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
Christ have no Church on earth for the laying hold on the covenant giveth being and life to the Church as the body of Christ and his true spouse as well as it giveth being to the visible Church according to ouâ— brethrens doctrine and if this covenant cease there is not a Church of Christ on earth 8. We have heard nothing here as yet but the covenant of grace and no Church-covenant But saith the Authour of the Church-covenant g Though it be indeed the covenant of grace and made principally with God it followeth not hence that it is not a covenant of the members amongst themselves for the covenant of God tyeth us to duties to our neighbour and to watchfulnesse and edification one of another Levit. 19 17. Deut. 29. 18. the neglect whereof in the matter of Achan brought sinne on all the congregation Josh. 7. yea it tieth us to duties to children not yet borne who shall after become members of the Church when Iehojadah made a covenant betwixt the King and the people it was but a branch of the Lords covenant obliging the King to rule in the Lord and the people to obey in God Answ. 1. But if particular duties to our brethren bind us by a new Church-covenant because Gods covenant commandeth these duties then because Gods covenant commandeth sobriety toward our selves and righteous dealing toward our brethren there is required a selfe-covenant towards your selves for temperance and sobriety toward your selves as there is required a Church-covenant to binde you to duties to those who are in Church membership with you this no man can say nor can severall duties require severall covenants 2. It is true when we enter into covenant with God we sweare duties to all to whom we are obliged but then we are made members of the visible Church before we sweare this Church-covenant and this is as if Abraham were made a living man before he have a reasonable soule and as if Abraham were Israel his father before Israel be Abraham his sonne for if Abraham be in-Churched when he did sweare the covenant of grace as the Authour granteth then he must be a member of a visible Church while as yet there is not a visible Church to which Abraham is tied I deny not but Israel may sweare obedience to all Gods covenant and all duties therein and that he may sweare also in particular to performe all duties to Abraham his father in another oath but that he cannot enter in the state of relation of sonneship to his father while he sweare that oath in particular is a dreame which hardly can be conceived 3. The peoples finne in not warning Achan was a finne against a duty of the covenant exacting obedience of all in brotherhead though not in a Church-state Levit. 19. 17. and Iob and his friends who were members of no visible Church as you say did performe this one to another Iob 4. 3 4. Iob 2. 11. Iob. 4. 1. 4. The covenant that Jehojadah made betwixt the King and the people will prove the lawfullnesse of a covenant to performe Church-duties beside the generall covenant of grace which we deny not but doth not prove that a covenant to Church-duties is the essentiall forme of Church-membership and the onely way by Divine precept of entring persons in a Church-state for persons already in Church-state may upon good reasons sweare a covenant to these duties yet are they not of new inchurched to that congregation whereof they were members before Their next principall argument as the Apology saith if a Church-covenant be the essentiall forme of a Church as a stock of Saints is the materiall cause then the Church-covenant is necessary to the being of the Church and it is that wherby Ecclesia integra constituitur collapsa restituitur quo sublato Ecclesia dissolvitur destituitur that is it is by this covenant a Church is instituted in its integrity and when it is fullen it is restored to its integrity and when this covenant â—easâ—th the Church is no longer a visible Church Answ. When a Church falleth it is not restored to the state of a visible Church by circumcision and yet circumcision is given as a signe of a covenant betwixt God and his Church Gen. 17. 