Elders and a third that of the people or a popular What a mixt Synod shall this be but 1. then as the Epistle to the Tlxssalonians is called the Epistle of Paul not the Epistle of Silvanus and Timotheus though Silvanus and Timotheus did consent so these dogmata or decrees should not be called the decrees of the Apostles and Elders as they are called Act. 16. 4. Act. 15. 6. Act. 21. 25. but onely the decrees of the Apostles seeing the Elders did onely consent and had no definitive influence in making the decree by this doctrine as Silvanus and Timotheus were not joynt pen-men of Scripture with Paul 3. When as it is said the specification of actions must not bee taken from the efficient cause but from the formall object and all that a done in this Synod might have beene done by a single Pastor I answer wee doe not fetch the specification of this rebuke and of these decrees from the efficient causes but from the formall object for an Apostle might his alone have rebuked these obtruders of circumcision and made this decree materialiter for Paul did more his alone then this when hee wrote the Eâ—istle to the Romans but yet one Pastor could not have Synodically rebuked and given out a decree formally Synodicall laying an Ecclesiasticall tie on moe Churches then one there is great ods to doe one and the same action formally and to doe the same action materially and I beleeve though actions have not by good logick their totall specification from their efficient cause yet that ordinances of God as lawfull have their specification from the efficient causes in part our brethren cannot deny For what made the difference betwixt Aaron his fire offered to the Lord and Nadab and Abihu their strange and unlawfull fire that they offered to the Lord but that the on fire had God for its author the other had men and the like I say of Gods feasts and the feasts devised by Jeroboam else if a woman preach and administrate the Lords Supper in the Church that preaching and sacrament administrated by her should not have a different specification and essence if wee speake morally or Theologically from that same very preaching and celebration of the Supper performed in the Church by a lawfull Pastor it is as I conceive of the essence of an action Synodicall I say not its totall essence that it cannot bee performed by one in a Church-way and with an ecclesiasticall tie but it must be performed by many else it is not a Synodicall action and it is true that Paul Rom. 14. and 1 Cor. 8. 10. hath in substance the same Canon forbidding scandall which is forbidden in this Canon prohibiting eating of meats offered to Idolls and blood in the case of scandall but I pray you is there not difference betwixt the one prohibition and the other yea there is for Rom. 14. 1 Cor. 8. 10. it hath undenyably Apostolick authoritie here it hath onely Synodicall 2. There it is a commandement of God here it is a Canon of the Church 3. There it commeth from one man here from a
they are registred in the bookes of Old Testament bee formally Scripture yet as cited by the Apostles they dâ—e not become Scripture except these saying bee cited tali modo that is by the influence of the immediatly inspiring holy Ghost which influence onely maketh formally any saying to bee Scripture Object 12. If the Apostles did not in a Synod with the Elders dispute and voyce as Apostles it should follow that as Apostles they did plant Churches but after the Churches were planted they ceased to bee Apostles and did all as ordinary Elders which is most incongrâ—oâ—s for then should they descend from an infallible to a fallible spirit Answ. The Apostles did onely use their Apostolick power when there was need of it as God worketh not miracles but in some necessitating exigence of second causes and what they could doe by an ordinary power when the Churches were once constituted they did not attempt to doe by their Apostolick power and though their Apostolick power was in them as a habit yet the exercise thereof was rather under the dominion of an extraordinary and immediate rapt and influence of God then under the mastery of their owne free-will I would aske why the Church of Antioch no doubt most lawfully Act. 15. 2. did send to seeke resolution at the fallible spirit of Elders and also as our brethren teach at the infallible spirit of the Apostles and why did they not from their infallible and Apostolick spirit seeke out and choose seven men to bee Deacons but remitted to the fallible spirit of the multitude who are not infallible or Apostolick in their choise both the nomination and election of these seven men but the Apostles did much honour the Churches of Christ in cooperating with them and in doing most things with their consent that by example they might interdict dominion and assert a ministeriall power and make Christ most Monarch-like in the government of his spirituall Kingdome nor did they put off or interdict themselves nor forfeit their Apostolick power after Churches were constituted but used their Apostolick power at the Commandement of that great King exalted Jesus Christ whose Catholick Ambassadours they were as God immediatly moved them Object 13. Paul exercised the power of the Keyes of knowledge upon Barbarians and might have preached to Indians and did presâ—h to the scefling Athenians Ergo hee might exercise power of jurisdiction over them and judge those who are without it is no consequence and against the word of God 1 Cor. 5. 12. Yea Paul by this power dogmaticall rebuked the Athenians Act. 17. 22. I perceive that in all things yee are too superstitious yet Paul had no power to excommunicate the Athenians Mr. Mather Answ. I deny not but there is great odds betwixt a concionall rebukinâ— by way of preaching which may bee and is alwayes performed by one and a juridicall rebuking by a power juridicall of the Keyes which is performed onely by a Church-sâ—ciâ—tie now it cannot bee denyed but the rebuking of men because they subverted soules v. 24. is not a meere concionall rebuking which may bee performed by one 1. it is a rebuking v. 24. 2 it is a rebuking performed by many by a whole Synod v. 6. v. 22. 3 It is performed by a politicall societie and body having a dogmaticall power to judge and determine in a doctâ—inall way as our brethren say and consequently as wee say having a juridicall power v. 25. It seemed good unto us being assembled with one accord to send chosen men unto you c. which is undenyably a politicall body an assembled company as v. 6. met about a question which concerneth the Churches of Christ as is cleare v. 2. v. 6. v. 23. c. 16. 4 5. c. 21. 25. compared with v. 22. hence a businesse of doctrine which troubleth the Churches of Antioch c 15. 2. and of Jerusalem v. 5 6 7 8. and Syria and Cilicia v. 23 24. must bee a Church-businesse in respect of the subject 2. The question is a Church-question in the matter of practise it conoâ—rneth the consciences of the Churches in the point of taking and giving offence in a Church-societie as this doth v. 19. That yee trouble not them which amongst the Gentiles are turned unto God and v. 28 29. compared with 1 Cor. 10. 