that is the speaking and commanding Church let him be as a heathen he must speak of a representative Church for a collective body of all believers even women and children cannot command nor soeak in the Church and it were confusion that women and children should bind and loose on Earth as Christ doth in Heaven and when Paul sayth that the convened Church 2 Cor. 5. should cast out the incestuous person he meaneth not that they should all Judge him by the power and authority of Christ and the pastorall spirit of Paul therefore your doctrine is false that as many are Judges in the Judiciall acts of excommunication as did not mourn for the sin as were Saints by calling and to whom Paul writeth 1 Cor. 2. and as met together for the publick worship for it is as great confusion for women and children who are true parts of the Church to be Iudges cloathed with Christs authority and Pauls Ministeriall spirit as for women to speak or for twelve Apostles to pray all at once vocally in the Church and the whole Church is said Acts 15. 22. to send messengers and Canons to Antioch to be observed and yet that whole Church are but in the act of governing and decerning and judiciall passing of these acts only Apostles and Elders Acts 15. 2. v. 6. Act 16. 4 Act. 21. 5. Ergo it followeth not that we exclude women and children from being parts of the Church or that all are excluded except Elders all are parts of the mysticall and redeemed Church officers are only the ministeriall Church and Mat. 18. Christ speaketh only of a ministeriall Church in the judiciall act of excommunication though if you speak of excommunication in all the acts of it we doe not exclude the whole multitude Mat. 8. nor 1 Cor. 5. from a popular consenting to the sentence and a popular execution of the sentence of excommunication and therefore though the whole Church convene yet the whole Church conveneth not with Pauls ministeriall spirit to excommunicate judicially either must our brethren here acknowledge a Synocdoche as well as we yea and a representative and select Church in the judiciall act of excommunication else they must say that women and children Ex officio by a ministeriall spirit doe Judge and so speake in the Church for he who Judgeth Ex officio in the Church may and must speake and excommunicate in the Church Ex officio but more of this hereafter CHAP. 3. SECT 3. QUEST 4. WHether or no is there a necessity of the personall presence of the whole Church in all the acts of Church-censures The Author giveth us ground for this question whiles as he holdeth the company of believers cloathed with the whole power of the keys and these meeting all of them even the whole Church to be the only visible instituted Church And Ainsworth sayth with what comfort of heart can the people now excommunicate him if they have not heard the proceedings against him Let wise men Iudge if this be not spirituall tyranny that Elders would bring upon the conscience of men Also it would seemâ— if the people be to execute the sentence of excommunication that they cannot in faith repute the excommunicated man as a Heathen and a Publican and eschew his company except they be assured in conscience that he is lawfully cast out now how shall they have this assurance the Elders say he is lawfully cast out and the cast out man sayth no but he is wronged therefore it would seem that all the people must be personally present to heare that the processe be lawfully deduced against him else they punish upon a blind faith now the like question is if Souldiers can make war if they be not present at the counsell of war to know the just reasons of war which the Prince and States doe keepe up to themselves upon grave considerations And the same is the question if the Lictor and executioner of the Judges sentence be obliged in conscience to know if the Judge have proceeded orderly and justly or if he upon the testimony of the Judge may execute the sentence of death 1. Distinction There be oddes betwixt a free willing people executing the sentence of the Church and meere Executioners and Lictors 2. Dist. There is a doubting of conscience speculative through ignorance of some circumstance of the fact and a doubt of conscience practicall through ignorance of something which one is obliged to know and so there is also a speculative and a practicall certainty of a thing 3. Dist. There is one certaeinty required in questione Juris in a question of Law and another in questione facti in question of fact 4. Dist. There is and may be an ignorance invincible which a man cannot help in a question of fact but Papists and Schoole-men erre who maintaine an invincible ignorance in questione Juris in a question of Law and in this they lay imperfection on Gods Word 5. Dist. There is a morall diligence given for knowledge of a thing which sufficeth to make the ignorance excusable and there is a morall diligence not sufficient 6. Dist. There is a sentence manifestly unjust as the condemning of Christ by witnesses belying one another and a sentence doubtsomely false 1. Conclu The members of the visible Church are not meere Lictors and Executioners of the sentences of the Elder-ship 1. Because they are to observe warne watch over the manners of their fellow members and to teach exhort and admonish one another and are guilty if they be deficient in that 2. Because by the Law of charity as they are brethren under one head Christ they are to warne and admonish their Rulers And by the same reasons the people of the Jewes were not meere executioners though they were to stone the condemned Malefactors yet were they not Judges as Ainsworth sayth It is true Levit. 20. 2. they were to kill him who offered his seed to Moloch but the precept is given first to Moses the supreme Magistrate the accused for innocent blood stood before the children of Israel Num. 35. 22. but their Gnedah signifieth the Princes Iâ—s 20. 4. The slayer shall declare his cause before the Elders of that City 2 Sam. 7. 7. there be Tribes who are feeding or governing Tribes or 1 Chron. 17. 6. Judges there is no reason to understand by the children of Israel or the Congregation only the common people when the word doth include a Congregation of Princes so Num. 8. 11. the Levites are the children of Israels shake-offering Ainsworth saith the people are put for the Princes the sins of unjust Judges are peoples sinnes not because they judicially exercise unjust acts for they should not judge at all but because they mourne not for the publick sins of Judges Eze. 9 9. and because the people love to have it so Jer. 5. 31. 2. Concl. When the sentence of the Judge is manifestly unjust the executioners and Lictors are not to
of the evill of their doings and to prevent the Babylonish captivity or a worse judgement except the KING will and all Religion and. 2. Church-worship must bee resolved ultimately on the KINGS will and pleasure for if it be not the KINGS pleasure to reforme the people must continue still where they were and Scotland who contrary to the will and heart of authority at our first Reformation put away the Masse and Popery and established Religion in sincerity is greatly to bee condemned Luther had authority against him and the powers of the World it was one point of Reformation that John Baptist tooke up against the Law of the Land to preach against Herods sinne for if Popery be in a Land to leave Popery is a great degree of Reformation and if the people without the Prince may goe on in the greatest step of Reformation why not also in the lesser except you say the people without the King are not to abstaine from the grossest Idolatry under the Sunne which is to worship and adore the worke of the Bakers hands Mr. Mather Mr. Thomson The name Church 1 Cor. 14. 4 5. 35. 26 27. 28. is plainly given to that company that did assemble and come together for performance of spirituall duties and for the exercise of spirituall gifts as Acts 14. 