11. nor is a Church restored by Baptisme or Baptizing over againe and yet Baptisme is that whereby we are entered members of the visible Church 2. When persons faile in omitting Church duties I thinke they faile against your Church-Oath yea when they fall into any sinne that may be a scandall to others yea the finne of adultery yet if they repent and heare â—he Church they are not excommunicated neither doe they â—ose the right of Church-membership and right to the seales of the covenant nor is it needfull they be restored by renewing a Church-covenant but we desire to heare from Gods word proofes of the singular vertues of this Church-covenant 3. Discipline is by all Divines thought necessary to the well being of a Church but not to the simple being thereof and for this we apeale to the learned Parker who denieth Discipline to be an essentiall note of the visible Church and citeth Cartwright for this and therefore saith that Calvin Bortrandus de Logues Mornaeus Martyr Marloratus Galusius and Beza omitteth discipline amongst the notes of the Church The apology addeth if the nationall Church of the Jewes was made a nationall Church by that covenant and therby all the Synagogues had Church-fellowship one with another in the Temple then the congregationall Church is made a visible Church by that covenant 2. Also the fallen Church of the Jewes was restored to a Church-state say they by renewing a covenant with the Lord in the dayes of Asah Hezekiah and these who fell to Judah 2 Chron. 9. 25. are commanded not to stiffen their necks or as in the originall to give their hand unto the Lord that so they might enter into the sanctuary 2 Chron. 30. 8. Answ. Is it credible or possible that all the Synagoues of so many hundred thousand people as were in the 12. Tribes were all satisfied in conscience anent the regeneration one of anotherâ— and this is required of you to the right swearing of a Church covenant else how could they in the Oath joyne themselves to all Israel as to a Generation of Saints â—â— Israel before this Oath was circumcised and had eaten the Passoyer and so was a visible Church before yea then God had no Church visible before this Oath which is against Gods promise made to David and his seed Psal. 89. 28. â—9 Also in Abijahs dayes Judah was the true Church of God 2 Chron. 13. 8. And now yâ—t think to withstand the Kingdome of the Lord in the hands of the sonnes of David 10. But as for us the Lord is our God and we have not forsaken Him 3. The inchurching of members is a Church-action as all the Church casteth out so all
not fall The sentence is either given out a jure vel ab homine by the Law or the persons Secondly it is either just or unjust Thirdly and that three wayes Exanimo good or ill zeal secondly Ex causa a just or unjust cause thirdly Ex ordine when order of Law is kept An unjust sentence is either valid or null That which is invalid is either invalid through defect of the good minde of the excommunicators and this is not essentiall to the excommuncations validitie That which is invalid this way onely ligat it bindeth in foâ—o exteriore But that which is uâ—just through want of a just cause it onely bindeth from externall communion but because Gods Ordinances are to be measured from their own nature and the generall intention of the Catholike Church and not from abuses and particular intentions of such excommunicators therefore they doe not exclude from the generall Church-desires The fourth Councell of Carthage as also Gerson saith an unjust sentence neminem gravare debet should affright no man I see not a warrant for division of excommunication into penall and not penall excommunication The ancients made some excommunication not penall as the fifth Councell of Carthage and Concilium Arelatense Turraconense Concilium Agathense As if one should culpably absent himselfe from a Synod erat privatus Episcoporum communione He was for a space excommunicated from the communion of other Bishops The Canonists infer that this excommunication was no Church-censure and M. Antonius of Spalato defendeth them in this But since Christ for scandals appointed onely publike rebuking or secondly confessing or thirdly excommunication from the Church not onely of Church guides but of professing beleevers we see not how any are to be excommunicated from the fellowship of the Clergy or Church-guides onely For Christ ordained no such excommunication and therefore wee are to repute this a popish device Zosimus saith Zancbius Celestinus Hormisda and Pelagius 2. did threaten to excommunicate Iohn of Constantinople from the communion of the Apostolike seat and of all Bishops Spalato his argument for this sort of excommunication is 2 Thessalonians 3. 15. which commandeth all Thessalonians to forbeare any fellowship with such as obeyeth not the Apostles doctrine and doth not infinuate any excommunication from the society of Church-guides onely Nay such an excommunication is not in Gods Word Cajetan calleth it excommunicatio claustralis whereby some were interdicted the company of some other Church-orders It is true that in the ancient Church the excommunicated person was debarred from comming to the Church to heare divine Service And Sylvester appointeth three degrees of excommunication first Debarring of the contumacious from entring into the Church secondly A suspending of them from communion with the Church thirdly An anathema or imprecation by cursing