and give a particular confession of their sinnes to the satisfaction of Iohn Baptistes conscience yea Iohn saith expresly of this visible baptized Church Mat. 3. 10. 12. that they were some of them fruitles Trees to be hewen down and some of them châ—ffe to be burnt with unquenchable fire so the materials of this baptized Church are not visible Saints and Lawyers hold of the covenant as our brethren say 2. The Eunuch coming to Jerusalem to worship which is an act of a Church-member was in Church-state before he was baptized and a Proselite 3. It is true that you cite out of Iustin Martyr but you omit a word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Martyr a Baptisme-covenant and professed by the heathen come to age of which also onely and of no other Iustine Martyr speaketh we wilingly acknowledge but by that covenant they were received unto the catholick visible Church and not unto a single independent Church only 4. These Questions were propounded to the aged before they were baptized and reason that heathen be tryed before they be baptized and in this we agree with the Synod of Heidelburge in concione Lugdunensi against Papiste and in Synods Parisiensi and what Mr. Parker saith further of this kind may be admitted if well expounded 5. Zipperus helpeth us consuetum est c. He thinketh it an ancient custome in the primitive Church that before any were received into the Church they should give a confession either themselves or saith he Parents and Tutors and so he acknowledgeth that infants in baptisme were made members of the Church though they could not sweare this Church-covenant nor give evidences of their conversion and this is acknowledged by all the reformed Churches of France Germany Holland Helvetia Poland England Scotland c. The Apology citeth Acts 5. 13. And of the rest durst no man joyne himselfe to them Greece durst not be glewed to them a word of marriage covenant Mat. 19. 5. Acts 9. 26. Saul desired to be glewed to them the former word must note some voluntrary act of joyning to the visible Church and that different from the act of conversion for otherwayes it is grosse Armimainsme to say that our conversion dependeth upon our daring or not daring or that it is suspended upon an act of our freewill for it dependeth upon the omnipotent working of the grace of God and Saul Acts 9. 26. though converted yea and baptized yet was he not received into the Churchfellowship untill they were better satisfied of his spirituall estate by Barnabas hence it is an error that to be added to the Church is only to be converted to the faith Ergo a covenant is requisite Answ. How strong is Gods truth Brethren yee make your opinion weake which hangeth upon a grammatication of one borrowed word None durst joyne mariage-way to the Church-visible Erasmus Beza say it is a word translated from Trees glewed together and signifieth neither marriage nor covenant and signifieth either naturall or artificiall or morall conjunction Acts 8. 29. Philip is bidden joyne himselfe to yonder Chariot joyning of Chariots is neither by marriage nor covenant so is the word Luk. 15. 15. 2. It is not joyned to a visible Parish Church but to the whole Christian Church out of which Ananias and Saphira were cast v. 9. 10. Which made great feare and made those who were not baptized saith Pomeranus to feare to joyne to the Church of God and so it behoved to be the unbaptized and unconverted who were feared v. 12. and they were all with one accord in Salomons porch that is all the faithfull added to the Church now opposite to these he saith of the unconverted and not added to the Church v. 13. and of the â—est without the Church durst no man joyne himselfe to the Church now this cannot be in a visible society for then Luke should intimate that the unconverted might have added themselves to the Church if they durst and had not beene stricken with the terror of the miraculous killing of Ananias and Saphira now this they could not have done as our Brethren say hand over head they behoved first to be converted and testified their conversion by a Church Oath nay Cajetan saith well they durst not haunt their company they sled from them and from the Apostle Peter as from a man slayer Nor doth the holy Ghost I thinke meane of any Church fellowship he presupposing that they were unconverted at least our Brethren must say this 3. It is an unlearned reason that they give to prove he meaneth not of conversion for all voluntrary acts supernaturall even of joyning to a visible Church and marrying of themselves to Christ and his visible Church as our Brethren say are acts wrought by the irresistible and omnipotent working of Gods grace no lesse then our first conversion and to thinke otherwayes of our supernaturall actions is grosse Arminianisme for so all who have written against Arminians as the learned Doctor Twisse Amesius Pareus Triglandius have expounded that passage It is God who worketh in us both to will and to doe so Calvin Beza Sibrandus Pareus Ursine Tilenus Bucan make all the operations of saving grace in conversion and after conversion irresistible And it is knowen how the Dominicanes Alvarez Estius Bannes Fran. Cumel Matthew Rspolis and many of that side hold a predeterminateing operation of grace ad modum causoe Physicoe which beginneth before free will so that no operations supernaturall yea nor naturall are suspended upon the liberty of freewill and they hold againsti Pelagianes and the Jesuites Snarez Vasques Valentia Becan Lod. Meratius Hyeron Fasolus Did. Ruiz and if you suspend all voluntrary acts upon the influence of freewill you follow Pelagians Jesuites Socinians and Arminians in that point 4. It is true the Disciples were affraid to admit Saul to their society and no wonder for he had not long since made havock of the Church but. 1. They did not inchurch him by an Oath 2. They received him upon the sole testimony of Barnabas v. 27. which order you keepe not refusing communion to Christians of approved piety and knowen so to you because they cannot sweare your Church covenant 5. Who they be who thinke to be converted to the faith and to be added to the visible Church to be all one I know not our divines never said it 6. Though all were granted you they durst not joyne to the apostolick visible Church Ergo there is a Church covenant it is a great consequent Now I desire to try your reasons for a Church covenant It is not saith the Apology hearty affection that uniteth Church-members in a visible Church for so England and Scotland are united nor 2. cohabitation for Papists and Protestants may cohabite and yet they are not of one visible Church nor 2. Meeting in one assembly uniteth not persons together for infidels and Turkes 1 Cor. 14. may come to
the Author by which wee leepe the communion of Saints in divers Churches 1. By way of participation 2. Of recommendation 3. Of consultation 4. Of Congregation 5. Of contribution 6. Of admonition 7. Of propagation or multiplication of Churches It is allowed by the consent of our Churches that when the members of any other Churches are occasioned to rest with us on the Lords day when the Supper commeth to be administred and neither the persons themselves nor the Church they came from under any publick offence they bee by us admitted to the participation of the Lords Supper for wee looke at the Lords Supper not onely as a seale of our communion with the Lord Jesus but also of our communion with his members and that not onely with the members of our owne Churches but of all the Churches of the Saints and this is the first way of communion with other Churches to wit by participation Answ. 1. We heartily embrace the doctrine of the communion of Saints but many things are here which are incompatible with your doctrine as first communion of Churches which you call a branch of the communion of Saints cannot consist with your doctrine for a Church by you is relative onely to the Eldership of a Church as sonnes are relative to Fathers but a Sonne is not relative to a brother so neither is a Parishionall Church properly a Church in relation to a neighbour Church for a Church hath no Church-state no Church-priviledges no Church-worship in relation to a sister-sister-Church therefore you should say the Communion of Christians of sister-Churches not the Communion of Churches for no Church by your doctrine hath any Church-state or Church-worship in relation to any but to its owne members 2. This enumeration is defective you make a Communion of Churches in the members of sister Churches in the Lords Supper though the members of neighbour Churches bee not inchurched in Church-state by oath as a member of that Church where hee partaketh the Lords Supper and why should not the Child of beleeving parents in the death or absence of the Pastors of neighbour Churches have communion with you in baptisme also for this communion in baptizing you deny to any but those who are members of that Church wherein they receive baptisme 3. if you admit communion of Churches in some things to wit in the Lords Supper how can you deny communion of Churches in other holy things of God for you admit no communion of Churches in the power of the keyes as in mutuall counselling warning rebuking binding and loosing for Christ hath left no common power of the keyes in many visible Churches who are united together in an Iland or Nation or Continent by which these acts of communion should bee regulated and in case of neglect and abuse censured according to Gods Word as you say for you deny all authoritative power in Synods let me bee resolved deere brethren in this how Christ hath put whole Churches and their soules in worse case then members of your independent Congregations are for the keyes of the kingdome of heaven in binding and loosing in excommunicating that the spirit may bee saved in 〈◊〉 day of the Lord the removing of scandalls out of sister parishionall kingdomes of Christ the gaining of sister Churches from heresies and scandalls as brethren are to bee gained Matth. 18. 15. 1 Cor. 5. 5. 1 Tim. 1. 30. by censures the keeping of the holy things of God from profanation authoritative rebuking warning that others may feare and that the rebuked may bee ashamed and all these meanes of salvation are denied to your particular Congregations as if they were Angels and Popes who cannot be lacking in duties and yet all these are granted to members of any one particular Church how hath the care wisedome of Christ denied these meanes to many united Churches and yet you acknowledge that sister Churches have communion amongst themselves and that seven wayes in visible acts of externall communion I beleeve this one argument though there were no more doth strongly conclude the lawfulnesse of Synods and by consequent the Law of nature would say if Christs wisdome provide wayes to regulate the publike actions of the members of a particular Church that they may be edified and builded up in the most holy faith farre more hath he taken care for many Churches united in a visible communion seven wayes that Lord that careth for the part must farre rather care for the whole body 4. You say members of other Churches are admitted to the Lords Supper amongst you by consent of your Churches but what consent doe you meane is the consent authoritative by power of the keyes 1. This consent authoritative is either concluded in a Synod of many Churches and so you acknowledge the authoritative power of Synods if it be done and agreed upon in every particular Church by them alone then I aske seeing to administer the Lords Supper to any and so to make in your Church meeting that it shall be administred to any is as you teach an act of ministeriall power over those to whom you administer the Seale chap. 4. Sect. 5. Now how doe you exercise acts of ministeriall power or conclude ecclesiastically to exercise these acts in your parishional meeting toward those over whom you have no ministeriall power for members of neighbour Churches are under no ministeriall power in your particular Church as you teach in the same place as you can exercise no power of the keyes when some are absent that is tyranny upon the conscience saith Answorth who will have none censured or excommunicated except the whole congregation be present also he who of another Church communicateth with you 1. Hath no faith of the lawfull calling and choosing your Ministers for he neither could nor ought to be present thereat 2. He knoweth not but he may be leavened by a scandalous lumpe which leaveneth the whole Church and is enough as you say chap. 4. Sect. to hold any from communicating in the Seales with any Church Now these and many other things he must take in trust from you which Answorth thinketh tyranny of conscience neither can a letter of recommendation make one of another congregation capable of Seales with you for to dispone is to alienate and give away the ministeriall power of the Seales to another Church Now this power say you chap. 5. Sect. 4. is a part of the liberty wherewith Christ hath made you free and so you cannot dispone it to another Church except you bring your selfe in bondage contrary to Gal. 5. 1. 5. Mr. Best and your selfe bold that a Pastor can exercise no pastorall act but over his owne flocke and you say that the Scripture saith so Act. 20. 28. 1 Pet. 5. 2. Ergo either to administer the Lords Supper is no pastorall Act and may be done by non-Pastors as Arminians and Socinians destroying the necessity of a ministery doe averre or then a
dayes of Elias and amongst Papists Occam the author of Onus ecclesiae and Picus Mirandula complaine there was in their time no saith no truth no Religion no discipline no modesty but all sold offices Churches dignities and benefices and that ambitious Popes spill all the Clergy entered by Simony ruled by Simony the holy place corrupted At which times all the godly were crying for a free generall councell as a remedy against the corruption of inferior judicatories Saâ—anoâ—ala reputed a Prophet counselled Charles the eighth of France to reforme the Church as he would returne from Italy with honour as saith Philip de Comines Gerson pleadeth for the necessity of a generall Councell Genebrard saith for an hundred and fifty yeeres Popes to the number of fifty had made defection from the faith and godlinesse of their Ancestors Aventinus maketh the same complaint and Almain also that Prelats were more eaten up with the zeale of money then the zeale of Gods house Is there not need then of a generall Councell Hence came also appeales from the Pope The Emperour Lodovicus Bavarus saith the German Chronicle appealed from Pope John 22. misinformed to a generall Councell and the Pope better informed and the crime was because he had taken the title of Emperour before he was confirmed by the Pope for which he was excommunicated Sigismond Duke of Austria appealed from Pope Pius the second to the next succeeding Pope and a generall Councell under him for the Pope excommunicated Sigismond because he kept backe Cardinall Cusan from the Bishoprick of Brixen within his Dominion for the Bishoprick was given to him by a commendam by the Pope See Aeneas Silvius Philip the fourth appealed from wicked Boniface the eighth to the Sea Apostolike then vacant and to a future Councell so Platina relateth The University of Paris appealed from Leo the tenth who wickedly condemned the Councell of Basill to a future Councell as you finde it in the treatise called Fasciculus c. The Archbishop of Cullen excommunicated by Paul the third appealed to a lawful Councel in Germany because the Pope stood accused of heresie and idolatry as Sleidan saith The glosse of the Canon Law saith the Pope cannot be Judge in his owne cause and we all know how justly Luther appealed from Leo the tenth to a generall Councell all which saith that the like is warranted by the Law of nature where a particular Eldership and congregation is accused of scandals that superiour Synods there must be to discusse such causes And the good use of councels you may see in one The Councell of Constance Sess. 11. art 67. condemned John 23. because he taught there was no life eternall Nequeâ—aliam post hanc vitam pertinaciter credidit animam hominis cum corpore mori extingui ad instar animalium brutorum dixitque mortuum semel esse etiam in novissimo die minime resurrecturum The necessity of Assemblies when common enemies trouble the Church prove that Christ hath instituted Synods And 1. our present Authour reasoneth from the Churches necessity Synods may conveene to examine saith he either corrupt opinions or suspitious practises and citeth for this the Councell of Jerusalem Act. 15. Now this councell did authoritatively command Act. 15. 28. Act. 16. 4. Act. 20. 19. and not give advise or counsell onely 2. If by the Law of nature and by vertue of the communion of Saints Churches conveened may give advise then say I as communion of counsels and advises is lawfull so by the Law of nature communion of authoritative power is lawfull As after the eye saith Almain seeth the danger of the body it should give warning to the rest of the members to use their power And this power saith he denunciative or by way of charity though not authoritative is in private persons for the conveening of a Councell As after saith Almain in the same place any is instructed by a skilled Physitian of that which is necessary for the health and safety of the whole body he is obliged to use that necessary meane not now by vertue of the precept or rather counsell and advise of the Physitian but by vertue of the precept and authoritative power of the Law of nature for the safety of his body yea further saith he if the right band were fettered with chanizees or should refuse pertinaciously at the nodde of the imagination to defend the body then the whole power of defending the body should remaine in the left hand And certainly this is most naturall if a forraine enemy should invade a whole Land or any part of a Land the whole Land by the Law of nature were obliged with joynt authority and power to resist that common enemy Now seeing a number of consociated sister Churches make one visible Church body having visible communion together as the Author granteth in the Sacrament of the Lords Supper which is saith he a seale of the communion of all the Churches of the Saints and in other externall acts of Church communion as hearing the Word exhorting rebuking comforting one another then are all these visible Churches with united authority and Church power as Churches and not as Christians onely to conveen and condemne a common heretick infecting all or any part of that visible Church body and if any one Church or Congregation under the pretence of plenitude of independencie of government within themselves should refuse to joyne with the whole yet the authoritative power of Synodicall judging and condemning such a heretick doth reside by the Law of nature in the rest of the body If there bee a communion of gifts there is also a communion of authoritie And if a nation have intrinsecally authoritative power under a Prince to repell a common enemy for the safetie of the whole then hath a visible body of many Churches in joyning one externall communion of sisterly consociation under one Christ one Church power to repell a scandalous heretick who is a common enemy to the whole Churches visible This Argument is grounded upon the necessitie of Synods our brethren are forced to acknowledge their necessitie by way of counselling and advising but Synods as Synods to bee necessary they thinke popish The best popish councell wee read of is that of Basil where it was ordained that a generall councell should be holden within five yeers next following the next councell within seven yeers and alwayes after that every ten yeers and in the councell of Basil the Pope is discharged to transgresse that time of convocating a councell Now the councells as councells are no popish devices but rather hated by right downe and well died Papists as is cleare by Gersons complaint who saith omission of generall councells is the Churches plugue a lover of reformation Franc. Zabarell saith wicked Pâ—pes neglecting generall councells have undone the Church The learned author of the
officiall power of preaching and binding and loosing should be made as stable and firme from defection as the Church of elect believers against whom the gates of hell cannot prevaile now besides that this is most untrue since visible Churches doe fall away as these seven Churches in Asia the Church of Corinth Ephesus Galatia Thessalonica may prove when as it is impossible that the elect Believers in Christ can fall away it shall also give good warrant to Papists to make such use of this place as they doe that the Church may erre in points of conversation and life but cannot fall from the rock nor be overcome by the powers of Hell in the definition of Articles of Faith So Gretser Bellarmine Suarez Gregor de Valent. Cardi. Hosius Turrecremata reason from this place and the connexion must be good if the Ministeriall power not only be given to the Church as to the Object that is for the good and salvation of the Church but also to the Church as to the Subject who hath all the power of the Keys and may use it also because they are believers and builded upon the rock Christ nothing hindereth but Ministeriall power should be as stable and free from being overcome with the ports of Hell as the Christian state of perseverance in grace Now we see these who have Ministeriall power abuse it and fall from the rock and perish eternally which we cannot say of these who by Faith are builded upon the Rock Christ Iesus 3. These to whom Christ giveth the Keys doe represent the person of Christ and who despiseth them despiseth Christ and he that honoureth them honoureth Christ which is evidently spoken of the Ministers of Christ Matthew 10. 40. And is said here Matthew 16. 19. Whatsoever then yee shall bind on Earth shall be bound in Heaven c. Thus Christ bindeth and looseth in Heaven when these to whom the Keys are given binde and loose and so they are to be looked unto as co-workers with God Now Scripture never maketh all believers Ambassadours in Christs roome Where doe we reade that the despising of all believers commanding in Christs Name is a despising of Christ and that in obeying them we obey Christ Nor are all Ambassadors Pastores c. 5. These to whom the Keys are given doe authoritatively forgive and retaine sins and their acts of forgiveing and retaining are valid in Heaven according as the party repenteth and believeth or according as they remain impenitent as our Divines teach against the Papists in their Doctrine of Sacramentall absolution But the Church or company of believers wanting their Officers by no Scripture can authoritatively forgive and retaine siâ—s Robinson Smith and others answer that believers out of Office may forgive as Mat. 18. 21. Peter said How oft shall my brother offend me and I forgive him Lu. 17. 3. 4. 2 Cor. 2. 10. But I answer the place 2 Cor. 2. 10. is controverted and we doubt not but of that same nature with the power of Excommunicating 1 Cor. 5. 4. But for private forgiving it is not the Church-forgiving here meant because 1. The private forgiving is a duty of charity commanded in the Law of Nature to all even out of Church-state and obligeth the Excommunicate who though they be cast out of the Church are not exempted from the Law that bindeth all Mat. 6. 12. 14 15. Mat. 5. 44. 45. but the Church-forgiving is an Act of obedience to a positive Church-Law of Christ 2. private Christians are to forgive their Enemies whether they repent or not even as Christ forgave those who crucified him Col 3. 13. Luk. 23. 34. and when the party repenteth not this forgivenesse is not ratified in Heaven yet are we obliged to forgive and to commit vengeance to God but the authoritative forgiveing is a thing that the Church is not obliged unto absoiutely nor may they or can they forgive except the Offender repent and if they see that he repenteth not they cannot lawfully forgive but being in Gods roome must take vengeance on all disobedience and their retaining of sin and forgiveing is valid in Heaven because they are in Gods place Now any forgiving or retaining of sin but these two together with Gods forgiving and retaining we know not But Peters forgiving his offending brother seventy times seven times is common to all private Christians even out of Church-state and so the instance given is not to the purpose 6. To these only are the Keys given who having Pauls pastorall spirit may convene and deliver to Sathan but the Church of believers without Officers not having Pauls pastorall spirit which is a spirit officiall and authoritative to preach excommunicate and administrate the seales of the Covenant may not convene and doe this Ergo c. indeed Francis Johnson sayth it is holden now by some of the Separation that people out of Office may execute all the workes and duties of the ministery in Baptisme the Lords Supper censures c. which I thinke followeth from the grounds of our brethren to wit that believers without Office are a compleat Church having the whole power of the Keys if administration of the Sacraments be not a speciall part of the Keys and the opening of Heaven and forgiving of sins we know not what belongeth to the power of binding and loosing yea this is not only contrary to Scripture but also to their own confession and is the Doctrine of Arminians and Socinians Cartwright sayth the Sanedrin Mat. 18. to these who have skill in the Rabbines especially in the Iewes Talmâ—d was a selected Judicatory and that to this Christ alludeth Mat. 18. learned Beza sayth much from Scripture for this that the Church here signifieth not the multitude Parcus also is most cleare on this place Calvin hath reason to say he alludeth to Iewish Synedrie see also VVeems Iâ— it needlesse to cite Iunius Zanchius Peter Martyr VVillet Whittaker Tilen Becan and all our Divines of the reformed Churches for when he hath spoken of the Church representative Mat. 18. 16 17. and speaketh to these to whom the Sermon was made v. 1. at the same time came the Disciples to Jesus they were then Apostles in Office and called to preach and Baptize though not yet sent to the whole world saying who is the greatest in the Kingdom of God Now to these Christ sayth 18. to the Apostles Verily I say to you whatsoever you shall bind on Earth and this place is to be expounded by Mat. 16. 19. Where the Keys are given in a more restricted manner to Peter only though as representing the whole Apostles and Church-rulers and we have better reason to expound this place Mat. 18. by the place foregoing Mat. 16. then they have to expound the place Mat. 16. by this place Mat. 18. because these â—amâ— Keys that binde and loose in the one place remit and retaine finnes in
the other and we find the keys given to Officers and Stewards only And here is no Church Mat. 18. or yet Mat. 16. without Pastors except they say that Christ Mat. 18. 18. speaketh not to the Disciples but to the multitude of the Jewes which is a great crossing of the Text. And to say that Christ speaketh to the Apostles not as to Apostles but as to the Church of believers is only a bare affertion and cannot be proved and all they can say hangeth upon this one place and this is the most The power of binding and loosing is given to the Church which is to be obeyed and heard in the place of God But this Church is never in the VVord of God say they taken for a company of Officers Pastors and Elders only it signifieth alwayes the Body of Christ his Spouse his Saints by calling partakers of the most holy Faith To which I answer The body Spouse of Christ and Saints by calling as they are such is the invisible Church and the keys and Seales sayth this Author are not to be dispensed to all the faithfull as such but as they arè confederate or joyned together in some particular visible Church that is sayth he as they are members of a visible Church Ergo c. the body and Spouse of Christ as such is not the Church here meant of but the visible Congregation Now the essence of a visible Church of which Christ speaketh here is saved in ten who are only visible professors and not a Church of sound Believers not the true body mysticall and Spouse of Christ and yet by this place the Keys are given to such a Church now wee desire againe a place in all Gods Word for a Church in this sense and a Body of Christ and his Spouse in this meaning for certainly professors this way confederate as professiors are no more a Church of Christ redeemed ones and his Spouse then an Assembly of Elders onely can be called such a Church of Believers for both Churches are and may be where no believers are at all at least for a time and even while they exercise this power of Binding and Loosing and so thâ— place Matthew 18. is as much against our brethren as against us And Lastly our Doctrine is acknowledged by all our Divines against the Papists proving that Mat. 16. the Keyes were given to Peter as representing the Apostles and his successors in the pastorall charge not as representing all believers Also the Fathers Irenaeus Nazianzâ—nus Cyprianus Basilius Ambrosius Theophilactus Cyrillus Euthymius Hyeronimus Augustine Beda Chrysostomus And ordinaria glossa Hugo de sanct Victor Haymo Cardinalis Cusanus Anastasius Leo Durandus Thomas Adrianus Scotus making a comparison between Peter and the rest of the Apostles say the keys were given to all the Apostles when they were given to Peter and Peter received them in the name and person of the rest of the Apostles wherby they declare it was never their mind that Peter received the keys in name of all believers Also the learned as Augustine Beda Gregorius expound the Church builded upon the rock to be the Catholick Church and not a particular visible Church And Gerardus giveth a good reason why this Church Mat. 16. cannot be a particular visible Church because the gates of hell prevaileth against many joyned to the visible Church in externall society and VVicklif writing against the Monkes resureth that error of the Papists that any members of the true Church can be damned and Whittaker sayth Augustin against Petilian sayth the Church builded on the rock is the Church of the Elect not the visible Church CHAP. 2. SECT 2. PROP. THis Church saith the Author doth meete together every Lords Day all of them even the whole Church for administration of the Ordinances of God to publick edification Ans. Two things are here said 1. That all even the whole Church must meete for administration of the Ordinances of God that so all and every one of the Church may be actors and Judges in dispensing of censures this we take to be popular governement 2. That there is a necessity of personall presence of all and every one of the Church Hence Quest. 3. Whether or no the multitude of Believers and the whole people are to be judges so as private Christians out of Office are to exercise judiciall acts of the keys For the more easie clearing of the Question let it be observed 1. Dist. There is a dominion of Government Lordly and Kingly and this is in Christ only in relation to his Church and in civill judges and is no wayes in Church guides who are not Lords over the Lords inheritance there is a government Ministeriall of service under Christ and this is due to Church-guides 2. Dist. Regall power being a civill power founded in the Law of nature for the Ants have a King may well be in the people originally and subjectively as in the fountaine nature teaching every communitie to govern themselves and to hold off injuries if not by themselves yet by a King or some selected Rulers but power of Church-government being supernaturall and the acts of Church-government and of the casting such as offend out of Christs Kingdome being supernaturall neither of them can be originally in the multitude of professing beleevers but must be communicated by Christ to some certaine professing beleevers and these are Officers Therefore to put power and acts of government in all professors is a naturall way drawne from civill incorporations Christ is not ruled by our Lawes 3. Dist. The government of Christs Kingdome is the most free and willing government on earth yet it is a government properly so called for there be in it authoritative commandements and Ecclefiasticke coaction upon the danger of soule penalties in regard of the former all the people by consent and voluntary agreement have hand in election of Officers inflicting of censures because it concerneth them all but in regard of the latter the whole people are not over the whole people they are not all Kings reigning in Christs government over Kings but are divided into governours and governed and therefore the rulers Ecclesiasticke onely by power of office are in Christs roome over the Church to command sentence judge and judicially to censure 4. Distinct. The Officiall power of governing superaddeth to the simple acts of popular consenting the officiall authoritative and coactive power of Christs Sceptor in discipline That distinction in the sense holden by our brethren that the state of the Church is popular and the government Aristocraticall in the hands of the Eldership is no wayes to he holden nor doe the Parisian Doctors the authors of this distinction mind any Church-government to be in the people Our brethren in the answer to the questions sent to them from England explaine their minde thus 1. We acknowledge a Presbytery whose worke it is to teach and rule and whom the
people being absent shall not know if the Eldership have proceeded right yet must they repute the excommunicated person as an heathen or a publicane 3. Arg. That government is not to be admitted which maketh men take honour to themselves without God calling them thereunto But the Doctrine of government in the hands of people is such ergo the assumption is proved 1. By it all are Kings Rulers and Guides and all have the most supreame power of the Keyes as authoritative receiving in of members and judiciall casting out by the pastorall spirit of Paul and all governe over all 2. Beleevers are a ministeriall Church a company of private Christians put in office and doing acts of a Ministeries now a Ministerie is a peculiar state of eminency that God calleâ—h some selected gifted persons unto that to the which he calleâ—h not all professors as in Israel he chosed one Tr be to minister to himselfe not all the visible Church of Israel as the Scripture teacheth us Ministers of the house of God the Levites the Lords Ministers Ministers of Gods Sanctuary and the ministery of the New Testament is a speciall emiâ—ency of office given to some few and not to all believers a matter of worke that some not all believers are put upon and employed in the act of the Ministery not common to all but restricted to the Ministers of the Church and not common to the whole visible Church Now to ordaine Elders excommunicate admit members into the Church are positive actes of a received ministery and must flow from an other principle then that which is common to all professing believers 4. Arg. All who have received such a Ministeriall state to discharge such excellent and noble actes as laying on of hands receiving of witnesses committing the Gospell to faithfull men who are able to teach others and must save some by gentle awaiting and stop the mouthes of other Pastors as the Scripture saith these must acquit themselves as approved worke-men to God and shall therefore receive a Crowne of Glory at the appearance of the chiefe Shepheard and must in a speciall manner fight the good fight of Faith and must be worke-men who neede not to be ashamed But these are not required of all the Church visible all are not men of God and ministeriall Souldiers of Christ and feeders of the flock but only such as Timothy Titus and Elders like to Peter as these Scriptures prove For the reward of a prophet is not due to all 5. Arg. That Government is not of God which taketh away the ordinary degrees of members in Christs body the Church But government exercised by all the visible body taketh away the deversity of offices members places of Rulers and ruled Ergo I prove the assumption 1. All have one and alike equall power of governing all the members are one in place and office all are Eyes all Eares all are hands according as all have one joynt and common interest and claime to Christ. One is not an Eye and head in relation to another for all are both governours and governed all the Watchmen and all the City all the flock and all the feeders all the House and all Rulers Key-bearers Stewards all the children of the house all the Fathers Tutors to bring up nuâ—ture and correct the children 2. If the power and use of the Keys result from this that the Corporation is the Spouse Body Sister of Christ the redeemed flock what should hinder but according as God inequally dispenseth the measure of grace to some more to some lâ—sse so some should have more some lesse power of the keys and some exercise more eminent acts of government as they be more eminent in grace some lesse eminent acts and if we grant this we cannot deny the order of a Hierarchy amongst Pastors This connexion may be denied happily by our brethren but there is no reason if their arguments be good they alwayes conclude Church-power from the graces of the members of the Church 3. Concl. It is cleare then that the state of the Church cannot be called popular and the government Aristocraticall or in the hands of the Elders as our brethren meane 1. Because by our brethren the government and the most eminent and authoritative acts thereof are in the hands of the people Ergo both state and government are popular 2. Because the people are not only to consent to the censures and acts of government but also authoritatively to judge with coequal power with the Eldership as they prove from 1 Cor. 5. 12. 3. The Parisian Doctors the authors of this distinction acknowledge a visible monarchy in the Church and are far from popular government Let us heare what our brethren say for the government of the people and their judiciall power in generall Quest. 15. Our brethren say the Colossians are exhorted Col. 4. 17. to say to Archippus Take heed to the Ministery that thou hast received of the Lord to fulfill it in all points Ergo the people are to censure and rebuke the Pastors and therfore they may and ought to exercise acts authoritative Ans. 1. This is an argument off the way with reverence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say to Archippus take heede Ergo say Judicially and rebuke with all authority it is an argument à genere ad speciem affirmativè and a non-consequence Mat. 18. 17. If he will not heare them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tell the Church Ergo exercise an act of authority over the Church Ioh. 8. 48. The Jewes said unto him Ergo they said it authoritatively 1 Ioh. 1. 8. If we say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have no sinne by no authority can we say we have no sinne Luk. 12. 11. Take not thought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what ye shall say Rev. 22. 17. 2. The Fathers as Augustine Chrysostome Ambrose Hyeronimus The Schoolemen as Aquinas D. Bannes Suarez say correcting of our brother is sublevatio miseriae peccantis a succouring of the misery of a sinner Cajetanâ—ait actum correctionis elici à prudentia imperari à misericordia To warne or rebuke our brother is an act of prudence commanded by mercy and compassion And. Duvalius saith it is an act Non solum juris divini sed etiam naturalis and he citeth Lev. 19. Thou shalt not hate thy brother in thy heart but shalt rebuke him and shall beare one anothers burdens and so fulfill the Law of Christ. And Greg. de Valent. saith it is a spirituall almes actum misericordiae quo subveniatur spirituali necessitati fratris So the Doctors of the Canon Law So the Fathers say as Basilius esse benevolentiam potius quam severitatem Augustin Vulnus fratr is contemnis vides cum perire negligis pejor es tu tacendo quam ille te offendendo Excellently Hieronim Sivide at in corpore carnes putridas dicat An