24 25 26 27 c. Rom. 14. 14 15. this was a Church-â—candall or publick offence as touching the matter materia quâ—nt 2 The forme and manner of deciding the controversie was a publick Church-way by the Word of God Act. 15. so 〈◊〉 proveth v. 7 8. 9. and James v. 15 16 c. maketh good 4 The efficient causes and agents in the question are 1. Church 〈◊〉 v. 6. Apostles and Elders 2. Church-officers conveened Church-wayes in a Church-body or societie v. 6. c. 15. and The Apostles and Elders came together in a Synod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word which cur brethren acknowledgeth doth 1 Cor. 5. 4. note a formall Church-assembly to consider of this matter and â— 25. It seemed good to us being assembled with one accord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the very word Church is not wanting though with reverence of others it seemeth not to bee the multitude seeing the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beeing so generall must have its signification from the action and end for which the meeting is intended as before I said as is cleare v. 22. It pleased the Apostles Elders and whole Church 5. The action they performe when they are met in a politicall body is to decide a Church-controversie that troubled many Churches Act. 15. 2. v. 23 24. 6 The end is the peace and edifying of the Churches as that the Churches of the Gentiles bee not troubled with needlesse ceremonies as James saith v. 19. and the good of the Churches v. 29. from which if you keepe your selves yee shall doe well c. 16. 4. And â—s they went through the cities they delivered them the Decrees to 〈◊〉 v. 5. so were the Churches established in the faith Consider 〈◊〉 is the happy end and fruit of this Synod The establishâ—â—â— of the Churches Therefore have our brethren without reason I speake with reverence of their learning and godlinese denied the word Church to bee given to a Synod or a meeting of Elders which to mee is cleare Act. 15. v. 6. The 〈◊〉 sending is the Eldership of Antioch the Church receiâ—â—â— v. 4. is the Eldership at Jerusalem and cannot conveniently bee exponed of the whole and numerous thousands that â—â—eâ—ed at Jerusalem the rebuking cannot then bee meerely â—â—â—â—inall by the power of the keyes of knowledge which is exercised by one nor are the Apostles and Elders here considered as meerely Preachers and Teachers in the Act of teacher for why then should they not bee formally a Church and a Church-assembly as our Brethren say if they bee an assembly meeting for preaching the Word for the exercise of the keyes of Knowledge in the hearing of a multitnde
imagine would lead the twelve Apostles to speake to one single Congregation met in one place at one time the rest to wit the eleven and the seventic Disciples being silent for in the Church the God of order will have one to speake at once 1 Cor. 14. 31. But our reverend brethren seeing and considering well that the Church at Jerusalem could not all meet in one Congregationall way and that they were a Christian Church and so behooâ—ed to bee a Presbyteriall Church they doe therefore betake themselves to another Answer for they say that this Church at 〈…〉 an extraordinary constituted Church and 1. wanted an Eldership and presbytery as Christian Churches have now 2. the government was meerely Apostolicall 3. the constitution was somewhat Jewish rather then Christian for their service was mixed with legall ordinances and Jewish observances for many yeares and therefore cannot bee a patterne of the Christian visible Church which wee now seeke To which I answer 1. Because our brethren consider that the Church of Jerusalem will not bee their independent Congregation before wee obtaine it for us as a mould of a presbâ—tâ—riall Church they had rather quit their part of it and permit the Jewes to have it for us both but wee are content that their Congregations in some good sense bee given to them and not to Jewes 2. There is no reason but the Church of Jerusalem bee a Christian Church 1. The externall profession of a visible Church maketh it a visible Christian Church but this Church professeth faith in Christ already come in the flesh and the Sacraments of the New Testament baptisme and the Sacramentall breaking of bread Act. 22. 41 42. wee desire to know how saving faith in a multitude constituteh an invisible Church and the externall and blamelesse profession of that same saving faith doth not contitute a visible Church also and how this is not a Christian visible Church not differing in essence and nature from the 〈◊〉 Churches that now are to which the essentiall note of a visible Church agreeth to wit the preaching or profession of the sound faith if it bee called an Apostolick and so an extraordinary Christian Church because the Apostles doth governe â—it that is not enough if the Apostles governe it according to the rule of the word framing the visible Churches of the New Testament this way the Church of Corinth 1 Cor. 5. shall bee an Apostolick and so an extraordinary Church which our brethren cannot say But wee desire to know wherein the frame of this first patterne Christian Church at Jerusalem is so extraordinary that it cannot bee a rule to us to draw the mould of our Churches according to it for if the Apostles make it a patterne of an ordinary Christian Church in Word and Sacraments to say it was extraordinary in the government except you shew that that government was different from the rule that now is in government is petitio principii to begge what is in question for these same keyes both of knowledge and jurisdiction that by your grant were given to the Church Matth. 18. 15 16 17. were given to the Apostles Matth. 16 17 18. and Joh. 20. 21. If you say it is extraordinary because as yet they had not Deacons for the Apostles did as yet serve tables where as afterward Act. 6. that was given to the Deacons by office and so they had not Elders nor Doctors nor Pastors as we now haâ—e but the Apostles were both Pastors Ruling Elders Doctors and Deacons and they were the onely governing Eldership and this was extraordinary that they had no Eldership and so they were for that same cause no presbyteriall Church whence it followeth that you cannot make this Church which had no presbytery a patterne of a presbyteriall Church But I answer this will not take off the argument if wee shall prove that after they were more then could meet in one Congregation and so after they were so numerous that they were moe Congregations then one they had one common government and 1. wee say though the Apostles had power to governe all the Churches of the world and so many Congregations yet if they did rule many Congregations as Elders and not as Apostles wee prove our point Now we say where baptisme and the Lords Supper was there behoved to bee some government else the Apostles admitted promiscuously to baptisme and the Lords Supper any the most scandalous and prophane which wee cannot thinke of the Apostles it is true say you they admitted not all but according to the rule of right