them So the fifth Synod under Symmachus appointed first that the contumacious should be deprived of the Communion and if he should not repent it was ordained â—â— anathemate feriatur that he should be cursed So say diverse of the Schoolmen and Casuists as Soto Paludanus Cajetanus Sylvester Navarrus that it is not lawfull to heart service or to be present at a Masse with an excommunicated person But in the fourth Councell of Carthage as Papists acknowledge no excommunicated person is debarred from hearing the Word But it is to bee observed carefully that for the same reasons Papists think the excommunicated persons should heare Sermons and the Word preached that our brethren say Because preaching is an act of jurisdiction and authority but not an act of order and therefore preaching is not an act of Church-communion but common to any who have not received orders and may be performed as the reading of the VVord by Deacons and those who have Priest-hood or power to administrate the Sacraments And Innocentius the third saith Preaching is proper to Priests who have received orders by no divine Law Indeed Leo the first made a Law of it for which cause Suarez saith That Christ in these words Iohn 21. Feed mâ—sheep and Matth. 28. Preach the Gospel gave power of jurisdiction but not of order onely It is given commonly saith he to the Clergy to preach and to Deacons because decentius it is more fiâ—ly and decently performed by them then by Laicks Though it be true that two Cardinals Toletus and Cajetanus be against Suarez in this and say that Iohn 21. Peter is made the head and universall Pastor over sheep and lambs to feed and governe them And Navarrus saith Preaching soli sacerdotio institutione divina adjuncta est is by divine institution proper to the Priesthood Yet this excluding of them from comming into the Church was from comming in to the holy place only where the Lords Supper was celebrated and they stood at the Church doore where they might heare the VVord and therefore were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hearers and murmurers as Basâ—lius saith and Field Excommunication doth not wholly saith he cut off men from the visible Church and his reason is good because they may and often doeretaine first The profession of pure truth secondly The character of Baptisme thirdly They professe obedience to their Pastors fourthly They will not joyne to any other communion And therefore to say with our Author we dare not to wit That though the seed of faith may remaine in the excommunicated person yet to the society of the faithfull joyned in a particular visible Church they are not knit but wholly cut off from their communion Also he is delivered unto Satan and therefore wholly cut off from the communion of the Church and so from the seals he and his seed as heathen and heathens seed are We condemne Novatians because as Cyprian saith they denied mercy to the repenting excommunicated person and because as Socrates said of them God onely can forgive sins And we condemne the Donatists who would not as Augustine saith receive into the Churches commmunion againe such as had delivered to persecuters the Bible and other holy things So we are to condemne these who are more rigorous toward such as are excommunicated then Christ is for Christ keepeth them as sick children within his visible Church and useth Satan as the Physitians servant who boyleth Herbs and dresseth Drugs for them while he by Gods permission tormenteâ—hthes spirit with the conscience of sinne As when a child is sick saith worthy Cartwright the Father calleth a Colledge of physicians to consult about medicine to be given to the child So iâ— the contumacious person under the medicine of excommunication administred by the Church-presbytery Now this wee cannot say of heathen and publicans And therefore Augustine sayth excellently excommunicated persons non esse Ethnicos sed tanquam ethnicos are not heathen but estemed as
higher judicature can doe no more 3. Their is no reason to appeale to a higher judicature because the inferior may erre because all above a Congregation are Courts which may erre for Presbyteries Provinciall Nationall the universall councell of the Catholique Church may erre So Mr. Mather Answ. This is no reason why wee may not appeale from a Congregation because the sentence is ratified in Heaven because the sentence of an inferior Judge proceeding rightly is ratified in Heaven yet we may appeale from him to appeale is but upon feares of ill administration to desert a lower Court and go to a higher Court so when we feare a counsell and advice given by a sister Church to be not according to the Word of God which yet is according to the Word of God upon the supposall of that feare wee decline that counsell and take another