Christian in such a congregation or a beleeving woman is tied to preach and baptize and yet her pastor Archippus in that congregation is tied both to preach and baptize Secondly the Jews were to separate from B thaven and so are we Thirdly they were not to joyne with Idolaters in Idol-worship neither are we 2 Whereas it is said that it was not lawfull to separate from the Jewish Church because in it did sit the typicall high Priest and the Messiah was to be borne in it and because they were the onely Church on earth but now there be many particular Churches All this is a deception a non causiâ— pro causâ for separation from that Church was not forbidden for any typicall or ceremoniall reason not a shadow of reason can be given from the Word of God for this Because there can be no ceremoniall argument why there should be communion betwixt light and darknesse or any concord betwixt Christ and Belial or any comparting bètwixt the beleever and the infidell or any agreement of the temple of God with idols nor any reason typicall why Gods people should goe to Gilgal and to Bethaven or to be joyned with idols or why a David should sit with vaine persons or goe in to dissemblers or why he should offer the drinke offerings of these who hasten after a strange god or take up their names in his mouth This is then an unwritten tradition yea if Dagon had beene brought into the Temple as the Assyâ—ian altar of Damascus was set up in the holy place the people â—ught to have separated from Temple and Sacrifices both so loâ—g as that abomination should stand in the holy place Nor can it be proved that communicating with the Church of Israel as a member thereof was typicall and necessary to make up visible membership as ceremoniall holinesse is for to adhere to the Church in a sound worship though the fellow-worshippers be scandalous is a morall duty commanded in the second Commandment as to forsake Church-assemblies is a morall breach of that Commandment and forbidden to Christians Hebr. 10. 25. who are under no Law of Ceremonies And it is an untruth that those who were legally cleane and not ceremonially polluted were members of the Jewish visible Church though otherwise they were most flagitious For to God they were no more his visible Israel then Sodome and Gomorrah Isaiah 1. 10. or the children of Ethiopia Amos 9. 7. and are condemned of God as sinning against the profession of their visible incorporation in the Israel of God Jerem. 7. 4 5 6 7. But shall we name and repute them brethren whom in conscience we know to be as ignorant and void of grace as any Pagan I answer That if they professe the truth though they walke inordinately yea and were excommunicated Paul willeth us to admonish thâ—m as brethren 2 Thes. 3. 15. and calleth all the visible Church of Corinth for he writeth to good and bad amongst whom were many partakers of the table of devils pleaders with their brethren before heathen deniers of the resurrection yea those to whom the Gospell was hidden 2 Cor. 4. brethren and Saints by calling But say our brethren to be cast out of the Iewish Church was to be cast out of the Common-wealth as to be a member of the Church and to be a member of the state is all one because the state of the Jewes and the Church of the Jews was all one and none is said to be cut off from the people but he was put to death Answ. Surely Esay 66. vers 5. these who are cast out by their brethren and excommunicated are not put to death but men who after they be cast out live till God comfort them and shame their enemies but he shall appeare for your joy Secondly that the state of Gods Israel and the Church be all one because the Jewish policie was ruled by the judiciall Law and the judiciall Law was no lesse divine then the Ceremoniall Law is to me a wonder For I conceive that they doe differ formally though those same men who were members of the state were members also of the Church but as I conceive not in one and the same formall reason first because I conceive that the State by order of nature is before the Church for when the Church was in a family state God called Abrahams family and by calling made it a Church Secondly the Kingdome of Israel and the house of Israel in covenant with God as Zion and Jerusalem are thus differenced That to be a State was common to the Nation of the Jewes with other Nations and is but a favour of providence but to be a Church is a favour of grace and implieth the Lords calling and chusing that Nation to be his owne people of his free grace Deut. 7. 7. and the Lords gracious revealing of his Testimonies to Jacob and Israel whereas he did not so to every Nation and State Psal. 147. 19 20. but say they The very state of the Iewes was divine and ruled by a divine and supernaturall policie as the judiciall Law demonstrateth to us But I answer Now you speake not of the state of the Jewes common with them to all States and Nations but you speake of such a state and policie which I grant was Divine but yet different from the Church because the Church as the Church is ruled by the morall Law and the Commandments of both Tables and also by the Ceremoniall Law but the Jewish State or Common wealth as such was ruled by the judiciall Law onely which respecteth onely the second Table and matters of mercy and justice and not piety and matters of Religion which concerne the first Table and this is a vast difference betwixt the state of the Jews and the Church Thirdly when Israel rejected Samuel and would have a King conforme to other Nations they sought that the state and forme of governmnent of the Common-wealth should be changed and affected conformity with the Nations in their state by introducing a Monarchy whereas they were ruled by Judges before but in so doing they changed not the frame of the Church nor the worship of God for they kept the Priesthood the whole Morall Ceremoniall and Judiciall Law entire and their profession therein Ergo they did nothing which can formally destroy the being of a visible Church but they did much change the face of the state and civill policie in that they refused God to reigne over them and so his care in raising up Judges and Saviours out of any Tribe and brought the government to a Monarchy where the Crowne by divine right was annexed to the tribe of Judah Fourthly it was possible that the State should remaine entire if they had a lawfull King sitting upon Davids throne and were ruled according to the Judiciall Law but if they should remaine without a Priest and a Law and follow after Baal and change and alter Gods worship as the ten
member Christs wisdome who careth for the whole no lesse then for the part cannot have denied a power conjunct with that congregation to save themselves from contagâ—ons to all the consociated Churches for if they be under the same danger of contagion with the one single congregation they must be armed and furnished by Christ Iesus with the same power against the same ill so the power of excommunication is given to the congregation but not to the congregation alone but to all the congregations adjacent so when I say the God of Nature hath given to the hands a power to defend the body I say true and if evill doe invade the body nature doth tell it and warne the hands to defend the body but it followeth not from this c. if the power of defending the body be given by the God of Nature to the hands therefore that same power of defence is not given to the feete also to the eye to foresee the ill to reason to the will to command that locomotive power that is in all the members to defend the body and if nature give to the Feete a power to defend the body by fleeing it is not consequence to infer O then hath nature denied that power to the hands by fighting so when Christ giveth to the congregation which in consociated Churches to us is but a part a member a fellowsister of many consociated congregations he giveth also that same power of excommunicating one common enemy to all the consociated Churches without any prejudice to the power given to that congregation whereof he is a member who is to be excommunicated because a power is commmon to many members it is not taken away from any one member When a Nationall Church doth excommunicate a man who hath killed his Father and is in an eminent manner a publick stumbling â—lock to all the congregations of a whole Nation it is presumâ—d that the single congregation whereof this parricide is a member doth also joyne with the nationall Church and put in exercise its owne power of excommunication with the nationall Church and therefore that congregation is not spoyled of its power by the nationall Church which joyneth with the nationall Church in the use of that power And this I thinke may be thus demonstrated The power of excomunication is given by Christ to a congregation not upon a positive ground because it is a visible instituted Church or as it is a congregation but this power is given to it upon this formall ground and reason because a congregation is a number of sinfull men who may be scandalized and infected with the company of a scandalous person this is so cleare that if a congregation were a company of Angels which cannot be infected no such power should be given to them even as there was no neede that Christ as a member of the Church either of Iewes or Christians should have a morall power of avoyding the company of Publicans and sinners because he might possibly convert them but they could no wayes pervert or infect him with their scandalous and wicked conversation therefore is this power given to a congregation as they are men who though frailty of nature may be leavened with the bad conversation of the scandalous who are to be excommunicated as is cleare 1 Cor. 5. 6. Your glorying is not good know yee not that a little leaven leavneth the whole lumpe therefore are we to withdraw our selves from Drunkards Fornicators Extortioners Idolaters and are not to eate and drinke with them v. 10. And from these who walke inordinately and are disobedient 1 Thess. 3. 12 13 14. And from Hereticks after they be admonished lest we be infected with their company just as nature hath given hands to a man to desend himselfe from injuries and violence and hornes to oxen to hold off violence so hath Christ given the power of excommunication to his Church as spirituall armour to ward off and defend the contagion of wicked fellowship Now this reduplication of fraile men which may be leavened agreeth to all men of many consociated congregations who are in danger to be infected with the scandalous behavior of one member of a single congregation and agreeth not to a congregation as such therefore this power of excommunication must be given to many confociated congregations for the Lord Iesus his salve must be as large as the wound and his mean must be proportioned to his end 2. The power of Church â—jection and Church separation of scandalous persons must be given to those to whom the power of Church communion and Church confirming of Christian love to a penitent excommunicate is given for contraries are in the same subject as hot and cold seeing and blindnesse but the power of Church-communio at the same Lords table and of mutuall rebuking and exhorting and receiving to grace after repentance agreeth to members of many consociated Churches as is cleare Col. 3. 16. Heb. 10. 23. 2 Cor. 2 6 7 and not to one congregation only Ergo c. the assumption is cleare for except we deny communion of Churches in all Gods Ordinances we must grant the truth of it 2. We say that of our Saviours tell the Church is not to be drawen to such a narrow circle as to a Parishionall Church only the Apostle practice is against this for when Paul and Bannabas had no small dissention with the Iewes of a particular Church they determined that Paul and Barnabas and certaine others of them should goe and tell the Apostles Elders and whole Church Nationall or Oecumemek Acts 15. 2. v. 22. and complaine of those who taught that they behoved to be circumcised Acts 15. 1. and that greater Church v. 22. 23. commanded by their ecclesiastick authority the contrary and those who may lay on burdens of commandements as this greather Church doth expresly v. 28. Acts 16. v. 4. ch 2. v. 25. they may censure and excommunicate the disobeyers And Acts 6. 1. the Greek Church complained Acts 6. of the Hebrewes to a greater and superior Church of Apostles and a multitude made up of both these v. 2. and 5. and they redresed the wrongs done to the Grecian Widdowes by appointing Deacons also though there was no complaint Acts 1. Yet was there a defect in the Church by the death of Judas and a catholike visible Church did meete and helpe the defect by chosing Mathias it is true the ordination of Matthias the Apostle was extraordinary as is cleare by Gods immediate directing of the lots yet this was ordinary and perpetuall that the election of Mathias was by the common suffâ—ages of the whole Church Acts 1. 26. and if we suppose that the Church had been ignorant of that defect any one member knowing the defect was to tell that catholick Church whom it concerned to choose a catholick Officer we thinke Antioch had power great enough intensively to determine the controversie Acts 15. but it followeth not that the catholick
The state of the question to be explained 3. The truth to be confirmed In the answers to the questions sent to New England they require of all persons come to age before they be received members of the Church 1. A publiquâ— vocall declaration of the manner and soundnesse of their conversion and that either in continued speech saith the Apologie or in answer to questions propounded by the Elders 2. They require a publick profâ—ssion of their faith concerning the articles of their religion the foresaid way also 3. An expresse vocall covenanting by oath to walke in that faith and to submit saith the Authour themselves to God and one to another in his feare and to walke in a professed subjection to all his holy Ordinances cleaving one to another as fellow members of the same body in brotherly love and holy watchfulnesse unto mutuall edification in Christ Iesus 4. And a covenanting not to depart from the said Church without the consent thereof This Church-covenant saith the Apologie is the essentiall or formall cause of a visible Church as a flocke of Saints is the materiall cause and so necessarily of the being of a Church that without it none can claim Church-communion and therefore it is that whereby a Church is constituted in its integrity that whereby a fallen Church is againe restored and that which being taken away the Church is dissolved and ceaseth to be a Church and it is that whereby Ministers have power over the people and people interest in their Ministers and one member hath interest and powerover another fellow-member The manner of entring in Church-state is this 1. A number of Christians with a gifted or experienced Elder meet often together saith this Authour about the things of God and performe some duties of prayer and spirituall conference together till a sufficient company of them be well satisfied in the spirituall good estate one of another and so have approved themselves to one anothers consciences in the sight of God as living stones fit to be said on the Lords spirituall Temple 2. They having acquainted the Christian Magistrate and neerest adjoyning Churches of their purpose of entring into Church-fellowship convene in a day kept with fasting and praying and preaching one bâ—ing chosen with common consent of the whole in name of the rest standeth up and propoundeth the covenant in the foresaid four Articles above named 3. All the rest declare their joynt consent in this covenant either by silence or word of mouth or writing 4. The brethren of other Churches some specials in name of the rest reach out to them the right hand of fellowship exhorting them to stand stedfast in the Lord. Which done prayers made to God for pardon and acceptance of the people a Psalm is sung But when a Church is to be gathered together of Infidels they must be first converted believers and so fit materials for Church fellowship before any of those things can be done by them 5. Baptisme maketh none members of the visible Church 6. A Church fallen cannot be accepted of God to Church fellowship till they renew their Church covenant Thus shortly for their mind about the gathering of a visible Church Let these distinctions be considered for the right stating of the question 1. Distinct. There is a covenant of free grace betwixt God and sinners founded upon the surety Christ Iesus laid hold on by us when we believe in Christ but a Church Covenant differenced from this is in question sub judice lis est 2. Distinct. There is a covenant of baptisme made by all and a covenant vertuall and implicite renewed when we are to receive the Lords Supper but an explicite positive professed Church covenant by oaâ—h in-churching a person or a society to a State-church is now questioned 3. Distinct. An explicite vocall Covenant whereby we bind our selves to the first three Articles in a tacite way by entring in a new relation to such a Pastor and to such a Flocke we deny not as if the thing were unlawfull for we may sweare to performe Gods commandements observing all things requisite in a lawfull oath 2. But that such a covenant is required by divine institution as the essentiall forme of a Church and Church-membership as though without this none were entered members of the visible Churches of the Apostles nor can now be entered in Church-state nor can have right unto the seales of the covenant we utterly deny 4. Distinct. We grant a covenant in Baptisme which is the seale of our entry unto the visible Church 2. That it is requisit that such Heretickes Papists Infidels as be received as members of our visible Church from which Papists have fallen having received baptisme from us doe openly professe subjection to God and his Church in all the Ordinances of God And that Infidels give a confession of their faith before they be baptized 3. Nor deny we that at the election of a Pastor the Pastor and people tie themselves by reciprocation of oathes to each other the one to fulfill faithfully the ministery that he hath received of the Lord the other to submit to his ministery in the Lord but these reciprocall oathes make neither of them members of a visible Church for they were that before these oathes were taken 5. Distinct. Any professor removing from one congregation to another and so comming under a new relation to such a Church or such a Ministery is in a tacite and vertuall covenant to discharge himselfe in all the duties of a member of that Congregation but this is nothing for a Church-covenant for when six are converted in the congregation whereof I am a member or an excommunicated person heartily and unfainely repenteth there ariseth a new relation betwixt those converts and the Church of God and a tie and obligation of duties to those persons greater then was before as being now members of one mysticall and invisible body Yet cur brethren cannot say there is requisite that the Church renew their Church-covenant towards such seeing the use of the Covenant renewed is to restore a fallen Church or to make a non-Church to be a Church and if those six be converted by my knowledge there resulteth thence an obligation of a vertuall and tacite covenant betwixt them and me but there is no need of an explicite and vocall covenant to tie us to duties that we are now obliged to in a stricter manner then we were before for when one is taken to be a steward in a great family there may be a sort of Covenant betwixt that servant and the Lord of the house and there resulteth from his office and charge a tie and obligation not onely to the head of the family but also to the children and fellow-servants of the house but there is no need of an expresse vocall and professed covenant betwixt the new steward and the children and servants yea and strangers also to whom he owes some acts of steward-duties
a marriage covenant So C. D. sometime excommunicated now repenteth and is received as a gained brother in the bosome of the Church all the members of the Church come by that under a new relation to C. D. as to a repenting brother and they are to love reverence exhort rebuke comfort him by vertue of the covenant of grace but I conceive not by a new Church covenant entering them as in a Church membership and Church order towards him So a new particular Church is erected and now counted in amongst the number of the visible Churches all the sister Churches are to discharge themselves in the duties of imbracing loving exhorting edifying rebuking comforting this sister Church new elected But I thinke our brethren will not say That all the sister Churches are to make a new expresse vocall Church covenant with this sister Church and such a Church covenant as maketh them all visible Churches which have right to all the holy things of God in and with this new sister Church it is the covenant of grace once laid hold on by all these sister Churches which tieth them to all Christian duties both one toward another and also toward all Churches to come in I thinke there is no necessity of an expresse covenant of marriage betwixt this new Church and all the former sister Churches as there is a solemne marriage oath betwixt the Husband and the Wife and a solemne covenant betwixt the supreame Magistrate and the King and his Subjects when the King is crowned all we say is this if for new relations God laid a bond and compelling tie of conscience and that of perpetuall equity whereby we are entered in every new relative state beside the bond that Law and Gospell lay on us to doe duties to all men both in Church and Common-wealth then when a person is converted unto Christ and another made a Lawyer and another a Pastour another a Physitian another a Magistrat another a learned Philosopher and President of an Academy another a skilled Schoolemaster and so come under new relations many and diverse in the Church and State I should not be obliged to love honour and reverence them all by vertue of the fifth Commandement but I behoved by vertue of a particular Covenant I know not how to name it to come under some new relative marriage toward all these else I could not performe duties of love and reverence to them and though there be a convenant tacite betwixt a new member of a congregation and A. B. the Pastor and they come under a new relation covenant waies which I grant is not the point in question but this new covenant is that which by necessity of a divine Commandement of perpetuall equity maketh the now adjoyner a member of the visible Church and giveth him right and claime to the seales of the covenant so as without this covenant he is without and not to be judged by the Church but left to the judgement of God as 1 Cor. 5. 12 13. one who is without Thirdly the Apologie saith and Author of the Church covenant The covenant of grace is done in private in a mans closet betwixt the Lord and himselfe the other in some publique assembly 2. The covenant of grace is of one christian in particular the other of a company joyntly some call the one personall the other generall Answ. Though the covenant of grace may be layd hold on in a closet or private chamber yet the principall party contracter is God on the one part and on the other not a single man but Christ and all his seed yea the Catholique church all the House of Israel But our brethrens mind is that conversion of soules to Christ is not a Church act nor a Pastorall act but a worke of charity performed by private christians yet by the Pastorall paines of Peter three thousand Act. 2. were converted and this is a depressing of publique ministery and an exalting of popular prophecying which is the onely publique and ordinary meane blessed of God for conversion 2. By this all the covenants sworne in Israel and Iudah were not a swearing of the covenant of grace but of a Church covenant which we must refute hereafter 3. We desire an instance or practice of receiving any into the publique assembly by this Church covenant publique receiving by baptisme we grant in Cornelius Act. 10. the Eunuch Act. 8. Lydia and her house Act. 16. the Iayler Act. 16. but we never read of Sauls Churchâ—covenant and Church confession wherby he was publiquely received into Church membership nor of such private tryall of Church members and therefore wee thinke it to bee a devise of men 6. Arg. If this Church-covenant be the essence and forme of a visible Church which differenceth betwixt the visible and invisible Church then there have beene no visible Churches since the Apostles dayes nor are there any in the Christian World this day save only in New England and some few other places for remove the forme and essence of a thing and you remove the thing it selfe now if this be true and if Ministers have Ministeriall or pastorall power over people and the people no relation unto them as to Pastors except they mutually enter into this Church-covenant then are they no Pastors to the people at all and so all Baptised in the reformed Churches where this covenant was not are as Pagans and Infidels and all their Baptisme no Baptisme and all their Church Acts no Church Acts and they all are to be Rebaptized The Author of the Church-covenant saith there is a reall implicite and substantiall comming together and a substantiall professing of faith and agreement which may preserve the essence of the Church in England and other places though â—hers be not so expresse and formall a covenanting as neede were The eternity of the covenant of God is such that it is not the interposition of many corruptions that may arise in after time that can disanull the same except they willfully breake the covenant and reject the offer of the Gospel which we perswade our selves England is not come unto and so the covenant remaineth which preserveth the essence of the Churches to this day and he giveth this answer from learned Parker and he alleadgeth Fox who out of Gilda saith England received the Gospell in Tiberiâ—â— his time and Joseph of Arimathea was sent from France to England by Philip the Apostle an â—2 Answ. I deny not but Tertullian and Nicephorus both say the Gospell then came to the wildest in Brittaine and no doubt be â—â—ved to come to Scotland when Simon Zelotes camâ— to Brittaine but so did the Gospell come to Rome Philippi Corinth will iâ— follow that the covenant is there yet And 1. If the not wilfull rejecting of the Gospell save the essencâ— of a visible Church in England which charity we command in our Brethren Rome may have share of the charity also and there
the blood that sealeth the covenant shed for one single congregation nor are the promises of the covenant Yea and Amen is Christ for one single flocke onely and primò principaliter but for the whole Catholike Church and therefore they shall name themselves Christians The Author addeth Every Church is Christs married Spouse united to Christ by covenant the violation of marriage is the violation of a covenant yea and there is a marriage betwixt the Church members Isa. 62. 5. as a young man marrieth a Virgin so shall thy sonnes marry thee Answ. A marriage betwixt Christ and his Church we grant and betwixt Christ and every particular soule beleeving in him in respect of the love 2. mutuall interest and claime one to another Cant. 2. 16. and what holdeth betwixt Christ and a Church catholick or particular holdeth also betwixt Christ and every soule and to extort a Church covenant betwixt Christ and a particular soule who may be and often is a beleever yet out of Church-state from the borrowed phrase of marriage is â—oo violent blooding of comparisons and therefore from marriage belonging to the catholike Church principally how can a marriage visible be concluded 2. the sonneâ— are the whole Church of the Gentiles too large a Pâ—rish incolaeterrae saith Musculus and excellently Calvin Christ so is the husband of his Church that he marrieth upon his Church all people and Nations which are gathered to her because while the Church wanteth children she is as it were a widow now this is nothing for a Church-covenant Thirdly there is a relative obligation of mutuall duties of love betwixt fellow members of a visible Church and betwixt sonnes and the mother congregation but this is first done in Baptisme expresly secondly in our comming to be members of such a congregation but the person is before a member of the visible Church The Author addeth If dissolving a covenant be that which dissolveth a Church as Zach. 11. 9. 10. then the making of a covenant is that which constituteth a Church if dissipating of stones unbuild the house then compacting of them together doth build the house but the breaking of the covenant under the name of breaking of the two staves beauty and bands Zâ—ch 11. is the inchurching of the Iewes Ergo Answ. The dissolving and breaking of the covenant of grace and the removing of the Candlestick and the Word of God Revel 2. 5. Amâ—s 8. 11 12. taketh away the being of a Church both as a true Church and as a true visible Church and of such a breaking of the covenant doth the Lord speake Zach. 11. v. 9. and I said I will not feed you that which dieth let it die and that which perisheth let it perish c. and it taketh away the union of brotherhead amongst the members verse 14. so the thing in question is not hence concluded for the question is if a Church-covenant make a Church as visible and the breach of that Church-covenant unmake and dissolve a Church as visible and this place proveth what maketh and unmaketh a Church simply as a Church not as visible and under that reduplication Quest. 3. Whether by testimonies from the new Testament and good reasons a Church-covenant can be evinced Our Author alleageth 2 Cor. 11. 2. I have espoused you to one husband that I may present you as a chaste virgin to Christ so also the Apologie this was nothing else but the planting of the Church at Corinth if you say this Paul did while he converted them to the grace of Christ by his ministery if this were true saith he then should Christ have many thousands hundreds and scores at least of spouses in one Church which we thinke inconvenient Secondly it is plaine he speaketh of the whole Church as of one spouse and as it were one chaste Uirgin which argueth he perswaded them all as the friend of the bridegroome to give up themselves with one accord as one man into one body to the fellowship and worship of the Lord Jesus Answ. it is a weake cause that hangeth upon the untwisted thred of a misapplied metaphor For 1. espoufing into Christ in the Text is opposed to being deceived and corrupted from the simplicity that is in Christ as Evah was deceived by the serpent and opposed to the receiving of another spirit and another Gospell so then to be corrupted from the simplicity that is in Christ and to receive another Gospell must have this meaning as Evah was deceived by the Serpent so I feare that your simple minds be un-Churched and loosed from the visible Church of Corinth and that you forget your covenant wherein ye sweare to take Christ for your husband and me for the friend of the Bridegroome and that you be remisse in the duties of externall discipline and Church-fellowship and in excommunicating scandalous persons c. Aâ— brethren let not our Lords word be thus tortured and wrested 2. He expoundeth this espoufing the presenting of them to Christ in the day of God as a washed redeemed and saved wife of Christ and not of their Church continuing in visible society Yea all interpreters ancient and moderne as Augustine Theophylact Chrysostome Oecumenius Cyrillus Ambrose Our latter Calvin Bullinger Beza Pomâ—ran Pellicanus Sarcerius Marlorat Paraphrastes Erasmus and Papists Aquinas Haymo give this sense Paul as the friend to the Bridegroome finding the Corinthians despising him and in love with false teachers grew jealous of them for his Lords cause that though he had betrothed them to Christ as a virgin hand fastned by promise to a husband left they should be drawne away to other lovers by the cunning of false teachers as Evah was led from her Lord by subtill Satan 3. Though he speake of them as of one body spouse virgin how doth it follow that he speaketh of them as of a ministeriall and a parochiall body for the marriage the betrothing to Christ and the acts contrary the receiving of another spirit the corrupting of their simple minds are acts altogether spirituall internall invisible and acts of a Church as a true Church the contrary are acts of a false Church as false and not acts of a Church as visible in a visible meeting in a visible external act of marrying nor is their any insinuation that Paul feared the dissolving of the Church oath and visible order of government 4. It is not inconvenient that there be many Spouses as in every true beleever there be many single acts of marriage love and of beleeving and so of taking Christ for their husband and Lord. A visible Church is the House of God 1 Tim. 3. 15. the Temple of God Rev. 3. 12. and yet every beleever is a Temple 1 Cor. 3. 17. and every one His House seeing he dwelleth in them by saith Ephes. 3. 17. also if this be a good reason he speaketh of them all as of one chaste virgin Ergo he speaketh of
because of the apostasie of the whole Church and judgements upon them for their apostasie v. 38. And because of all this we make and write a sure covenant saith the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in toto hoe vertit Arias montanus nos excidentes fidelitatem Iudaei excudentes faedus fidele Iunius pro toto hoc pepigimus constitutionem now sinnes back-slidings and judgements may be and often are in all the Christian Churches 2. To sweare to the true religion the defence and maintenance thereof is a lawfull oath as to sweare to any thing that is lawfull and to lay a new band on our soules to performe holy duties where we feare a breach and finde by experience there hath beene a breach is also a dutie of morall and perpetuall equity therefore such a sworne covenant is lawfull I say not from this place that it is necessary that all subscribe with their hands a covenant because I thinke onely the Princes Levites Priests and heads of families did subscribe the covenant Nehem. 9. 38. but Nehem. 10. 28 29. The whole people all who had separated themselves from the Lands sinne and their strange wives even their wives their sonnes their daughters every one having knowledge and having understanding V. 29. They clave to their brethren their Nobles and entered into a curse and into an oath to walke in Gods Law If it be replied that there was in Israel no written covenant drawne up by a man and put in a mans stile language method and frame they did sweare to keepe Moses his Law I answer when we sweare a covenant our faith doth not relie upon words characters stile of language or humane method or any humane respects but upon the truth of God in that platforme and suppose we should swear and subscribe the Old and New Testament translated into our vulgar Language we doe not sweare to the translation characters and humane expression but to the matter contained in the translation and that because Iehovah our Lord hath spoken it in his Word And if this be a good argument why we cannot sweare a platforme then should none sweare a covenant at all or make any holy vow but those who understand the originall Languages in Hebrew and Greeke and yet the characters and imprinting is humane even in the original so all religious covenants and oathes should be unlawfull 4. Argum. What a Church or person is to suffer for or to believe and obliged to render account of to every one that asketh account of us that we may sweare and seale with our hands because what we are to suffer death for and the losse of temporall life for which we owe a reckoning to God by vertue of the â—ixt Commandement that is a matter of truth which we professe before God and men and our dying for the truth is a sort of reall oath that we are before God professing that truth is to be preferred to our life But we are to suffer if God call us even death for the true Religion Revel 2. 13. Act. 7. 57 58. Luk. 21. 15 16. Phil. 1. 20 21. â—nd the truth and we are obliged to believe and to give account thereof before all men and a reason of our faith and hope 1 Pet â— 15. Ergo we may sweare it Argum. 5. If an oath to the true Religion and forme of wholesome Doctine be a speciall remedy against backâ—iding and a meane to keepe off false and heretical doctrine then is such an oath lawfull but the former is true Ergo The Proposition is cleare Gods people say Nehem. 9. 38. Because of all this that is because they had done wickedly and were tempted still to doe more therefore they write and seale a Covenant and if false teachers teach Circumcision must be if weâ— would be saved then the Church may according to Acts 15. condemâ—e that false doctrine by the VVord of God and set downe Canons which the Churches are to observe and what they are to observe as warranted by Gods VVord layeth on bands upon the Conscience and what layeth on such a band that wee may binde our selves by oath to performe it being a speciall remedy lawfull against backsliding from the truth 6. Arg. Our brethren have their grounds and reasons against the swearing of confession common to them with the Arminians and Socinians and their Arguments are all one for Arminians censure the Belgick confession and the Palaâ—ines Catechisme and propound thirteene questions against it as the third question is An quaecunque dogmata in confessione Catâ—chisme tractantur talia sunt ut cuilibet Christiano ad salutem creditu necessaria sint And their seventh question is If such confessions may be called secundaria fidei norma a secundary rule of faith also all Confessions say they declare That Confessions serve not to teach what we ought to beleeve but what the Authors of these Confessions did beleeve Hence they reject all the determinations of the Orthodox Councels condemning the heresies of Arrius Eutiches Macedonius Apollinaris Sabelliâ— Samosateâ—us Pelagius and all the Oxthodox Confessions of the reformed Churches Secondly also upon these grounds they alledge in their Apologie There be few things to be beleeves that every sect may be the true Church so they beleeve some few Articles not controverted amongst Christians such as these Thâ— there is a God and that the Word of God is true c. Thirdly they will not condemne the Macedonians Arrians Anti-trinitarâ—â— Pelagians or others of fundamentall herefies Fourthly that one Church of Christians may be made up of Papists Protestants Anabaptists Macedonians Sabellians c. and all sects so they leade a good life according to the few Articles necessary to salvation may be saved and all may be saved of any sect or Religion Fifthly that to sweare Declarations Confessions Canons of Orthodox Councels is to take away the liberty of prophesying and growing in the knowledge of the Word of God and the praying for grace and light of the holy Spirit for the right meaning of Gods Word Sixthly that Athanasius spake amisse when he said of the Creed that it was to be beleeved of every one who is to bee saved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the same is the doctrine of the Socinians who doe in all these oppose all Confessions of Faith and all Orthodox Decisions Canons and determinations of Sinods So Socinus rejecteth all Synods all Confessions and Decisions even of the Church universall So Smalcius calâ—eth it a rejecting of the Word of God And Theol. Nicoâ—aides saith That it is enough to know things absolutely necessary for salvation and that the Churches determination cannot remove errours and heresies Our brethens first Argument against a Nationall Covenant â— If the doctrine contained in your platforme of Confession â—warve from the Scriptures then the imposing thereof is so farre unlawfull if the doctrine be according to Scripture the platforme is â—eedlesse the