government but this right government was extraordinary in that it was not in a setled Eldership of a Congregation which was oblieged to reside and personally to watch over that determinate flock and no other flock but it was in the hands of the Apostles who might goe through all the world to preach the Gospell and were not tied to any particular flock and so from this neither can you draw your classicall Eldership nor wee our Congregationall Eldership But I answer yet the question is begged for though it bee unlawfull for a setled Eldership not to reside where their charge is yet the question is now of a government in the hands of those who are oblieged to reside and give personall attendance to the flock and the government in the hands of the Apostles who were not oblieged to personall attendance over this and this particular flock which they did governe were governments so different in nature as the one is a patterne to us not the other and the one followeth rules different in nature and spirit from the other for though it were granted that the Apostles did governe many Congregations as Apostles not as Elders yet there was no extraordinary reason why these many Congregations should bee called one Church and the beleevers added to them said to bee added to the Church as it is said Act. 2. 47. And the Lord added to the Church daily such as should bee saved except this Church bee one entire body governed and ruled according to Christs Lawes 2. There bee seven Descons chosen to this Church Act. 6. and Deacons are officers of the Church of Philippi which our brethren calleth Phil. 1. 1. a Congregationall Church and Pnebe was a Deaconisse say they of the Church of Cenchrea Rom. 16. 1. and if they had Deacons they could not want Elders who are as necessary 3. This Church could not bee so extraordinary as that it cannot bee a patterne to us of the constant government of Churches by Elders which wee call Aristocraticall seeing it is brought as a patterne of the Churches government by the voices of the people which is called by Divines in some respect democraticall and this place is alledged by our brethren and by all Protestant Divines against Bishops and Papists to prove that the people have some hand in government to wit in election of officers and so the words are cleare Act. 6. 5.
as Apostles which is the conclusion to bee proven Now that I may give a solid reason of this wee are to consider what Apostles doe as Apostles and what as ordinary Elders as take along this rule with you what Apostles doe as Apostles every one of the Apostles his alone may doe as quod convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convâ—nit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What ever agreeth to an Apostle as â—â— Apostle agreeth to all Apostles as because Apostles may worke miracles any one Apostle may worke a miracle so Peter his alone extra collegium when hee is not with the twelve hee may worke a miracle his alone hee may speake with tongues and his alone hee may preach and baptize through all the world and therefore Peter as an Apostle not as an ordinary Elder doth raise the dead speake with tongues preach and baptize in all nations without any calling of the people or without consent of the presbytery but what the Apostles doe as ordinary presbyters and as a classicall Colledge that by cannot doe in that relation but in collegie as the eye doth not see but as fixed in the head so when the Apostles do any thing in collegio not without the suffrages of a colledge that they must doe as ordinary Elders for example Paul if hee delivered Hymeneus and Alexander his alone to Satan 1 Tim. 1. 20. as many thinke hee did then hee did that as an Apostle but suppose hee had beene present at Corinth 1 Cor. 5. to obey his owne Epistle and direction that hee gave to excommunicate the incestuous man hee should with the Eldership of Corinth delivered him to Satan as an Elder not as an Apostle yea in a presbyteriall way Paul could not have delivered him to Sathan without the concurring joynt suffrages of the Eldership of Corinth So because Act. 6. 1. 2. 3. the whole twelve doe call together the multitude the whole twelve doe that as ordinary Elders which I prove for if they had conveened them as Apostles by that transcendent Apostolick power by which they preach and baptize in all the Churches and by which they raise the dead Peter his alone might have conveened them so they ordaine Elders by imposition of hands as an ordinary Eldership now doth all the twelve doe it in a Court whereas if they had put on these seven men to bee Deacons upon the people by vertue of their Apostolick calling they should not have convened the people nor sought the free consent of the people for any one Apostle his alone as Peter might by the transcendent power of an Apostle have ordained those seven men to bee Deacons but then hee should clearely have done it not in an ordinary Church way so now the Apostles must Act. 6. governe as ordinary Elders also what the Apostles do by the interveening help of ordinary perpetually established meanes that they doe not as Apostles but as ordinary Elders as they work not miracles by advise and consent of the multitude because they do it as Apostles but here the twelve do all by the interveening help of the ordinary and perpetually established free voices of the multitude 1. Because the twelve Apostles conveene The Apostles did nothing in vaine and without warrant any one of the twelve might have instituted the office then that all the twelve conveene it must bee to give a pattern of an ordinary Eldership for you never finde all the twelve meet to doe with joynt Forces an Apostolick worke they never met all twelve to pen a portion of Scripture twelve of them nor a colledge of them never met to raise the dead to worke a miracle to speake with tongues because these bee workes above nature and one is no lesse an instrument of omnipotencie to work a miracle then 12. or 20. therefore wee must say that these twelve conveened as ordinary Elders to bee a patterne of a presbytery 2. The complaint is made by the Grecians to the court not to one Apostle for the whole twelve doth râ—dresse the matter 3. Tht colledge hath a common hand in this government for the poore as their words cleare 2. It is no reason that wee should leave the Word of God and serve Tables 4. They put on the people what is their due to looke out and nominate to them seven men as Apostles they should have chosen the men 5. They doe put off themselves the charge of Deaconrie and the daily care as v. 1. Ergo they were before daily constant Deacons and why not Elders also 6. They will doe nothing with out the free voices of people and give to the people the ordinary election this day and to Christs second comming due to them Ergo the Apostles stoope beneath the spheare of Apostolick power and condescend to popular power and so must here bee as ordinary Elders not as Apostles 7. They doe ordaine seven men to be constant officers 2. From this it is easie to deny that we may as well inferre Prelates to be the lawfull successors