27. Acts 11. 26. 15. 4. 22. 30. 1 Cor. 11. 18. 20 22. 23. 3. Ioh. 6. which places doe abundantly shew that a company gathered together to one place is called by the name Church as Cencâ—rea Rom. 16. 1. which could not containe many Congregations being but the prot of Corinth Answ. We seeke no more if it be called a Church which conveneth for performance of spirituall duties as some of your places doe well prove Ergo no assembly should have the name of Church but such as assemble for Word and Sacraments this now you cannot affirme and it followeth not the Church spoken of Matthew 18. is not assembled to Word and Sacraments But to bind and loose on Earth The meeting 1 Cor. 5. 4. is not for Word and Sacraments but to deliver to Satan for ought wee can read the word Church Acts 14. 27. is not an Assembly for Word and Sacraments but to heare how God had opened the doors of Faith to the Gentiles and whether this was preaching of the Word and receiving the Sacraments or rather a matter that concerned the Apostles and Elders that they might not thinke hard to preach the Gospell to the Gentiles I leave to the judicious Reader and if to be received of the Church Acts 15. 4. be a matter of word and Sacraments let all judge And if to lend a decree of a Synod Acts 15. 22. be the act of a Church assembled for word and Sacraments let the World judge and therefore all these places doe strongly confirme a Presbytery assembled for acts of Iurisdiction and matters that belong to many Churches as is most cleare Acts 14. 27. Acts 15. 4. Acts 15. 22. and seeing wee finde the name Church given to a meeting assembled onely for discipline or things that concerne many Churches for any thing wee can read or observe from the word as Acts 14. 27. Acts 15. 4 22. 30. Matthew 18. 17. and also the word Church given to a meeting assembled for the word 1 Cor. 14. 1 Cor. 11. 18. 20 22 23. Rom. 16. 1. and not for acts of Jurisdiction for ought that wee can collect from the word I beseech you Brethren why doe we contend if the word Church be a meeting of persons assembled to one place for spirituall duties sometimes for word and Sacraments onely sometimes for acts of Jurisdiction onely then is the word Church by our brethrens argument taken both for the Congregation and for the Elders of one or of diverse Churches and so wee have our intent And we desire our brethren to prove which they must prove if they oppose our principles that the word Church is never taken for the Eldership onely in all the Word of God but these places prove the contrary as I have shewen 2. Whereas our brethren say a company gathered into one place which is nothing else but a Congregation are called by the name of a Church I answer 1. Such a company is onely called by the name of a Church as I have proved for a company meeting for discipline onely Matthew 18. 17 1 Cor. 5. 4. is a Church also 2. It is false that a company gathered in one place are nothing else but a Congregation As you take the word Congregation for to you Congregation is an assembly of men and Women meeting for word and Sacrament with the Elders of the Church I appeale to the judgement of our reverend brethren If the Church Mat. 18. 17. assembled to bind and loose if the Church 1 Cor. 5. 4. though the Text speake nothing of the word Church assembled to deliver to Satan If the Church assembled Acts 14. 27. Acts 15. 2. to heare things which concerned the Apostles and many Churches rather then one If the multitude convened Acts 15. 30. to heare the decree of the Synod read and if the Church of Apostles and Elders from Antiosh and Ierusalem Acts 15. 22. be a Congregation or a Congregationall Church assembled for word and Sacraments as the word Church is taken Acts 11. 26. 1 Cor. 11 20 22 33. Mr. Mather and Mr. Thomson Num. 8. 10. The children of Israel which were not the Church of Officers layd on hands on the Levites therefore when a Church hath no Elders the people may conferre ordination and it is not to be tyed to the Presbytery onely Hence other of our Brethren say ordination is but accidentall to a Ministers calling and may be wanting if the people shall chuse in the defect of Elders Answ. Here two poynts are to be discussed shortly 1. If Ordination belong to the People 2. If Ordination to a certaine stick be necessary for certainly the people doe not call but to a certaine flock To the first I say There is not a place in all the Word of God where the people conferre ordination to the Pastors of the New Testament Therefore our brethren flee to the Old Testament to prove it from the Levites who received imposition of hands from the children of Israel but our brethren hold that the calling of the Levites and of the Pastors of the New Testament are different as the Officers and Churches of the Jewish and Christian Church are different 2. Our brethren grant pag. 49. That it wanteth all example in the New Testament that the people lay on hands 3. These who layd on hands on the Levite Num. 8. were Elders and our brethren say It is like they were but. 1. They did it not as Elders 2. But as representing the people not as Elders civill for that belonged to Aaron and his sonnes Levit. 8. else it will follow that where the Church hath no Magistrate to lay on hands the
Church may doe it Nor did they lay on hands as Ecclesiasticall Elders because what these which layd on hands did they did as from the Congregation for 1. These Levites were taken in stead of the first borne of Israel and not in stead of the first borne of the Elders only Num. 3 40 41. 2. They were presented to the Lord as an offering of the children of Israel not of the Elders only 3. When the multitude brought an oblation the Elders put their hands on the head of the sacrifice Levit. 4. 15. in stead of all the multitude Answ. These who layd on hands did it as a worke peculiar to the Elders because the Elders were a part of the first borne who by Office were Elders and in whose stead the Levites were assumed Num. 3. 40. 41. else the Church of Israel being a constituted Church before this time wanted Officers which is against all truth 2. We grant the Magistrates layd not on hands but they who layd on hands did it as Ecclesiasticall Elders And the reasons against this conclude not 1. The first reason concludeth not because these who layd on hands were the first borne who by Office were Church men 2. The other two reasons prove nothing for because these who layd on hands did lay on hands as representing the whole Congregation alas it doth no wayes conclude that they layd not on hands as it is a works peculiar to them as Elders for the Priest offered sacrifice first for his owne sinnes and then for the peoples Heb. 7. 27. and so did represent the people But I hope it followeth not that therefore the Priest did not sacrifice as a Priest and by vertue of a peculiar Office but onely as a principall member of the Congregation 3. What if there be no Elders in a single Congregation as our brethren suppose there were no Elders in Office in Israel to lay hands on the Levites it will not follow therefore the people are to lay on hands except there were no Elders in all the Land or Nationall Church to lay on hands And though I thinke imposition of hands not so essentiall perhaps as a Minister can be no Minister without it yet I thinke not so of Ordination for these to mee are as different as the authoritative calling of a Minster and a rite annexed to that calling because none can be a Minister in a constituted Church but one which is called of God as was Aaron But you will say in a Church in an Island one may bee a Pastor without any ordination if the people elect him and there be no Elders to ordaine I answer it is true but so many Pastors send a Pastor to bee a Pastor to a Congregation though that Congregation never chuse him as possibly they bee for the most part Popish or unwilling yet both Cases are extraordinary and the Church not constituted and established M. Mather if the people may elect Officers then in some cases they may ordaine them also because ordination is lesse then election and dependeth upon it as a necessary antecedent and it is nothing but aâ— consummation of election or the admission of a person into the possession of that Office whereto hee had right before by election If then a single Congregation may elect which is the greater they may ordaine which is the lesser Answ. Ordination is the more and election the lesse for ordination is an act authoritative of the Presbytery 1 Tim. 4. 