Neither are we to appeale de jure from a just sentence in a presbytery Illud possumus quod jure possumus What the inferior Sanedrim of Israel did justly was ratified in Heaven yet by Gods Law there might be an appeale from it to the highest Sanedrim 2. Nor is this a good reason that we may not appeale from a Judicature which may inflict the highest censure for inferior Judicatures in Israel had power of life and death yet might man appeale from them 3. The cause of appeales is not because inferiour Judicatureâ— may erre for so wee might appeale from all judicatures even from a general councell for it may erre But the true cause is 1. Because rariùs errant they do not so frequently erre 2. They are not so inclined and disposed to erre for many Eyes see more then one and many Eyes doe more seldome miscarry in not taking up the right object then one 3. Because we conceive more equality and lesse partiality in higher Courts Ob. 10. You grant that a single Congregation in an Island hath power intrinsecall of Excommunication within it selfe Ergo thâ— inconvenient which you put on independent Congregations shall follow in the case of a remote congregation Christ hath not then provided sufficiently for that Church in that case Answ. It followeth onely Ergo Christ hath not provided so sufficiently for that Church as for others in a consociation which is nothing against us For woe to him that is alone and two are better then one Ob. 11. If the Church here be a representative Church theâ— it hath power from those whom they represent but they represent the people and so the power is first in the people and the people must be the first visible Church not the presbytery not a generall councell I prove the major because the power the representer hath that must be first in the represented Answ. A representer standeth for another either objectively or subjectively What ever representeth another objectively that is doth such a businesse for another or in remejus for his behalfe and good though he some way represent that other yet hath he not his power from that which he representeth as the Eye objectively in seeing and the Eare in hearing representeth the body for the Eye seeth for the whole body the Eare heareth for the whole body But the eye hath not its visiâ—e or seeing faculty from the body nor the Eare the hearing faculty from the body Now the Presbytery doth represent the people onely objectively that is for the good and salvation of the people and so the Elders have not all their power of ruling from the people but from Iesus Christ. That which representeth another subjectively hath indeed its power from that which it representeth as he who carrieth the person and roome of a King as an Ambassador doth fetch his power from the King and that power is more principally in the King But now the Assumption is false because the Eldership doth not represent the people in their power of Jurisdiction subjectively as standing in the place of the people but as the Ambassadors of Christ and as stewards they have both the Keyes from Christ not from the people and doe actually use the Keyes in his Name and authority not in the peoples name and authority Hence is easily answered that Delegatus seu deputatus non potest facere delegatum one delegate cannot transfer his power to another delegate that would bring a progresse infinite in government for one deligate standing in the roome of others sibjectively cannot transfer his whole power to another its true he cannot transfer his power in part and according to some singular acts it is false for Acts 15. 25. It is said by the councell It seemed good unto us with one accord to send chosen men to you with Paul and Silar Paul and Silas and these chosen men suppose six or ten are in this Embassage are but the deputies and Messengers of the councell and yet they doe agree to make Paul their deputy and mouth to speake for them all seeing order requireth that six at once should not speake in this case Paul speaking the minde of all the rest in this singular act he is a deputy of Deputies and he representeth the whole six who were Messengers of the Church sent with the Epistle and these six were Deputies and Messengers of the councell but as these six Messengers sent by the councell could not lay their whole power on another to carry the Epistle to the Church of Antioch and bestow their labours elsewhere nor could one of these six deligates being chosen as deligate to speake for the rest put that power of speaking the mind of the whole six off himselfe to another in which sense one deligate cannot make another one Messenger cannot send another so the Presbyteriall or classicall Court convened as the deligates of the whole Congregations under them or rather deligates for them then of them