Ministery is before a Church of believers Eph. 4. 11. Pastors Teachers and a Ministery are given to the inbringing and gathering of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is edifying and not onely for confirming but for the converting of the Body of Christ. Nor is Robinson and his fellowes here to be heard that the word of restoring is the same which is used Gal. 6. 1. and so nothing is meant but repairing of Christians already converted not the converting of these who are yet unconverted But I Answer 1. The Word of restoring doth no more import that they were converted before then the word of renewing Eph. 4. 23. Rom. 12. 2. and the word of awaking from sleepe of sinners Epâ— 5. 14. doth import that these were new Creatures before and that they had the life of God before they be said to be renewed againe and made new and awaked out of their sleepe And this Pelagian and popish exposition is a faire way to elude all the places for the power of grace and to helpe Papists and Arminianâ— 2. By this there is 1. no necessity of a publick Ministery for the conversion of Soules to Christ nor is a Ministery and Pastors and Teachers given by Jesus Christ with intention to open the eyes of the blind and to convert soules to God All the ordinary wayes of conversion of Soules is by the preaching of men out of office and destitute of all calling of the Church to preach which is a wonder 3. The Fathers begetting by order of nature are before the children the pastors are Fathers the seede before the plant or birth the word preached Rom. 10. 14. is the immortall seed of the new birth 1 Pet. 1. 23. The Ministery and ordinary use thereof is given to the pastors as to Christs Ambassadours 2 Cor. 5. 18. 20. Therefore the Ministery is before the Church of believers though wee will not tie the Lord to these only yet is this his ordinary established way but more of this hereafter Robinson objecteth The Apostles and brethren were a Church of God Acts 2. 25. when as yet no Pastors or Teachers were appoynted in it How then are the Ministers spoken of Eph. 4. 11. before the Church out of which they were taken yea the office of pastors was not heard of in the Church then Ans. 1. It is cleare there were in that meeting eleven Apostles called to be pastors Mat. 10. 1 2 3. sent of God Mat 29. 19 inspired or the Holy Ghost to open and shut Heaven Ioh. 20. 21 22. Before Christs ascension and this meeting was after his ascension Acts. 1. 15. and here was a governing Church and without the Apostles an Apostle could not be chosen and called by men And an instance of such a calling is not in Gods Word 2. He objecteth The Apostles themselves were first Christians and members of the Church before they were Ministers Answ. Men may be a Church of Christians and a mysticall Church before they have a Ministery but they are not a governing Church having the power of the keyes so long as they want officers and stewards who only have warrant ordinary of Christ to use the keys 3. He objecteth God 1 Cor. 12. 28. hath set officers in the Church Ergo the Church is before the Officers as the setting of a Candle in a Candlestick presupposeth a Candlestick The Church is the candlestick Rev. 1. The officers candles lights stars Answ. God hath put and breathed in man a living soule Ergo he is a living man before the soule be breathed in him friend your logick is naught The Church is the Candlestick not simply without Candles and Lampes the Church ministeriall is the Candlestick and the Ministers the Candles set in the Church ministeriall as Eyes and Eares are seated and all the seales are seated in a living man Ergo he is a living man before the senses be seated in him it followeth in no sort Because by the candles seating in the Church the Church becommeth a ministeriall and governing Church It is as you would say the Lord giveth the wife to the husband Ergo. He is an husband before God give him the wife 4. He objecteth That it is senseles that a Minister may be sent as a Minister to the hidden number not yet called out which are also his stâ—ck potentially not actually as Mr. Bernard saith because it is the property of a good shepheard to call his own sheep by name Ioh. 20. also it is a logicall error that a man may have aâ— actuall relation to a stock potentially it is as if a man were a husband because he may have a wife But I answer he not onely may be but is a pastor to these that are but potentially members to the invisible Church though unconverted except you say a man hath no relation as a pastor to the flock to all and every one of a thousand soules which are his flock except they bee all truly converted and members of the invisible Church which if you say I can refute it easily as an Anabaptisticall falsehood for if they all professe the truth and chuse him for their pastor hee is their pastor but they are a saved flock potentially though actually a visible flock having actuall relation to him as to their pastor But. 2. That a good minister know all his flock by name be requisite and is spoken of Christ Ioh. 10. in relation to the whole Catholick Church as is expounded v. 14. yet will it not follow he is not a pastor nor not a good pastor who knoweth not all his flock at all times 3. A man is indeed not properly a pastor and a Church officer to Indians who neither are called nor professe the truth if he preach to them though he have not relation to such as to a Christian flock yet he hath a relation of a pastor to them in that case Yea I desire our brethren to satisfie me in this even according to their grounds A number of Christians is a Church mysticall but they are not a Church ministeriall while they be conjoyned covenant-wayes and use the keyes in such acts of Church union Ergo They are not a Church ministeriall before they bee a Church governing which is all wee say for then they should be a body seeing and hearing before they be a body seeing and hearing Quest. 2. VVhether there be any Church in the Scripture having power of the keys yet wanting all Church-Officers The Question is neere to the former yet needfull in this matter to be discussed The Question is not if the name Church be given to a company of Christians without relation to their Officers for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is given to a civill meeting The Hebrews call sometimes any meeting of people a Church as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth sometime signifie Gen. 49. 6. my soule come not thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to their assembly So the Rabbines use 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 for a place where the Congregation meeteth So the Chaldaick and Arabick use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the place where the worshippers met from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caldaice Syriace Adoravit because it is a place of meeting for adoration and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thè Congregation from the Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 congregavit Yet speaking of a governing and orderly constituted Church you shall never finde such a Church having the name of a Church but such a company as hath officers and is spoken of as a house and family where there are stewards keys doores bread and other things noting a City-incorporation 1. Because the keys are given to stewards who by office beare the keys for taking in and casting out by power of censures is proper to an ordered City where there are governors and people governed 2. Because wee reade not that the keyes are given to a company of single believers out of office 3. Wee never finde in the word of God any practice or precept that a single company did use the keyes or can use them wanting all Officers Heare what Robinson objecteth that he may establish a popular government Two or three making Peters confession Mat. 16. are a Church But two or three may make this confession without officers Ergo The proposition is cleare by the promise made to build the Church upon the Rock of Peters confession Answ. 1. I deny the proposition and it is not proved two or three making Peters confession are not the Church ministeriall to which Christ gave the keyes for the keys include pastorall power to preach and baptize which Separatists deny to two or three wanting officers they may be a mysticall Church or a part of the redeemed Church Eph. 3. 25. 26. nor doth Christ promise to build the ministeriall Church properly on the rock but only the Church of believers for whom he gave the keyes but to whom he gave no keyes 2. This argument will hurt our brethren for two or three not entred in Church-state nor in Courch-Covenant without Church-state as well as without officers may and doe often make Peters confession yet are they not for that a governing Church because they may not happily as yet bee united covenant-wayes 2. He objecteth If the Apostles appoint Elders in every Church Acts 14. 23. If God seâ— in the Church Apostles Prophets Teachers 1 Cor 12. 28. Then there is a Church before Officers Apostles Prophets a Major presupposeth there was a City before he was Major a Steward presupposeth a family is not the Eldership an ordinance of the Church and called the Elders of the Church The Church is not an ordinance of the Elders or given â—â— the Elders Ans. Job 10. 20. God hath granted to Iob life Ergo Iob was a living man before God had given him life The Lord breathed in man the breath of life Ergo he was a breathing and a living man before God breathed that life in him God formed man of the dust Gen. 2. 7. Ergo hee was a man before God formed him All these are as good consequences So Iacâ—â— served for a wife Hos. 12. 12. Ergo she was his wife before hee served for her it followeth not 2. This proveth not there is a governing Church without Officers but the contrary because for that end doth the Lord appoint Elders in every Church and a ruler in a City a King in a Kingdome to governe them to feed the flock Acts 20. 28. Ergo before there be Officers in a Church there is no government in it And so it is not a governing Church nor is a City a governing incorporation without a Major or some other Rulers nor a Kingdome a monarchicall state without a King And so the Elders are the Churches Elders as life is the forme of a living man And this argument is much against them God say our Brethren hath appoynted a Church-covenant in his Church will it follow Ergo there is a Church before a Church-covenant They cannot say this 3. These with whom sayth Robinson God hath made a covenant to be their God and to have them his people and to dwell it them as his Temple which have right to the promises of Christ and his presence are his Church But a company of believers without Officers are such Ergo The proposition is Scripture Gen. 17. 17. Levi. 26. 11 12. Mat. 18. 17. The assumption is true because they may believe separate themselves from the world come out of Babel without Officers except you say they must go to Rome to Jerusalem and beyond sea to seeke a Church Answ. The major is false for God is in covenant with six believers before they sweare a Church-covenant and so all the promises are made to them and yet by your grant they are not a Church Yea all these agree to the invisible Church and every single member thereof 2. Without officers believers may not separate themselves from the world and come out of Babel by a positive and authoritative separation to erect a new Church without pastors or in an ordinary way though as Christians they may separate from Rome negatively and touch no uncleane things 3. We send none to Ierusalem and Babylon to seeke a Church yet but except we fall unto the Tenets of Anabaptists Socinians and Arminians wee must send farther then to every house where three believers are to seeke such as have warrant from Christ to adminstrate the seales of grace except you in casting downe Babel build Iericho and raise up a Tower of confusion and evert the ministeriall order that Christ hath appoynted in his Church 4. Then how often saith he the Officers die so oft the Church dieth also to remove the candlestick is to dischurch the assembly but the death of Officers which may be in a great persecution is never said to be a dischurching of an assembly And all communion of Saints shall perish when the Officers are removed for Baptisme is without the visible Church Eph. 4. Answ. 1. When the shepheards are removed the Tents cannot be called the Shepheards Tents and persecution often doth deface the visible face of a Ministeriall Church and to remove the candlestick is to remove the ministery as to take away eyes and eares and hands from the body is to hurt the integrity of it and make it lame 2. All communion Ministeriall whereby we are a body visible 1 Cor. 10. 16. eating one bread may well be loosed when pastors are removed whose onely it is by your owne confession to administrate the Sacraments except you allow all to administrate the Lords Supper and women to Baptise nor is there a communion in a family betwixt husband and wife if you remove husband and wife out of the family except you meane a communion by way of charity to rebuke exhort comfort one another which communion is betwixt two independent congregations who are not in Church-state one to another but
if you meane in Church-communion take heed that the keys of every christian family and the keys of the Kingdome of Heaven be not by this made all one Also it is saith he unequall dealing to make a prophane multitude under a diocesian prelate a Church and to deny that a company of faithfull believers is a Church 2. God hath not tied his power or presence to any order or office of the world but accepteth of them that feare him and worke Righteousnes 3. A power to enjoy the officers is seated in the body as an essentiall property 4. Th◠Lord calleth the body of the Saints the Church excluding the Elders Acts 20. 17. 28. 1 Tim. 3. 15. because the Church is essentially in the saints as the matter and subject formed by the covenant unto the which the Officers are but adjuncts not making for the being but for the welbeing of the Church and so the furtherance of their faith and their service Answ. A profane multitude under a diocesian prelate is not a Church mysticall of redemed ones as a company of Believers are but professing the truth and consisting of a flock of called Officers they may wel be a Ministeriall Church which foure Believers cannot be It is true God hath not tied his power and presence to any order or office as Anabaptists say and so speaketh the Catech. of Raccovia and Smalcius and Nicolaides say there is no necessity of a Ministery after that the Evangel i◠preached by the Apostles and confirmed by miracles and that a Ministery is onely profitable ad benè esse and not necessary The Arminians teach so the Remonstrantes praedicationem verbi ad id simplicitèr necessariam negant quid clarius So Eipscopius pastoris actio non tam necessaria est quam utilis ad edificationem postquam Scriptura omnibus singulis legenda data est ut ex ca suopte Marte discat quisque quantum satis est But Paul maketh it in the ordinary way necessary for salvation to believe to call on the Name of the Lord and to heare a Prophet sent and the presence and power of God in the Seales of Righteousnes is tyed to lawfull Pastors who onely can administrate those Seales Mat. 28. 19. as to meanes ordained of God not as if God could not save without them and accept the righteous doers without them but see how this man would beare us in hand that the comfort of pastorall preaching and the Sacraments cannot be tyed to called Ministers exccept we call God an accepter of persons which is denied Acts 10 I believed Teachers and Doctors and Elders had beene the Eyes Eares and Hands and so integrall parts of the visible Church as Christ is the head of the catholick church And this man maketh integrall parts adjunctes of the church thereby declaring Ministers may be well wanted and that they are passements ad bene esse and things of order Never did Anabaptists speake louder against the Ordinances of Christ and Socinians and Arminians are obliged to him Thirdly the beleevers have right to the Officers and this right is an essentiall property of the Church then also because beleevers have right to the Keys the Keyes are onely an adjunct of the visible Church which our brethren must deny 4. Acts 20. 17. 1 Tim. 3. 15. The Church excluding the Officers is saith Robinson called the Church as the Elders of the Church and Timothy was to behave himselfe well in the Church of God This is answered they are first a mysticall Church not a governing Church Secondly a man is called a man excluding his soule if your soule were in my soules stead Therefore a man is a thing living and a reasonable man without his soule what vanity is here Fifthly if the Church-Covenant be the essentiall forme of the Church it is as accider tall to the well being of beleevers as Officers are for they are the light of the world the salt of the earth which is more necessary then a Church-Covenant And Robinson saith further Two or three have received Christ and his power and right to all the meanes of grace and Christ and his power are not divided also the wife hath immediate right to her husbands person and goods for her use Answ. Two or three yea one beleever and these not entred in Church-state but beleeving in Christ have received Christ and his power in all Christian priviledges due to that state True They have received Christ and his power in all ministeriall and Church-priviledges it is false nor can our brethren admit of this by their grounds for then should they have right in their owne person to preach pastorally and administrate the Sacraments if Christ and the pastorall power to such acts cannot be divided and if they have as immediate right to use the keys in pastorall acts as the wife hath to the husband and goods Also saith he Of the Churches of the Gentiles some were converted to God by Apostles others by private Christians Acts 8. 12. and 10. 36 44 47 48. and 11. 19 20 21. and 13. 1 12 48. and 14. 1 7. Can we in reason thinks during the Apostles absence that the Churches never assembled together for edification in praying prophesying and other ordinances were not all they converts who desired to be admitted to their fellowship Had they not use of excommunication The Apostles came but occasionally to the Churches where they appointed Elders Acts 14. 25. Why did Paul leave Titus at Crete save onely that men of gifts might be trained up in prophesying Answ. All here said is conjecturall he cannot give us an instance of a Church exercising Church-power and destitute of Officers onely he saith Can we conceive that in the Apostles absence there was no Church meetings for edification But were there no Elders and Officers in the Apostolike Church but onely Apostles I thinke there have beene Pastors and when the Apostles first left the planted Churches can we conceive that they left new converted flockes without Pastors and if without Officers they met for prophecying can wee conceive that they wanted the Seales of the Covenant certainly Sacraments without Officers are no rules for us to follow Secondly of conversion by private persons I purpose to speake hereafter if they preached it is not ordinary nor a rule to us Thirdly at Crete there have beene Preachers but of government without them I see nothing since Elders Timothy and Titus are limitted in receiving accusation against Elders and are forbidden to lay hands suddenly on any man I see not how the people without Officers did this It is good that this Church that they give us is all builded upon conjectures and an unwritten Church is an unwritten tradition If the Apostles appointed Elders in the Church for this end to governe wee gather the contrary of your collections Ergo there was no government in the Churches before there were governours for the
is before any officers be ordained in it the accidents of a subject and a subject make not multiplication Peter his learning and whitenesse make not two Peters And therefore seeing three believers may be united in your Church-covenant they must be a Church and seeing these foure officers a Pastor an Elder a Doctor and a Deacon must be chosen by the Church yea and ordained also by your Doctrine neede they must have their ordination and lawfull calling from three and so these three must be their Church electing them and a numerous congregation we dislike with you Author These who are to be added are to make knowen to the Elders their desire to be added that they may be tryed if he be found graceles or scandâ—lous he is not to be presented to the Church if no exception be against him he confesseth his Faith publickly and sheweth the grace of God to his soule in drawing him out of the State of sin Answ. 1. Wee reade not that three thousand added to the Church at one Sermon Acts 2. Nor any other that we reade of were in this manner and order added and therefore this way we suspect 2. You require in one to be added that he be not graceles and scandalous to be free from scandals is visible and is required in a visible Church member but grace is invisible and can be a note of a member of the invisible Church but no wayes a note of a member of the visible Church The Apostles required it not in Simon Magus The Author in the same place proceedeth to prove that none can be members of the visible Church but such as be regenerated so far as the Church can discerne Hence our 1. Quest. Whether the members of the visible Church be only visible saints sons and daughters of the Lord God Almighty temples of the holy spirit c. 1. Distinct. Any who blamelesly professeth Christ is Ecclesiastically in foro Ecclesiae a true and valid member of the Church visible having Ecclesiasticall power valid for that effect but except he be a sincere Believer he is not morally and in foâ—o Dei a living member of the invisible Church 2. Dist. That which is unseene is the forme and essence of an invisible Church and that which is visible must be the essentiall forme of a visible Church 3. Dist. The invisible Church Catholick is the principall prime and native subject of all the priviledges of Christians the covenanâ— premises titles of Spouse bride redeemed Temple of the holy spirit c. And the Church visible as she is such is no wayes such a subject the non-consideration whereof we take to be the ground of many errors in our reverend brethren in this matter which also deceived Papists as our Divines demonstrate 4. Dist. A seene profession is the ground of members admission to the visible Church Hence there is a satisfaction of the conscience of the Church in admitting of members either in the judgement of charity or in the judgement of verity 5. Dist. There is a satisfaction in the judgement of charity positive when we see signes which positively assure us that such an one is regenerate and there is a satisfaction negative when we know nothing on the contrary which hath a latitude for I have a negative satisfaction of the regeneration of some whose persons or behaviour I know neither by sight nor report This is not sufficient for the accepting of a Church-Membership therefore somewhat more is required 6. Dist. There be three rankes of men here considerable 1. Some professedly and notoriously flagitious and wicked little charity may exclude these 2. Some professedly sanctifyed and holy little charity may accept and welcome such to the visible Church 3. Some betwixt these two of whom we have neither a certainty full and satisfactory to the conscience that they are regenerate nor have we any plerophory or persuasion that they are in the State of nature 7. It is no lesse sin to sadden the heart of a weake one and to break the bruised reed then out of overplus of strong charity to give the hand to an Hypocrite as a true Church-member 8. Materially it is all one not to admit members of such a Church to your Church as to separate from such a Church and to Excommunicate such members for it is a negative and authoritative leaving of such to Satan if it be not a positive Excommunication 9. There is a visibility of the Church by writing 2. By Synods which meete for consultation as our Brethren teach 3. By Martyrdome 4. The seene profession of many Churches and these being without the bounds of a Congregation it is not Iustice to restrict all visibility to one single Congregation 10. Visible security backslyding over swaying predominants tolerated may consist with the Church membership of a visible Church 1. Conclus These two be farre different Hic vel in hoc satu est Ecclesia vera there or in this company there is a true Church And this Haec est Ecclesia vera this determinat company of such persons by name is a true Church the former is true where ever God setteth up his Candle there be their Church-members of Christs Body either actually or potentially for asmuch as if their be no converts there at all yet in respect of Gods Decree which Hee beginneth to execute while as Hee erecteth a Ministery certainly there must be some converted there at last But as concerning the latter proposition none can say certainly such visible persons by name Iohn Paul Anna Mary c. Are the true Spouse and redeemed of Christ because as Divines answer to Papists we believe the Church of Christ rather then see it Yea the Spouse of Christ as the true Spouse is all glorious within Psal. 45. 13. and that which essentially constituteth a Spouse of Christ is not visible but the hidden man in the heart 2 Pet. 3. 4. Neither is there any Union of believers as believers visible 2. Faith and true grace are not the essence of a visible Church as it is visible because nothing simply invisible can essentially constitute that which is visible 2. Con. The invisible and not the visible Church is the principall prime and onely proper subject with whom the covenant of grace is made to whom all the promises doe belong and to whom all Titles Stiles Properties and priviledges of speciall note in the Mediator doe belong If our reverend Brethren would be pleased to see this they should forsake their Doctrine of a visible constituted Church of separation of popular government of independency of parochiâ—ll Churches which they conceive to be the only visible Churches under the New Testament 1. The Church to whom the covenant and the promises of the covenant are made is an Church and a seed which shall endure as the dayes of Heaven Psal. 89. 35 36. and such as can no more fall away from being Gods people in an eternall covenant with him then
their God can alter what he has spoken or lic Psal. 89 33 34 35. They can no more cease from being in Gods Favour or be cast off of God then the ordinances of Heaven can depart from before God then Heaven can be measured above or the foundations of the Earth searched out beneath Jerem. 31. 35. 36 37. Nor the Mountaines and Hills can be removed out of their places Esa. 54. 10. Or the World can be destroyed with the waters of Noah againe Or then God can retract his Oâ—th and promise Heb. 6. 18 19 20. But the visible Church of 〈◊〉 or that congregation or parish as our Brethren say of Rome Corinth Colosse Thessalonica Philippi and the seven Churches of Asia shall not endure as the dayes of Heaven yea they are all this day under horrible defection of Antichistian Idolatry and Turcisme and Judaisme if it be said the faithfull and believing of the visible Churches at Rome Corinth Colosse c. could no more fall away then the house of Israel and seed of David could cease to be Gods people I answer this is to flee to the invisible Church but the Professors of these visible Churches as Professors and in Church-state might fall away from the Church profession If they say they cannot fall from the sincerity of a true profession now yet they are aside and flee from the visible Professors and Churches visibility agreeing to the Church as visible to the Churches sincerity and invisible grace of constancy proper to the invisible Church and by this meaning none are the true visible Church nor members thereof but only such as have profession and withall sincerity of profession so Hypocrites though never so fairely inchurched have no power of the Keyes of censures of excommunication of admitting of Church members of Baptizing c. All which is very Anabaptisme that there is no visible Church on Earth but a company of truely and in foro Dei regenerated and converted persons and the onely redeemed of God and. 2. Our Divines in vaine contend with papists anent the visible Churches failing on Earth for most certaine it is except we hold with Arminians Socinians and Papists the apostacy of Believers neither the catholick Church nor a particular congregation of sincere Believers can fall into heresies and lose true and saving Faith But we hold that there is not a visible Church consisting of only visible professors never so orthodox but it may fall into fundamentall heresies and we give instance in the sometime orthodox and visible Church of Rome which hath fallen from the sound Faith and is become Bâ—bel and a whore and mother of fornications 3. A Church consisting of seven professors which our Brethren in this place say is a visible Church may have foure or five yea six hypocrites in it and yet the essence of a visible Church the nature of a Church-state Church-covenant the power and use of the keyes is 〈◊〉 in such a Church of seven for it is certaine Professon 〈◊〉 uniting themselves together in one Church-state are not led by an infallible and apostolick Spirit that they cannot erre inconstituting a visible Church but if they be fallible and obnoxious to error then in erecting a Church of seven five six and by the same reason all the seven may be in foro Dei in Gods Court yea and in an ordinary providence now with relation to the state of man fallen into sin often are unbelievers and unconverted persons and yet a visible Church performing all Church-acts of a visible profession Now if our Brethrens grounds hold good seven unbelievers are a company in covenant with God and can no more fall from the covenant and grace thereof then God can lie or alter that which is gone out of his mouth 2. The Church with whom the covenant is made and to whom the promises of the covenant are made is the Spouse of Christ his mysticall body the Sons and Daughters of the Lord God Almighty a royall priest-hood a chosen generation Kings and Priests to God but this is the invisible Church of elect believers not the visible Church of visible professors Therefore the invisible and not the visible Church is the first subject of all the priviledges of Christians and all the promises of the covenant The proposition is not doubted I prove the assumption The visible Church as it is such is a company of professors of the truth and connot be as it is such the Spouse of Christ and his Body 1. Because then Professors as Professors should be Christs redeemed Body which is openly false and against the Word of God for Rom. 9. 6. for they are not all Israel which are of Israel 2. Our Brethrens argument is strong to prove that the Church of Elders are not the true Church spoken of in the Word For say they the true Church is a flock that Christ hath Redeemed with his Blood Acts 20. 28. The Temple of the living God 1 Cor. 3. But the Church of Elders is not a flock of redeemed ones and Temples of the holy Spirit but in so far as they believe and are elected to glory and not as a flock of Elders are they redeemed so they say true Elders as Elders are not a part of the true Church nor the Church to whom Christ gave the keyes Mat. 16. But the Church making Peters confession So say wee the Church of visible professors as they are such are not the redeemed of Christ and Temples of the holy Spirit but in so far as they are Believers and the elect of God For if our Brethren say the Church as it is a company of visible Professors is also essentially the Church of Redeemed ones then only the Church of visible Professors and all the Church of visible Professors are redeemed of God but this is absurd and false Quod convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Brethren acknowledge there may be an hundred Believers and Temples of the holy Spirit who are a flock of redeemed ones and yet not be a company of visible Professors 1. Because they are not united say they covenant-wayes into a Church-body 2. Say they because of weakenesse and for feare of persecution men may hide their profession as many doe in the Church of Rome and yet be the redeemed of God and be the seven thousand who have not bowed their knees to Baal and our Brethren cannot say that all the visible Church are the flock redeemed of God for then should there be no hypocrites in the visible Church 3. In this our Brethren maintaine one of the â—â—ossest poynts of the Arminian Popish and Socinian Doctrine even that all visible Professors are chosen to glory redeemed of God and the children of the promise and that in Gods purpose the coveâ—ant of grace and the promises of the covenant are made to all and every one in the visible Church and that God hath an intention that Christ shall die for all and
some slothfull some ambiticus yea and if Simon Magus his profession though false was esteemed sufficient for to give him baptisme the Seale of the covenant Acts 8. 9. Then it is not required that all the members of the visible church be such as positively wee know so farre as humane knowledge can reach that they are converted yea if this were true then speciall commandements would be given that as we are to examine and try our selves 1 Cor. 11. 28. 2 Cor. 13. 5. And to try officers before they be admitted 1 Tim. 3. 10. 1 Tim. 5 22. and to try the spirits of Prophets and their Doctrine 1 Iohn 4. 1. and 1 Thess. 5. 21. Acts 17. 13. So would God in his Word give a charge that we try examine and judge carefully one another and that every man labour to be satisfied in conscience anent the regeneration one of another But such commandements we reade not of 6. If many be brought and called into the visible church of purpose both on Gods revealed intention in his Word to convert them and on the churches part that they may be converted Then doth not the church confist of these who are professedly converted but the former â—â— true Ergo so is the latter The proposition is sure these whom God purposeth to convert by making them Church-members they are not Church-members because they are already converted I prove the assumption because 1. The contrary doctrine to wit that none are under a pastors care till they be first converted maketh to the eversion of the publick Ministery and gratifieth Arminians and Socinians as before I observed because Faith commeth not by hearing of sent pastors as Gods ordinance is Rom. 10. 14. but by the contrary we aske a warrant from the Testament of Christ that now since the Apostles are not in the Earth private men not sent to preach should be ordinary Fishers of men and gatherers of Christs church and Kingdome 2. That Christ hath provided no Pastors nor Teachers to watch over the Elect yet remaining in the Kingdome of darknesse and that Christ ascending on high as a victorious King hath not given Pastors and Teachers by office to bring in his redeemed flock which he hath bought with his blood Acts 20. 28. 3. It is against the nature of the visible Kingdome of Christ which is a dâ—aw-net and an officiâ—â— a workehouse of externall calling into Christ even such as are serving their honour buying a Farme and their gaine buying five yoke of Oxen and their lusts having married a Wife Luk. 14. 16 17 18. 4. It is against the nature of the Ministery and Wisdomes maides sent out to compell them to come in Luke 14. 23. Matthew 22. 4 5 6. Prov. 9. 2 3 4 5. who are yet without 7. If none can be members while they be first converted 1. The church visible is made a church visible without the Ministery of the church 2. These who are baptized are not by baptisme entered in the visible Church contrary to Gods Word 1 Cor. 12. 13. and the sound judgement of all Divines 3. All these who are baptized 2. Who write as Doctors for the defence of the Orthodox Faith 3. Who seale the Truth with their sufferings and blood 4. Who keepe communion with visible Churches in hearing partaking of the Word and Seales as occasion serveth if they be not professedly and notoriously to the consciences of a particular parish converted to Christ are no members of the visible church 8. All our Brethrens arguments to prove this Doctrine doe onely prove the truly regenerate to be members of the invisible Church and not of the visible Church And if the arguments bee naught the conclusion must bee naught and false 9. It is against the Doctrine of Fathers as Augustine Cyprian Gregorius Chysostome Nazianzen Eusebius Who al accord that the visible church is a company of professors consisting of good and bad like the Arke of Noah as Hierome maketh comparison I might cite Ireneus Tertullian Origen Cyrillus Basilius Hilarius Presper Ambrosius Primasius Sedulius Just. Martyr Clemens Alexandrinus Euthymius Theophylact Epiphanius Theodoret and Luther Melanchton Chemnitius Meisnerus Hunius Hemingius Gerardus Crocius Calvin Beza Voetius Sadeel Plesseus Whittakerus Ioannes Whyte Fransc. Whyte Reynoldus Iuellus Rich. Feildus Perkinsius Pau. Baynes Trelcatius Tilenus Piscator Ursinus Paraeus Sibrandus Professores Leydenses Antonius Wallaeus And. Rivetus Pet. Molineus Dam. Tossanus Mercorus Fest. Hommius Bullingerus Mnsculus Rollocus Davenantius Mortonus Quest. 2. Whether or no our Brethren prove by valid aguments the constitution of the Church visible to be only of visible Saints of sanctified washen and justified persons Let us begin with our present Authour and with what the a Apology saith We admit all even Infidells to the hearing of the Word 1 Cor. 14. 24 25. Yet we receive none as members â—â—to our Church but such as according to the judgement of charitable Christians may be conceived to be received of God unto fellowship with Christ the head of the Church Our reasons be 1. From the neere relation betwixt Christ Jesus and the Church as also betwixt the Church and other persons of the Trinity The Lord Jesus is the head of the Church even of the visible Church and the visible Church is the body of Christ Jesus 1 Cor. 12. and 27. Answ. To admit as ordinary hearers of the Word and Church Prayers is a degree of admission to Church-communion and they who are baptized and ordinarily heare and professe a willing mind to communicate with the Church in the holy things of God they being not scandalously wicked are to be admitted yea and are members of the Church visible â— Set the first reason in forme it is thus These only are to be received as Church members who are conceived to be members of that body whereof Christ is head But the promisccous multitude of professors are not conceived to be such but only the sanctified in Christ Iesus are such Or thus If Christ be the head of the visible Church then only such are to be admitted members of the visible Church as are conceived to be members of Christ the head and not the promiscuous multitude of good and bad But the former is true Ergo so is the latter 1. If Christ be the head of the visible Church as visible it would seeme onely these who are conceived Members of CHRIST should bee admitted Members of the visible body True and in this meaning let the Major passe but if Christ be the head of the visible church not as it is visible but as it is a body of believers and invisible then we see no reason to yeeld the connexion Because Christ is the Head of True Believers therefore none should be admitted members of the Church but such as we conceive are Believers because they are to be admitted to the visible Church who are willing to joyne themselves are baptized and doe professe