14. and for ought I see the authors might argue thus the people may ordaine Ergo they may preach and baptize for all the three are presbyteriall acts given to men in office 2. Some doubt if I said rightly in my former Treatise that ordination is prior to election because ordination is that whereby a Minister is made a Minister and election that whereby he who is a Minister first by order of nature is made the Minister of such a flâ—ck I will not contend with any of either sides for order But when I said so I tooke the word election for the peoples actuall receiving and their compleat taking him for their Minister after hee is now ordained a Minister this is his installing in his Office And my reason is because the peoples naming of such a man to bee their pastor doth stand with his never being their pastor hee being unwilling to be their pastor and the presbytery thinking it unfit hee be the pastor of such a people 2. The people elect him as a pastor to be their pastor they doe not elect him as a gifted man And whereas some say Acts 6. 3. 4 5. Election of seven men to be Deacons goeth before ordination and imposition of hands v. 6. Answ. Election of the people goeth before ordination in the relation of Luke true Ergo election is prior by order of nature it followeth not But Acts 1. Ordination of Matthias God casting the lot upon him vers 25. is prior to the peoples electing of him for the peoples appoynting of two vers 23. cannot be their election for they were to elect one but I submit to the learneder my thoughts in this As also my tearming Paphnutius neither Bishop nor Elder at the Councell of Nice which I did not as denying him to bee a Bishop but because hee was called to that Councell of Nice where as before hee had beene deprived but was restored by Constantine though in the estimation of these who contended for the single life of Priests whose corruptions Paphnutius opposed hee was in an Ecclesiasticall sense neither Bishop nor Presbyter but deprived from both But let the righteous rebuke mee and it shall be as Oyle to my Head 3. It cannot bee that election of the people is the whole calling of a man to the Ministerie and Ordination onely a supplement and an consummatory rite or a benedictory signe which may bee spared 1. Because by the imposition of the bands of the Presbytery Timothy was made a Minister 1 Timothy 4. 14. Paul and Silas separatted to preach to the Gentiles Acts 13. 1 2 3 4. the Deacons ordained Acts 6. 6. and this is enjoyned with the right manner of acting it to Timothy 1 Timothy 5. 22. 2 Timothy 2. 2. as a Ministeriall act 2. A Ministeriall caling standeth in an authoritative sending Romans 10. 15. and I see not well how the people themselves doe send a Minister to themselves 3 The people have not either formally or by any grant of CHRIST vertually the Keyes committed to them how then can they give the Keyes to pastors 4. People may as the Sheepe of CHRIST Ioh. 10. decern His Voyce and so have a power of Election of their owne pastors nor doth this make good which our Brethren say Mr. Mather sayth that because they are all taught of God Esa. 54. 13. and they knew Christs ' Doctrine Joh 7. therefore they may judge of a Ministers fitnesse for it is plaine that there it a twofold knowledge one of
Judas and Silas gathered toâ—ether the multitude and delivered the Epistle and Acts 11. 26. and Barnabas and Paul their assembling with the Church a yeare must be taken distributively And that there were more assemblings of the multitude and Church at Antioch then one for Silas Paul Barnabas abode a good space at Antioch and taught the Word of the Lord with many others Acts 15. 34 35. and therefore there is no ground or warrant to say that the Epistle was read to all that meeting in one day and at one meeting and as little warrant there is to say that Barnabas and Paul assembled themselves Acts 11. 26. with one and the same single Church-assembly consisting of all the Christians at Antioch in one house and in one day the space of the whole yeare in which they abode at Antioch nor shall I believe that Paul and Barnabas and many other Teachers at Antioch Acts 15. 35. Acts 11. 20 26. Acts 13. 1 2 3 4. assembled all in one materiall house at one single Church-convention but it suteth not with the wisdome of Christ who sent his Disciples out two by two for the hastening of the worke Mat. 10. That they did all even the many prophets at Antioch Acts 15. 35. Acts 13. 1. 2. onely bestow their labours upon one single Congregation And the word Church and Synagogue both are taken distributively in the Scripture and must of necessity be taken so And so must we take the word Exod. 12. 6. and so Ainsworth readeth it and the lambe shall be kept by you untill the fourteenth day of this moneth and the whole Church of the congregation of Israel shall kill it between the two evenings immolabunt eum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arias Montanus turneth it omnis cetus catus Synagogae Israel Now the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place must be taken distributively For all the children of Israel collectively did not meet to slay the Lambe for the Text saith v. 3. it was to be slaine in the House that is saith Ainsworth as the Greeke translateth Houses And here v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the House of their Fathers The word House here must bee taken distributively for Rivetus with great reason inclineth to thinke that the Passeover was not a Sacrifice properly so called And truly to me the Lord doth determine the question Jer. 7. 22. for I spake not to your fathers nor commanded them in the day that I brought them out of the Land of Egypt concerning burnt offerings and sacrifice for 2 Chro. 30 v. 2. 17. there is no necessity to expound the place of these convivall Lambes of the Passeover but of other Sacrifices offered at this time see Lyran and Cajetanus And also Cornelius a lapide saith on the words because he can find no ground for the Mosse in the place hinc pateâ— universos sacerdotes non immolasse hos agnos paschales in Templo uti sentit Claudius Sainctes 1. Repet Eucharist c. 7. Abulensis in Exod. 16. ex eo Serrarius in Josu 5. 9. 22. and it is certaine every Master of the Family did slay his owne Lambe and Diodatus on these words in every House to shew the communion of the Church in the enjoying of Christ and his benefiâ—s And the seventy Interpreters render the place Exo. 12. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Chaldee paraphrast c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immolabunt eum omnis Ecclesia filiorum Israel Hieron immolabit eum universa multitudo filiorum Israel However there were neither Priests nor Temple as yet in Israel when they came out of Egypt And therefore every head of a Family did slay the Lambe and so the Church of the Congregation distributively taken slew the Lambe every one by himselfe and so is the word Synagogue taken where it s every way a Congregationall assembly as Mat. 13. 54. And when hee was come to His owne Country He taught them in their Synagogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word Synagogue must be taken distributively For he did not teach in one single Synagogue onely in his own Countrey but in many Synagogues one after another in diverse places and at divers times as it is expounded Luke 4. 