decerning that one of a Congregation should be excommunicated may deligate one in that Congregation to pronounce the sentence and this one pronouncing the sentence as the deligate and Messenger of the Church is a deligate a deputy of deligates and deputies in one particular act and this our Brethren in their own Church-sentences pronounced by one Elder must also say Object 12. That neerest Church to whom we delate the offence of one single offender is a single Congregation else we must over-leap this Church and tell the Presbytery contrary to Christs direction but if he heare not that very Church to whom we tell the businesse he is excommunicated by that neerest Church as the words beare Ergo that nearest Church being single congregations may excommunicate and so it is the first Church and the Presbyterial Church is not the first Church Ans. That neerest Church to whom we delate the offence of the delinquent first in the case of wilfull obstinacy secondly in the case of consociation of Churches whom the obstinacy concerneth is not a congregationall Church having power of Jurisdiction entirely and compleatly to whom we must tell
clearely insinuate that their commandement as Apostles de jure should have ended the controversie but now for the edification and after-example of the Churches they tooke a Synodicall way 13. The way of the Apostles speaking seemeth to mee Synodicall and not given out with that divine and Apostolicall authoritie that the Apostles may use in commanding it is true they use lovely and swasory exhortations in their writing but this is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a decree not an exhortation now James saith 1◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is set downe as his private opinion with reverence to what Peter and Paul saith and v. 7. Peter when many had disputed and spoken before him standeth up and speaketh and v. 12. Barnabas and Paul after the multitude is â—â—nt doth speake which to mee is a Synodicall order and the whole Synod v. 28. say It seemed good to us They answer 1. Consociated Churches have some power in determining of dogmaticall points but this is no power of jurisdictim The seventh Proposition to which almost all the Elders of New England agreed saith The Synod bath no Church-power but the cause enimeth with the Church Corpus cum causa the Church-body and the cause which concerneth the Church-body doe remaine together â—nd therefore quaestio defertur ad Synodum causa manet penes eccleiam the question is brought to the Synod the cause remaineth with the Church Another Manuscript of Godly and learned Divines I saw which saith That the ministeriall power of applying of the rules of the word and Canons to persons and things from time to time as the occasions of the Church shall require pertaineth to and may be exercised by each particular Church without any necessary dependance on other Churches yet in difficill cases wee ought say they to consult with and seeke advise from presbyteries and ministers of 〈◊〉 Churches and give so much authoritie to a concurrence of judgements as shall and ought to be an obligation to us not to depart from any such resolutions as they shall make upon any consideration but where in conscience and hence our peace with God is apparently concerned Answ. I perceive 1. That our brethren cannot indure that a Synod should bee called a Church but 1. I verily thinke that when Paul and Barnabas Act. 15. 1 2. had much dissention with those who taught you must bee circumcised after the manner of Moses that the Church of Antioch resolved to tell the Church that is the Synod while as they fall upon this remedy v. 2. They determined that Paul and Barnabas and certaine other of them 〈◊〉 goe up to Jerusalem unto the Apostles and Elders about this question that is that the Church of Antioch when the subverâ—ers of soules would not heare their brethren of Antioch did tell the Synod convened at Jerusalem that is according to our â—viours order Maâ—â—â— 18. 17. they did tell the Church and my reason is if the Church at Antioch could not satisfie the conâ—câ—enâ—es of some who said you must bee circumcised else you cannâ—x in saved they could not nor had they power in that cast not to goe on but were obliged to tell the Synod that is the Church whom it concerned as well as Antioch for if they had sent the matter to the Synod as a question not as a cause proper to the Synod or Church then when the Synod had resolved the question the cause should have returned to the Church of Antioch and been determined at Antioch as in the proper court if that hold true the question is deserred to the Synod the cauâ—e remaineth with the body the Church but the cause returned never to the Church of Antioch but both question and cause was determined by the Synodicall-Church Act. 15 v. 22. 