presse this place Answ. In this Type many things are loose and doubtfull 1. We desire a warrant from the Word that the Temple was a Type of a visible Congregation and that all must be as really holy before they enter into a visible congregation as they behoved to be Typically holy who entered into the Temple of Jerusalem The Temple is a Type of Christs Body Iohn 2. and of the Church of the New Testament invisible which must consist of sanctified ones but how it is a Type of the visible Church we see not For the Lords spirituall building whereof the Corner-stone and the foundation is Christ is the Church invisible built by Faith as lively Stones upon Christ 1 Pet 2. 7. Unto you therefore which believe he is precious v. 5. yee also as living Stones are built up a spirituall House opposite to the disobedient v. 7. who stumble at the Word v. 8. 1 Cor. 3. 9. yee are Gods building Eph. 2. 20 21 22. Expressely the building are these who are built on the Doctrine of the Prophets and Apostles and grow up into an holy Temple in Christ and are the habitation of God through his Spirit This cannot agree to a visible Church the members whereof may be as our Brethren teach from Revel 2. Hypocrites who fall from their first love Yea also the laying on of stones on the bulding is not the act of inchurching or of union to a Church as it must be if the comparison prove the poynt but the joyning of the stones to the building is the union of these stones by Faith to Christ the chiefe corner stone as is expounded 1 Pet. 2. To whom comming as to a living stone v. 5. yee also as liveing stones are built c. Yea and Peter doth not build this comfortable Doctrine all upon the comforts of a Church-state in a single congregation for many of these to whom he writ were dispersed and persecuted through Pontus Asia and Cappadocia c. And might have and had an Union with Christ by Faith without a Church Union in a Parish 2. Though in this Type were signified a morall obligation that all before they be inchurched in a visible Congregation should be converted how is it proved that the Church should receive none to a visible Congregation till they bee converted for these are farre different All should be converted but there is no new Law commanding the Church to receive none into her fellowship but the converted 3. The hewers of stones or builders of the Temple must Typifie Pastors in Office dressing stones for the spirituall building our Brethren make them to Typifie private Christians out of Office and deny that any Pastors as Pastors doe fit and prepare stones to bee layd on the spirituall building Also none layd stones on that Temple save onely builders by Office but by our Brethrens Doctrine onely Pastors doe not convert Soules There were no Stones at all in the Temple of Jerusalem but choice and well squared stones are no members of the visible Church but the chosen of God 3. If the Porters typifie the Ministers of visible Churches first only Porters hold out the uncleane Ergo onely Pastors should hold out the scandalous but you admit the whole Church with equall authority to take in or refuse Church-members 2. If the Temple be a Type of the visible Church then no prophane person nor uncircumcised in heart should meet with the visible Church to heare the Word for hearing of the word prophanes the holy things of God This you cannot say for infidels may be as you say fellow-partners with the Church in hearing the word 3. Robinson holdeth that Abrahams seed and so all the Jewes were to separate themselves from the world that they might be a visible Church to God but we read not that the porters were to hold out any wicked person Yea Jer. 7. professedly they came to the Temple of the Lord who were theeves adulterers and wicked persons And so by that neither are the porters of the visible Churches of the New Testament to hold out unconverted persons because they are unconverted Lastly the place Revel 22. 15. For without are dogges c. is fouly abused when it is applied to the visible Church where there may be and ordinarily are dogges yea and liers Revel 2. 2. idolaters v. 14. Napper Pareus Marlorat expoundeth it of the Kingdome of glory for it is that Kingdome spoken of Rev. 21. 27. but within that Kingdome cannot enter any thing that defileth neither what soever worketh abomination or maketh a lie but they which are written in the Lambes booke of life But it is against all reason and the Lords Word that in the visible Church is nothing that defileth that is no sinne but onely those who are written in the Lambes book of life This is the very doctrine of Anabaptists though we know our deare brethren hate that Sect and their Doctrine Robinson The purest Church on Earth may consist of good and bad in Gods Eye but the question is about the true and naturall members whereof the Church is orderly gathered but as it were fond Philosophy in the discription of Wives and Children to make Rebellion a naturall property of a child and Whoredome of a Wife so it is as profane Divinity to make ungodly persons the true matter of the Church and prophanenesse a property of the same because many seeming Saints creepe in Answ. If the holiest Church visible on Earth consist of good and bad before God then to be partakers of the Divine nature Temples of the holy Ghost Saints by calling is not of the essence of a visible Church nor is it essentiall to make one a member of the visible Church that he be converted It is sufficient that he be a professor of the Faith And it is a poore comparison to say that prophannesse cannot be put in the description of a visible Church for in the essence of a visible Church as visible we neither include Holinesse nor Propanenesse but only a visible company professing the Faith of Christ and called by the Ministery of the Word whether they be Believers or Unbelievers it is all one neither of the two belongeth to the essence of a visible church a visible Church is saved in the number of fourty all being converted or in 40. being all unconverted so they be externally called by the Ministery of the Gospell and prosesse the same And it is as foolish to make holinesse the essence of a child as to make it of a visible Church and as vaine to make chastity the essence of a married Wife for this is not our philosophy but a conceit of Mr. Robinson falsely imputed to us Robinson All the Churches that ever the Lord planted consisted of good only as the Church of the Angells in Heaven and of mankind in Paradise God hath also these same ends in creating and restoring his Churches and if it were the Will of
matter concerne them but we aske if the whole people of Israel were obliged by vertue of Divine Institution to be present in the gates of the City when the Judges did sit there and judge as our brethren therein say by a Divine Institution the people are to be present and to consent yea and have an honour above consenting say they so as if the people be not there to have their share of excommunication in their way then is Christs order violated because the Church cannot be said to excommunicate and bind and loose on Earth whereas the Elders onely without the people do only bind and loose and excommunicate and the Elders say they without the people are not the Church nor can be called the Church and so the acts of the Elders judging and separated from the people are null because not acts of the Church seeing the alone Elders are not the Church by this reason the Judges could not judge in Israel except all Israel had been present to consent for all Israel are bidden to execute judgement in the morning both the Rulers and people 2. All the thousands in Ierusalem which made up many Congregations were not nor could they and the whole Congreations of Aâ—tioch Syria and Silicia who were all concerned in conscience no lesse then Ierusalem be present and that by obligation of a Divine Institution and therefore that Church and that whole Church Act. 15. 22. can be no other then the whole representative Church And so we say both here and Act. 15. the Church representative exerciseth jurisdiction without the people if people were present it was by vertue of no Divine Institution so as if they had not beene present the decrees could not have been called the decrees of the Church and certainely the comparison of the eye which seeth not but as united to the body if it be strictly urged may well prove that the Elders if the people be not present even all and every one whom it concerneth câ—â— no more exercise jurisdiction or decerne that a scandalous person can be excommunicated then an eye can see when it is plucked out of the head Object 15. Divines bring an argument from Math. 18. by â—â—â—logy and proportion from particular congregations to prove Naâ—iâ—nall and generall Synods of the whole Christian world Ergo they suppose that a particular Church is the measure and patterne and first Church which hath power of excommunication Answ. Parker and some few enclining to our brethrens mind doe so but Divines understand by a Church a Presbyteriall Church which they make the measure and patterne of Assemblies Object 16 Here is a particular Church because here is an offended brother who is a member thereof This particular Church hath Elders this particular Church is a whole Church 1 Cor. 14. if the whole Church come together Jam. 5. Send for the Elders of the Church It cannot be that the sickâ— person is to send for the Elders of a Presbyteriall Church that are so farre removed from the sicke man Answ. An hand with five fingers is a whole hand but not a whole body a Congregation is a whole Church in its owne kind whole for those things that concerne it selfe but not whole and compleat for all jurisdiction If Iames should bid send for all the Elders this consequence should have some colour Object 17. A Presbyteriall Church can be an offending Church but this Math. 18. is for an offending brother if thy brother sinne against thee c. Answ. Christ giveth an instance onely in an offending brother but the doctrine is for the curing of an offending Church also for all persons to be gained Thou hast gained thy brother We are to gaine Churches even as we are not to offend Churches 1 Cor. 10. 32. Object 18 There are no Church-censures meant here Christs scope is to resolve a case of conscience how farre we are to goe on with an offending brother before we behave our selves to him as to an heather â— It is said if thy brother sinne against thee Ergo it is a private offence not a publique Church-scandall that deserveth excommunication Answ. Christs purpose is to shew how we may gaine to repentance an offending brother Thou hast gained thy brother And he will have us use both publique and private meanes to gaine him 2. It is such a sinne as must be told to the Church when obstinacy to the Church is added and therefore at length it is a publique scandall and so deserveth excommunication Ob. 2. Reprove him that is convince him but is it not reproving to be brought before the Church must I reprove every one who offendeth me even the King it is a mans glory to passe by an offence and Salomon for biddeth us to over-heare our servant cursing us Answ. God hath made every man his brothers keeper and we are not to suffer sin in our brother but in any case to rebuke him Lev. 19 17. the King is not every mans brother whom he is to use familiarly as the brother meant of here though Kings should be rebuked by their Nobles and by Pastors 2. We are to passe over offences that is to forgive those that sin against us and not to be too curious to know who reproacheth us as Salomons meaning is to be taken and to be willing to forgive and yet to labour to gaine our brother by rebukes one act of love fighteth not with another Ob. 3. Tell the Church is not meant of a Christian Church but he speaketh of a thing present but there was no Christian Church as yet Answ. It followeth not it is a rule especially for time to come though Christ speake after this manner as if it were a thing present Ob. 4. It is not much that the word Church signifieth onely in this place a company of godly men witnesses of the mans offence for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth onely once Joh. 3. the wind 2. Christ spake in the Syriak and Gnedah Psal. 22. Gnedah a company or many Buls have compâ—ssâ—d mâ— 1 San. 19. a company of Prophets Gnedah The meaning is if he be not convinced by the testimony of two rebuke him before many Answ. It is not like that seeing in the Chapter preceding he sâ—ake of the Church as of a company to whom the Keys of the Kingdome of Heaven were given and that here he speaking of a Church which hath authoritative power to bind and loose that Christ hath any such â—nsolent meaning of the word Church as onely to note many Christians 2. The Syriak is not the Originall but the Greeke Ob. 5. The witnesses spâ—ken of here are not witnesses of the offences but of the reproofe and therefore there is nothing here of a judiciall procâ—s Answ. Yea but these witnesses are witnesses both of the reproote and of that obstinacy for the which the mans sinnes are bound in Heaven Ob. 6. Let him be to thee as an Heathen He saith not let him be to
from any who walketh inordinately 2. Thes. 3. 14. 15. 3 It is not well said that Christ giveth no Lawes for sinnes that seldome fall out What say you of Anathema Maranatha 1 Cor. 16. 22. to bee used against an Apostate from the faith and against such as fall into the sinne against the holy Ghost I thinke visible professors capable both of the â—nne and the censure yet I thinke it falleth seldome out it fell seldome but that an Apostle was to bee rebuked haâ— Paul then no law to rebuke Peter Gal. 2. Object 2. A Synod or presbytery may prâ—nounce the dâ—â—dfull sentence of non-communion against persons and Churches 〈…〉 Answ. But I aske where is the power and institution from Christ that one private man as hee may counsell his brother so hee may by our brethrens grounds pronounce this sentence Object 3. One private man may not doe it to a whole Church â—â— a classicall Presbytery and a Synod hath more authoritie over him then hee hath over them Answ. One private man may rebuke another yea bee may plead with his mother the whole Church that hee liveth in for her whoredomes Hos. 2. 2. But if hee justly plead and his mother will not heare may hee not separate Our brethren of New England I thinke shall bee his warrant to separate for their sixth Synodicall proposition saith the fraternitie and people are to separate from the Eldership after they refuse wholesome counsell Now what Scripture warranteth twenty to withdraw and separate shall also warrant ten and five and one for no reason that if twentie bee carelesse of their salvation in the dutie of separation and shall not separate that one man shall not separate because a multitude doth evill I am not to doe evill with them Object 4. But a Synod or a classicall presbytery hath more 〈◊〉 and authoritie then one private man or one single Congregation 1. Because they are a company of Elders to whom as to the Priests of the Lord whose lips should preserve knowledge the â—â—yes of knowledge and consequently a power and Synodicall authoritie is given though they have no power of jurisdiction 2. Because as a private mans power is inferiour to a Pastors so is the power of classicall and Synodioall meeting of Elders above a man or a single congregation and a Synod in dogmaticall power ariseth so higher then these â—â— divine institution doth fall upon it Answ. The power of order and the key of knowledge doth elevate a Pastor whose lippes doth preserve knowledge above a private Christian yea as I conceive above a multitude of beleevers but I would know if a Synods dogmaticall power bee above the power of single congregations I thinke it is not by our brethrens â—enents for they say expresly that every particular 〈…〉 jus to decide dogmaticall points and this â—ight the Church of Antioch had Act. 15. and laboured to end that 〈…〉 in her selfe which sheweth that they had right and â— we but they had not habilitie and therefore in that case they 〈…〉 light and advise from other Churches and they say The câ—niociation of Churches into classes and Synods wee 〈◊〉 to bee lawfull and in some cases necessary as namely in things 〈…〉 not peculiar to one Church but common to all And likewise when a Church is not able to end any matter that concernes onely themselves theâ— they are to seek advise counsell from neighbour Churches hence the power of Synods is only by way of counsel and advise a Pastors advise is but an advise he giveth not his advise virtute 〈◊〉 as he is a Pastor for then his advise should bee pastorall and authâ—â—itative and proceeding from the power of order though not from the power of jurisdiction hee onely giveth his advise as a gifted and inlightned man and so to my poore knowledge two hundreth five hundreth holy and learned Pastors determining in a Synod any dogmaticall point they sit all there not as in a court not as Pastors for then their Decrees should have pastorall authoritie and some power formally ministeriall to determine yea and to sway in a ministeriall way by power of the keyes of knowledge all the inferiour Churches whom the decree concerneth even as the Eldership of Pergâ—mus which to our brethren is a congregationall Church doth decree by the dogmaticall power of the keyes of knowledge that the doctrine of Balaam is a false doctrine therefore they sit there as gifted Christians and so have no Church-power more then a private brother or sister of the Congregation hath toward or over another for though a multitude of counselling and advising friends be safer and more effectuall to give light then a counselling friend yet are they but a multitude of counselling friends and the result of all counselling and advising men doth never rise higher then a counsell and advise and can never amount to the nature of a command as twenty schâ—â—â—-fellowes suppose as â—udent and wise as the twentie masters of an Universitie if these twentie schoole-fellowes give their advise and counsell 〈◊〉 a weightie businesse that concerneth the practise and obedience of all the students the result of their counsell and advise can never bee more then an advise and cannot amount to the same determination of the twentie masters of the Universitie the result of whose determination is a soveraigne commandement and an authoritative and judiciall decree and statute to all the whole Universitie 2. Whereas these Godly brethren say the power of Synods in things which belong to particular Churches is but a counsell and advise they should have told their mind whether or no the Synod hath more then advise and counsell in things that are not peculiar to one Church but common to all the Churches in that bounds for it would seeme that a Synod is a colledge of commanders in dogmaticall points that doe equally concerne all Churches this should have beenespoken to though in those things which are peculiar to each particular Church they bee but a colledge of friendly advisers and counsellers 2. If a Synod bee but a societie of counsellers they have no more any authoritative power to pronounce the sentence of non-communion against any single Congregation or private man then a private man or a single Congregation hath authoritative power to pronounce that sentence against them but 3. You make the Synodicall power so above the power of private Christians in counselling as that this Synodicall power is of divine institution as you say but let me aske what to doe to counsell and advise onely then that power of counselling in Abigail to David in one brother or sister to another brother and sister is of divine institution warranted by the Law of nature Levit. 19. 18. by the Law of charitie by the communion of Saints Col. 3. 15. 1 Thes. 5. 14. Heb. 3. 13. Heb. 10. 24. Mal. 3. 16. Zach. 8. 21 22 23. for there is a divine institution for one brother to counsell
principally seated in the Presbytery in regard of the latter Synods are the first subject of the occasionall Church-power in things which â—e in common belong to many Presbyteries or to a nationall Church But to returne if the Synodicall power bee different in essence and nature and not gradually onely from the counsell and advise of Christians then first it is not a determination that bindeth by way of counsell and brotherly advise onely but under some higher consideration which is as like a Church-relation of Church-power as any thing can bee seeing here bee Pastors acting as Pastors 2. formally gathered in a councell 3. speaking Gods Word 4. by the holy Ghost But this shall bee against the Church-government of New England 2. If it bee essentially different from an advise and councell and warranted by divine institution why doe not our brethen give us Scripture for it for if they give us Act. 15. then can they not say that the Apostles in this Synod did determine and voyce as Apostles by an Apostolick and immediatly inspiring Spirit for the spirit Synodicall is a spirit imitable and a rule of pertually induring moralitie in all Synods and must leade us for an Apostolick spirit is not now in the world 3. As they require a positive divine institution for the frame of a Presbyteriall Church in power above a Congregation and will not bee satisfied with the light of nature which upon the supposall of a spirituall government instituted by Christ in a Congregation which is a part may clearely by the hand lead us to the inlarging of that same spirituall government in the whole that is to a number of consociated Churches which are all interessed as one common societie in a common government so they must make out for their Synod endued with dogmaticall power a positive divine institution 4. We desire a warrant from the Word why a colledge of Pastors determining by the Word of God as Pastors having power of order and acting in a colledge according to that power should not bee a formall and ordinary great Presbytery 5. How can they by our brethrens determination exercise such pastorall acts out of their owne Congregations towards those Churches to which they have no pastorall relation virtute potestatis ordinis 6. How can the wisedome of Christ who provideth that his servants bee not despised but that despisers in a Church way should bee censured 1 Tim. 1. 19 20. cloth his messengers in a Synod with a power dogmaticall and deny all power of iâ—â—â—diction to them upon the supposall that their determinations be rejected I feare there bee something under this that none are to bee censured or delivered to Satan for heterodox opinions except they erre in points fundamentall But farther it may bee made good that a power dogmaticall is not different in nature from a power of jurisdiction for we read not of any societie that hath power to meet to make Lawes and decrees which have not power also to backe their decrees with punishments if the Jewish Synedry might meet to declare judicially what was Gods Law in point of conscience and what not and to tie men to it they had power to conveene and make Lawes farre more may they punish contraveners of the Law for a nomothetick power in a societie which is the greater power and is in the fountaine must presuppose in the societie the lesse power which is to punish and the power of punishing is in the inferior judicature so a nomothetick power ministeriall cannot want a power of censuring It is true a single Pastor may ministerially give out commandements in the authoritie of Christ but hee cannot his alone censure or excommunicate the contraveners of those commandements but it followeth well in an assembly hee hath power to censure and excommunicate now here Pastors and Elders are in an assembly It is objected Pastors in a Synod have no jurisdiction as Pasters for what they doe as Pastors that they may doe there alone and on of a Synod but they doe not nor cannot determine and give out Canons there alone and they cannot there alone determine juridically therefore they doe not wholly and poorely as Pastors in relation to those Churches give out these decrees yet doe they not give out the decrees as privite men wholly but in some pastor all relation for Pastors as Pastors have something peculiar to them in all Churches whither they come to preach so as a speciall blessing followeth on their labours though they be not Pastors in relation to all the Churches they come to even as a Sermon on the Lords day is instamped with a more speciall blessing bâ—â—â—use of Gods institution imprinted on the day then a Sermon preached in another day Answ. This argument is much for us it is proper to acts of jurisdiction ecclesiasticall that they cannot bee exercised by one onely but must bee exercised by a societie now a Pastor as a Pastor his alone without any collaterally joyned with him exerciseth his pastorall acts of preaching and of administrating the Sacraments but those who give out those decrees cannot give them out Synodically but in a Synod and Court-wayes as forensicall decrees and so in a juridicall way and because Pastors whither so ever they come doe remaine Pastors 1. The Apostles are not in this Synod as Apostles Secondly nor yet as gifted Christians to give their counsell and advise nor thirdly as this answerer granteth meerely as Pastors then it must follow that fourthly they are here as such pastors conveened Synodically by divine institution and that this is the patterne of a Synod Object 2. But there is no censuring of persons for scandalls in this meeting because there is nothing here but a doctrinall declaration of the falsehood of their opinion who taught a necessitie of circumcision and that all is done by way of doctrine and by power of the Keyes of knowledge not of jurisdiction is cleare from the end of this meeting Act. 5. 2. Paul and Barnabas were sent from the Church of Antiocâ— unto Jerusalem unto the Apostles and Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning this question and v. 6. the Apostles and Elders came together to consider 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this matter consideration of questions being the end of the Synod is a thing belonging to doctrinal power meerely so Mr. Mather Answ. 1. It is false that there is no censuring of persons here for to say nothing that Peter accuseth those of the wrong side as personally present at the Synod either being summoned or comming thither by appeale v. 10. Now therefore why tempt ye God to put a yoake upon the necke of the Discip'es c. which reproofe comming from one man onely cannot be called a Synodicall reproofe It is more then evident that the publick Synodicall censure of rebuke is put upon those who held and urged the necessitie of circumcision and why not excommunication also in case of obstinacy for the Synodicall censure
nor natures light doth warrant us to unjust appeales or to any thing against equitie and reason but that supremacy of power should bee in a Congregation without any power of appealing I thinke our brethren cannot teach for when the Church of Antioch cannot judge a matter concerning the necessitie of keeping Moses his Law or any difficill dogmaticall point they by natures direction Act. 15. 2. decree to send Pau ' Barnabas and others to Jerusalem to the Apostles and Elders as to a higher judicature that their truth may bee determined and this they did without any positive law that wee can imagine for Mr. Mather and Mr. Thomson as also the Author of the Church government of New England teach that the Church of Antioch had jus power to judge and determine the controversie but because of the difficultie had not light â—o judge thereof Ergo they must acknowledge appeales by natures light warrantable as well as wee for suppose wee that a Congregation inclineth to this that Arminianisme is the sound doctrine of grace opposite to Stoicisme one man is cited before the Congregation for holding the contrary hee knoweth all the Congregation in those points to be Pelagians would not our brethren say that this man so unjustly accused for holding the truth against the enemies of grace may appeale to a Synod I thinke they must teach this by their grounds though by the way I thinke the brethren erre in this to teach that Antioch had power to determine the controversie Act. 15. in this case 1. when the Churches of Syria and Cilicia to their knowledge were troubled with the like question as v. 24. may cleare 2. when as the partie against the truth was so prevalent within the Church of Antioch Act. 15. 2. as that they opposed the Apostle Pau ' and Barnabas also in this case I doubt much if they had power to determine a question that so much concerned all the Churches for that was proper to a Synod of many Churches 2. When the greatest part of a Church as Antioch is against the truth as is cleare Act. 15. 2. I beleeve in that they lose their jus their right to determine eaâ—enus in so farre for Christ hath given no ecclesiasticall right and power to determine against the truth but onely for the truth and therefore in this appeales must bee necessary Mr. Mather and Mr. Thomson against Herle c. 2. p. 17. 18. say we do much Judaizein that we multiply appeales upon appeales from the Congregation to a Classe then to a Synod then to a nationall assembly then to an â—eckmenick councell and this way while the world indureth causes are never determined and Synods cannot alwayes bee had even as in Jerusalem the supreme judicature was farre remote from all proselytes as from the Eunuch of Aethiopia Act. 8. and from the remotest parts of the holy Land But God hath provided better for us in the New Testament where every Congregation which is at hand may decide the controversie Answ. 1. The speedinesse of ending controversies in a congregation is badly compensed with the suddainnesse and temerity of delivering men to Satan upon the decision of three Elders without so much as asking advise of any classes of Elders and with deciding questions deepe and grave that concerneth many Churches which is a putting a private sickle in a common and publick harvest 2. All appeales without just warrant from Christs will wee condemne as the abuse of appeales to a court which is knowne shall never bee 3. Antiochs appeale to a Synod two hundreth miles distant as our brethren say in so weighty a question was no Judaizing but that which Paul and the Apostles was guiltie of as well as wee 4. Matters concerning many Churches must bee handled by many The Doctrine of the Presbyteriall Churches of Jerusalem Corinth Ephesus Antioch vindicated VVEe are convinced from the numerous multitude of beleevers and the multitude of Pastors at this famous and mother Church of the Christians at Jerusalem to beleeve the frame and mould was presbyteriall and that it cannot bee so much as imagined or dreamed that it was moulded to the patterne of one single Congregation which could all meet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into one place The frame of an independent single Congregation is such as no more doe meet ordinarily in one house then may conveniently bee edified in partaking of one Word and one breaking of bread that is one Table at the Supper of the Lord nor can wee imagine that the first mould of a Christian visible Church was so inconvenient as that it crossed edification and conversion which is the formall effect of a Church-meeting Now the multitude was such as could not neither morally nor physically meet in one house For at one Table many thousands and multiplied thousands could not meer and therefore consider their number they were Act. 1. a hundreth and twentie met in one place but I shall not bee of the opinion that this was all seeing 1 Cor. 15. 6. Christ after his resurrection was seene of Cephas then of the twelve after that hee was seene of above five hundreth brethren then in one day at one Sermon about three thousand soules Act. 2. 42. and ch 4. 4. though they were apprehended who preached the Gospell yet many of them which heard the Word beleeved and the number of the men was about five thousand I deny not but worthy Calvin saith id potius de tota ecclesia quam de nova accessione intelligendum this was the whole number including the three thousand that were converted c. 2. but first hee saith Potius hee inclineth rather to this opinion but secondly the Text saith of those which heard the word it would seeme to mee at the second Sermon of Peter and Augustine Chrysostome Bedâ— Basilius Oecumenius Hieronym Ireneus make this number divers from the former so doe Cornelius a Lap. Salmeron Stapletonus l Sanctius Lorinus Lyranus Cajetanus but we shall not contend about the matter nor yet whether the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 includeth women which it often doth in the Greek as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Demosthenes doth also yet the wisdome of God in the Apostles cannot admit us to imagine that five thousand could ordinarily meet to the Word Sacraments and government in one house and after this many thousands were added to this Church 1. Our brethren say it is one thing to say that they could not meet in one place by reason of extrinsecall impediments of persecution and through want of a capacious and large roome and another thing to say that it was unpossible that they could bee one Congregation and meet in one place for though wee prove they could not meet because of persecution wee doe not prove that they were so numerous that they could not conveniently meet in one place Answ. Though it bee
imagine would lead the twelve Apostles to speake to one single Congregation met in one place at one time the rest to wit the eleven and the seventic Disciples being silent for in the Church the God of order will have one to speake at once 1 Cor. 14. 31. But our reverend brethren seeing and considering well that the Church at Jerusalem could not all meet in one Congregationall way and that they were a Christian Church and so behooâ—ed to bee a Presbyteriall Church they doe therefore betake themselves to another Answer for they say that this Church at 〈…〉 an extraordinary constituted Church and 1. wanted an Eldership and presbytery as Christian Churches have now 2. the government was meerely Apostolicall 3. the constitution was somewhat Jewish rather then Christian for their service was mixed with legall ordinances and Jewish observances for many yeares and therefore cannot bee a patterne of the Christian visible Church which wee now seeke To which I answer 1. Because our brethren consider that the Church of Jerusalem will not bee their independent Congregation before wee obtaine it for us as a mould of a presbâ—tâ—riall Church they had rather quit their part of it and permit the Jewes to have it for us both but wee are content that their Congregations in some good sense bee given to them and not to Jewes 2. There is no reason but the Church of Jerusalem bee a Christian Church 1. The externall profession of a visible Church maketh it a visible Christian Church but this Church professeth faith in Christ already come in the flesh and the Sacraments of the New Testament baptisme and the Sacramentall breaking of bread Act. 22. 41 42. wee desire to know how saving faith in a multitude constituteh an invisible Church and the externall and blamelesse profession of that same saving faith doth not contitute a visible Church also and how this is not a Christian visible Church not differing in essence and nature from the 〈◊〉 Churches that now are to which the essentiall note of a visible Church agreeth to wit the preaching or profession of the sound faith if it bee called an Apostolick and so an extraordinary Christian Church because the Apostles doth governe â—it that is not enough if the Apostles governe it according to the rule of the word framing the visible Churches of the New Testament this way the Church of Corinth 1 Cor. 5. shall bee an Apostolick and so an extraordinary Church which our brethren cannot say But wee desire to know wherein the frame of this first patterne Christian Church at Jerusalem is so extraordinary that it cannot bee a rule to us to draw the mould of our Churches according to it for if the Apostles make it a patterne of an ordinary Christian Church in Word and Sacraments to say it was extraordinary in the government except you shew that that government was different from the rule that now is in government is petitio principii to begge what is in question for these same keyes both of knowledge and jurisdiction that by your grant were given to the Church Matth. 18. 15 16 17. were given to the Apostles Matth. 16 17 18. and Joh. 20. 21. If you say it is extraordinary because as yet they had not Deacons for the Apostles did as yet serve tables where as afterward Act. 6. that was given to the Deacons by office and so they had not Elders nor Doctors nor Pastors as we now haâ—e but the Apostles were both Pastors Ruling Elders Doctors and Deacons and they were the onely governing Eldership and this was extraordinary that they had no Eldership and so they were for that same cause no presbyteriall Church whence it followeth that you cannot make this Church which had no presbytery a patterne of a presbyteriall Church But I answer this will not take off the argument if wee shall prove that after they were more then could meet in one Congregation and so after they were so numerous that they were moe Congregations then one they had one common government and 1. wee say though the Apostles had power to governe all the Churches of the world and so many Congregations yet if they did rule many Congregations as Elders and not as Apostles wee prove our point Now we say where baptisme and the Lords Supper was there behoved to bee some government else the Apostles admitted promiscuously to baptisme and the Lords Supper any the most scandalous and prophane which wee cannot thinke of the Apostles it is true say you they admitted not all but according to the rule of right government but this right government was extraordinary in that it was not in a setled Eldership of a Congregation which was oblieged to reside and personally to watch over that determinate flock and no other flock but it was in the hands of the Apostles who might goe through all the world to preach the Gospell and were not tied to any particular flock and so from this neither can you draw your classicall Eldership nor wee our Congregationall Eldership But I answer yet the question is begged for though it bee unlawfull for a setled Eldership not to reside where their charge is yet the question is now of a government in the hands of those who are oblieged to reside and give personall attendance to the flock and the government in the hands of the Apostles who were not oblieged to personall attendance over this and this particular flock which they did governe were governments so different in nature as the one is a patterne to us not the other and the one followeth rules different in nature and spirit from the other for though it were granted that the Apostles did governe many Congregations as Apostles not as Elders yet there was no extraordinary reason why these many Congregations should bee called one Church and the beleevers added to them said to bee added to the Church as it is said Act. 2. 47. And the Lord added to the Church daily such as should bee saved except this Church bee one entire body governed and ruled according to Christs Lawes 2. There bee seven Descons chosen to this Church Act. 6. and Deacons are officers of the Church of Philippi which our brethren calleth Phil. 1. 1. a Congregationall Church and Pnebe was a Deaconisse say they of the Church of Cenchrea Rom. 16. 1. and if they had Deacons they could not want Elders who are as necessary 3. This Church could not bee so extraordinary as that it cannot bee a patterne to us of the constant government of Churches by Elders which wee call Aristocraticall seeing it is brought as a patterne of the Churches government by the voices of the people which is called by Divines in some respect democraticall and this place is alledged by our brethren and by all Protestant Divines against Bishops and Papists to prove that the people have some hand in government to wit in election of officers and so the words are cleare Act. 6. 5.