of Tâ—us whose power was universall in every Church of Crete as to inâ—erre a presbyteriall power because Titus his alone 〈◊〉 an 〈◊〉 appointed Elders and wee cannot inferre a Monarchiâ— in the Church from some extraordinary acts of the the first planters of Churches because wee inferre from the Aristocraticall and ordinary power of the Apostles an Aristocraticall power of presbyteries now in the Church shall wee hence inferre a Monarchie 3. If the Acts of government performed here Act. 6. by the Apostles bee extraordinary and Apostolick they are not imitable by us but all Divines teach that from Act. 6. the ordinary presbytery may according to this very patterne ordaine Deacons and Elders The reverend brethren object The Apostles did ordaine a new office here to wit an office of Deacons as all our Diviâ—â—s prove from the place but the Apostles as ordinary Elders in an ordinary Colledge presbyteriall cannot appoint a new Office in the Church for the presbyteries now also by that same presbyteriall power might also appoint a new office in Gods house which is absurd Answ. I grant that the Apostles as Apostles performe some Acts of government in this place and that they appoint a new office of Deacons here but that is neither the question nor against our cause but I desire the opponents to make good that the Apostles did appoint this new office in a Church-way as they ordaine these seven men to the office and that in collegio I aske did the Apostles 1. Crave the concurrence of the conveened multitude and their free voices shall wee appoint this new office men and brethren or shall wee for beare 2. Did they voice the matter in a colledge amongst themselves as they doe Act. 15. and do they say amongst themselves in the presbytery Apostolick have wee warrant from Christ to appoint a new office of Deacons What is your mind Peter what is your sentence James Matthias c now this is to proceed
they are called Apostles and Elders in or at Ierusalem Acts 16. 4. for another cause these were Elders from other Churches from Antioch no lesse then Elders of Ierusalem they onely sate in Synod at Ierusalem 2. All Ierusalem was not converted to the Christian Faith and therefore they may well bee tearmed Elders at Ierusalem as the Church at Ephesus at or in Thyatira 3. I deny that the Scripture speaketh any other wayes of the Elders of the Church of Ierusalem then of the Elders of other Churches 2. Those Elders ought to meete for the governing of the Church of Jerusalem for this was their duty Ergo they were one Presbytery 2. They did meet Acts 15. 14. to receive Paul and Barnabas and to heare what God had done by them for their edification and Acts 21. Paul goeth to Ierusalem and is received v. 15. by the Brethren but the next day v. 18. The day following Paul went in with us unto James and all the Elders were present and there the Elders doe presbyterially act for the removing of a Church-scandall v. 21. The believing Jewes were informed that Paul taught all the Iewes which were amongst the Gentiles to forsake Moses This was a publick scandall 2. The offended multitude were to convene v. 22. as plaintiffs 3. The Eldership ordaineth Paul to remove the scandall by satisfying the offended by purifying himselfe after the manner of the Jewes and it is cleare Paul should not have satisfyed the scandalized Iewes except Iames and the Elders had injoyned him so to doe 4. This the very course of a presbytery yea our Brethrens doctrine which a Congregationall presbytery would and doth take with any other person who doth give offence yea though it be taken and not given if the way of remedy be lawfull and expedient as this presbytery conceived Pauls purifying of himselfe to be and if any scandalizing person should be disobedient to the voyce of a Congregationall eldership such as our Brethren believe the Eldership of Jerusalem to be they would say they are to censure him and therefore if Paul should have beene disobedient to this he should have incurred a censure It is true Lorinus saith that Chrysostome and Oecumenius will have this to be a Counsell not a Synod to command Paul and they deny any Juridicall power here but v. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mee it is They were gathered together Diodatus calleth them The colledge of the governours of the Church Beda saith there were foure Synods and hee maketh the Synod Acts 1. at the chusing of Matthias the first the second at the chusing of Deacons Acts 6. the third Acts 15. and this the fourth Acts 21. 2. The Text seemeth to mee to say it for as Acts 15. there was course taken for the Gentiles that they should abstaine from blood lest they should either scandalize or bee scandalized so the Eldership here taketh course that the infirme Iewes be not scandalized as is cleare v. 25. As touching the Gentiles which believe we have written c. and to me they seeme to do both Synodically some thinke that this fact of the Elders and Paul was not lawfull but how ever though it was not a generall councell a presbytery I take it to be taking course to remove a scandall from the weake Iewes in this place as they had by a Synodicall power removed it from the Gentiles Act. 15. It is objected by Master Mather that if a Church in an Island by Divine institution and so this first founded congregation at Jerusalem which did meete in Salomons porch had once an entire power of Iurisdiction within it selfe though in an extraordinary case 1. The case is ordinary as in the Dominion of Wales there is scarce a congregation to be found within twenty or thirty miles 2. Suppose the case were extraordinary and rare may they violate the ordinary rules of Christ for so some may thinke and say that though according to ordinary Rules Baptisms and the Lords Supper must be dispensed only by men and by Ministers yet in the want of these the one may be dispensed by a Woman or Mid-wife and both of them by such as are no Ministers Answ. We thinke a Ministery and Discipline more necessary to a Congregation in a remote Island or to the Church of Ierusalem before they increase to such a number as cannot meet for their numerous multitude in one Congregation then the Sacraments when there be no Ministers to dispense them 1. That the Church be so in the Island its alone may possibly be extraordinary but that in such a case they have the Word preached and entire power of Discipline whole and entire within themselves to excommunicate scandalous persons is not extraordinay when there be no consociated Churches whom excommunication concerneth that are in danger to be scandalized for it floweth connaturally from a Church to which agreeth the essence of a Church to exercise Jurisdiction over all its owne members if there be no more consociated with that Church that is by accident and an extraordinary exigence of Gods providence As a master of a Family is to do his duty to educate his children in the feare of God but if God take all his children from him by death he doth not transgresse the ordinary rule of educating his children in the feare of God when hee hath none This argument supposeth