23 24. and the determination of both question and cause ended in the Synod as in a proper court and is imposed as a commandement and a Synodicall Canon to bee observed both by Antioch v. 25 26 27 28 29. and other Churches Act. 16. 4 5. Ergo either the Church of Antioch lost their right and yet kept Christs order Matth. 18. 15 16 17. or the question and cause in this case belongeth to a Synod 2. It is said expresly â— 22. It pleased tâ— Apostles Elders and the whole Church to send chosen men of their own company to Antioch c. What Church was this the whole Church of â—â—leevers or the fiaternitie at Jerusalem say our brethren but with leave of their godlinesse and learning no say â— 1. What reason that the Church of all beleevers men and women of Jerusalem should de jure have beene present to give either consent or surfrage there because it concerned then practise and conscience but I say it concerned as much if not more the conscience and practise of the Church of Antioch if not more for the cause was theirs say our brethen and cause ad corpus say they quaestio ad synodum and it concerned as much the practise and conscience of all the Churches who were to observe these decrees Act 16. 4. 5 Act. 21. 25. yet they were not present If the multitude of â—â—leevers of Jerusalem was present because they were 〈…〉 to the Synod whereas Antioch other 〈…〉 were nor off were not present but in their commissioners then I say the Church â—â— the multitude of Jerusalem whose commidicâ—â—â—s were here 〈◊〉 I say the multitude was present â—uely de 〈◊〉 not 〈◊〉 nor was there more law for their presence then â—or all other Churches who also in conscience were obliged to obey the councells determinations but I deare a warrant that the fact of the Synod such as was sending of the decrees and Commissioners with the decrees to Antioch should bee â—â—â—â—ibed to the multitude of beleevers at Jerusalem who by no Law of God were present at the Synod and by no Law of God 〈◊〉 more consent then the Church of Antioch and were present 〈◊〉 〈◊〉 and by accident because they dwelt in the 〈◊〉 where the Synod did sit therefore say I the 〈◊〉 Church in the whole Synod 2. By what Law can Jerusalem a sister Church have influence or consent de jure in sending binding Acts as these were as is cleare v. 28. Ch. 16. 4 5. Ch. 21. 25. to the Church of Antioch for this is an authoritative sending of messengers and the Canons to the Church of Antioch as is evident v. 2 2. 3. It is utterly denied that the Church of Jerusalem I meane the multitude of beleevers could meet all at one Synod 4. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 12. which is said to hold their peace is referred to the Apostles and Elders met Synodically v. 6. and is not the multitude of beleevers 5. Where are these who are called Elders not Apostles they are ever distinguished from the Apostles as Act. 15. 2. v. 6. v. 22. Act. 16. 4. Act. 21. 18. 25. â—are is no reason that they were all
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
Church which I grant is true and the end of the Ruler should be onely preservation of peace and the externall tranquillity of the Common-wealth yea I say from the Word of God that externall peace is too narrow an end and it doth belong to the second Table the Kings end as Nurse-father and his a like care is to preserve the first Table and as a Nurse-father to see that the childrens milke be good and wholesome though the milke come not from his owne breasts and so his power hath a kingly relation to all the Word of God and not to externall peace and naturall happinesse onely And the King as the King his end is edification and spirituall good of soules also but alwayes by a kingly power and in a coactive way by the sword whereas the Church are in their care of edifying soules to use no such carnall weapons in their warfare 2 Cor. 10. 4. For which cause that learned P. Martyr and 〈◊〉 Parker and also the Professors of Leyden say that Ministers deale with consciences of men Quoniam Spiritus Sanctus inquit Martyr vim suam adjungit cum praedicationibus orthodoxis the holy Spirit conjoyneth the power and influence of grace with sound preaching and the Magistrate doth onely exercise externall discipline And Parker reasoning against Whitgift and 〈◊〉 proveth well that the Church visible though externall yet is Christs spirituall Kingdome and that Church discipline is a part of Christs spirituall Kingdome and that the externall government of Christ by discipline is spirituall every way according to the efficient 1 Cor. 12. 1. according to the end spirituall â—dification Ephes. 4. 12. according to the matter the Word and Sacraments 2 Cor. 10. 3 4. according to the forme of working by the evidence of the Spirit 2 Cor. 2. 