And this saying pleased the whole multitude and they choosed Steven c. so this multitude did not make one Congregationall Church but it was a company of the multiplied disciples both of Grecians and Hebrews as is clearely related to these spoken of v. 1. c. 6. Now Hebrewes and Grccians were directly one Church having one government and seven Deacons common to both now that could not bee a single independent Congregation as is already proved 4. If the conâ—titution of this Church at Jerusalem bee sewish because of some Jewish observations and so no patterne of the frame of ordinary visible Churches Christian I say 1. this is no good argument seeing the Christian visible Church and the Jewish visible Church is of that same frame and constitution having that same faith sâ—all grant except Papists Socinians and Arminiâ—ns and so that same profession of that same faith 2. If this were a good reason then all the Churches of the Gentiles which are commanded for a time in the case of scandall to observe some Jewish Lawes to abstaine from eating meates offered to Idâ—ls and from blood and from things strangled Act. 15. 29. Act. 16. 4. shall bee also Churches in their constitution Jewish and so no patterne to us and the Church of Rome and of Corinth shall bee Jewish also and no patterne to us because in case of scandall they are to abstaine from meats forbidden in the Law of Moses Rom. 14. 1 Cor. 8. c. 10. but this our brethren cannot teach 5. Though Apostles did governe all these Congregations yet wee are not to thinkeâ— that seeing there were such abundance of gifted men in this Church on which the Spirit according to Joels prophecie was powred in so large a measure that they did not appoint Elders who did personally watch over the converted flock especially seeing Apostles use never this Apostolicall and extraordinary power but in case of necessitie where ordinary helpes are wanting else this answer might clude all reasons drawn from the first moulded Churches which were planted by the Apostles and watered by their helpers But I have heard some say that multitude of Pastors at Jerusalem doth not prove that the Apostles were idle if they did all attend me Congregation because they had worke enough in the Synagogues 〈◊〉 convert the unconverted Jewes all the twelve did not labour in preaching to the one single new converted Congregation Answ. But if you lay downe our brethrens supposition that the Apostles had no publick meetings for the Word and Sacraments of the Christian Church but the Temple and that they ceased not daily in the Temple and from house to house to teach and preach Christ as is said Act. 5. 42. then consider that they preached not daily in the Synagogues but in the Temple and iâ— houses and their first conquest of five thousand was above three Congregations beside those who daily came In and câ—râ—ainly it the first was but one Congregation yet one of the twelve preached to that Congregation the other eleven bâ—hoorâ—d to have a Congregation also 6. Our brethren acknowledge the Church of Jerusalem to be one Church for it is called even before the dispersion one Church in the singular number Act. 2. 47. And the Lord added to the Church daily 〈◊〉 as should bee saved Act. 5. 11. Great feare came upon all the Church and Act. 8 1. Aâ— that time there was a great persecution 〈◊〉 Church 2. They grant before the disportion that it had a government but they deny this government to bee presbyterial thy sâ—y it was Apostolick and extraordinary and that it had not in Eldership nor read wee of any Elders till after the dispersion Act. 8 1. When their number was diminished so as it is cleare they 〈◊〉 meet in one Congregation 3. You must prove this government bee one if you prove a Presbyteriall Church at Jerusalem 4. 〈◊〉 must prove divers formed and organicall and severall Conâ—â—â—nions at Jerusalem if you prove such presbyteriall Churches as 〈◊〉 have in Scotland but I pray you The Apostles you say 〈◊〉 the Church of Jerusalem as Apostles and so as extraordinary Elders not as an ordinary Eldership and Presbytery but give mee leave to say this is a meere shift 1. What reason to call the Apostles governing of the Church extraordinary more then their preaching the Word and their administration of the Sacraments is extraordinary and if Word and Sacraments doe prove that this was the first visible Church and a type and patterne to all visible Churches why should its government bee extraordinary 2. Why should the government bee extraordinary because the Apostles did governe it in respect they were extraordinary officers and should not the government bee by the Apostles and exercised by them as a common ordinary presbytery seeing this Church in its goods was governed by seven ordinary and constant Chuâ—ch-officers the seven Deacons Act. 6. and seeing the people did exercise an act of ordination say our brethren but an act of popular election say wee which cannot bee denynyed to bee a politick act of divers Churches Hebrewes and Grecians choosing their owne ordinary officers in relation to which they made one governed Church under one common government which is not congregationall because not of one Congregation but of moe Congregations conveened in their principall members for they could not all meet in one as wee have proved Ergo it must bee presbyteriall And that this government is one to mee is evident because these seven Deacons were officers in ordinary to them all 3. Wee see not how wee need to prove that the severall Congregations were severall formed fixed and organicall bodies 1. Because it shall bee hard to our brethren to prove a Parishionall Church in its locall circuit in the Apostolick Church and when Churches were moulded and framed first in locall circuits of parishes I will not undertake to determine 2. Ten Congregations in a great Citie though not moulded locally and formally in ten little distinct Churches organicall yet if sixteene or twentie Elders in common feede them all with Word Seales and common government they differ not in nature from ten formed and fixed Congregations and the government is as truely Aristocraticall and presbyteriall as if every one of them had their owne fixed Eldership out of these sixteene Elders for fixing of this or this Elder to this or this Congregation is but accidentall to the nature of an organicall Church if ten little Cities have ten magistrates who ruleth them all in common they are ten perfect politicall incorporations and societies no lesse then if to every one of these ten were a fixed magistrate to this or this citie Because the King and State might accuse them all for any misgovernment or act of unjustice done by the whole ten conveened in one judicature to judge themall for what unjustice is done by the major part is to bee imputed to the whole colledge in so farre as the whole colledge hath
sum of mony the common people ordinarily follow the learned and the wise of the City and Land This could not have been done except the far greater part of the City had submitted to the Gospell for when they were well neer ready to tear Paul in peeces they behoved to be wounderfully tamed when many Believed and came and confessed and shewed their deeds v. 18. Baynes com on 1. ch Ephes. saith Ephesus was a City sogiven to riot that it banished Hermodor Upon no other consideration but because he was an honest sober man And also Paul 1 Cor. 16. saith v. 9. for a great doore and effectuall is open to me at Ephesus This was as all Interpreters Protestant and popish say uno ore a large harvest Upon these considerations I leave to our reverend Brethren their judgement if Mr. Mather and Mr. Thomson say right we doe not thinke they were more in number at Ephesus then in Corinth and Ierusalem where the Christians met all in one place Likewise Samaria a numerous City was one Church for that it is said of them Acts 8 5 6. They heard Philip v. 14. Samaria received the Word it was a publick visible Churchreceiving of the word and v. 12. They believed and were Baptized both men and women Where a multitude no better then Heathen as Samaria was receive the Seale of the Covenant to wit Baptisme they must receive it in a Church-way except we thinke that promiscuously all come to age were received to the Seales and when Peter and Iohn came to Samaria to helpe Philip in the worke it cannot be that they all went to one House and to one single Assembly to preach the Word The Church of Antiochia must be a Presbyteriall Church aâ— it is Acts 11. v. 19. 20. for the multitude of Believers may be collected from These who were scattered abroad upon the persecution that arose about Steven 20 when they were come to Antioch spaks unto the Grecians preaching the Lord Jesus 21. and the hand of the Lord was with them and a great number believed and turned to the Lord. This is not like to be one Congregation seeing they are 1. much people 2. many scattered preachers 3. And the Hand of the Lord accompained their labours 2. v. 23. when Barnabas sent by the Church of Ierusasalem came and saw the Grace of God he exhorted them all That with purpose of heart they would cleave to the Lord and upon Barnabas his preaching v. 24. much people was added to the Lord. Here is a second accession made to the Church of Antioch 3 v. 25. Then departed Barnabas to Tarsus to seek Saul 26. And when hee had found him hee brought him to Antioch And it came to passe that a whole yeare they assembled themselves with the Church and taught much people here is a third accession And such a huge multiplication that the Church of Antioch giveth a denomination of Christianity to all the Christian Churches of the World All which saith it cannot be one poore single Congregation for there was at least if not more then one Congregation at Antioch when tidings came to Jerusalem that the Lord had a Church at Antioch before they sent Barnabas to these Churches v. 22. and what might this Church grow to when much people was added to the Lord by the labours of Barnabas v. 24. And how was it increased when Barnabas and Paul after that taught the Word to much people a whole yeare v. 26. It grew after that a great Church so that Chrysostom commendeth Antioch for the prime Church And Oecumenius saith for this cause there was a Patriarch appointed at Antioch which certainly sayth thus much that it was a more numerous Church then one single Congregation and Cyrillus so extolled the Church of Antioch because the Disciples were first named Christians there that he saith this was the new name that Esaiah said the Mouth of the Lord should name and so doth Hilarius expound the Text which seeing it is clearely the new glory of the Church of the Gentiles adjoyned to the Church of the Iewes it cannot arise from a handfull of a single Congregation in the mind of these Fathers and though we love not with some antiquity to make Antioch the first Church before Rome yet seeing it was of old before Rome we may hence collect that that Church which was patriarchall was not Congregationall and therefore I make no use hereof Volaterranus who saith of old the Patriarch of Antioch had under him 14. Metropolitans 53. Bishops and 366 Temples onely it is like that Antiquity hath believed that there was a great number of Believers in this Church at first Now to These which to mee prove it was more then one Congregation wee may adde that there was Ch. 13. 1. in the Church that was at Antioch certaine Prophets and Teachers as they are reckoned out These at Antioch Ministered to the Lord in publick prayers saith Beza and preaching and saith Diodatus in administration also of the Sacraments and other parts of the Evangelick Ministery Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now I would know what all these Prophets and Doctors beside Paul and Barnabas who preached a whole yeare at Antioch did in peaching to one single Congregation and also it is said Acts 15. 35. Paul and Barnabas continued at Antioch Teaching and preaching the Word of Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with also many others Certainly here is a Colledge of preaching Pastors who also did lay hands on Paul and Barnabas Acts 13. v. 3. which all could not be busied in Teaching one single Congregation at Antioch Mr. Mather saith that the whole multitude of the Church of Antioch were gathered together Acts 14. 27. and Acts 15. 30 31. to heare the Epistle read which was sent from the Synod Therefore this Church was no more then might meete in one place Answ. I answer the place Acts 14. 27. is the representative Church for they met for a poynt of Discipline at least for a matter that concerned all the Churches to wit to know how God had opened the doore of faith to the Gentiles then must the many thousands of Men and Women which made up the Church at Ierusalem Acts 2. 42. Acts 4. 4. Acts 5. 14. Acts 6. 1. v. 7. Acts 21. v. 22. be many Congregations now any Man may judge how unpossible it was for the many thousands of the Church of Ierusalem to meet as one Congregation for the Lords Supper and matters of Discipline and it is knowen that the many thousands of the believing Iewes convened to the feast did not make one Church Acts 21. 20. 21 22. for our Brethren say that was an extraordinary confluence of many people from all â—udea came to the feast of Pentecost And this many learned Protestant Divines answer to that place But 2. I doe believe that the assembling of the multitude at Antioch c. 15. v. 30. which sayth
Earth Answ. I see this sayd without any probation Churches depend on many above them for unity but what consequence is this Ergo they depend upon one visible Monarch It is an unjust consequence Mr. Mather Mr. Thomson c. 2 pag. 26. The Graecians and Hebrewes made not two Churches but one Congregation they called the multitude of Disciples together v. 2. Answ. That the chiefe of both Grecians and Hebrewes were convened in one to give their consent to the admission of their Officers the Deacons I conceive but that all the thousands of the Church of Jerusalem were here as in one ordinary Congregation I judge unpossible Mr. Mather c. 3. pag. 27. 28. If your argument be good if thy Brother offend and refuse to submit tell the Church because Christs Remedy must be as large as the Disease then if a Nationall Church offend you are to complaine to a higher Church above a Nationall Church and because offences may arise betwixt Christians and Indians you may complain of an Indian to the Church Ans. Because ordinary communion faileth when you got higher then a Nationall Church and Christs way suppoleth an ordinary Communion as is cleare If thy Brother offend c. Therefore I deny that this remedy is needfull in any Church above a Nationall Church 2. Christs remedy is a Church remedy for Offences amongst brethren and Members of the visible Church And Indians are no Members of the Church and so being without they cannot bee judged 1 Co. 5. 12. We say that if the Magistrate be an enemy to Religion may not the Church without him convene and renew a Covenant with God Mr. Mather and Mr. Thomson answer c. 3. pag. 29. if the supreame Magistrate be an enemy to Religion it is not like but most or many of the people will be of the same mind Regis ad exemplum as it is in France and Spaine and was in the dayes of Queene Mary and then the Believers in the Land will not be able to beare the name of the Land or Nation but of a small part thereof nor can it be well conceived how they should assemble in a Nationall Synod for that or any other purpose when the Magistrate is a professed Enemie nor doth God require it at their hands Answ. This is a weake answer the Christians under Nerâ— were not like their Prince and it s not like but sincere Christians will bee sincere Christians and professe truth even when the Magistrate is an enemy And 2. If your meaning be it cannot be conceived how they should assemble in a Nationall assembly when the Magistrate is an Enemy because it is not safe for feare of persecution Then you say nothing to the argument because the argument is drawen from a duty a Nation professing the Gospell after many backslidings are obliged to convene in a Nationall Synod and are to renew their Covenant with the Lord and your answer is from an ill of affliction and if you meane that because the Princes power is against their Synodicall convening this is nothing against the power of the Synods that CHRIST hath given to His Church But if your meaning be that it is not lawfull to them to convene in a Nationall Synod to renew a Covenant with GOD against the supreame Magistrates will I hope you minde no such thingâ— for so doe Malignants Now alledge that wee never read of any Reformation of Religion in Scripture warranted but where the Prince did contribute his authority because he onely is to reforme and he onely rebuked for the standing of the high places but hee may soone be answered 1. Both Israel and Iudah were so bent to backsliding that wee read not that ever the people made any reall Reformation of Religion Josiah Hezekiah and Asa did it for them But what an argument is this Iudah did never for the most of the Land seeke the Lord God of their Fathers with all their heart Ergo the seeking of the Lord God with all the heart is an unwritten tradition 2. Princes are obliged to remove high places But are they obliged with their owne Hands to breake all the Images No I thinke if they remove the high places by the Hands of their Subjects or command their Subjects to remove them they doe full well But I see not this consequence Ergo Princes onely are obliged to remove the high places it followeth not 3. If it be the Princes part to command his Subjects this duty of Reformation and removall of the high places then they may performe their duty without the Prince 4. There is a twofold Reformation one an heart-Reformation Sure this is not the Princes onely All the Land may repent without the King There is another an outward Reformation And that is twofold either Negative or Positiveâ— Negative is to refraine from ill and the unlawfull and superstitious manner of worshipping GOD as in new Offices not warranted by his Word Antichristian Ceremonies and a Masse-Booke c. Certainly all the Land are to abstaine from sinne though the King command not now all the Reformation for the most part in both Kingdomes is in obstinence from superstitious superadditions that defiled the worship of GOD and to this there is no necessity of the Magistrates authority more then wee needâ— the Kings warrant to put an Obligation upon Gods Negative Commandements All that is Positive is the swearing of a lawfull Covenant to observe and stand by the faith and true Religion of the Land but I see no more a necessity that a King warrant the lawfull Vow of twenty thousand then the Lawfull Vow of one Man seeing it is a lawfull profession of CHRIST before Men commanded in the third Commandement And to the observance of that Law of God which God and Conscience hic nunc doe oblige us there is no addition of a Kingly authority by necessity of a Divine Law required to make it valid no more then if all the Kingdome at such a solemne day of humiliation should all in every severall Church sweare to Reformation of life 5. The Apostles and Christ positively did reforme Religion and the Church without and contrary to the mind of civill authority nor is it enough to say the Apostles were Apostles but wee are not Apostles for upon this morall ground Acts 5. 29. Wee ought rather to obey GOD than man they reformed contrary to the Magistrates mind And wee doe but contend for that very same Faith Jud. 3. which was once delivered to the Saints So to Reforme is to seeke the old way and to walks in it Jeremy 6. 16. to turne to the LORD with all the heart Jeremy 1. and for this cause Jeremy 3. 10. Iudah is sayd not to veturue to the LORD with her whole heart but fainedly because when a zealous King reformed them they returned not with all their heart Whence Reformation of Religion must bee the peoples duty no lesse then the Kings and I believe such a divine precept carrying
the new sense of our Malignant Divines should bee black policy not sound Divinity if any Ierimiah or Prophet should say amend your wayes and turne to the LORD with all your heart and put away your Idolls and your strange Gods providing the King will goe before you and command you so to doe Hence I say that 's a poore Court-argument of Parasites for Kings Wee never read of any Reformation of Religion in Israel and Judah but when holy and zealous Kings commanded the Reformation Ergo the Reformation begun in Scotland without the consent of the Supreame Magistrate and a Reformation now prosecuted in England against the Kings will is unlawfull To which I desire the Malignant Divines to receive these answers for Justifying the zeale of both Kingdomes in their Reformation 1. It is a question if they question not the Reformation according to the substance of the action that is if they are not offended that the Queenes Masse the popery of Prelates and Divines under their wings and their Arminianisme and Socinianisme should be abolished or if they condemne not the Doctrine but question onely the manner of abolishing such Heterodox stuffe If the former be said iâ— is knowen never Malignant Prelate or other had grace by Word or Writing to entreate his Mâ—jesty for a Reformation and this is enough for the former If they meane the latter they bee very like the Pharisees who when they durst not question the Doctrine and Miracles of Christ they onely questioned the manner of doing And sayd by what authority doest thou these But because they are joyned to the Papists side and fight under their banner It is most evident it galleth their stomacks that Popery Atminianisine and Socinianisme are cryed downe else the manner of doing a good worke and such a necessary worke as Reformation would not have offended them so highly as to move them to kill the people of GOD an error in the circumstances of a good worke is very veniall to Papists and Arminians 2. Let them give to us since they argue from a practice a warrant of any such practice where a whole Land went on in a Negative Reformation without the Prince Ergo Negative precepts by this logick shall lay no divine obligation on us except it bee the Kings will to forbid that which GOD forbiddeth then suppose Episcopacy and the Ceremonies were the Idoll of the Masse established by a standing Law it should bee unlawfull for the Kingdomes to forbeare and abstaine from Idolatry except the Kings Law forbid Idolatry What were this else but to say we are obliged to obey Christs will but not except with a Reservation of the Kings will 3. This is an argument Negative from one particular in Scripture and therefore not concludent For it is thus Reformation without the King wanteth a practise in the Scâ—ipture Ergo it is unlawfull it followeth not except it want Precept Promise and Practise for the argument Negative from Scripture is onely undeniable in this sense And in this sense onely pressed by our Divines against Papists And therefore it is like this argument Purgatory is not commanded in this Chapter Idolatry is not forbiâ—den in this Commandement Ergo neither Purgatorie nor Idolatry is forbidden in Gods Word So let the adversaries give me a practise in the Word of God where a Brother kept this order of Christs three Steps Mat. 18. First to reprove an offender alone Secondly before two or three witnesses Thirdly in case of obstinacy to tell the Church and to these adde that the man was by the Church to be reputed as an heathen and a Publican And I hope because such a practise we doe not read yet it followeth not that it is unlawfull So where read you a Man forgiving his Brother seventy seven times Ergo it is unlawfull to forgive him seventy and seven times Where read you that Christ and His Apostles and the Christian Church in the New Testament raised Warre and Armies either to defend or offend but I hope Anabaptists have not hence ground to inferre then must all Warres be unlawfull to Christians for wee can produce warrantable precepts where we want practise Fourthly where it is said Kings onely are rebuked for not removing high places and Kings onely are commended because they are removed therefore none should reforme but Kings This followeth no wayes but onely Kings by Royall authority should reforme but it followeth not Ergo the people without the King are not obliged to reforme themselves in their manner for I am sure that the people should all universally resolve and agree never to sacrifice in the high places and accordingly to practise And to sacrifice onely in the place which the Lord had chosen to place His Name there at GODS expresse Law commanded Deuteronomy 13. 23. Deuteronomy 12. 14. 18. Deuteronomy 16. 2. 7. 11. 15. Deut. 31. 11. had beene a removall of the high places and a warrantable Reformation though the King should have by a standing Law commanded that they should sacrifice in the high places for the people are rebuked because 2 Kings 17. 11. They burnt Incense in all the high places 2 Chronicles 33. 17. Hosea 4. 13. and a Chronicles 20. 33. the reason why the high places were not taken away is For as yet the people had not prepared their Hearts unto the GOD of their Fathers If then not Sacrificing in the high places was the peoples duty they were to remove the high places in their place and so farre to reforme without the KING yea suppose the KING command the contrary the people ought to obey GOD and the Parliament may by GODS Law abolish Episcopacy popish Ceremonics and the popish Service though the KING consent not upon this ground that those he the high places of England for the which the Wrath of the Lord is kindled against the Land Fifthly the adversaries may read 2 Chronicles 15. 9. That the Strangers out of Ephraim and Manasseh and Simeon gathered themselves together to Asa without the consent of their KING and did enter in a Covenant to seek the Lord God of their Fathers Sixtly the Pastors of the Land are obliged to preach all necessary truth without the KING and accordingly are to practise what they preach now Reformation is a most necessary truth they are then to reforme themselves and Religion without the KING for the Word of GOD not the KINGS will is the Pastors rule in preaching and hee is to separate the pretious from the vile that hee may be as Gods Mouth Jeremy 15. 19. and Ezekiel 2. 7. Thou shalt speake my words unto them that was the Doctrine of Reformation not the KINGS words vers 8. But thou sonne of man heare what I say to thee yea Pastors are to preach against Kings and their sinnes 1 Kings 13. 1. 2. 3. Jer. 1. 18. Ier. 26. 10 11 12. Seventhly if no Reformation can be without the KING 1. People are not to turne to the Lord and repent thâ—m
because their calling is ordinarily traffiquing and so not consistent with a membership in a setled congregation are they I say without not to be edified by the censures of the Church but left to the immediate judgement of God this is contrary to Gods Word and an insolent interpretation and I find iâ— not in your place of Amesius They reason from inconveniencies Hence say they Church assemblies shall be confused meetings if all out of Church membership â—e admitted Answ. If by confused meetings you meane meetings of sound beleevers and hypocrites then Christs Kingdome compared to a draw-net wherein are good and bad are confused meetings and unlawfull which none can say but Anabaptists But if you meane meetings of these of your owne Congregation and strangers of approved piety these are not confused meetings but you begge what is in question and utterly abolish all Communion of Churches They adde the Church shall endanger the propbaning of the Seales and want a speciall meanes whereby their grace and piety shall be disâ—erned if without respect of their Church estate men be admitted to the seales for their owne testimony is not enough also how can they be of approved piety who against light refuse to professe subjection to the Gospell by an orderly joyning themselves with some approved Church when they have opportunity seeing Church-fellowship is an action of piety required in the second Commandement and this meane of tryall hath beene so blessed that many approved men have beene after tryall found light to others and to their owne consciences Answ. Meanes of discovering sincerity or hypocrisie would be warranted by Gods word and meanes of eschewing the prophaning of the Seales also Simon Magus was not so tryed yea when Peter found him in the gall of bitternesse we sinde not that he cast him out of the visible Church in respect his sinne was not that publikely scandalous as to offend the whole Church 2. We grant that strangers are not rashly to be admitted to the Seales but you prove them not to be of approved piety because they will not sweare your Church-oath and your discipline as the onely true way and in so doing you say they refuse Church-fellowship commanded in the second Commandement but this is to be proved and not to be nakedly averred by you they beleeve and can give evidences of their beliefe so should by the word of God be admitted to the Seales Act. 10. 47. Act. 8. 37. Act. 16. 14 15. ver 31 32 33. 1 Cor. 11. 38. you deny them the Seales as iâ— they were dogges and unworthy prophaners of the Seales onely because they cannot sweare to your Church-government which you cannot prove from the word of God 3. You deny them to be of approved piety who will not joyne to an approved Church you meane your owne onely But you adde if they have opportunity but what if they want opportunity then the strong hand of God deharreth them their seed from the Seales of Grace now if any be to traffique by Seas and to travell to farre Countries in a lawfull calling he is legally uncleane and incapable of the Seales to himselfe or his seede for he cannot in Conscience and through necessity of his lawfull calling sweare your Church-oath for he must sweare to observe the manners of his fellow-members to edifie them by exhortation consolation rebuking to joyne himselfe in an eternall Covenant to that visible Church yea never to remove thence except the Congregation consent so your oath obligeth him to all these now this is impossible because of his lawfull calling and because he cannot be a Church-member for ever while he traffiqueth in his lawfull calling the comfort of the Lords supper is denyed to him and Baptisme to all his seede and that by a strong hand of providence without any fault in him shew us a warrant from the Law and the Testimony where any are to be debarred from the Seales of the Covenant and that ordinarily where sicknesse and some other Physicall impediments doth not occurre where there is no morall unworthinesse or guiltinesse in the persons debarred Will you debarre all from Church-comforts the presence of Christ in his Church the comfort of his walking beside the Candlestickes and his influence in the word Preached the power of the keyes the rebukes of the Saints their exhortation and private comforting of sinners the comforts of the Ordinances of Baptisme and the supper of the Lord because a strong hand of providence in a lawfull calling doth perpetually debarre them 4. You say your trying of Church-members is a meane blessed of God to try many mens sincerity I answer Unlawfull meanes as the persecution of Tyrants may have this successe what then is it a lawfull meane 2. I would Gods name were here spared it is not a meane blessed of God it chaseth away many from the net of the Gospell and the Pastorall care of the Shepheards and is not a conquering way to gaine Soules John Alasto say they in the dayes of Edward the sixth would bapize none but such as were members of that Church and therefore pâ—â—paned this question to the Fathers Are these infants that you 〈◊〉 the seede of this our Church that they may lawfully be Baplized Answ. John Alasto had reason because of some present abuse some indifferent Atheists infidels in heart refused to joyne to either Churches either Protestant or Papists and sought Baptismeto their children in either Churches as they might have it and therefore was that question proponed to the Fathers but it proveth not your point Alasto excluded the Children of Atheists who would joyne to no Church as his words cited beare Ergo approved Christians and their seede are to be excluded from the Seales of the Covenant How weake is your reasoning If the Rechabites say they the Posterity of Jethro shall live in the â—idst of the Common-wealth of Israel some of them prove true beleeters as Jonadab the sonne of Rechab yet if they shall refuse to take bold of the Covenant of Israel to become Prâ—selytes it is no sinne for Israel to withold the Passeover from them circumcision from their Children Answ. You might have proved your point a nearer way many legally uncleane and yet sound beleevers because of leprosie for no sinne were debarred from the Seales amongst the Jewes but have you any law to debarre any from the Seales of the Covenant of grace under the New Testament and that ordinarily for no sinne 2. Calvin thinketh their Vow not lawfull Bucanus Polyander and Willet think it the lawfull Vow of the Nazarites commanded Numb 6. What then If by Gods Law of the Nazarites they abstained from wine and the Passeover God is above his owne Law Ergo you may debarre men from the Seales under the New Testament for no sinne it doth not follow 3. How prove yee they abstained from the Passeover being so divine a Law might not their Vow suffer