44. and Hee was preacking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Sgnagogues of Galilee in the plurall number Mat. 9. 35. He went about all Townes and Villages teaching in their Synagogues c. Joh. 18. 54. I ever taught in the Synagogues and dayly in the Temple whither the Iewes alwayes refort And therefore Synagogue Mat. 13. 54. in the singular number must be expounded distributively for many Synagogues in diverse places and diverse times and so doe I thinke the word Church and muluitude Acts 11. 26. Acts 5. 30. must be taken distributively and so the word Church is taken 1 Cor. 14. 19. Yet in the Church I had rather speak five words with my understanding that I may teach others then ten thousand words in an unknowen Tongue Paul I hope desired not to speake in a knowen tongue to edifie in one single Congregation of Corinth onely but in all the Churches where he taught and 1 Cor. 14 35. It is a shame for a Woman to speake in the Church the word Church cannot be in that place restricted to the one single Congregation supposed to meet all in one house at one time in Corinth because it is a shame for a Woman to preach in all the Churches of the World as is clear 1 Tim. 2 11 12. and Exod. 12. 47. all the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Israel shall doe it that is they shall eate the Lambe in their Houses and shall not break a bone thereof so the 70. Interpreters render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Chaldee paraphrast Omnis caetus Israel faciet illud It were easie to bâ—ing infinite instances out of the Word of God to make good that a collective noun such as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Church is taken distributively So James 2. 2. if toere came unto your assembly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man with a gold Ring c. Except the word assemblie or Church be taken distributively and not collectively it shall follow that all the dispersed Iewes to whom Iames doth write have one single place of Church-assembly as Heb. 10. 25. not forsaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assembly of your selves together aâ— the manner of some is but can any inferre from this place more then from Acts 11. 26. Acts. 15. 35. that all the whole Hebrewes to whom that Apostle doth write had one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 single Church-meeting and one Congregation in the which they did all meet for worship I thinke not or will it follow that there were none amongst all these Iewes who did separate from any Church-assemblie except onely from the Church-assembly of a single Congregation
of God as Simon Magus did All the Congreations and Synagogues in Israel might joyne together to condemne him if there were such a thing as an Arke in Scotland if it were taken captive as the Prelates kept the Gospell in bonds it were a morall dutie to all the Congregations to convene in their principall Rulers and Pastors to bring againe the Arke of God and by the power of Discipline to set it free and if the whole Land were involved in a Nationall apostacie they are to meet in their principall members and this is morall to Scotland as to Israel by Ordinances of the Church to renew a Covenant with God that his wrath may be turned off the Land In this sence we see it never proved that it was peculiar to Israel onely to be a Nationall Church Nay I affirme that the Jewes had their Congregationall Churches as we have For that is a Congregationall Church which meeteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that same place for Doctrine and Discipline But the Jewes meet every Sabbath in their Synagogues for teaching the people Gods Law and for Discipline Ergo the people of the Jewes had their Congregationall Churches as we have The major proposition is the doctrine of our brethren except they say as its like they must that except they meet to paâ—take of all the Ordinances of God they are not a Congregationall Church Yet truely this is but a knot in a Rush for 1 Cor. 14 meeting for prophecying onely is a Church Convention and the forbidding of women to teach in the Church is an ordering of a Congregationall worship and the meeting of the Church for baptising of Infants is in the mind of our brethren the formall meeting of a Congregationall Church though they should not celebrate the Lords Supper 2. What Ecclesiasticall meetings can the meeting of Gods people be in the Synagogues of God as they are called Psal. 74. 8 for hearing the Word and for exercise of Discipline if not the Church meeting in a Congregation I prove the assumption by parts and first I take it to be undeniable that they did meet for doctrine Act. 15. 21. For Moses of old time hath in every City them that preach him being read in the Synagâ—gâ—e every Sabbath day And Ps. 74. 8 9. these two are joyntly complained of as a great desolation in the Church the burning of Gods Synagogues in the Land And v. 8. that there are no Prophets which know how long And Math. 9. 35. Christ went about all Cities and Villages teaching in their Synagogues Luke 4 16. He went into the Synagogue on the Sabbath day and stood up to read Math. 6. 2. And when the Sabbath day was come he began to teach in the Synagogue and many hearing him were astonished Luke 6. 6. And it came to passe another Sabbath day he entered into the Synagogue and taught John 18. 20. I ever taught in the Synagogues and daily in the Temple whither the Jewes alwayes resort Math. 13. 54. And when he was come into his ownâ— Countrey he taught them in their Synagogue in as much as they were astonished And that there was ruling government in the Synagogue is cleare 1 by their Rulers of the Synagogue Act. 13. 15. Act. 18. 17. 8. Luke 13. 14. Marke 5. 22. 35. And if this Ruler had beene any save a Moderator if he had beene an unlawfull Officer Christ would not have acknowledged him nor would Paul at the desire of the Rulers of the Synagogue have preached as he doth Acts 13. 15 16. 2. Also if there was teaching cisputing concerning the Law in the Synagogue there behooved to be some ordering of these acts of worship for onely approved Prophets were licensed to preach in their Synagogues to say nothing that there was beating in the Synagogues and therefore there behoved to be Church discipline Hence that word of delivering up to the Synagogue Luke 21. 12. 3. There was the censure of excommunication and casting out of the Synagogue and a cutting off from the Congregation Hence that act of casting out of the Synagogue any who should confesse Jesus John 12. 42. which they executed on the blind man John 9. 34. It is true our brethren deny that there was any excommunication in the Church of the Jewes and they alledge that the cutting off from the people of God was a taking away of the life by the Magistrates Sword or as some other say Gods immediate hand of judgement upon them But 1. to be cut off from the congregation or from the people of God is never called simply off-cutting and expounded to be destroying as it is Genes 9. 11. but expressed by dying the death for who will conceive that the Sword of the Magistrate was to cut off the male child that is not circumcised who is said to be cut off from the people of God Gen. 17. 14. or to cut off by death the parents I grant the phrase signifieth bodily death Exod. 31. 14. and for this God sought to kill Moses But Divines say it was excommunication and never Ruler in Israel executed this sentence not Moses nor any Judge that ever we read tooke away the life of an infant for the omission of a ceremony Nor are we to thinke that for eating leavened bread in the time of the Passover the Magistrate was to take away the life as is said Levit. 7. 20 21. 