4. 13. And this is the cause I conceive why great Divines have said the object of the Magistrates power as a Magistrate is the externall man and earthly things because he doth not in such a spirituall way of working take care of the two Tables of the Law as the Pastor doth and yet the spirituall good and edification of the Church in the right preaching of the Word the Sacraments and pure discipline is his end It is true whether the blasphemer professe repentance or not the Magistrate is to punish yea and to take his life if he in seducing of many have prevailed but yet his end is edification even in taking away the life for he is to put away evill that all Israel may feare and doe so no more but this edification is procured by the sword and by a coactive power and so the Church power and the kingly power differ in their formall objects and their formall ends But Spalato speaketh ignorantly of Kings Who saith as the internall and proper end of the Art of painting the Art of sailing c. is not life eternall but onely to paint well according to the precepts of Art and to bring men safe to their harborie though the persons who are painters and sailers may direct works of their Art to life eternall so saith he the end of the kingly Art is not life eternall but onely the externall peace of the Common wealth hence inferreth he that there is no subordinatim betwixt the power of the Magistrate and the power of the Church but that they are both so immediate under God as the Church cannot in a Church way regulate the King as a King but onely as he is a christian man the Church may rebuke the King while as he abuseth his kingly power to the destruction of soules and that the Church power as such is not subordinate to the kingly power onely the King may correct with the sword the Pastors not as Churchmen and Pasâ—ors but as men who are his subjects But 1. whereas it is certaine the King in respect of politick power is the immediate Vicegerent of God and above any subject in his Dominions so doth the Bishop make the Shoe-maker the Painter the master-fashioner immediate unto God and censurable by none as they are Artificers even as the King is censurable by none as King and so the King is dishonoured who by office is the Lords annoynted and a little God on earth Psal. 82. v. 1. 2 The intrinsecall end of kingly power is no more the advancing of godlinesse and the promoving of the Kings daughter towards life eternall by the sincere milke of the Word as the Lords Vicegerent and Nurse-Father of the Church then the Painter as a Painter or a Sea-man as a Sea-man is to advance godlinesse for this mans intrinsecall and is onely a safe harbour and shoare to temporall lives not the harbour of salvation to soules and his end is onely a faire Image of Art in Paper or Clay not the Image of the second Adam and by this the King as King is interdicted of any Church businesse or care of soules to be fed by the Word or Sacraments to keepe them cleane if he looke to any of these as an end that is not the eye or intention of the King as King but of the King as a godly Christian saith Spalato hence to care for the spirituall good of the Church and the promoving of the Gospel is as accidentall as to say an excellent Painter such as Apâ—ies intendeth in his painting life eternall so the King by this looketh to the Law of God to Religion and the eternall happinesse of the Church by guesse by accident and as King hath neither chaire nor roome in Christian Synods nor a seat in the Church 3. If the meaning be that the King as King that is rightly exercisng the office of a King is subordinate to no Church power that is he cannot be justly and deservedly rebuked by Pastors that is most true but nothing to any purpose for so the Pastor as a Pastor Jeremiah as he doth truly and in the name of the Lord exercise the propheticall office cannot be deservedly censured nor punished either by the Church-synodrie or the King and Princes of the Land but thus way all members of the Church an I any one single beleever doing his duty should be as immediate and independent and highest next on earth to Christ as the King and his three Estates of the Honourable Parliament are in civill matters and as an Occumenick Councell or in our brethrens meaning independent Congregation which is against reason But if the meaning be the acts of a King as aberring from justice not as a King but as a fraile man may be censured and rebuked deservedly by Pastors in a Church way this way also the Pastor as a Pastor is not subject to the Church but onely as a fraile man and so nothing is said to the purpose in this more then the in the former But if the meaning be thirdly that which onely maketh good sense that the acts of the King abstracted from good or bad or as kingly or