ignorant of some lesse fundamentalls 2. Because we see in a mirror and imperfectly 3. In respect of beleeving upon a false ground as for miracles In respect of the object the certaintie is most sure as sure as that God cannot lie In respect of our adherence of understanding and affections in this respect the knowledge of fundamentalls must bee certaine 1. By a negative certitude which excludeth doubting and so Pastor and people must have a certitude of fundamentalls as Rom. 14 5. Col. 1. 9. Heb. 5. 12. but for a positive certitude there is not that measure required in a teacher that is in a scholler for all the body cannot be an eye 1 Cor. 12. 17. yet is a Christian certitude and fulnesse of perswasion required even of all Christians Colos. 2. 2. Colos. 3. 16. highest and greatest in its kind though many may bee saved with lesse yet a distinct knowledge of fundamentalls in all is not necessary by a necessitie of the meanes necessitate medii as Beza and Doctor Ames teach There is a faith of fundamentalls implicite in respect of the will and affections which Papists make a wide faith as the Jâ—uâ—e Becanus thinke to beleeve these two fundamentalls 1. That there is a God 2. That this God hath a providence conâ—â—â—ning mens salvation though other particulars be not knowne Or implicite faith is saith Estius when any is ready to beleeve what the Church shall teach which faith Suarez saith though it include ignorance yet keepeth men from the danger of errors because it doth submit the mind to the nearest rule of teaching to wit to the Church the knowledge of fundamentalls in this sense doth not save but condemne Thomas saith better then he 6. Dist. They are not alike who beleeve fundamentall hereâ—ies 2. And who defend them 3. And who teach them and obtrude them upon the consciences of others For the first many beleeve fundamentall errors who are ignorant of them and doe thinke that they firmely adhere to Christian Religion Oâ—cam termeth such haereticos nescientes ignorant heretickes as the Marcionites and the Manicheans and these the Church should tolerate while they bee instructed It is true the Jesuite Meratius saith When many things are proposed to the understanding for one and the same formall reason to wit for divine authoritie the understanding cannot imbrace one but it must imbrace all nor â—â—ject one but it must reject all which is true of a formall malitious rejecting the Manichean beleeveth nothing because God saith it and hath faith sound and saving in nothing but it is not true of an actuall or virtuall contempt in one or two fundamentalls because beleevers out of weakenesse ignorance and through strength of tentation may doubt of one fundamentall as the Disciples doubted of the resurrection Joh. 20. 9. and yet in habite beleeve all other fundamentalls but the Church is to correct such as professe fundamentall heresies and to cast out of the Church seducers and deceivers 7. Dist. It is one thing to hate a fundamentall point as that Christ is consubstantiall with the Father as the Arians doe and another thing by consequence to subvert a fundamentall point as Papists by consequence deny Christ to bee true man while they hold the wonder of Transubstantiation yet doe not they hate this conclusion formally that Christ is true man 8. Dist. Though it were true which Doctor Christo. Potter saith If we put by the Points wherein Christians differ one from another and gather into one body the rest of the articles wherein they all gnerallaly agree we should finde in these propositions which without all controversie are universally received in the whole Christian world so much truth is contained as being joyned with holy obedience may be sufficient io bring a man to everlasting salvation I say though this were true yet will it not follow that these few fundamentalls received by all Christians Papists Lutherans Arians Verstians Sabellians Maccdonians Nestorians Eutychanes Socinians Anabaptists Treithitae Antitrinitarii for all these be Christians and validely baptized doe essentially constitute a true Church and a true Religion Because all Christians agree that the old and New Testament is the truth and Word of God and the whole faith of Christian Religion is to bee found in the Old Testament acknowledged both by Jewes and Christians for that is not the Word of God indeed in the Old Testament which the Jewes say is the Word of God in the Old Testament Yea the old and new Testament and these few uncâ—nâ—â—averted points received universally by all Christians are not Gods Word as all these Christians expone them but the dreames and fancies of the Jewes saying that the old Testament teacheth that Christ the Messiah is not yet come in the flesh the Treithitae say there be three Gods yet are the Treithitae Christians in the sense of Doctor Potter so that one principall as that There is one God and Christ is God and man and God is noely to be adored not one of these are uncontraverted in respect every society of Sectaries have contrary expositions upon these common fundamentalls and so contrary Religions Who doubteth but all Christians will subscribe and sweare with us Protestants the Apostolicke Creed but will it follow that all Christians are of one true Religion and doe beleeve the same fundamentalls now these fundamentalls are the object of faith according as they signifie things To us and to the Treithitae this first Article I beleeve in God as I conceive doth not signifie one and the same thing now joyne this I beleeve in God with holy obedience as wee expone it and as the Treithitae expone it it could never bee a step to everlasting salvation for it should have this meaning I beleeve there is one only true God and that there be also three Gods and what kind of obedience joyned with a faith made up of contradictions can bee availeable to salvation 3. One generall Catechise and confession of faith made up of the commonly received and agreed upon fundamentalls would not make us nearer peace though all Christians should sweare and subscribe this common Christian Catechise no more then if they should sweare and subscribe the old and new Testament as all Christians will doe and this day doth 9. Disl Though the knowledge of fundamentalls be necessary to salvation yet it cannot easily be defined what measure of knowledge of fundamentalls and what determinate number of fundamentalls doth constitute a true visible Church and a sound beleever as the learned Voetius saith Hence 1. They are saved who soundly beleeve all fundamentalls materially though they cannot distinctly know them under the reduplication of fundamentalls nor define what are fundamentalls what not 2. Though a Church retaine the fundamentalls yet if wee beforced to avow and beleeve as truth doctrines everting the foundation of faith against the article of one God if we must worship as many Gods as there bee hosties if Christs
to holy actions performed by Gods enemies nor is our externall communicating with them a saying Amen to the wicked manner of receiving the seales this is most unreasonable and cannot be proved by Gods word But Robinson will prove that in this place 2 Cor. 6. the Lord forbiddeth communion not onely with evill workes of wicked men but with their persons and that he commandeth a separation not onely reall but personall 1. Because saith he the Scripture hath reference to the yoaking of the unbeleevers in marriage as the occasion of spirituall idolatrous mixture which he reproveth now this joyning was not in an evill or unlawfull thing but with the wicked and unlawfull persons Answer If the man had formed a syllogisme it should be a crooked proportion if Paul allude to the marriage with insides then as we are not to joyne with Pagans in lawfull marriage so neither with scand â—â—ous Christians in lawfull worship This connexion is gratis said and we deny it But as we are not to marry with Pagans so not to sit in their Idoll-Temple and to be present in their Idoll-worship else we were not to admit them or their personall presence to the hearing of the word contrary to your selves and to 1 Cor. 14. 24 25. So if because we are not to marry with them we are not to be personally present with them at the receiving of the Sacrament neither at the hearing of the word nor are we to be baptized because Simâ—n Magus and many Hypocrites are baptized 3. Locall separation from Idoll-worship in the Idoll-Temple we teach as well as Robinson but what then he commandeth locall and personall separation from all the professors of the truth in the lawfull worship of God this we deny to follow 2. The very termes saith Robinson beleevers unbeleevers light darknesse Christ Belial doe import opposition not of things only but of persons also for things sake so the faithfull are called righteousnesse light and the ungody darknesse and so not onely their workes but their persons are called Answer 1. We deny not opposition of persons and separation locall from persons in Idoll-worship at an Idoll-Table but hence is not concluded personall separation from wicked men in the lawfull worship of God 2. This is for us we are to separate from the persons because the worship is unlawfull and Idoll-worship and therefore the contrary rather followeth iâ— the worship were lawfull we would not separate for remove the cause and the effect shall cease 3. The Apostle saith he forbiddeth all unlawfull communion in the place but there is an unlawfull communion of the faithfull with the wicked in things lawfull as with the excommunicated idolatrous 〈◊〉 or my other flagitious person in the Sacraments prayers and other religious exercises and the Iewes were to separate themselves 〈◊〉 from the manners of the Heâ—then but even from their â—ersâ—s â—zr 19. 1. 2. and 10. 2 3. Nehem. 9. 10. 28 30. And Paul 〈◊〉 the Corinthians 1 Cor. 5. for having fellowship not onely in â—â— persons inâ—est but with the incestuous person whom therefore they 〈◊〉 â—urge out and to put away from amongst themselves verse 5. â— 13. Answer It is true there is an unlawfull communion of the faithfull that is overseers and guides of the Church to whom God hath committed the keyes of the Kingdome of Heaven with excommunicated persons in that they retaine one worthy to be excommunicated in the bosome of the Church but communion with the Church in the holy things of God is not hence concluded to be unlawfull because the guides of the people communicate with that Church where the excommunicated person is suffered it is the sinne of the Church-guides that an excommunicated person is not cast out and that he is suffered to communicate at the Lords Table and to profane â— in not discerning the Lords body but it is not the sinne of either guides or the people to communicate at one Table with the excommunicated person or him that deserveth to be excommunicated for not casting out is one thing and to communicate with the excommunicated in the true visible Church is another thing the former is a sinne not to use the power that Christ hath given but to communicate with the excommunicated person is not a sinne but a remembring of the Lords death at Christs commandement for one sinne maketh not another sinne to be lawfull or to be no sinne to deliver one unto Satan is to debarre one from the Lords Supper and to repute him as a Publican and to judge him not worthy of the communion in the holy things of God with the Church but this is not to repute the Church or guides or members as Publicans and Heathens and as not worthy of Church-communion with the man who is cast out we see the Church of Corinth rebuked for not excommunicating the incestuous man but not forbidden to come and eate the Lords Supper with him and these who came and did eate their owne condemnationâ— 1 Cor. 11. yea they are commanded to come to the publike meeting Ergo it is one thing not to excommunicate the scandalous a sinne and another thing to communicate with the scandalous which is not a sinne directly nor forbidden at all Though Paul have an allusion to the Lords separating of the Jewes from all other people yet it followeth not that we are to separate from the wicked men and unrenewed professing the truth that way first because there was a typicall separation in marriage with Canaanites if the Jewes should marry with the Canaanites the marriage was null and the Moabites and Ammonites ought not to enter in the Temple 2. The Jewes are to separate from the manners of Heathen and from the persons of strange wives yea and to put their wives of the Canaanites after they had married them away from them in token of their repentanee because the marriage was not onely unlawfull but null as is cleare Ezra 9. 1 2 3. Nâ—hem 9. 1 2. And this was a peculiar Law binding the holy seed but doth not inferre the like separation of Christians for 1 Cor. 7. 11 12. it is not lawfull for a Christian to put away a Pagan wife or for the beleeving wife to forsake the Pagan husband and therefore that Jewish separation cannot inferre a separation from the persons and worship of unbeleevers and it is true that Paul commandeth to cast out the incestuous person and to separate him from the Church but it followeth not therefore the Church was to separate from the publike worship because he was not cast out 4. Saith Robinson the Apostle injâ—yneth such a separation at upon which a people is to be esteemed Gods people the Temple of the living God and may challenge his promise to be their God and to dwell amongst them and to walke there and as for the Temple the stoneâ— and timber thereof were separated from all the trees of the Forest and set together in comely
would plant the Lords vâ—neyard with such impes or gather unto the Church flagitious persons drunkards iâ—â—esâ—tous persons or such as denied the resurrection Answ. 1. Paul never insinuateth in one letter that these wicked persons marred the constitution and matter of the visible Church but onely that they marred the constitution of the invisible Church that being bought with a price they should give their bodies to harlotry and that in denying the resurrection they denyed the Scriptures and turned Epicures who said Let us â—aâ—e and drinke for to morrow we shall die but there is nothing to insinuate separation from the Church as false in the constitution 2. Paul doth not plant wicked men as impes in the Lords Vineyard they plant themselves in the roome of true members of the Church invisible and as the redeemed of God when they are not so indeed and this sort of planting is given improperly to the pastors But if you understand by planting the casting out of the draw-net of the word of the kingdome preached and the inviting of as many to come in as the Pastors doe finde Matth. 22. 9. 10. even good and bad this way it is the mouth of truth and not a prophane mouth that Pastors invite professors to come in and bee members of the visible Church though their act of inviting have no kindly influence in the hypocrisie of their profession who are invited To professe the truth is good and laudable and to deny it before men damnable and to invite men to this profession of the truth is good and laudable also And wisedome sendeth out her maidens and by them inviteth simple ones and fooles to professe the truth and to come to the visible Church Prov. 9. 4. Prov. 1. 20 21. but Pastors doe not plant drunkards and flagitious persons in the visible Church but the Apostolike Church calling to her communion Simon Magus Act. 8. but doth not plant them as hypocrites but as externall professors Mr. Coachman saith It is no wrong to leave the carnal multitude as it was no hurt to Jehosaphat when Elisha in his presence protested against Joram as one betwixt whom and God hee would not intercede Answ. Put case Jehosaphat be a Church visible worshipping God aright you wrong his societie if you leave the shepheards tents where Christ feedeth amongst the Lilies till the day breake because there bee foxes in these tents and wicked persons Is it not saith he sweeter to converse with the Godly then with the ungodly Is not the presence of faithfull Christians sweeter when one commeth to powre out his prayers and offer his oblation then the society of carnall men Answ. This will prove it is lawfull to separate from Pharisees preaching the truth in Moses his chaire the contrary whereof you were Sect. 4. Pag. 10. because it is sweeter to heare the word with the Godly then with the ungodly We have not found saith Coachman the honorable name of Christians or godly men given to liars swearers c. no comfort no priviledges belong to them in that state it belongeth not unto them but unto us to build the house of the Lord Ezra 4. 3. Answer Yea God bestoweth the priviledges of externall calling unto good and bad even to those who preferre their lusts to Christ Matth. 22. 9. Luk. 14. 17 18 19. 2. The place of Ezra is corrupted for those were the open adversaries of Judah and Benjamin v. 1. and were not the Church at all 3. Onely Pastors are publicke and authoritative builders of the Church not private Christians The wicked saith he have the things of this life above the godly Ergo they should not be invested in the highest prerogatives above the godly also it is a presumption to say to any carnall man This is the body of the Lord that was given for thee Answer It is the cry of a stone to reason thus this argument is as much against Gods providence as against us for God sendeth to Capernaum and Bethsaida the priviledge of Christs presence in preaching the Gospel and working miracles yet they are an unworthy people 2. Pastors of the separation give the body of Christ to lurking Hypocrites are they not herein presumptuous also They object To live in the want of any of Gods ordinances is not lawfull as Matth. 28. 20. 2 Chron. 30. 8. Cant. 1. 7. 8. so saith Robinson A man is not onely bound in his place to admonish his neighbour but also to see his place be such as be may admonish his brother a calling absolutely tying a man to the breach of any of Gods Commandements is unlawfull and to be forsaken Answ. Seeing affirmative precepts tye not ad semper and Christian prudence is to direct us here there be some in Church communion whom we cannot without palpable inconveniences rebuke The Ministers of New-England in their answer to the nâ— question say such as are not free servants or sonnes may stay in paroch Assemblies in Old England so as they partake of no corruptions and live not in the want of any ordinances they meane wanting the Lords Supper through their default now to separate from the Lords Supper because of the wickednesse of the fellow-worshippers is their default which is against Robinson yet we see not how masters or fathers should separate from Christs true Church more then servants or sonnes 2. Not to admonish in some cases is not a breach of a Commandement nor living besides scandalous persons in a Church or for any to abstaine from the seales because such be in the Church except we would goe out of the world for Robinson presseth alwayes personall separation no lesse then Church separation Robinson There is the same proportion of one member sinning of a few of many of a whole Church now if one brother sinne and will not be reclaimed he is no longer to be reputed a brother but a heathen Ergo so are we to deale with a Church though there be a different order the multitude of sinners doe no wayes extenuate the sinne Answ. 1. Then may a whole Church by this reason be excommunicated which our brethren deny 2. There is the same proportion to be kept when one sinneth and when a whole Church sinneth but by observing due order one may admonish a private brother but not any one or many private persons may admonish and proceed after our Saviours order against a whole Church in a Church way in respect they are still inferiour to a whole Church sister Churches and Synods are to keepe this order with one particular Church that is incorrigible for private persons have relation of brotherhood to private persons and the relation is private and Churches have Church relation to Churches and the relation is publike Nor are whole Churches to be excommunicated while God first remove the Candlesticke as we see in Rome and the seven Churches in Asia 2. It is considerable 1. If the whole Church be obstinate and incorrigible or some few or
in lawfull office of the Ministery 2. When conversion doth follow it doth not follow from the preaching of a Pastor or by vertue of his office but by the blessing of God Answ. 1. The former reason is most weake conversion followeth not alway upon Christs preaching and the Apostles their preaching did not alwayes produce conversion but I pray you because they were not efficacious meanes of conversion doth it follow Therefore they were not ordinary meanes I thinke not 2. The second is as weake Conversion followeth not upon the preaching of a Pastor by vertue of his office but by the blessing of God What Ergo Pastorall preaching is not an ordinary meane of conversion neither doth conversion follow upon preaching by vertue of the gift no more then by vertue of the office but by the blessing of God Ergo neither is preaching of a gifted man the ordinary mean of conversion as you teach nor are the Sacraments by this reason ordinary meanes to seale up our communion with Christ and the graces of the Covenant for Sacraments are efficacious meanes onely by the blessing of God and not by vertue of the office We doe not hold that the office hath influence either in the word preached or in the Soules of people but it followeth not that the Pastorall preaching of these who are sent Rom. 10. 14. Esa. 40. 9. and that with Pastorall authority are not the meanes appointed of God for conversion but here they confound meanes actu primo lawfull and ordinary with meanes efficacious and in actu secundo blessed with successe from the Lord. This we acknowledge say they that sound conversion of sinners argueth that the instruments of such conversion were sent of God Rom. 10. 14 15. Jer. 23. 32. yet we dare not say that Gods word is not effectuall to conversion unlesse the man that speaketh it be a Minister that is a Church-officer the contrary being evident Joh. 4. 10. Act. 8. 4. Matth. 11. 19 21. 1 Cor. 7. 16. and to say so mere to limit the Spirit of God where he hath not limited himselfe 1 Cor. 12. 11. 1 Cor. 1. 27. 29. Answ. 1. Sending Rom. 10. 14. is an officiall and authoritative sending not onely a bare gifting and habilitating of the man sent for it is such a sending as the sending of Prophets whose feete were pleasant upon the mountaines and the watchmen who lift up their voice Esa. 52. 7 8. Nah. 1. 15. and this is not a naked gifting but besides they were commanded by God to speake and so had authority now though private Christians be instruments of conversion yet it followes no wayes that they are preachers sent of God in the sense that the Scripture speaketh Rom. 10. 14. 15. and farre lesse in the sense that is spoken Jer. 23. 32. for it is said these who prophecie lyes in Gods name and were not sent shall profit the people nothing now the sending denyed to be in these false teachers is not onely want of gifts but want of an authoritative command of God to preach as is cleare v. 21. I have not sent these Prophets yet they ranne I have not spoken unto them yet they prophecyed When it is said The word of the Lord came to Jeremiah to Ezekiel c. the meaning is not that Jeremiah was gifted onely but beside 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hability to prophecy the Lord gave him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 authority by a speciall Commandement saying Go speake Loe I have sent thee c. Now this immediate Commandement from God himselfe speaking from heaven or in a viâ—on is not in the Churches of the New Testament yet God speaketh by the Elders and Presbytery to Pastors now 1 Tim. 4. 14. 1 Tim. 5. 22. Tit. 1. 9. 10. except you I say with Arminians and Socinians there is no neede now of the Churches sending all gifted may preach the Gospell without any Church-call 3. This consequence is loose conversion of sinners argueth that the instruments were sent of God Ergo the Preaching of Pastors â—â— Pastors is not the ordinary meane of conversion Lastly We deny not but private Christians may be instruments of conversion but the places which afterward shall be examined prove not the point that Pastorall preaching in a constitute Church is not the ordinary meane but your Doctrine is that Pastors as Pastors doe onely confirme those in the faith who are already converted but that they convert none at all as Pastors but that the onely ordinary meanes of conversion and of planting of men in formall state of Church-membership are men gifted to preach and not Pastors by office Sending say they sometimes importeth but an act of Gods providence whereby men are gifted and permitted to do such a thing though they be not commanded of God nor do in obedience to God but for sinisterous ends so God sent the King of Assyria Esay 10. 6. 2 King 24. 2. So they that preached of envy Phil. 1. 15. are sent So Balaam was sent 2. Some are sent who beside gifts and permission have also a sincere mind to imploy their gifts God by his Spirit stirring them up 1 Joh. 7. 18. 3. Those are sent of God who have both gifts permission and a sincere mind to imploy their gifts and withall a lawfull calling to the office if men want a lawfull calling to that office of the ministery and are not sent of God the third way yet may they preach and convert soules as sent of God the first and second way Answ. 1. There should have beene places of Scripture to prove that Balaam and the enviers of Paul Phil. 1. 15. who preached Christ of envy were sent the first way for Balaam prophecied of the Starre of Iacob as one lawfully sent and a called Prophet as all other Prophets though hee was not a gracious man for Numb 24. 2. Balaam saw the visions of God and the Spirit of God came upon him 4. He saw the visions of the Almighty and fell in a trance and Isaiah Ieremiah Ezekiel had no other calling as Prophets though in zeale and simplicitie of prophecying they differed from Balaam and Paul would never have rejoyced that these teachers preached Christ Phil. 1. 15. if they had without all calling of God preached Christ doubtlesse they had a calling of the Church to preach except you thinke that none have a calling as called pastors but those who are converted 3. By this distinction you hold that men may be ordinary Preachers gifted and so sent of God to preach and may and doe convert soules though they have no calling of the Church which unsound doctrine the Arminians and Socinians hold this day for they teach 1. That all gifted persons may preach the Gospel and convers soules 2. That all who are gifted to preach are sent and lawfully called to preach though the Church doe not call them 3. That now since the Gospell is sufficiently revealed and the Apostles are dead there is
required no calling of the Church to make one a Lawfull minisâ—er And your Arguments they have and you have their Arguments to evert all ministerie and order of calling of pastors so teach the Arminians and so Episcopius disp 26. thes 4. 5. Necessitatem missionis jam cessare dicendum est ac pâ—inde fas licitumve esse homini Christianâ— non tantum in magno necessitatis casu aut in enormi ecclesiae defectione sed quovis etiam tempore vâ—rbum divinum docere si ad docendum sit idoneus qui doari vâ—lunt id serio obnixè postulant So doe the Socinians Aâ— lr Roddeccius in not is in lib. Smiglecii pag. 3. Confitemur olim â—â—lâ—sie ministros vocari potuisse imo vocatos fuisse nunc etiam vocâ—ri posse in vero id quod olim factum est hodie fieri potest ad mâ—nus ministrorum requiratur hoc vere perpetuo quaeritur Catâ—ch siâ— Raccoviensis cap. 11. 305. 306. Cum per hujusmodi ex praesâ—ripto Apostolicae doctrinae constituuntur in his duabus rebus praest â—ut vitae innocontiâ ad docendum aptitudine propter ejusmodi constitutionem apud omnes authoritatem suam merito in venire debent Smaleius in refut thes D. Frantzii parte 2. disp 4. pag. 377. Hoc enim in questione est an hujusmodi constitutio sit prorsus necessaria ad constituendum verbi dei ministrum hoc autem nos negamus nihil enim tale quod caput reiest in descriptione eorum quae ad episcopum constituendum requiritur nec uspiam judicatum vel levissime videmus cum qui talis sit postea vocari mittiab aliquo debere imo posse aliquem per se munus tale concupiscere vel affâ—ctare manifeste scriptum legimus Theoph. Nicolaid in refut tract de miss ministrorum cap. 10. pag. 80 87. 88. Munus docendi non tam est honos quam labor laborem autem semper sumere liâ—et hâ—ores non item pag. 91. Docet Paulus rectâ— id fieri posse unumquâ—mque munus docendi aggredi mâ—do ad id aptus sit quod aggredi cogitat vel cupit Quest. II. Whether or not all gifted persons may preach the Word of God publikely and ordinarily for the gathering in of soules to Christ though they be destitute of all officiall authoritie or Church calling to that ministery Our brethren hold all gifted persons not in office may ordinarily preach publikely So teach Mr. Robinson in a Treatise intituled The peoples ple t for prophecying the Arguments of which booke I shall shortly discusse Hence these considerations 1. Distinct. There is one power of publike preaching in a Church not constitute and another in a Church constitute gifted persons in extraordinary cases where a Church is not planted may publikely preach but the case is otherwise in a Church constituted 2. Distinct. Pastors not onely as gifted men but as Pastors are â—illed of God for the conversion of soules and the visible Church is Christs visible kingdome and visible society to make persons members of the invisible Church of the first borne 3. Dist. Publike preaching as it is the ordinary meane of saving such as beleeve is proper and peculiar to the Church both subjectively as being onely in the Church and objectively as being onely exercised on the Church members perse but upon Pâ—gans by accident 4. Dist. There is a call to an habituall and ordinary propheâ—ying here is required not onely a calling by gifts but also a collation of authoritie to the office either immediately by God or mediately by the Church and there is a call to some particular or occasionall acts of exhorting as the Martyrs and Stephen are called to give consession of their faith and a King in battell to exhort his army or a Prince his Subjects to piety and to this latter there is no other call required but the place and profession of the exhorter though hee bee not by office a Pastor 5. Dist. There is a formall calling of the Church as the laying on of the hands of the Elders and a virtuall and interpretative calling or tacite approbation of the Church when learned men of eminent gifts not in office do write Commentaries Sermons on Canonick Scriptures and tractates resuting heresies to this the tacite approbation of the Church is required but these have not ordinary pastorall care nor are they the ordinary converters of soules to Christ as the pretended Prophets of Separatists are 6. Dist. Gifted Christians may occasionally admonish warne rebuke and exhort one another 1. privately 2. without any Pastorall care of soules as they are a Church but onely as they occasionally converse with them 3. Excommuni officio charitatis by the Law of nature charitie tying one member to helpe another 4. Not authoritatively by speciall office but all authoritie here is from the word occasionally spoken The Pastor is to preach 1. Publikely 2. To the Church as the Church 3. With a pastorall obligation to all alike whether he converse daily with them or not 4. Not onely by the tie of common Charitie but by a vertue of a speciall office 5. With authority both objective from the word and officiall from his charge 6. And is obliâ—ged to separate himselfe for this charge allanerly as a watchman who must give an account in a speciall manner to Jesus Christ. Our brethren hold that the ordinary and established way in the Church of Christ to the end of the world is that all that are converted are made fit materialls for the visible Church by private Christians as gifted of God to preach publikely and to gather a true Church to Christ. 2. That none unconverted as they are such are under any pastorall care of Christs officers 3. That Pastors as Pastors doe convert none but onely confirme those who are already converted and that if Pastors shall convert any to Christ it is by accident as we say with Aristotle Musicus curat aegrotum a Musician cureth a sick man which he doth no wayes as a musician for Pastors doe convert as gifted persons and not as Pastors and conversion of soules is no proper Church-worke but accidentall to Pastors But that none can take on him lawfully to preach the Word publikely in the established and ordinarily approved way of Christ for the conversion of soules but he who is not only gifted but also called thereunto by God and his Church I prove 1. Argum. If faith come ordinarily by hearing a Pastor sent of God and such Pastors as are called messengers with good newes and watchmen not onely gifted but also instructed with authority of office then are not gifted persons because gifted called of God to be ordinary converters of soules But the former is true Rom. 10. 14. for they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of these the Prophet saith Isa. 52. 8. Thy watchmen shall lift up the voyce And it is thus confirmed That Gospel which is the power