that a Congregation hath no power of excommunication at all either compleat or incompleat as the Mid-wife hath no power to Baptize at all either compleat or incompleat neither doth a Congregation transgresse any rule of Christ at all when it exerciseth entire power of censures within it selfe whereas there be no consociated Churches to share with it in that power A Congregation is capable of entire Jurisdiction because it is a Church But a woman in no case is capable of administrating Baptisme or the Lords Supper except shee were extraordinarily and immediatly inspired to be a prophetesse but for the exercise of entire power of Jurisdicton by a Congregation in a râ—mote Island I hope it hath no such need of immediate inspiration 2. There is no such morall necessity of the Sacraments as there is of the Ministery of the word and consequently of some use of the Keys where a scandalous person may infect the Lords flock For where vision ceaseth the people perish but it is never said where Baptisme ceaseth the people perish and therefore uncalled Ministers in case of necessity without ordination or calling from a presbytery may preach and take on them the holy Ministery and exercise power of Jurisdiction because the necessity of the Soules of a Congregation in a remote Island requireth so but I hope no necessity in any the most extraordinary case requireth that a Midwife may Baptize or that a private man remaining a private man may celebrate the Lords Supper to the Church without any calling from the Church But Mr. Mather if the power of Iurisdiction
professor at Rome Joan. de Lugo teach that the Sacraments are morall causes of grace but not physicall It is grosse that Henricus saith that God createth grace per tactum Sacramentorum by the touch of the Sacraments as Christ cured the Leper by the touch of his hand for Sacraments are not miracles as Papists say Phisicke worketh upon a mans body when he sleepeth so doe Sacraments justifie and worke grace ex opere operat◠though the faith of the Sacrament-Receiver doe worke nothing at all 4. Sacraments are considered 1. As holy signes 2. As Religious seales 3. As instruments by which faith worketh 4. As meanes used by us out of conscience of obedience to Christs commandement who hath willed us to use them Sacraments as signes are objective and morall causes exciting the mind as the word doth in a morall way they represent Christ and him crucified and this Sacraments have commune with the word The Sacrament is a visible word teaching us 2. Sacraments have the consideration of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tantum they be seales and not teaching and representing signes onely this way also they have no reall or physicall action in them or from them for a seale of a Prince and State as it is such conferreth not an acre or rigge of land but it is a legall Declaration that those lands written in the body of the Charter doe duely belong to the Person to whom the Charter is given But Arminians do here erre as Episcopius and also Socinus and Smalcius who teach that the Sacraments be nothing but externall rites and declarative signes scadowing out Christ and the benefits of his death to us because they find a morall objective working in the Word of God but a substantiall and Physicall working betwixt us and Christs bodie they say is ridiculous but they would remember that this is an insufficient enumeration the seale of a Kings Charter hath besides a morall action on the mind by bringing to the mind such lands given to such a man and so the seales worketh upon the witnesses or any who readeth the Charter as well as upon the owner of the Charter I say beside this the seale hath some reall action I grant not in it but about it and beside it for it sealeth that such lands are really and in effect given by the Prince and State the action is about the seale not in or from the seale When a Generall of an Army delivereth the keyes of a Castle to a Keeper thereof he saith I deliver the house to you when he delivereth the Keyes onely Physically and not the stones walls or timber of the house by a Physicall action or Physicall touch contactu Physico yet in delivering the keyes he doth really deliver to him the Castle but in a legall and morall way Arminians and Socinians may see here that there is neither an action by way of naked representation and teaching for the Sacrament is a teaching signe to the beholders who receive it not nor is it a Physicall action as if Christs Physicall body in a Physicall way were given yet it is an action reall and morall so the Sacraments are signes exhibitive and not naked signes Our brethren doe side with Arminians and Socinians who so often teach that Sacraments make nothing to be what they were not but onely declare things to be what they are It is true the formall effect of a Sacrament is to seale and confirme to seale and confirme is but a legall strengthning of a right and not the adding of any new thing Yet in this the Sacrament differeth from a seale 1. That to a civill seale there is not required the beleeving and faith of the owner of the Charter to make the seale effectuall for whether the Lord of the lands beleeve that his seale doth confirme him in the lands or not the seale of it selfe by the Law of the Prince State maketh good his right to the lands but Sacraments doe not worke ex opere operato as civill seales doe worke even as Physicke worketh upon the body without the faith of the mind though the man bee sleeping Hence the third consideration of a Sacrament as an instrument Faith in and through the Sacrament being wakened and stirred up layeth hold upon Christ his death and benefits and for this cause there is a reall exhibition of the thing signified and the Sacrament is an exhibitive seale 4. The Sacrament in the use is considered as wee use it in obedience to God who saith in the Lords Supper Do this in remembrance of me and in this it differeth from a civill seale also The Prince doth not conferre a seale to confirme a man in his land upon condition that he will make use of it otherwayes it shall be to him as no seale But God hath given the scale of grace upon condition that wee make use thereof in Faith else the Sacrament is blanke and null Therefore if you beleeve and not otherwayes the Sacrament of the Supper sealeth and confirmeth you in this that Christ is given already and is in the present given to be nourishment to your soule to life eternall and so oft as you eate the certioration and assurance groweth and the faith is increased and a further degree of a communion with Christ confirmed but it is not so in civill seales though yee repeate and reiterate the same seale of lands ten thousand times it never addeth one aker more to the in heritance because the repetition of a civill seale is not commanded under the promise of addition of new lands nor is it commanded as obedience to the owner of the Charter that hee should make use of the seale but from the using in faith the Sacrament we receive increase of Grace and a Sacramentall Grace Hence Baptisme is a seale of our incorporation in Christs visible Church 1 Cor. 12. 13. For by one spirit we be all baptized into one body whether we be Jew or Gentile or whether we be bound or free Act. 2. 41. Then they that received the word were baptized and the same day there were added unto them three thousand souls so Matth. 28. 19. the taught Disciples are to bee baptized in his name Act. 8. 38. Philip was this way received in the Christian Church and Cornelius Act. 10. 47. and Lidia Act. 16. 15. and the Jaylor vers 23. 2. That which distinguisheth by a visible note the Church as visible from the invisible Church and from other visible societies and sealeth our visible union with Christs body that is the seale of our entry in the visible Church but baptisme is such Ergo. 3. What circumcision was to the Church of the Jewes that baptisme is to the Christian Church because in re significatâ in the thing signified and inward substance of the Sacrament they were both one Col. 2. 11. 12. Phil. 3. 3. But circumcision was a seale of the