2. â—his word to cut off is expounded 1 Cor. 5. to put away which was not by death for he willeth them 2 Cor. 2. to pardon him and confirme their love to him 2. Neither could Paul rebuke the Corinthians because Gods hand had not miraculously taken him away or because the Magistrate had not taken away his life which was not the Corinthians fault 3. I am perswaded to be cast out of the Synagogue was not to be put to death because Ioh. 9. the blind man after he is cast out of the Synagogue Jesus meeteth with him in the Temple and he believeth and confesseth Christ and Christ Ioh. 16. distingusheth them cleerely They shall kill you and beside that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall excommunicate you But though it were granted tâ—â—t the Jewish Church used not excommunication had they no Ecclesiasticall censures before for that I thinke it doth not follow for the excluding of the Leper that these who touched the dead were legally uncleane and might not eate the Passover were censures but they were not civill Ergo Ecclesiasticall they must be as to be excluded from the Lords Supper is a meer Ecclesiasticall censure in the Christian Church Also if Pastors and Preachers be complained of that not only at Ierusalem but every where through all the land they strengthened not the â—â— eased sheep They did not bind up the broken nor bring againe the loosed but with force and cruclty they did governe Ezek. 34. 4. and if every where the Prophets did prophecy falsely and the Priests bare rule by their
are without here because they are to be rebuked yea nor was the excommunicated man after he should be cast out left to the immediate judgement of God but he was 1. To remaine under the medicine of excommunication and dayly to be judged and eschewed as a Heathen that his spirit may be saved 2. He was to be rebuked as a brother 2 Tâ—ess 3. 15. 3. Paul saying what have I to doe to judge these that are without God judgeth them he meaneth as much as he will not acknowledge them as any wayes belonging to Christ but the believers of approved piety because they are not members of a fixed congregation are not thus cast off of Paul he became all things to all men that he might gaine some and would never cast off Believers and say what have I to doe with you In a word by those who are without are meant Gentiles as Ambrose Oecumenius Theophilact c. Calvin Martyr Bullinger Paraeus Beza Pelican Pomeranus Meyer Sarcerius Marloratus Paraphras the Papists Haymo Aquinas and with them Erasmus and all who ever commented on this place Lastly our Brethren expound these who are within to be the Church of Corinth Saints by calling and Saints in Christ Jesus these to whom he prayeth grace and peace unto and for whom he thanketh God for the grace given to them by Iesus Christ 1 Cor. 1. 2. 3. Now these thus within must be regenerated and opposed to all not within this way but without that is who are not Saints by calling not in Christ Iesus then by these who are without cannot be understood all not fixed members of one visible Congregation who yet are by true faith in Christ Iesus and our Brethren must mean that Paul if he were living would take no care to judge and censure us who believe in Christ and are members of provinciall and nationall Churches and are not members of such an independent Congregation as they conceive to be the only instituted visible Church of the New Testament But if they all not without the state of salvation who are not members of such an independent flock 1. All the Churches of Corinth Galatia Ephesus Thâ—ssalonica Philippi Rome the seven Churches of Asia who were not such independent Churches must be in the state of damnation 2. All are here obliged who looke for salvation by Iesus Christ to joyne themselves to this visible independent Church then all who are not members of such a Church are in the state of damnation if say our brethren they know this to be the only true Church and joyne not to it O but ignorance cannot save men from damnation for all are obliged to know this so necessary a meane of salvation where only are the meaneâ— of salvation for then it should excuse Scribes and Pharisees that they believed not in Christ for they knew him not and if they had knowen they would not have crucisied the Lord of glory 1 Cor. 2. 9 10. Now we judge this to be the revived error of-the Donatists whose mind was as Augustine saith that the Church of Christ was only in that part of Africa where Donatus was and Augustine writing to Vincentius objecteth the same as Morton answereth Bellarmine and the same say Papists with Donatists that out of the Church of Rome there is no salvation And Field answereth well yee are to be charged with donatisme who deny all Christian societies in the World â—to be where the Popes feete are not kissed to pertaine to the true Church of God and so cast into Hell all the Churches of Aethiopia Armenia Syriâ— Graecia Russia and so did Optatus sayth Morton Answer Donatists you will have the Church only to be where you art but in Dacia Misiâ— Thracia Achaia c. where you are not you will not have it to be nor will you have it to be in Graecia Cappadocia Aegypt c. Where you are not and in innumerable Istes and Provinces See how Gerardus refuteth this and certainly if this be the only true visible Christian Church to which all who looke for salvation by Christ Jesus must joyne themselves there is not in the Christian World a true visible Church but with you 3. Iâ— all upon hazard of losing salvation must joyne to such a Church having power of jurisdiction independently within it selfe then must all separate from all the reformed Churches where there be provinciall and nationall Churches now this is also the error of the Donatists and Anabaptists against which read what learned Parker saith and reverend Brightman and Cartwright but of this hereafter 4. The principall reason given by the Author is The Lord added to the Church Acts 2. such as should be saved this is not in the independent visible Congregation as is proved elsewhere A second reason he giveth because every Christian standeth in neede of the Ordinances of Christ for his spirituall edification in holy fellowship with Christ Iesus or else Christ ordained them in vaine therefore all who would be saved must joyne to a visible independent congregation hence no Church hath title and due right to the Word and Sacraments but members of such a congregation this is the reason why men of approved piety are denied the Seales of the covenant and their children excluded from Baptisme and themselves debarred from the Lords Supper because they are not members of your congregation and members they cannot be because they finde no warrant from Gods Word to sweare your Church-covenant and to your Church-government which is so farre against the Word of God the Seales of the covenant belong to all professing Believers as Gods Word sayth Acts 10. 47. Acts 8. 37. Acts 16. 31 32 33. 1 Cor. 11. 28. Whether he be a member of a particular independent Church or not God the Lawgiver maketh not this exception neither should man doe it Propos. 3. All are entered by covenant into a Church-state or into a membership of a visible Church Answ. Here are we to encounter with a matter much pressed by our reverend Brethren called a Church covenant A Treatise came unto my hand in a Manuscript of this Subject In their Apology and in their answer to the questions propounded by the Brethren of Old England this is much pressed I will first explaine the Church-covenant according to our reverend Brethrens minde 2 Prove there is no such thing in Gods Word 3. Answer their Arguments taken out of the Old Testament 4. Answer their Arguments from the New Testament both in this Treatise here in this Chapter and hereafter and also their arguments in all their Treatises Hence for the first two I begin with this first question Whether or not all are to he In-churched or entered Members of a visible Church by an explicit and vocall or profâ—ssed Covenant Our brethrens mind is first to be cleared 2.