that Ezra the Scribe Nehem. 8. and the Levites Chap. 8. 〈◊〉 9. which Robinson citeth without warrant did instruct and â—each the people Robinson And if it were not saith he the received order in Israel of old for men out of office to speake and teach in publicke how did Scribes Pharisees and Lawyers teach publickly among the Jewes of whom yet many were not Levites or Churchmen but indifferently of any tribe Phil. 3. 5. and how was Iesus admitted to dispute in the Temple with the Doctors Luk. 2. 46. and to preach in the Synagogues Matth. 9. 35. Luk. 4. 16 17. and how were Paul and Barnabas desired if they had any word of exhortation to say on Act. 13. 14. 15. For the rulers acknowledged Christ and Paul for no extraordinary Praphets but onely admitted them to the use of their gifts Answ. 1. It is great ignorance if you thinke Scribes Pharisees and expounders of the Law were not Prophets because they were not of the Tribe of Levi for Priests behooved onely to bee of the Tribe of Levi but Prophets as Ieremiah and others were extraordinarily raised up of God out of any tribe as Calvin well observeth and all versed in Scripture and that they were teachers in office is cleare Matth. 23. 2. They sit in Moses his chaire v. 13. 14. c. and the office of teaching though abused is also ascribed by Christ to the expounders of the Law Luk. 11. 46. and what is said of Pharisees in taking away the key of knowledge is said of them v. 52. 2. Christs asking of questions and that when hee was 12. yeares of age all wondering at his learning Luk. 2. 42. was no act of prophecying and granting it had beene the practise of the Iewish Church to admit a child of twelve yeares to preach in the Temple and to admit hand over head tradesmen and all to prophecy in the Temple it is an Argument from their corrupt practise à facto ad jus and no more a rule for the preaching of fashioners cloathiers mariners in the Temple then the Jewes their taking up stones in the Temple to stone Christ and it is knowne that Christ did not publickly prophesie in the Synagogues till he was baptized as all the learned thinke and while his name and fame spread abroad that a great Prophet was arisen Luk. 3. 21 22 23. Luk. 4. 14 15 16. Yea and the Pharisees knew him to be a teacher sent of God Ioh. 3. 2. And all the people tooke him to be a Prophet and therefore the rulers feared to apprehend him and his doctrine and miracles got him the name of a Prophet sent of God and Paul and Barnabas were known to be teachers in office else the rulers would not have desired a word of exhortation for they did not invite strangers promiscuously to prophesie and this you onely say but doe not prove and is more for us nor against us Robinson alleadgeth a place out of Ieremiah 50. 3. 4. where it is said That Israel and Iudah in a spirituall conference shall incourage â—â—â— another as Calvin saith to repentance and to joyne themselves to the true Church which is nothing for publicke prophecying for thus much private Christians yea all that feare God women not excepted may doe in Christian conference as is cleare Zach. 8. 21. Mal. 3. 16. Psal. 42. 4. Esa. 2. 1 2 3. Heb. 3. 13. Heb. 10. 23 24 25. The fourth place which he bringeth is Matth. 10. v. 1. â— 6. Christ sent out the twelve Disciples to preach the Kingdome of â—eaven to the lost sheepe of the house of Israel but they were not Apostles or Preachers in office till his resurrection but onely Apostles elect as you say the major elect For 1. they received not commission till after Christs resurrection Ioh. 20. 22. 23. Matth. 28. 19 20. 2. The least in the kingdome of God is greater then Iohn Baptist for the Christian Church began not properly till his resurrection and the Apostles being members of the Church of the New Testament they could not be Apostles in office before Christs death except an adjunct be before the subject and an officer before the incorporation whereof he is an officer 3. They were ignorant of many mysteries of Christ his death resurrection nature of his Kingdome Matth. 20. c. which was unbeseeming Apostolick dignitie to the which the highest degree if infallible revelation was requisite 4. How did they returne as non-residents to remaine with Christ till his death 5. Ephes. 4. 11. Christ till he ascended on high and not till then gave some to be Apostles c. Hence it must follow that the Disciples were Prophets not in office and so did preach all this time Answer 1. I answer these frivolous reasons 2. I prove they were Apostles or at least Prophets in office before Christs death and resurrection And 1. They received not ample and largest commission to go and preach to all nations before Christs resurrection Matth. 28. 19. that is true but what then Therefore they received no commission as Pastors in office to preach to Israel not to the Gentiles or Samaritans it no wayes followeth yea the contrary a calling to a Pastorall charge they had Matth. 10. 5. These twelve did Iesus send out and commanded them saying Goe c. And these directions and canons which concerne watchmen 1 Tim. 3. are fully set downe Matth. 10. when they receive both gifts v. 1. and authoritie and a calling v. 5. and speciall instructions v. 7 8 9 10. how they should discharge and acquit themselves in their ministery the like whereof is never given to lay-Prophets I must crave leave to use this word To the 2. I answer That it is false that Christ died and lived a member of the Iewish Church onely he received the Sacrament of baptisme as a member of the Christian Church as hee was circumcised and keeped the Law of Moses to testifie hee was a member of Jewish Church and it became him to bee a member of both Churches who was to make of two one people Ephes. 2. 15. And it is false that the Apostles were adjuncts of the Christian Church as Apostles invested in their full Apostolike dignity to preach to all the world they were parts and members not adjuncts of the Catholick visible Church of Christians when Pastors are called adjuncts of the visible Church it is cleare that they are made but accidents of the visible Church so that the Ministery is not simply necessary to the visible Church which is the wicked doctrin of Arminians Episcopius Socinus Nicolaides the Anabaptists taught the same as saith Gastiâ—s But though the Apostles as invested with full Apostolick authority be members of the Christian Church and the New Ierusalem bee founded upon their doctrine Ephes. 2. 20. Revel 21. 14. yet this hindereth not but as called Apostles and officers limited to preach to losed Israel onely
miracles are a part of the Gospel and written that we should beleeve Joh. 20. 30. and they prove that Jesus is the Sonne of God Ergo This man being no Prophet preached the Gospel Answ. 1. This will not conclude the Question 1. One man published one single miracle wrought upon himselfe which is a part of the Gospel onely 2. And upon a particular occasion did show what things the Lord had done for him 3. He is commanded to publish it to his friends and domesticks onely Matth. 5. 19. Go to thy house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thine owne friends and show them what the Lord hath done for thee Hence from this narrow antecedent a vaste and broad conclusion is drawne Ergo it is lawfull because this man published one particular of the Gospel for any gifted man to preach the whole Gospell because one man did it upon a miraculous occasion to his friends Ergo all gifted men may prophesie the whole Gospel to all the Churches ordinarily it is a vaine consequence 2. Because hee published one particular upon a particular exigence therefore any gifted man may ordinarily and weekly and daily Preach for the conversion of soules 3. Because hee published one miracle to his friends in a private way therefore any gifted man may preach the whole Gospell in publick to all the Church truly here is a weake reason 2. It is most like that this man was an intruding Prophet like the Separatists Prophets for he requested that hee might be with Jesus and bee made a Disciple to preach the Gospell as Calvin Marlorat Bullinger expone it but Jesus suffered him not Now if Christ had commanded him to be a Prophet as Robinson will have him he should have granted what he sought Lastly the man did more then Christ commanded for Mark. 9. 20. Hee published it in Decapolis throughout all the citie whereas Christ had limited the publishing thereof to his friends and house onely Robinson saith Luk. 10. The Seventie Disciples preached and yet they were men out of office I answer 1. The Seventie Disciples were Pastors in office 1. Satan by their ministery fell from heaven as lightning v. 19. Christ saith Behold I give you power to tread upon serpents Luk. 10. 1. After these things the Lord apponted other Seventie and sent them out here is a cleare calling they confirme their doctrine by miracles and casting out of devills as the twelve Apostles 2. Christ sent out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also other Seventie Ergo as hee gave a calling to the Twelve so hee did to these Seventie and the same paâ—â—orall commission is given to them Behold I send you c. Luk. 10. 3 4 5 6. 3. The Seventie are called workmen sent out to the Lords harvest Luk. 10. 2. and the same is said of Shepheards in office Matth. 8. 36 37 38. to whom wages are due as to Pastors in Office 1 Cor. 9. 13 14. Gal. 6. 6. 1 Tim. 5. 17. 3. It is said by Christ of these Seventie He that heareth you heareth me he that despiseth you despiseth me Ergo they were Ambassadors in Christs stead as Pastors in office are 2 Cor. 5. 20. The Samaritane woman saith Robinson Job 4. 28. Preached and many of the Samaritans beleeved because of her v. 39. and without preaching of the word of God none can beleeve Rom. 10. 14 15. If a woman may teach without the Church then may a man teach in the Church Answ. 1. A woman may teach 2. In a non-constituted Church where there is no salvation and they worship they know not what Joh. 4. 22. 3. A woman may occasionally declare one point of the Gospel that Maries Sonne is Christ but hence it followeth not Therefore 1 a man 2 in a constituted Church 3 may ordinarily preach the whole Gospell to the Church in publick a weake sparre for so vast a roofe 2. He abuseth the place Rom. 10. 14. and would hence prove that a woman or any gifted teacher is a sent Preacher by whom faith ordinarily commeth for otherwayes who dare deny but faith commeth by reading and just as the Catechise of Raecovia exponeth the place Rom. 10. 14. to evert the necessitie of a sent ministery so doth Robinson expone the place Robinson Act. 8. 1 2 3 4. Act. 11. 20 21. All the Churches were scattered abroad except the Apostles and those who were scattered preached every where the Gospell Ergo Disciples out of office may lawfully preach the Gospel Answ. Whether these of the scattered Church who preached were the Seventie Disciples as learned Divines thinke I dispute not But that they were Prophets out of office the Text saith not But that they were extraordinarily gifted Prophets who preached I conceive the text doth insinuate for it is said Act. 11. 21. The hand of the Lord was with them the very word which is Ezek. 3. 14. The hand of the Lord was strong with me 2. In a scattered and dissolved Church gifted persons may prophesie Ergo in a constituted Church gifted persons are the ordinary and onely Ministers of conversion though they bee never called to the office it doth no wayes follow Robinson saith it is not reasonable to think that they were all extraordinary Prophets and that if they were immediately inspired there had beene no need of so speedy sending of Barnabas from Hierusalem to Antioch with supply though he were a man full of the holy Ghost for â—â— were such Prophets as well as â—ee Ephes. 2. 20. and 3. 5. Answ. Wee doe not affirme that all and every one of the Church even women and children were extraordinarily gifted but whether their gift was ordinary or extraordinary the Text doth not say that they were Prophets out of office and the Law of disputing saith Affirmanti incumbit probatio the hand of God was with them as it useth to bee with Prophets 2. They travelled as farre as Phenice Cyprus and Antioch preaching the word of the Lord this is that which the Apostolick planters of Churches did as Master builders laying the foundation of Churches and Calvin calleth them Ministers planters of the Gospel Nor is it like that Prophets not in office would so travell and preach the Gospel to the Gentile â—s and Calvin saith singulari Dei impulsu hoc factum and that many were turned unto the Lord. 2. Barnabas saw the grace of God in them 3. And exhorted them that with purpose of heart they would cleave unto the Lord Ergo there was grace and a profession visible of cleaving to the Lord before Barnabas came and so a founded Church and if it had beene done by gifted Christians of ordinary gifts and wanting the spirit of Prophecy the work had been the more illustrious and it would not have beene concealed yea and helpe in so great an harvest by Barnabas an Apostolick man was very needfull the number being so great of those who were converted to the faith seeing the great Apostles sought helpe
and Paul tooke Titus and Timothy with him often for helping the worke of the Lord. The next Scripture saith Robinson is 1 Pet. 4. 10 11. As every man hath received the gift so let him minister as good stewards of the manifold graces of God if any man speake let him speake as the oracles of God Answ. This saith with us for private Christians are not stewards who gave them the keyes Yea 1 Cor. 4. 1. it is a word of office and it is not given to Ministers not in office as Beza observeth well he setteth downe one generall that the Ministers be ready to distribute and then two species 1 Preaching Ministers that they speake the Oracles of God 2. Serving Ministers Elders and Deacons that they minister out of the habilitie that God giveth them and the place is against private Prophets Robinson alledgeth Revel 11. 3. I will give power to my two witnesses and they shall prophecy a thousand two hundreth and sixtie dayes clothed in sackcloth The Clergie men are not onely witnesses against the Antichrist In the Antichrists raigne no Church officer aâ— anâ— officer witnesseth against him but all for him as both having their authority from him and binding themselves to submit their doctrine to his censure The persons indeed that were officers even Masse-Priests Monkes and Friers witnessed some of them against him but so did not their office something was extraordinary I acknowledge in respect of the then prevailing order and in respect of their degree of gifts and graces but no extraordinary and miraculous gift of prophecying and Brightman exponeth the two witnesses to bee the holy Scriptures and assemblies of the faithfull Answ. The two witnesses saith Junius are the Ministers for number few and for place contemptible so saith Couper and Paraeus induceth many paires of witnesses as in Bohemia John Hus and Jerome of Prague An. 1415 1416. in Saxonie Luther and Melancthon in Argentine Bucer and Cariton in Helvetia Zwinglius and Oecolampadius in France Farell and Calvin and these were Pastors in office We need not stand upon the number of two but because two is the least and fewest number the witnesses were two But first there is no reason to fetter and restrict the Text to witnesses and Martyrs out of office excluding the Ministers and Prophets in office and to inferre thence that gifted persons in a constitute Church are the ordinary Ministers of conversion 1. These two witnesses did prophecie in the midst of Popish Babylon where God had no visible Church They did upon a particular exigence being called thereunto as the Martyrs of Christ to give a witnesse for Christ against Antichrist and they sealed the truth with their blood but the consequence is null a Martyr at the stake though no Pastor may give a confession of his faith to the persecutors as Stephen did Therefore a gifted person not in office may ordinarily preach in the Church I would not buy such logick with a rotten nut 3. Many women were witnesses and Martyrs and gave a testimony against Antichrist Ergo women may preach in the Church what vanitie is this 2. Also if those witnesses had an extraordinary measure of gifts and graces to beare witnesse to the truth it followeth not Ergo Christians gifted with an ordinary measure of the Spirit are ordinary Prophets for the conversion of soules 2. Though these witnesses were only unofficed Prophets yet the prophecying ascribed to them after they arose from the dead will not inferre that unofficed Prophets are ordinarily to preach for the rising againe of slaine Prophets is not to be exponed of the raising againe of the persons of unofficed Prophets to preach but it is to be exponed of the rising againe of the buried Gospel which in the ministery of faithfull Pastors and in other new Martyrs Pastors and others arose againe from the dead with the Spirit and power of these Martyrs and that buried truth that was in former times persecuted by Antichrist did now revive againe to the wondering of Babylon for the intent of the Spirit is to show that the Gospel and true Church slaine and buried shall arise againe within a short time as three dayes and a halfe 4. It is vaine that he saith none of the Clergy witnessed and prophecied against Antichrist he is not versed in the Churches history who teacheth so for Monkes and Fryars were Ministers though their office unlawfull and as Ministers of Christ. Luther Melancthon and thousands other gave testimony against Antichrist Robinson addeth Revel 14. 6. Where an Angell flyeth in the midst of heaven that is in the visible Church having the everlasting Gospell to preach to them that dwell on the earth and to every nation and kinred That is God raised men in the midst of popery not miraculously inspired for you can show me no such who preached the Gospel not by vertue of an office The office of a Friar Monk or Massâ—-Priest is no ministery of Christs appointment and when they gave their clearest testimony they were almost all excluded out of Rome and so in respect of their personall gifts and graces they were Angels of God in respect of their office they were Angels of Antichrist Answ. 1. There is no reason to reject the interpretation of Junius that this Angell was a type of the servants of God who opposed Popery after the times of Bonifacius the eight as Cassiodorus the Italian Arnoldus de villa nova Occam Dante 's Petrarcha Ioannâ—s de Rupe the Franciscan Wickliff And Pareus refers the type to Wickliffe Marsilius Patavinus Petrarcha Our country man Napper exponeth it of Luther Melancthon and Calvin in the seventh age Anno 1541 and it is false that they were all excommunicated and though the accident of their office to be a Monke a Fryar was Antichristian yet the ministery it selfe was of Christ and by it they did preach against Antichrist as they did validely baptize for I hope they did not baptize as unofficed Prophets Lastly this Angel did not preach in the visible Church but in the midst of Popery and therefore doth not prove it is lawfull in a true visible constituted Church for gifted Prophets out of office to bee ordinary Preachers Robinson much urgeth the place 1 Cor. 14. 1 Because the Apostle speaketh of the manifestation of the gifts and graces common to all as well brethren as ministers ordinary as extraordinary 2. Hee speaketh of the fruits common to all edification exhortation and comfort compared with 1 Thess. 5. 11. 14. and of that which at all times remaineth amongst the Christians to wit love Answ. The cohesion of this Chapter with the former is cleare charitie should be followed because so excellent Therefore cover gifts which are most conducing to love and edification and that is to prophecie he proveth excellencie of prophecying above others and teacheth in this Chapter the right ordering of publick Church meeting Now Robinsons Argument is
the Pastoes and Elders as such have the keyes not but as they are beleevers and a part of the mysticall body but as they are Pastors and Elders they have not received the keyes at all by our brethrens doctrine yea as Elders or officers they are not parts of the Church but onely adjuncts and ornaments thereof For the second to wit the execution of the censures of the Church if they doe it as Pastors and by vertue of their office execute the sentence of the Church as Pastors they are meere servants of the Church not collaterall Judges with the Church and are not as the Judge who doth direct the Jury for the Jury doth only cognosce of the fact but hath no judiciall power to pronounce the sentence or discerne the qualitie of the punishment nor can the Jury at all discerne any punishment But the Judge cognosceth both of the Law and the fact and authoritatively pronounceth sentence but the Elders have no authoritative power in directing the people to pronounce or not pronounce the sentence or what sentence to pronounce or what censure to inflict for if they have this authoritative power then we seeke Scripture to warrant this power 2. The Elders must then have the keyes in a more emminent manner then the people or Church of beleevers so all bee but blanke and emptie titles given to Elders hitherto Fiftly saith the Author The Elders have power to dismisse the people or Church and that with a blessing Numb 6. 23. to 26. which is an act of seperioritie Heb. 7. 7. An. This is but an emptie title also For 1. The Pastoronly one dismisseth Doctor Elders Deacons and the whole Congregation and so one is a Pastor of Pastors and an Arch-Elder of Elders hath authority by this over his fellow Elders and candismisse them therefore there is nothing peculiar in an officiall power here to the whole presbytery above the people 2. A majority or superioritie is one thing and a power of jurisdiction is another Blessing of the Church at their dismission is nothing but a prayer of the whole Church the Minister being mouth who blesseth all and is no act of superioritie of jurisdiction or power of the keyes of which wee now dispute And you cannot thinke that to obey those who are over you in the Lord and submit to them as it is Heb. 13. 17. is nothing but to receive a dismissory blessing from the Pastor And I much doubt if the Priests blessing of the people Numb 6. was morall and if it was not typicall hee not taking in himselfe but as a type of Christ pronouncing the whole visible Church blessed sorypifying Christ our Priest in whom all the nations of the earth are blessed Gal. 38. 14. And do not the people pay the Pastor home in his owne coyne for you make the Church of beleevers to ordaine their owne Elders and to lay hands upon them and blesse them so you teach 3. Nor is dismissing of the Church an act of authoritie or of officiall power for your preaching and unofficed professors may dismisse as well as they may publikely pray and preach 2. A dismission is agreed upon by the Church before hand and floweth from the nature of all publike meetings 3. Ejusdem est potestatis congregare dimittere caetum congregatum you know to conveene Christs Courts authoritatively is due to no man on earth the Church hath an intrinsecall power of herselfe to conveene being the Court of the Lord Jesus and so also to dissolve and this is the usurped power that the Antichrist taketh to himselfe to conveene the generall councells as Bellarmin Suarez Pighius and Cajetanus teach us Sixtly our Author saith In case of Apostasie of the Church or other notorious scandals or obstinacie thereof their Elders have power to denounce the judgement of God against the Church and withdraw themselves from it As upon the Idolatry of the Israeliâ—es Moses tooke the Tabernacle and pitched it without the camp Exod. 33. And Paul with Barnabas rejected the Jewes for their blasphemy and turned to the Gentiles Act. 13. 45 46. Answ. Here be two diverse things sewed together to make up one thing 1. to denounce the judgement of God is one thing 2. to separate from the Church is another thing the former is an act of authoritie being rightly taken the latter is an act of no authoritie But for the first to denounce judgement on a visible Church and that with a separation is â— nothing but an act of Pastorall teaching and so no act of officiall power of governing in the Elders above the Church is brought in all these six and so yet the difference betwixt the feeders and the fed the shepheards and flocke the watchman and the citie or the people who are to submit and obey these who are over them in the Lord who rule well is close everted and all the Churches are turned masters feeders governors rulers for Elders have no officiall authoritie by our brethrens doctrine which is not in the Church of beleevers 2. To denounce judgement to an Idolatrous and obstinate Church who by their Apostasie do declare themselves not to bee Christs body is a Pastorall act of Pastors exercised on those who now leave off to be Churches and this is to play the Pastors to that which is not a flocke and as unlawfull as for a husband to exercise the actions of a husband to one who is not his wife 3. To separate from an obstinate Church is by you thought lawfull to all private Christians who would not defile themselves with the pollutions of the Church how then do you make it an authoritative act of ruling Pastors 4. For Pastors to remove the Gospell and preach no more to an obstinate Church is not nor can it in reason be that wherein wee are to submit and obey those who are over us in the Lord. My reason is we are to be agents at least for most part in submitting and yeelding our selves to those who in teaching and governing are over us in the Lord because they watch for our soules But in their separating from us and removall of the Gospel wee are meere patients and cannot be agents 5. Moses his removall of the Tabernacle and Paul his turning from the Jewes was by another spirits warrant then Pastors now a dayes can dare to remove themselves and their Ministery from a visible Church for Paul turned from the Jewes for their universall Apostasie blasphemy and opposing of the maine and principall foundation of the Christian faith to wit that Christ Jesus came in the world died for sinners rose againe and ascended to heaven c. The 4. case to wit of any particular scandall or scandals and of obstinacie therein cannot bee the like ground for Elders to separate from a Church and never preach the Gospel againe to them CHAP. 6. SECT 1. Of communion of sister Churches amongst themselves I Here bee seven wayes saith
plant soules who were non-converts and branches of the wild olive in Christ Jesus and to make new visible Churches but it is certaine that the Apostles as Apostles and as Pastors by vertue of their office converted obstinate sinners to the faith of Christ and planted them in a visible Church consisting of professors of the faith partly converted partly not converted but the pastors by your doctrine have no power as Pastors or by any Pastorall authoritie to plant the Gospell where it hath never beene that pastorall spirit is dead with the Apostles and in this contrary to all reason and sense and contrary to the Scriptures you make private Christians the successors of the Apostles to plant Churches and to convert soules and to make them fit materialls for the visible Church of regenerate persons for Pastors as Pastors and visible Churches as visible Churches doe nothing at all to the multiplying of Churches seeing Pastors and visible Churches as they are such by your doctrine are but nurses to give suck to those who are already converted but not fathers to convert them for private Christians or pastors as Christians gifted to prophesie not as Pastors doe multiply Churches and convert men to Christ as you teach now wee all know that nurses as nurses doe not propagate or by generation multiply people in the Common-wealth that fathers and mothers onely can doe your Churches have no ministeriall breasts but to give suck to babes who are already borne but wee see by your doctrine no ministeriall power of Pastors or Churches to send forth members to enter in a Church covenant or to enter in a new Church relation of a daughter or a sister visible Church if they send a number to bee a new Church your Pastors or visible Church did not multiply them it is presumed they were converts before they were members of the visible Church which now sendeth them out and if they bee multiplied in the bosome of your visible Church and converted they were not truely members of that visible Church before their conversion and also that they were not converted by any publike ministery but by private Christians gifted to prophesie who are the onely successors of the Apostles to plant visible Churches but what pastorall authoritie have you to send them forth to bee a new visible Church none at all they have as beleevers power to remove from you and because of multiplication to make themselves a new Church and this ministeriall power of making themselves a new Church they have not from you but from their fathers who converted them so that you make a visible Church within a visible Church but not a Church begotten or borne of a visible Church as a child of the mother and wee desire a word of God either precept promise or practise of such a Church multiplication mans word is not enough 2. Wee hold that the sending of the Apostles to all the world was not in it selfe that which essentially distinguisheth the Apostle from the now ordinary Pastor who is fixed to a single Congregation but the gift of tongues to preach to all the world upon the Lords intention to send the Gospel to all nations that as many as were chosen to life might beleeve was that which essentially differenceth the Apostle from the ordinary pastor together with a speciall revelation of God to goe to such and such people to Macedonia and not yet to Bythinia And now seeing these two are taken away the ordinary Pastors which now are have as Pastors a sufficient calling to preach the Gospel to all nations to whom by Gods providence they shall come and can understand their language whether of their owne Congregation or not Neither is a Pastor tied as a Pastor by Gods Word to one onely Congregation for then it should bee unlawfull for a Pastor as a Pastor to plant a new Church but shall it bee lawfull for private Christians to plant new Churches who are not the Apostles successors and yet it shall bee unlawfull for Pastors who are the undoubted successors of the Apostles to plant new Churches I would think that admirable doctrine for so you give to private Christians that which you make essentiall to the Apostles and you deny it to the undoubted successors of the Apostles to wit to Pastors But we hold a lawfull Pastor is a Pastor in relation to all the world with this distinction hee is by Christs appointment and the Churches a Pastor to all congregations to plant and water and preach but by speciall designation of Gods providence and the Churches appointment designed and set apart for such a determinate flock just as the Apostles in generall were made Pastors to all the world Matth. 28 19. Go teach all nations but by speciall revelation and Apostolick appointment Peter was appointed the Apostle of the Jewes Paul of the Gentiles Gal. 2. 9. yet Paul was a Pastor in relation to the Jewes and Peter also in relation to the Gentiles so by speciall revelation Act. 16. they are forbidden to preach the word in Bythinia and commanded to preach it elsewhere and for this cause pious antiquity as Morton observeth called some learned fathers Pastors of the World Athanasius is saluted Pontifex maximus as Russinus saith and Origen magister ecclesiâ—rum master of the Churches so Hieronymus and Cyprian totius orbis praeses Cypâ—ian the Bishop of all the world yea and Pope so Nazianz. Hilarius is called by Augustine insignis ecclesiae doctor a renowned teacher of the Church and Nazianzenus calleth Basilius the light of the word and Damascenus the light of the whole world and Theodoret saith Chrysostome is called totius orbis terrarum doctor the Doctor and teacher of the whole world all which titles saith evidently that antiquitie beleeved never a Pastor or Bishop not to bee a Pastor onely in relation to the one single Congregation whereof hee is Pastor but a Pastor in relation to the whole visible Church though by designation of the Church his ministery bee appropriated to one particular Church Thus it is cleare that our brethren deny all communion of Churches while they confine a visible Church to one onely single and independent Congregation subjected in its visible government to Christ Jesus immediatly and to no universall visible Church or Synod on earth Quest. II. Whether the Magistrate hath power to compell persons to a Church profession Anent Magistrates sundry things are questioned to make presbyteriall government odious And first our brethren complaine that our Churches are constitute by the authoritie of the Magistrate Robinson saith it was a presumptuous enterprise that people were haled against their will into covenant with God to sweare obedience to the protestant Faith being a profane multitude living before in grosse idolatry and that by the authority of the supreme magistrate for the commandement of the magistrate say they can make no members of the visible Church or of
Christs body because it is a voluntary act of obedience to Christ that men adjoyne themselves to the visible Church Ergo none can be compelled thereunto by the authoritie of the Magistrate faith may bee counselled it cannot bee compelled For the clearing of this question these considerations are to bee weighed 1. The Magistrate may compell to the meanes and externall acts of worship and to desisting from externall false worship of the false God or of the true God worshipped in a false way hee cannot compell to internall acts of faith love and such like as having no power over the conscience 2. There is one consideration of a Heathen or Pagan nation which never received Christianitie and the true faith and another consideration of a nation baptized and professing Christ. 3. A Magistrate may compell a heathen nation to the negative reverence of Christ in a indirect way and that with the sword though he cannot compell to the positive worshipping of him if a Christian Prince subdue a Pagan nation hee cannot force them with the Sword to a positive receiving of the doctrine of the Gospell but if it bee a nation expressely blaspheming Christ as the nation of the Jewes now do hee may compell them to an abstinence from a professed blaspheming of Christ because he is to use the sword against blasphemy 4. The weapons of the Church as the Church are not carnall but spiritual and mightie through God 5. The compelling power of the Magistrate is terminated upon externall worship as abstracted from either hypocrisie or sinceritie in worship 6. Though no man resist the Magistrate in a matter of religion except in a hypocriticall way save onely he who thinketh hee hath reason 〈◊〉 and is led by the judgement and inditement of conscience to resist â—et is not the in litement of conscience but onely the Word of God â—et rule of mans obedience or resisting in actions purposes conversation 1. Conclusion Fire and sword or warre or the coactive power of a magistrate is not Gods way of planting the Gospell in a heathen nation which never heard of the Gospell before 1. Because the Apostles were commanded by teaching the Gospell to all nations Matth. 28. 19 20. Mark 16. 15. Act. 7. 8. and not by warre to spread the Gospel 2. Because Christs Kingdome is not of this world for then his servants would fight for him Joh. 18. 36. nor are the weapons of our warfare carnall 2 Cor. 10. 4. nor is Christs sword any other thing then the Word of God Rev. 19. 15. Gal. 6. 17. And in this meaning and with relation to the internall acts of sound beleeving have the learned taught us that religio suaderi potest cogi non potest if these bee the constitutions of Clemens let it goe for a truth in this sense that God hath given libertie of will to men not punishing them with temporall death but calleth them to give an account of â—â—eir doings in the life to come which yet cannot bee universally true except that the Author with Anabaptists take away the power of the civill magistrate and Athanasius meaned with us when hee citeth that If any will come after me let him take up his crosse to prove that the will cannot bee compelled and that of Lactantius is approved by all defendenda tamen religioest non occidendo sed moriendo non saevitiâ sed sapientiâ non sâ—â—lere sed fide illa enim malorum sunt baec bonorum necesse est bonum in religione versari non malum Nam si sanguine si tormentis si malo religionem defendere velis jam non defendetur illa fed polluetur violabitur Nihil est tam voluntarium quam religio in qua si animus sacrificantis est eversus jam sublata jam nulla est all which tendeth to this that religion is like free-will and free-will like a Virgin which cannot bee ravished Let that of Tertullian stand Lex nostra non se vindicat ultore gladioâ— Procopius saith that Justinian was blamed because hee compelled the Samaritans to imbrace the Christian faith 2. Conclusion A Christian Prince subduing a heathen Nation may compell them to desist from a negative disâ—onouring of Christ and from an externall false worship Dan. 3. 29. Therefore I make a Decree that every People Nation and Language which speake any thing amisse against the God of Sadrach and Abednego shall be cut in peeces and their houses shall be made a dungâ—ill 2. The Magistrate beareth not the sword for nothing or invaine for he is the minister of God a revenger to execute wrath on those who doe evill Rom. 13. 4. Therefore he should be Gods Minister to execute wrath on those who dishonour Christ. Nor must we approve of that of Tiberius that Gods take care of wrongs dene to themselves and that of the Emperour Alexander it 's sufficient that the breach of an oath hath God to be the revenger Yet the Emperour Constantine commanded all the Churches of the Pagan Gods to be closed up and Ambrose and Augustine both commended the fact and Ferdinand King of Spaine commanded all the Jewes who would not turne Christians to remove out of Spaine 3. Conclus Where a Nation hath embraced the faith and sworne thereunto in Baptisme it is lawfull for the Magistrate to compell them to professe that truth to the which they have sworne in Baptisme 1. Because the Magistrate is a keeper of both Tables of the Law Ergo he may take care that these who are baptized and sworne to be followers of Christ should professe what they have sworne to professe 2. Because the Magistrate may compell ad actus imperatos non ad actus elicitos commanded and externall acts of worship though he have no power over the conscience to command the elicit acts of will and mind 3. He may command to use the meanes of Religion though he cannot force Religion it selfe and this Jehoshaphat Ezechiah Asa and Josiah and other good Kings commanded and in that are set forth to all Princes as patterns of zeale 4. The most pungent argument of our brethren in the contrary is of no weight because say they for one to adjoyn himself to the visible Church in a profession of the faith it is a supernaturall worke of Grace and must be voluntary else the Magistrate should compell men to hypocrisie yea and he should saith Gregorius de Valentia following Cajetanus indirectly concurre to sacriledge to profane the holy things of God and feare of punishment maketh an action against the will secundum quid in some respect and for the point of supernaturality of professing Durandus handleth it Now I say that this is of no weight because as Suarez saith one may be compelled to heare the Word who yet cannot be compelled to beleeve so say I to make such a profession as may constitute any one a member of the visible