this if it stand good As many as may love one another and may edifie exhort and comfort one another may expresse their love by publick prophecying for edification in love but all Christians even such as are not in Church-state nor officers are to love one another to edifie exhort and comfort one another Ergo. The proposition is most false women are obliged to love one another and to exhort and edifie one another Prov. 31. 26. Til. 2. 3. yet can they not prophesie in the Church 1 Cor. 14. 34 35. yea excommunicated persons are not loosed from the duties of love and mutuall rebuking in private if they may bee exhorted as brethren 1 Thess. 3. 15. They may exhort and rebuke others Levit. 19. 17. which the law of nature requireth yea Peter as a Pastor out of love to Christ is to preach Ioh. 21. 15. 16 17. But therefore private Christians are not obliged to Pastorall preaching and administration of the Seales which are expressions of the love of Christ yet to administer Sacraments is an act of edification is therefore every act of edification and love common to all because to love and in some private way to edifie all is incumbent as a dutie to all nay a King out of love of Christ should governe Gods people a Captaine fight Gods battells a Sea man saile a Professor teach in the Schooles will it follow because to love one another is common that all private men may bee Kings may kill men in battell and that the Plowman should saile and invade the Mariners calling this were Anabaptisticall confusion of places and callings and should evert states places charges and callings and overturne Church and State and make the Church an old Chaos the God of order hath not so ordered callings and places But saith the man if the end which is edification and comfort continueth therefore the gift of prophecying continueth Answ. 1. Prophecying continueth who taketh it out of the world It continueth in such as God hath set in the Church for that end and use 1 Cor. 12. 29. but not in all and every Plowman who in his place is obliged to edifie 2. The Argument is also weake that continueth the end whereof continueth forso circumcision passeover sacrificing the end of all which was edifying should continue in the Church Mr. Yates answered to him extraordinary gifts as strange tongues miracles are for edification yet they continue not Mr. Robinson answereth to him strange tongues and the office of the Ministery doe not properly edifie but the use of strange tongues I answer there doth much weaknesse here appeare love in Mr. Robinsons breast doth not edifie nor his habit of prophecying but the acts of expressions of love and the use of prophecying edifieth and for that cause wee may well say that the office doth edifie There being saith Robinson no other meanes to edifie exhort and comfort left in the Church but propbecying Paul argueth from the common grace of love as well upon brethren as officers to ordinary as to extraordinary and at all times prophecying that all out of office may prophesie to the worlds end if they have gifts Answ. Is there no meanes to edifie exhort and comfort but prophecying and that prophecying publick in the Church and pastorall that is denyed what say you of private and domestick exhorting praying praysing reading and Christian conference Coloss. 3. 16. Mal. 3. 16. Zach. 8. 21. are not they singular meanes of edifying hath Christ left no meanes of edifying exhorting and comforting but the publick prophecying of Clothiers Mariners Fashioners 2. Faith commeth by hearing of a sent minister Rom. 10. 14. It pleased God by preaching of sent Pastors 1 Cor. 1. 17. 21. to save those who beleeve Robinson 2 Argu. v. 31. You may all prophesie that all may learne that all may be comforted be speakes of prophecying of all as largely as of learning of all according to the received rule of exponing the notes of universalitie Answ. Women ungifted brethren infidels in the Church by his owne grant may learne but they may not prophesie in the Church Ergo many more are to learne then may prophesie and the one All is narrower then the other for all are not Prophets 1 Cor 12. 29. therefore all may not prophesie in one and the same verse 1 Cor. 11. v. 32. and Isa. 53. v. 6. the notes of universalitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee all are taken divers wayes yea one and the same word applyed to divers subjects is taken divers wayes as 1 Sam. 12. 18. And the people greatly feared the Lord and Samuel and my sonne saith the Wise man seare the Lord and the King Prov. 24. 21. Mr. Yates said well all ought to have the gift of hearing but not of prophecying Robinson answereth every particular person is not bound to have the gift of prophecying but if he speake to purpose he must say that no ordinary brethren out of office ought to have the gift of praphesie which if it be true then ought none to strive for fitnesse to become officers neither were that reproofe just Heb. 5. 11. Answ. He speaketh to purpose to destroy your Argument which you destroy your selfe while as you grant many may learne who may not prophecie 2. Hee may say truely no ordinary brethren out of office but purposed to remaine artificers are to strive for fitnesse to the office of ministery but many out of office may have the gift of prophecying who are not Prophets and you grant I thinke many are gifted to be Kings who neither are Kings nor may lawfully exercise acts of royall majestie without treason both to God and their King For the place Heb. 5. 11. the Apostle rebukes the Hebrewes both officers and people as dull of hearing whereas they ought to bee teachers of others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as you expone it Prophets out of office who ought to prophesie publickly to the edifying of the Church But take home this Argument thus Those whom the Apostle rebuketh as dull of hearing who ought to bee teachers and unofficed Prophets are obliged to be indeed such Prophets for a rebuke is for the omission of a morall dutie which wee are oblieged to doe or for the committing the contrary but he rebuketh teachers in office women children and ungifted brethren as dull as hearing for that they ought to be Prophets were not Ergo all even teachers in office women children and ungifted brethren ought to be Prophets not in office Now the conclusion is absurd and against your selfe for you say Pag. 58. every particular person in the Church is not bound to have the gift of prophecying women are not bound I am sure yet are women rebuked for being dull of hearing and for that they ought to be teachers of others and were not 2. Hence it is cleare that you corrupt the word of God and to be teachers in that