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
classicall under one externall and visible government even as the Elders of an independent Church are not Elders of their single Congregation being separated from their Court and extra collâ—gium Presbyteriale in the notion of the relation of a Church-Jurisdiction for they are Elders by reason of Church Jurisdiction only in their Court 3. Classicall Elders in the Court have power of Jurisdiction in relation to this presbyteriall or classiciall Church but they have not properly an ordinary power of order to preach to them all and every one and to administrate the Sacraments to them The Elders of a particular Congregation have power of order and power of Jurisdiction without the Court but they have not power of Church jurisdiction but in the Court for there is a difference betwixt a power of jurisdiction which Elders have as Watchmen and a power of Church-Jurisdiction which Elders have not but in foro Ecclesiae in the Court of Church-Jurisdiction So the great Sanedrim beare rule over all the Tribes of Israel But this Judge of the Tribe of Dan a member of the Sanedrim is not a Judge of the Tribe of Benjamin or a Judge to a thousand of that Tribe as the Captaine of that thousand 2. I distinguish the proposition if the Elders of the Presbytery be Elders of the Presbyteriall Church then are they Elders in relation to the many Congregations in that Church if they bee Elders in these common affaires which concerne government in generall then are they Elders in feeding by the word of knowledge and in governing in all the particulars which concerne the government of each Congregation That I deny for their oversight in governing in things belonging to all the consociated Churches doth not make them Elders of all those particular Congregations 3. Deacons in some cases are also Deacons in relation to all the particular Churches in some reserved cases if all the Deacons of Macedonia Corinth and other Churches should meete in one and take course for supplying the distressed Saines at Jerusalem what inconvenient were in this Ob. 2. If Presbyteriall Elders be Elders to mary Congregations in a generall Relation what sort of Elders are they are they Elders ruling or are they Elders teaching it is unpossible that they can be Elders teaching to so many Congregations for teaching is a personall and incommunicable act that mâ—n cannot commit to any others they must performe it in their owne persons aâ—â— cannot commit it to others if they be Ruling Elders onely and not teaching Elders this is against the Scripture for the exten of teaching and the extent of ruling are commexsurable in the Word and of alike extersion Acts 20. 28. These same whoe are to feede the flâ—ck at Ephâ—sue are to governe and rulâ— and they are to feede the whole flâ—ckâ— not a part of it so the Text sayth Take heede to the whole flâ—cke then they are not to governe all in a presbytery and to feede with teaching the Word one particular Congregation onely so 1 Peâ— 5. 2. feed the flock of God which is amongst you not with knowledge onely but be addeth their duty of governing Taking the oversight thereof not by constraint but willingly c. So Hâ—b 13. 7. Remember them that have the rule over you who have spoken unto you the Word of God Ergo these same who have the rule over the flock and governe du also speake the Word of the Lord and teach v. 17. obey them that have the rule over you and submit to them for they watch for your soules as these who must give accompt Ergo these same who governe doe also as Pastors watch for the flock as those that are to give an accompt but the governing classicall Presbytery doe rule but it is unpossible that they can give an accompt for all the Congregations of a classicall Presbytery for they cannot watch over them all except every one of these must have many Eyes Nor can they be both ruling and teaching Officers for then they should have two Offices if one man be both a Physitian and a Chyrurgion to two severall companies he must have two Offices in relation to two charges which he hath to those two companies if he practise physick to the one company and chyrurgery to the other this is against the order that Paul Col. 2. rejoyced to behold Therefore the classicall Elders cannot be Rulers having the oversight of the whole câ—â—ssicall Church and yet every one of them must be a 〈◊〉 and teaching pastor only to the single Congregation over which 〈◊〉 Answ. As grand-Fathers and fathers doe beare a relation to these same Children divers wayes both are fathers and may tutor and provide for the children but both are not begetting â—athers so also doe the classicall Elders and the Elders of particular Congregations beare divers relations to the flocks the question then is what sort of Elders are the Presbyteriall Elders to the Presbyteriall Church I distinguish Church I distinguish Elders They are Elders classicall only to the classicall Church collectively taken and they have an authoritative care over this Church But they are proper Elders to the classicall Church taken distributively that is this man is an Elder to this part or member of the Presbytery to wit to this Congregation And another man to this Congregation as the Elders in the Court and Aslembly at Jerusalem Acts 15. they are Elders in relation to the whole Churches of Antioch Syria and Silicia and the Gentiles collectively taken in those dogmaticall poynts with the confession of our Brethren and these same Elders were in speciall manner Elders to the Congregations of Antioch Syria and Silicia and other Churches taken distributively so also the Elders of many consociated and Neighbouring Churches are speciall watchmen over their own flâ—cks by teaching and ruling according to our Brethrens grounds and also they have a Brotherly care over all the consociated Church to Councell â—dmonrth Comfort seeing every man is his Brothers keeper by a Divine Law and the care is like as is it were authoritative onely by our Brethrens way it wanteth the relation of authority vet doth it not follow that Elders this way have two Offices but onely that they performe two acts of one and the same Office also a Pastor of an independent flocke who writcth â— Bâ—â—ke for the instruction of Sister-Churches as hee preacheâ—â— those same Sermons that are in the printed Bâ—oke to his owne people and flocke hath two Relations one to his owne flocke whom hee preacheth unto as a Pastor another as an instructer of other Churches by his writings yet for that hee hath not two Offices as one who is a ' Physitian and a Chyrurgion to two sundry companies if any say hee writteth not Bookes as a Pastor by vertue of his Office but as a gifted man by power of fraternity let mee deny the truth of the distinction for this is to begge what is in question For to teach the Churches by writing should