by the dominion of free-will but this is Pelagianisme and Arminianisme and Papists and Pelagians will needs examine the inclinations powers and motions of the soule which goe before the wills consent or arise in us without the wills consent from all subjection to a Law that so originall sinne may bee no sinne because as Pâ—â—agius said it is not voluntary and concupiscence when the will joyneth no consent to it is no sinne yea so the unbeleefe and ignorance of fundamentall points as they remaine in the mind shall bee no sinne 3. If this bee no sinne we are not to pray for illumination to see either the truth on the one side nor on the other and what actions wee doe according to these opinions in things not fundamentall wee doe them not with any certaintie of faith or any plerophorie but blindly or doubtingly and so sinfully which is expresly condemned Rom. 14. 13. and is expressely against that full assurance of faith that wee are to have in those very actions which in their owne nature are indifferent as is evident Rom. 14. 14. I know and am perswaded by the Lord Jesus that there is nothing uncleane of it selfe â— 5. Let every one bee fully perswaded in his owne mind 4. If they be not sinnes then are none to bee rebuked for these opinions no more then they are to bee excommunicated for them and though any erre in points not fundamentall they are not to bee rebuked yea nor to bee convinced of them by the light of the word 2. If they bee sinnes then when they are publickly prosested they must scandalize our brother but there bee no sinnes which scandalize our brother but they are susceptible and in capacitie to bee committed with obstinacie Every sinne sub ratione scandali is the subject of Church-censure Yea Iâ—m 16. 17. Every one is to bee avoyded who causeth divisions and 〈◊〉 es contrary to the doctrine which the Church hath learned of the Apostles and every one who walketh disorderly 2 Thess. 3. 11. and 〈◊〉 not the commandement of the Apostles is to bee excommunicated 〈◊〉 hee bee ashamed v. 14. but opinions contrary to the Apostles doctrine in non-fundamentalls are not fundamentalls and if they bee professed cause divisions and offences contrary to the Apostolik doctrine for many non-fundamentalls are the Apostles doctrine 3. What ever tendeth to the subversion of fundamentalls tendeâ—â—â—◠〈…〉 to the subversion of faith and so doth much truly scandalizâ—anâ— bring on damnation that Christ hath ordained to be removed out of the Church by Church-censures but erroneous opinions in points not fundamentall and in superstructures being professed and instilled in the eares and simple mindes of others tend to the subversion of fundamentalls as having connexion by just consequent with fundamentalls and doe scandalize and bring on doubtings about the foundation and so bring damnation Ergo erroneous opinions in points not fundamentall must be removed out of the Church by Church-censures The proposition is cleare he that falleth in a publicke scandalous sinne is to be delivered to Satan both for his owne sake that he be not damned himselfe but that 1 Cor. 5. 5. to the destruction of the flesh the spirit may be saved in the day of the Lord and so also for others because a little Leaven leaveneth the whole lump v. 6. The assumption is proved by dayly experience for corruption in Discipline and Government in the Church of Rome brought on corruption in Doctrine and the same did we find in the Churches of Scotland and England 4. Fundamentalls are no other thing then that which the Apostle calleth Heb. 6. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first principles of the oracles of God and ch 6. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Doctrine of the Principles of Christ which are laid as foundations as ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not laying the foundation againe c. Then non-fundamentalls must be such superstructures as are not the first Principles of the Oracles of God and are not the Doctrine of the Principles of Christ. But the Apostle will not have us to fluctuate and doubt as Skeptickes in a Pyâ—rhonian Vacillation and Uncertainty in these which he calleth the superstructures 1. As is evident by his words 11 Of whom we have many things to say and hard to be uttered but you are dull of hearing 12. For when for the time yee ought to be teachers yee have need that one teach you againe which be the first Principles of the Oracles of God and are become such as have neede of milke and not of strong food 13. For every one that useth milke is unskilfull in the word of righteousnesse for he is a babe 14. But strong meate belongeth to them that are of full age even those who by reason of use have their senses exercised to discerne both good and evill Chap. 6. 1. Therefore leaving the doctrine of the beginning of Christ let us goe on unto perfection not laying againe the foundation of repentance from dead workes c. Whence it is more then evidently apparent to any intelligent mind 1. That when he saith they ought to be teachers of others he cannot be thought to meane that they should teach fundamentalls onely to others because he would have them to be capable of the food of such as are stronger and have their senses exercised to discerne good and ill and will have them carried on to perction now fundamentalls are expressely the foode of babes which bâ—â— neede of milke c. 6. v. 12. and not the foode of the stronger if then they ought to teach superstructures and non-fundamentalls to others they cannot teach and exhort privately for of such he speaketh these things whereof they have no certainty of faith and which they beleeve with a reserve as ready to reject them to morrow upon second thoughts for what we teach to others those as I conceive we are oblieged to speake because we beleeve Psal. 116. 10. 2 Cor. 4. 13. and those we are to perswade because we know not with a reserve but with certainty of faith the terror of the Lord 2 Cor. 5. 11. If it be said teachers now are not oblieged to know all that they teach now to be divine truths with such a certainty of faith as Prophets and Apostles who were ledde by an infallible Spirit for our private exhorting our publick Sermons come not from a Spirit as infallible as that Spirit which spake and wrote canonick Scripture for we may erre in exhorting in Preaching in writing but the pen-men of canonick Scripture were infallible I answer the pen-men of Scripture when they did speak and write Scripture were infallible de jure de facto they could neither erre actually and by Gods word they were oblieged not to erre and in that they were freer from error then we are who now succeed them to preach and write but what God hath revealed in his word whether they be fundamentalls or superstructures doth obliege
the affections And many are fitted to worke on the affections as Pastors who are not able to teach as Doctors in the Schools So hath Chrysostome and Theodoret observed upon these words Rom. 12. 7 8. Nor doth it move me much that Paul speaketh twice in one verse of the Deacon it is not unusuall to the Spirit of God in divers Scriptures so to doe as Prov. 1. Prov. 2. Psal. 119. How dangerous it is to affirme that all the Officers are not set downe in Gods VVord we may be taught by Papists for Estius giveth a reason why the Apostle setting downe 1 Cor. 12. 28. the Officers in Gods house hath omitted the Pope he answereth the Apostle is not here setting downe the degrees of the Hirarchicall Order for then he should have set downe Bishops Presbyters Deacons which be parts of that Order but onely he setteth downe some chiefe members of the Church indued with rare gifts and commenting on Ephes. 4. he saith The Pope is set downe under the name of Pastors and Doctors because he sendeth Pastors and Doctors to all the world and this was the reason why the Prelate was reputed a Pastor and the onely Pastor because though it was too base for him to preach yet he preached in and through poore Presbyters whom he sent And Salmeron moveth the question why 1 Cor. 12. 28. the Pope Cardinals and Patriarches are omitted in this place and we say Why are Bishops Archbishops Primates Metropolitans Deanes Archdeacons Chancellours Officials c. never once mentioned in the VVord of God But Salmeron answereth 1. They are implicitely set downe here and under the name of helps opitulations Paul hath instituted Deans Archdeans and the foure lesser orders And what else doe divers answer who teach that government 1 Cor. 12. 28. is but a generall and the Church in a prudentiall way under this may substitute and introduce such and such species of governments as they shall finde convenient as ruling Elders ruling Prelates and such like but I would gladly know why the Spirit of God hath particularly set downe the last specified Officers as 1 Cor. 12. 28. Apostles under which are no species of Apostles but onely such individuall persons Matthias Paul c. and hath also set downe Pastors in specie Doctors and Teachers in specie Ephes. 4. 11. under which there be onely such individuall persons who are Pastors and Teachers as John Epaphroditus Archippus Thomas c. and there is no roome left for the Church to subdivide Pastors or Doctors into such and such new spâ—cies as Popes Cardinals c. and yet under the generall of governments many species and new kindes of governments in a prudentiall way may be brought in If Christ have set downe the particulars of Pastors Prophets Apostles according to their last specified nature why hath his wisdome not beene as expresse and particular in all other offices necessary for feeding and governing the flocke of Christ a Pope a Prelate a Cardinall an Officiall would take as small roome in print and in Christs Testament as Apostle Doctor Pastor though I grant they doe take halfe so much more roome in the State and Parliament Of Deacons WE conceive according to Gods VVord Acts 6. that Deacons be of divine institution because when some poore widowes were neglected in the dayly ministration the Apostles appointed seven men of good report and full of the holy Ghost to take care of Tables and provide for the poore that the Apostles might give themselves to the Word and Prayer Object 1. There is not one word of Deacons Acts 6. not one word of the poverty of widows and these seven were but civill curators and tutors of the widows and not Church-officers for any thing that can be collected from Gods Word Answ. The equivalent of a Deacon in name is Acts 6. there are those who are not to preach the VVord but are to serve Tables 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and some did complaine because their widowes were neglected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if widowes were neglected through the want of a dayly Deaconry the Text must insinuate a Deaconry and a want of a Table to these widowes Secondly it is unknowne divinity that the twelve Apostles in a Church-assembly doe institute and that with solemne prayer and imposition of hands officers meerly civill to tutor widowes Thirdly the daily ministration was the want of sustenance as it is said That certaine women ministred to Christ of their substance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 20. 34. Yea your selves doe know that those hands have ministred to my necessities And is it like that the Apostles were civill curators to widowes before this time Object 2. It is evident from the Text that these Deacons were not of divine institution but of a meere temporary erection for the present necessity of the Church First it is said they were appointed Acts 6. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly they were erected upon occasion of the multiplying of the disciples Thirdly upon occasion of the poverty of widows and therefore when there be no poore there is no need of Deacons and so it is but an office of a temporary standing in the Church Answ. These words in those dayes are not so much referred to the institution of Deacons as to the order of the history Secondly to Satans malice who raised a schisme in the Church when the number of Disciples grew And thirdly are referred to the murmuring of the widows and they doe no more prove that Deacons are a temporary institution and brought in by the Church in a prudentiall way for the Chuches present necessity then the Lords Supper is concluded to be but a temporary and prudentiall institution of the Church because it is said In the night that Iesus was betrayed he tooke bread c. Secondly the occasion of the multiplying of Disciples the neglecting of the widows doth not prove that Deacons are a prudentiall and temporary institution for here I distinguish betwixt an occasion and a motive and cause divers Ordinances of God have both these As the occasion of writing the Epistle to Philamon was the flight of Onesmus a fugitive servant from his master and his willing minde to returne to him againe and upon that occasion Paul did write to Philamon but that will not prove that the Epistle to Philemon is but a prudentiall Letter and obliging for a time because the motive and cause why the holy Ghost would have it written was that it should be a part of Canonicall Scripture obliging to the second comming of Christ. The like I say of the Epistle to the Galathians written upon occasion of seducing Teachers who had bewitched the Galathians and made them beleeve they must be circumcised and keepe the Law if they would be justified in Christ Yet hence is not proved that the Epistle to the Galathians is but a prudentiall Letter and not of divine and perpetuall institution for the cause and motive