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
The Lord in this having a respect to that people whom hee brought out of the Land of Egypt in whom hee fulfilled this promise of shewing mercy to many generations though their nearest parents were grievers of his holy Spirit and rebellers against him for Abraham Isaac and Jacobs sake cannot bee so narrow and pinched in mercy to the posteritie as to reduce a thousand generations to one as this Author would have him to doe 2. It is a hungry extention of mercy as the Author exponeth it to Gods extending of thoughts of redeeming and converting to a thousand generations which hee hath to Turkes for these thoughts of redeeming are from the free and absolute decree of election to glory but this is an expresse promise of extending the mercy of the Covenant to a thousand generations and such as the Lord by necessitie of his veracitie and faithfulnesse of covenant cannot contraveene 3. The place 1 Cor. 7. is corrupted contrary to the Apostles intent which is to resolve a case of conscience whether the beleeving wife married on a Pagan husband or a beleeving husband married on a Pagan wife should divorce and separate because the seed would seeme by Gods Law to bee uncleane Para 9. 2. Paul answereth if one be holy and professe the faith the 〈◊〉 is holy v. 14. whereas if both father and mother were Pagans and heathen the seed should be unholy and voyde of federall holinesse then were the children uncleane But the consequence is frivolous if both be Pagans and Heathen and unbeleevers for so the Author doth well expound the unbeleeving husband then the seed is uncleane and voyde of federall holinesse But it followeth not Ergo if both the Christian Parents be excommunicated and be scandalous and wicked they are not members of a parishionall visible Church then are the children uncleane and voyd of all federall holinesse and have no right to the seales of the covenant We deny this connexion for there be great odds betwixt the children of Turkes and children of excommunicated and scandalous parents The children of Turkes and Heathen are not to be baptized but the children of excommunicates are as Turkes and Heathen Ergo the children of excommunicates are not to bee baptized The Syllogisme is vitious in its sorme 2. It faileth in its matter for children of excommunicates because of the Covenant made with their ancestors are in Covenant with God and the children of Turkes are not so The Author addeth The wickednesse of the parents doth not 〈◊〉 the election or redemption or the Faith of the child 〈◊〉 a Bastard is reckoned in the Catalogue of beleevers Heâ—â—â—nes 11. 32. Yet a bastard was not admitted to come unto 〈◊〉 Congregation of the Lord to the tenth generation Deuteronom â—3 2. Answ. It is true the want of baptisme is no hazzard to the salvation of the childe nor doe we urge that the infants of excommunicates should be baptized because we thinke baptisme necessary necessitate medii as Papists doe but neither we nor Papists nor any except Anabaptists and the late Belgiâ—â—e Arminians and Socinians as Episcopius Henri us Sâ—â—tius Somnerus Socinus deny baptisme to be necessary in respect of Gods Commandement and indeed if you urge the constitution of a visible Church as you doe of members called of God and Saints not onely in externall profession but also in some measure of sincerity and truth as you doe expressely say e in this Treatise we see not how you can hold that Infants can be baptized at all while they come to age and can give tokens to the Church of their faith and conversion to God for if they beleeve not you put Gods seale upon a blanke which you thinke absurd In the closing of this Section the Author reasoneth against God-fathers which are to us of civill use and no part of baptisme He alledgeth he knoweth not any ground at all to allow a faithfull man liberty to entitle another man his childe to baptisme onely upon a pretence of a promise to have an eye to his education unlesse the childe be either borne in his house or resigned to him to be brought up in his house as his owne I Answer 1. The Infants of beleeving Fathers absent in other Lands upon their lawfull callings are by this holden from the Seale of the Covenant as if they were the Children of Pagans for no fault in the Parents 2. A promise of education in the Christian faith is here made a sufficient ground for baptizing an Infant whereas alwayes before the Author contendeth for an holy profession of faith in both or at the least in one of the nearest parents but we know that a friend may undertake the Christian education of the childe of an excommunicate person who is to you as the childe of a Pagan we think upon such a promise you could not baptize the childe of a Turke Ergo excommunicated persons and Turkes are not alike as you say CHAP. 5. SECT 1. and 2. Tâ—â—â—hing the dispensation of the censures of the Church Authour WE proceede not unto censure but in case of some knowne offence Answ. What if a member of your Church doe â—how himselfe in private to some brethren to be a non-regenerated person and so indeede not a member of the visible Church by your doctrine he should be excommunicated for non-regeneration which is against Christs way Matth. 18. who will have such sinnes as if denyed may be proved by two witnesses onely to be censurable by the Church else you shall retaine such an one and admit him to prophane the Table of the Lord. In this first and second Section I have nothing to examine but what hath beene handled already especially the Peoples power in Church-affaires hath beene fully discussed onely the Author will have the preaching of the word a worship not pecuâ—iar to the Church but commune to those who are not in the Church-state at all and that ordinarily in respect that Indians and Heathens may come and heare the Word 1 Cor. 14. but this proveth not but that preaching of the word is proper and peculiar to the Church but there is another mystery here as from the first chapter second Section then preaching of the word is to be performed by gifted persons yea ordinary preaching for the conversion of Soules before there be any Pastors in the Church to Preach Hence is that Quest. I. Whether conversion of soules to Christ be ordinarily the proper fruite effect of the word preached by a sent Pastor or if it be the 〈◊〉 and effect of the word preached by Pastors not as Pastors but as 〈◊〉 to preach and so of all persons not in office yet gifted to preach The Churches of New-England in their Answers to the thirty two Questions sent by the Ministers of Old England Answer by certaine Theses which I set downe and examine 1. The conversion of sinners followeth not alwayes the preaching of every one that is
assigned of God to them though the lesse disâ—ractâ—ous the wages bee the better and the more convenient they are 2 Tim. 2. 3. 4. 5. As for the tithes wee thinke quotta decimarum or a sufficient maintenance of tithes or what else may conduce for food and raiment of divine right Matth. 10. 16. 1 Cor. 9. 8 9. tithes formally as tithes are not necessary so the Ministers bee provided and a stipend bee allowed to them not as an almes but as a debt Luk. 10. 7. But the stinting of maintenance for Ministers the author condemneth because when Constantine gave large rents to the Church it proved the lane of the Church But I answer stinting maketh not this but excesse for mountaines of rents may bee stinted no lesse then mole-hills In the first proposition Pastors are to bee chosen of new in England though they have beene Pastors before and that by the imposition of the hands of some gracious and godly Christians Answ. Such an ordination wanteth all warrant in the Word of God 2. Why are they ordained over againe who were once ordained already belike you count them not Ministers and baptisme administred by them no baptisme though these same gracious Christians have beene baptized by such and so England hath no Church visible at all and no ministry see what you lay upon Luther and some of our first reformers who had their externall calling from Antichristian Prelates the same very thing which Papists lay upon them 3. If there bee called Pastors in England to lay on hands on Ministers why are not they to impose hands on such as you judge to bee no ministers because possibly the Prelates laid hands upon them seeing you grant Chap. 5. Sect. 9. where there are Presbyters to lay on hands it is convenient that ordination should bee performed by them I confesse I am not much for the honoring of the Prelates foule fingers yet can they not bee called no Pastors no more then in right wee can say Caiaphas was no High Priest Proposition 6. Hee willeth Pastors and Doctors and Elders to bee put in the â—â—â—me of Parsons and Vicars Answ. If the offices of Parson and Vicar bee set up it is reason they be abolished but for the names there is not much necessitie of contending though in such cases it bee safer to speake with the Scripture then with Papists the Vicar Generall is indeed the Bishops delegat and a creature to bee banished out of the house of God of whose unprofitable place stile see that learned writer Dâ—â—id Calderwood who findeth him to bee made of the metall of the Popes service base Copper not Gold and the Popish parson is as the Vicar Firewood for Antichrists Caldron In the 12. and 13. Propositions it is said that it is necessary 〈◊〉 Preachers countenanced from King and State were sent to 〈◊〉 to congregations generally ignorant and prophane and till they 〈…〉 measure of gracious reformation as they can testifie their faith and repentance it were meet they should never renew their Câ—â—â—nant made in baptism nor yet have the Seales of the Covenant conâ—â—â—ed upon them but till then they shall lament after the Lord as the 〈◊〉 did when the Arke had beene long absent 1 Sam. 7. 2. Answ. In these Propositions most of all the Congregations of England except some few following the way of independencie of Church government though they bee baptized and professe the truth are brought just to the state of Turkes and Indians willing to heare the Word or of excommunicated persons for they and their seede are to want the Scales their children Baptiâ—me themselves the Lords Supper But 1. how can the 〈◊〉 in ordinary rebukes and excommunication from the Sâ—alâ— bee exercised upon these who are without and no Churche as yet for while they sweare the Covenant they are not Churches 2. It is said godly Preachers must bee sent to them 〈◊〉 thâ—y 〈◊〉 reformed but why not godly Pastors because thâ—ugh these preachers preach unto them yet exercise they no Pastorall care over them because they are not yet a visible Church and flocke and therefore have no more Pastors to care for their soules then Turkes and Indians and Preachers have 〈◊〉 a Pastorall relation to these though baptized and 〈◊〉 Christ then to Indians Jewes or Turkes as our brethren teach a paterne of such flocks is not hard in the word where ordinarily the word is preached to a number of people baptized and yet baptisme denyed to all their seed and the Lords Supper to themselves 3. It is the same Covenant the author speaketh of here with the Church Covenant that 〈◊〉 and Judah made with God and which they say essentially constituteth a Church and hinteth at the Covenant of the Church of Scotland sworne and subscribed by many thousands ignâ—rant and prophane and who never came to such a measure of gracious reformation as they can testifie their faith and repentance yet did this nation right in putting all to sweare and enter into a Covenant with God for Israel Deut. 29. where there was many who had not eyes to see eares to heare and a heart to understand v. 3. 4. and where there were many rebellious and stiff-hearted Deut. 31. 27. entered all of them into Covenant with God Captaines Elders Officers all the men of Israel Deut. 29. v. 10. Little ones wives children hewers of wood c. all which attained not to such a measure of gracious reformation 2 Chron. 15. 9. all Judah and Benjamin and the strangers with them out of Ephraim and Manasseh and out of Simeon entered into a Covenant with God who after such Apostasie could not all have attained to that measure of gracious reformation as to testifie their faith and repentance by prayer conference experiences of Gods wayes in their heart and confession and yet the Author saith that there is no colour to conceive this way of entering into Church estate by Covenant to be peculiar to the pedagogue of the Old Testament 4. Israels lamenting after the Lord 1 Sam. 7. 2. was not the repentance of a people who was not a Church visible but was onely a people to bee prepared for a Church State and not fit to receive circumcision and the passoever as you conceive of the ignorant and prophane in England which to you are no visible Churches for Israel at this time was a true visible Church The rest of the propositions tending to reformation not discussed elsewhere I acknowledge to be gracious and holy counsells meet for a reformation The Lord build his owne Temple in that Land and fill it with the cloud of his glory FINIS a Psal. 47. 9. b Sam. 23. v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Omnis sanguis concolor Franc. Petrarch Psal. 84. 11. Revel 12. 1. e 2 Cor. 8 23. a Cassian de incar lib. 1. c. 4. Primum est errores penitus non in currâ—rc secâ—ndum bene repudiare b James 4. 1. The way