Bucanus Zanchius Perkinsius Daneus Bullingerus the Professors of Leiden teach All that can be said commeth to this that Hereticks should not bee punished 1. Cyprian saith to Demetrius that hee was greater then his Gods because he revenged the wrongs done to his Gods and that it was a shame for him to hope for helpe from the Gods which hee behooved to defend Answ. This proveth that the false Gods of Demetrius were but false Gods because they were not able to revenge the wrongs done to themselves as the true God who made the heaven and the earth can doe but nothing against the punishing of the Hereticks for then it should follow that blasphemy against the holy Ghost and no sinnes should bee punished for all sinnes are injuries done to God and therefore neither Magistrates nor parents nor doctors yea nor the Church should use any rod either corporall or spirituall against subjects children or scandalous persons because God can revenge his owne quarrell yea excommunication is a revenging of a wrong done to God 2. They object the Apostles way was to watch against Hereticks Act. 20. 29. 31. and Rom. 16. 17. to esâ—hew them 2 Tim. 2. 25. the servant of the Lord must bee gentle Answ. This is objected by Gerardus as also because they may bee converted Ergo they are not to bee killed Christ would not have fire comming downe from heaven to destroy the Sa 〈◊〉 for afterward they were converted but wee thinke not any should be put to death for simple heresie as Musâ—uâ—us and Whittaker teach they are to bee instructed censured rebuked eschewed but though Ananias and Saphira might bee converted Peter strake them with death and Paul did right in â—iking Elymas the Sorcerer with blindnesse Act. 13. because he laboured to turne away Sergius Paulus from the faith these were extraordinary judgements but yet they doe well prove that where the Magistrate is armed with authority hee ought to inflict bodily punishment upon the seducing hereticks so it hee done as Augustine saith Animo corrigendi non vindicandi See Beza Professors of Leyden and what Elias did by an extraordinary power in killing Baals Priests that Achab the then supreme Magistrate should have done 3. They object that it is contrary to the meeke spirit of Christ in the New Testament that any should bee punished for heresie and that it is proper to enemies of the truth and Antichrist so to doe as their practise declare Nestorius being made Archbishop of Constantinople said to the Emperour I will give thee heaven O Emperour if thou with free the earth of hereticks Dioscorus compelled with armed souldiers the Bishops to subseribe to the heresie of Entyches Eudâ—xius the Arrian obliged Valens the Arrian Emperour to root out 〈◊〉 orthodox professors The Turke in his Alcoran commandeth to kill all who obey not his law Answ. The sword is expressely given by God Rom. 13. to Christian Magistrates and this is not against the meeknesse of Christ no more nor to deliver to Satan or to curse and excommunicate Apostats with that great curse called Anathâ—ina Maranatha 1 Cor. 16. 22. And though Hereticks and Mahomet teach that Hereticks as also they teach that manslayers adulterers paricides should die the death it followeth not that we are not to teach the same Fourthly The parable of letting the Tares grow while the day of judgement is alleaged It is true Chrysostome saith that many innocent persons are killed in the rooting out the tares by bloody warres Chrysologus saith Neither Matthew the publican nor Paul should have beene comerted if the Sword had beene used and Augustine seemeth to call the tares haereticorum falsitates and Theophylact Zizania sunt haereses But I answer Christ exponeth the tares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syriace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza filii illius improbi Erasmus diaboli the children of the devill and Theophylact addeth Zizania sunt hâ—reses vel malae cogitationes and Gerardus perverteth Theophylact for he extendeth the tares not onely to Hereticks but also to wicked men to Matthew who was a publican but not a Heretick properly And first the field is the world of the visible Church where the seed of the Word is sowne and it must bee meaned of all scandalous persons in Christs visible kingdome so all shall bee spared and there shall neither bee use of the Magistrates sword nor of the Church discipline in the Church as Anabaptists expone the place 2. There should not so much as rebukes and threatnings beene used but wicked men should bee permitted to grow while the day of judgement that the Angels root them out Now it is knowne that the power of the word preached hath rooted out some tares because it hath converted them 3. Hereticks are not all things which offend the incestuous Corinthian offended also 2. Onely Hereticks are not such as worke iniquitie there bee others also in the visible Church as our brethren expone Revel 22. 15. nor are onely hereticks to be cast out in the furnace of fire where there shall bee weeping and gnashing of teeth 3. Nor are onely the good wheat those who are orthodox and opposite to hereticks who shall shine as the Sunne in the kingdome of their father p. 42. 43. except wee would say that all sound in the faith and holding no hereticall doctrine shall shine in the firmament as the Sun 4. The casting out of Hereticks out of the visible Church by excommunication is a rooting of them out of the field of the visible Church Let more of this be seen and considered in those who have written thereof as in Gâ—rardus loc cit Beza de puniend Haeret. Bellarm. de laicis c. 21. Costerus Enchirid. de moriâ—us haereticor Pelr. Gregorius lib. 12. de repub c. 4. Suarez de tripl virtut theolog disp 18. sect 2. Gregorius de Valent. 〈◊〉 3. disp l. q. 10. punc 6. Jus Canonicum C. Quid autem dist 49. Meiser lib. 4. de legibus sect 1. â— 10 11 12. Lipsius l. 4. 〈◊〉 c. 2. Coâ—â—d Bâ—unus l. 3. de haeretic c. 13. Paulus Windeck lib. de exsâ—irpandis haeretic APPENDIX A further consideration of compelling or tolerating those of contrary Religions and Sects in the Church WEe still hold as is already said that Christian Magistrates cannot compell Pagans to embrace the Christian faith Nor can the Church in a Church-way compell Pagans or Jewes comming to remaine amongst us Christians because Pagans are to bee gathered to a Church by the preaching of the Word and by that way that the Apostles planted Churches which was by the sword of the Spirit only as Matth. 28. 19 20. 1 Cor. 2. 1. 2. 2 Cor. 10. 4 5 6. But the argument which the Jesuit Tannerus other Papists bring for it I judge most weake for they will not have them compelled to the faith because 1. faith is a voluntary and
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
not morall nor acts of justice or injustice more then the acts of Painting of sailing of making of Shooes and thus the King is not subject to the Church power nor is his intrinsecall end as King justice and godlinesse and preservation of Religion the man speaketh non-sense and wonders for the King as a King is a morall agent and not infallible in his Lawes or administration Ergo as a King he is under the Scepter of the King of Saints in discipline and in the keyes of the Kingdome of God and so the kingly office is subordinate to the power of Christ in his Ministers and Church discipline and by that same reason the power and offices of Ministers as they are morall agents and obnoxious to sinne to false doctrine blasphemy idolatry idlenesse and sleepinesse in feeding the flock are under the coactive power of the supreme Governour and he doth as King use the sword against them hence it is cleare that both the kingly power is subordinate to Church-power and that the subordination is mutuall that also the Church-power is subordinate to the kingly power and that both also in their kind are supreme the kingly power is the highest and most supreme and under no higher coactive power I meane the kingly as kingly conjoyned with the collaterall power of Parliaments where the Realme is so governed and the Church-power is the highest in the kind of Ecclesiasticall power Joan. Major saith well that they are not subordinate that is not one of them is above another that I grant but that which he and Spalato saith neutri in alteram est imperium that neither of the two hath a commandement over another that we deny yet are they powers in office and nature different for they differ in their objects 2. Use and end 3. And their manner of specifick operations and the Kings power is not ecclesiastick Others say that there was a perfect civill policy having no need of the Church power anent the perfect civill government amongst the Heathen and in Christian Common-wealths the civill power of it selfe and of its owne nature can doe nothing for the attaining of eternall happinesse except we would goe to the tents of Pelagians whither Papists doe lead us while as they teach that the naturall end of civill power of its owne nature and intrinsecally is ordained to eternall happinesse But the civill power of it selfe doth conferre nothing whereby the spirituall power of the Church hath intrinsecally and properly and formally its dignity power strength and proper vertue and doth produce its owne proper effect and end because as saith Spalato the civill Magistrates end is of another republike different from the Church he is head of the Common-wealth and civill body see Apollonius But I answer there is a Policy civill without the Ecclesiasticall Policy and the King is essentially a King though neither he be a Christian himselfe nor his subjects Christians and to the essence of a King and to the essence of a civill government Christianity and a Church-power is not required yet hath the King as King essentially a right and civill coactive power to promove Christian Religion and the edification of Christs body though he be a Heathen the want of Christianity doth not take away his kingly right onely it bindeth up and restraineth the exercise thereof but though he be a King essentially and actu primo while he wanteth Christianity and so is a perfect Magistrate quoad esse and the State that he ruleth over a perfect civill body quoad esse in respect of essence and being yet is he not a perfect Magistrate quoad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 operari neither he nor his civill State and body are perfect in operations And it followeth not that the King as King can doc nothing about the obtaining of life eternall for as a King he hath a perfect right and kingly power to doe and being a Christian he actually exerciseth that power as a Nurse-father of the Church to see that the Kings daughter be fed with wholsome milke to see that the first and second Table be kept and that men serve Christ and have the seales of the Covenant in purity under the paine of suffering the weight of his royall sword and I wonder that this should be called nothing for the obtaining of eternall happines seeing it is a way to eternall happinesse to be thus fed under a Christian King as a King But say they it is Pelagianism that the Kings power compelling the Nurses to let out their breasts to the Kings daughter that she may sucke the sincere milke of the Word should be a meane of eternall happinesse I answer and it is also Pelagianisme to say that the planting of Paul and watering of Apollos and the ministeriall power and paines of Ministers without the grace of God can produce or effectuate supernaturall happinesse and it is false that the kingly power of it self doth confer nothing whereby the spirituall and ecclesiasticall power hath intrinsecally and formally dignity and power and its proper effect for it is true the kingly power maketh not the ecclesiasticall power but it setteth it on worke in a coactive way for the edifying of Christs body and doth causatively edifie Lastly whereas it is said the King as King is over the civill body and the Common-wealth which is a body different in nature from the Christian body or Church I say that is false for the King as King ruleth over men as men and also as Christian men causing them to keepe both the Tables of Law But 3. say they the office of a King is not a meane sanctified of God for a supernaturall good because it is amongst the Gentiles I answer this is no consequence for that office of it selfe is sanctified and ordained of God for keeping of both Tables of the Law and that it worketh not this in its owne kind is not from the nature of the kingly office but from the sinfull disposition of the Gentiles so the Word is the savour of death to some through their default Ergo it is not a meane sanctified for that end it followeth not But 4. the office of the King of it selfe and its owne power doth not governe or subdue the inward man for immediately and of its owne power it cannot bind the conscience but onely by the interveening mediation of the Word of God Ergo of it selfe it intendeth not to produce a supernaturall and eternall good Answ. Nor can the office of a Minister of it selfe and in its owne power produce a supernaturall good but onely by the authority of the Word Esa. 8. 20. Jer. 23. v. 22. Tit. 1. 9. 10. is it therefore no office sanctified for a supernaturall end But 5. they reason a supernaturall good and life eternall are effects flowing from the mediatory office of Christ bestowed upon the Church but the kingly power floweth not from the Mediator Christ but from God as Creator who
bestoweth lawfull Kings and Magistrates upon many Nations who know nothing of a Saviour I answer When I consider the point more exactly I see not how Kings who reigne by the wisdome of God Jesus Christ Prov. 8. 14. 15. have not their kingly power from Christ who hath all power given to him in Heaven and in Earth Matth. 28. 18. for they are Nurse-fathers of the Church as Kings Esa. 49. 15. they are to kisse the Sonne and exalt his Throne as Kings Psal. 2. 11. they bring presents and kingly gifts to Christ as Kings Psal. 72. v. 10. 11. and they serve Christ not onely as men but also as Kings as Augustine saith therefore are they ordained as meanes by Christ the Mediator to promote his kingly Throne Some of our Divines will have the kingly power to come from God as Creator in respect God giveth Kings who are his Vicegerents to those who are not redeemed and to Nations who never heard of Christ and others hold that the kingly power floweth from Christ-Mediator in respect he accomplisheth his purposes of saving of his redeemed people by Kings authority and by the influence of their kingly government procureth a feeding ministery and by their princely tutory the edification of his body the Church which possibly both aime at truth See the groundlesse carping at Cartwright Calvin Beza and others by that sharp toothed envier of truth the Author of the Survey of holy discipline of this hereafter more 4. Conclusion The King as King hath not a nomothetick or legislative power to make Lawes in matters ecclesiastick in a constitute Church nor hath he a definitive sentence as a Judge 1. All power of teaching publikely the Church or the Churches of Christ is given to those who are sent and called of God for that effect but Magistrates as Magistrates are not sent nor called of God to the publike teaching of the Church Ergo. The proposition is cleare from the like Rom. 10. 14. How shall they preach except they be sent Ergo how shall they publikely and synodically teach except they be sent Heb. 5. 4. No man taketh this honour upon him but he that is called of God as was Aaron c. Ergo if none be a Priest to offer a Sacrifice without Gods calling neither can he exercise the other part of the Priesthood to teach synodically to give out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decrees Acts 16. 4. that obligeth the Churches ecclesiastically but he who is called 2. Who so hath nomothetick power to define and make Lawes in matters ecclesiastick have onely a ministeriall power to expone Christs will in his Testament under paine of Church-censures and hath no coactive power of the sword to command these Lawes enacted and to injoyne them on the Churches But onely Church-men who are formally members of the Church as Pastors Doctors Elders and others sent by the Church have this ministeriall power without the coactive power of the sword and what ever the Magistrate as the Magistrate commandeth he commandeth it in things ecclesiastick necessary and expedient under bodily punishment I adde this because threatning of bodily punishment is not essentiall to Lawes in generall because some Lawes are seconded onely with rewards as the Judge offereth by law a reward to any who shall bring unto him the head of a Boar or of some notorious robber Ergo c. The proposition is cleare the learned Junius giveth to the Magistrate with our Divines an interpretation of Scripture as a Judge which concerneth his owne practise they are interpreters pro communi vocationis modo in a Christian way as private men but they have no power of ecclesiastick interpretation 2. Gul. Apollonius saith the Prince as a Christian hath an office to exhort the Svnod by word or Epistle as Constantius did the Fathers of the Nicen Councell and his Legates exhorted the Councell of Chalcedon ut Deo rationem reddituri See Ruffinus and the acts of the Councell of Chalcedon 3. The Magistrate hath a power judiciall as a Magistrate in so farre as his owne practise is concerned to expone the things defined but this expotition he useth non instruendo synodice non docendo ecclesiastice sed docendo seu potius mandando cum certa relatione ad paenam à brachio seculari insligendam contemptoribus not in an ecclesiasticall way teaching and instructing synodically but teaching or rather commanding with a certaine relation to civill punishment to be inflicted upon the contemners as he teacheth what is just or unjust in his civill Lawes not directly to informe the mind but to correct bad manners and this maketh the object of kingly power about Churches matters and the object of ecclesiasticall power formall objects different 3. Those who have a nomothetick power to define in Synods are sent by the Church to Synods with authoritative commission and power for that effect representing the Church which sent them as all who are sent with any ambassage doe represent those who sent them But Magistrates as Magistrates are not sent to represent those who sent them with authoritation commission of the Church Ergo they have no such power â—â—dâ—ine in Synods I prove the proposition from the Apostles practise Paul and Barnabas were sent as chosen men by the Church 〈◊〉 Antioch Acts 15. 2. 3. Acts 15. 6. the Apostles and Elders came from the Church to consider of this matter Acts 21. 18. Acts 22. 17. 〈◊〉 2 Cor. 8 17 18. if the Apostle with the Church sent Titus 〈◊〉 Brother whose praise is in the Gospel as chosen of the Churches to travell with us v. 19 in gathering the charity of the Saints for the poore at Jerusalem then by the like those who are sent to declare the minds of the Churches are also clothed with the authority of the Churches who sent them but Magistrates aâ— such are not sent but are there with the sword of Common-wealth and not with the mind of the Church as Magistrates except they be also Christians 4. The Apostolike Synods is to us a perfect patterne of Synods but persons defining in them are Apostles and Elders Acts 16. 4. Acts 15. 6. the Church Matth. 18. 18. defineth and 1 Cor. 5. 4. those who are conveened in the name of the Lord â—esus and the Apostles pastorall spirit those who are over us in the Lord and watch for our soules 1 Thes. 5. 14. Heb. 13. 17. but in these Synods there are no Magistrates yea there was at Câ—rinth a Heathen Magistrate 1 Cor. 6. 1. and in the Apostolike Church a persecutor Acts 22. 1 2 3. c. And the Magistrate as the Magistrate is not a member of the Church and is neither Pastor Elder nor Doctor nor a professor of the Gospel except he be more then a Magistrate 5. No Ecclesiasticall power or acts formally Ecclesiasticall are competent to one who is not an Ecclesiasticall person or not a member of the Church but a civill person
but a power to define in Synods and the exercise of acts Ecclesiasticall and matters Ecclesiasticall are due to Ecclesiasticall persons and to the Church Ergo they are not competent to the civill Judge The proposition is evident by differences betwixt Ecclesiasticall persons and civill Magistrates which might be more accurately set downe by others then by me But they differ 1. that the Churches power is spirituall the Magistrates causatively effectively or objectively spirituall but not intrinsecally and formally spirituall because he may command by the power of the sword spirituall acts of preaching administrating the Sacraments purely of defining necessary truths in Synods and forbid the contrary but he cannot formally himselfe exercise these acts 2. The Church-men are members of the Church the Magistrate as such is a politick Father and Tutor of the Church but not formally as he is such a member of the Church 3. The power of the Magistrate is carnall and corporall and coactive upon the bodies for which cause Tylenus Daneus and others say the externall man is the object of his power the power of the Church is spirituall not carnall not coactive not bounded upon the body the Church hath neither power of heading or hanging but onely they may use the sword of the Spirit exhortations rebukes censures excommunication 4. Edification to be procured by the Word and Sacraments and Church-censures is the end of Church-power but edification to be procured by the sword is the end of the civill Magistrate 5. The Magistrate judgeth not what is true and false to be beleeved simply as teaching instructing and informing the conscience but onely what is true and false to be beleeved or professed in relation to his sword and bodily punishment or civill rewards 6. The Magistrates judgement is kingly supreame peremptory and highest on earth from which we are to provoke in no sort except in appealing to God the Churches judgement is ministeriall conditionall limited by the Word of God 7. The Magistrates power is over all Heathen and Christian over men as men and over men as Christians and agreeth to Heathen and Christian Magistrates alike the Church power agreeth onely to members of the Church and is onely over members of the Church as they are such 8. What ever causes the Magistrate handleth as hurtfull to the Common-wealth and contrary to the Law of God in a politicke and civill way these same the Churches handleth as they promote edification or if they be sinnes the Church cognosceth of them sub ratique scandali as they are Church scandals 9. The civill power is above the Church-men as they are Church-men and members of a Christian Common-wealth and the Church power is above the Magistrate as he is a member of the Church and to be edified to salvation or censured for scandals Matth. 18. 17. 2 This. 15. 13. 1 Tim. 5. 20. and therefore there is both a mutuall subordination betwixt the honors and also because both are highest and most supreme in their â—ind they are also coordinate and two parallel supreme powers on earth as the Church hath no politick power at all so hath the Church no politick power above the King but he is the onely supreme power on earth immediate under God so the King hath no power formally and intrinsecally ecclesiasticall over either the Church or any member of the Church but the Churches power is supreme under Christ the King and head of the Church 10. The Churches power may be without the Magistrate and is compleat both in being and operation as Acts 1. 1. and Acts 15. 1 2. 1 Cor. 5. 1 2 3 4. without it yet it is helped much by the Magistrates power which is cumulative to ad help to the Church and not privative to take away any right or priviledge from the Church for then the Church should be in worse case and greater bondage under a Christian King then if there were no King to defend the Church at al if the Kings power were privative and it is true the Churches own power is cumulative not privative because the Church hath no power to take nothing from it selfe but the King is to adde his royall â—â—ield to the Bride of Christ out of zeale to the honour of the Bridegroome for a politick promoving of godlinesse which the Church as such wanteth But the kingly power though it may be and is in Heathen Nations perfect in its being without the Church power yet is it not perfect in its operations as is said 11. The Church power is to goe before and to define prescribe and teach first and the civill power to adde a civill sanction thereunto as an accumulative and auxiliary supplement 12. The Magistrate hath no power properly to define controversies yet hath he the power of the judgement and discretion and also may with a coactive power cognosce in a politick way of Church matters in reference to the use of the sword but the Church as the Church hath a ministeriall power 〈◊〉 to define controversies according to the Word of God 13. Every one helpeth another to obtaine their owne ends but hey cannot be contrary one to another formally yet doe these differences prove that the Magistrate as such cannot detine in a Synod what is truly to be beleeved and practised by members of the Church what not And also godly Princes have refused this Hosius Cordubensis writeth to Constantius the Arrian Emperour which words Athanasius commendeth Desine desine quaeso memineris te mortalem esse reformida diâ—m judiâ—ii neque te immisecas eco'esiasticis nec nobis in hoc genere praecipe seâ—eâ— potius a nobis disce tibi autem dâ—us imperiunâ— commisit nobis autem quae sunt ecclesiae concredidit Ambrosius epist. 14. ut alii 33. ad Marcellinam sororem dicit se Valentiniano dicere Nolite gravare imperator ut â—uâ—es te in e t quae divina sunt imperiale jus habere noli te extollere sed si vis divinitus imperare esto c. subditus ad imperatorem palatia pertinent ad sacerdotem ecclesia publicorum tibi maenium jus ancessum est non sacrorum Augustin Epist. 48. 162. Neque ausus est Christianus imperator sic eorum Donaristarum tumultuosas et fallaces querelas suscipere ut de judicio Episcoporum qui Romae sederent ipse judicaret 16. iis ipse imperator cessit ut de illa causa post Fpiseopos ipse judicaret a sanctis antistitibus postea veniam petitucus Chrysost. hom 4. 5. de verbis Esa. Qumquam admirandus videtur thronus regius tamen rerum terrenarum administrationem sortitus est nee praeter potestatem hanc praetere â—quicquam autoritatis habet Leontius Tripolis Lydiae Episcopus cum Constantius in eonventu Episcoporum multa praescriberet Miror inquit qui fiat ut aliis curandis destinatus alia tractes qui cum rei militari et reipublicae praesis Episcopis ea praescribas quae ad
solos pertinent Episcopos Constantinus Magnus in concilio Niceno ut ait Ruffinus hist. l. â— addit Eusebio cap. 2. reâ—usavit ferre ju licium inter Episcopos Dâ—us inquit vos constituit sacerdotes nobis a dâ—o d â—ti isiis judices conveniens non est ut homo judicet deos Sâ—zomenus hist. l. 6. c. 7. Mibi inquit Ualentinianus senior qui sum in sorte plebis fas non est talia negotia ecclesiastica â—erserutari sacerdotes quorum ista curae funt inter seipsos quocunque voluerint loco conveniant Theodosius Junius epist. ad Fphesinum Synodum Deputatus est Candidianus magnificus Comes strenuâ—rum domesticorum transire usque ad sanctissimam Synodum testram ac in nullo quidem quae facienda sunt de piis dogmatibus quâ—stiones â—ommunicare illicitum namque est eum qui non sit ex ordâ—â—â—anctorum Episcoporum ecclesiasticis immisceri tractatibus Gregorius Mag. l. 5. Epist. 25. Notum est piissimos dominos dicipâ—inam diligere ordines servare canones venerari in causis sa 〈◊〉 â—ese non immiseere Distin. 96. C. satis evidenter illicitum est imperatorihus ecchsiasti â— sâ— immiscere tractatibus Constantius would not take on him to judge the Arrian cause but conveened a Councell and commanded them to judge according to the word So saith Eusebius de vita Constant. l. 3. c. 10. ad Theodor. l. 5. c. 9. Neither can it be said that Constantine judged with the Synod as Emperour as some affirme for though it be true yet he judged not in the Synod as Emperour but as Episcoporum conservus as he nameth himselfe and as Eusebius saith de vita Constant. l. 3. c. 16. ipse tanquam unus e vestro numero non recusabam Now Constantine as Emperour was not a fellow-servant with Pastors or one of the number but above them as the annointed of the Lord but he judgeth with them as one of their number as a Christian having one faith one baptisme one Lord with them and so as a member of the Church and so saith he in that same place Literarum divinitus inspiratarum testimonio res in quaestionem adductas dissolvamus And let this be our first distinction Emperours of old defined in Synods as Christian members of the Church not as Emperours for as Emperours they be politicke heads of the men of the Church Gerardus Tom. 6. de Magist. polit n. 175. pag. 586 587. who giveth also a nomotheticke power to Magistrates in matters ecclesiasticall furnisheth us with an argument here because the Magistrate is a principall member of the Church and all the members of the Church are to judge and try the spirits and to try all things now this proveth well as a member of the Church and so as a Christian he may judge and that in a meere ecclesiastick way as Pastors and Elders doth as private Christians may doe being called thereunto by the Church though the ground be weake for the Kingly power maketh not New Tiberius and other Emperours members of the Church onely grace faith and communion with Christ maketh Kings members of the invisible Church and baptisme and profession of the faith and not any earthly Prerogative of Scepter or Crowne maketh them members of the visible Church Our second distinction from Fathers is that Emperours have a Kingly power politicke to confirme and adde their civill sanction to Church constitutions but they have no power formally ecclesiasticke to define and make Church-lawes So Augustine as a man the King serveth the Lord vivendo fideliter by living the life of a sound beleever and as a King he serveth the Lord by adding the convenient vigour of a civill sanction to just Lawes as the King of Ninive did by compelling the men of Ninive to pacifie God And when Gaudentius the Donatist objected that the Emperour could not take course with the Schism made in the Church by their separation because God hath laid upon Prophets not upon Kings the Preaching of the word Augustine answereth not that Kings may either preach or define controversies in the Church but that sinco Donatists separate from the Church it should be the care of Kings to see that none rebell against the Church of Christ. Hence I reason thus no Synods ecclesiasticall can meddle with the blood and temporall lives of men nor can they forbid the beliefe and profession of heresies and erroneous doctrine or scandalls against pure discipline under the paine of bodily punishment as banishment imprisonment heading or hanging But Emperours and Kings either in a Synod or out of a Synod may lawfully forbid such things and that by a Kingly power therefore if Emperours in Synods make any Lawes of this kinde they are not Synodicall nor ecclesiasticall Lawes nor doe they make such Lawes jointly with the Church-Synod as some teach nor by any ecclesiastick power for coactive power and ecclesiasticall power cannot be joyned together as one power to make one and the same ecclesiasticall lawes Let any judge then if the ancient Lawes of some Emperours were any other things but civill and politick sanctions of Church-constitutions And judge of this Law which some call the ecclesiasticall determination of Heraclius the Emperour by the consent of Pope John he ordained that there is nâ—â—ther one nor two operations in Christ. Heraclius a Monothelite commanded this under the paine of civill punishment as is certaine But had Pope John as collaterall Judge with the Emperour in this that same coactive power that the Emperour had I thinke none can say it So three Emperours commanded all people to hold the doctrine of the Trinity and that those who hold not this be heretickes This is but a civill sanction of a Church Law So Martianus commandeth that the decrees of the Councell of Chalcedon be established and that no man dispute or call in question these decrees This is clearely the Emperours civill ratification of Church-lawes and Justinianus forbiddeth any publick service to be in the Church by laicks onely in the absence of the Clergie and commandeth the Bishops not to muttter in to themselves but to speake in the administration of the Sacraments with a cleare and distinct voice If Emperours did proceede any further as some say that Theodosius deposed the Nestorian Bishops though indeed he onely commanded them to be deposed their deeds are not Lawes a facto ad jus non valet consequentia Papists here are in two extremities For 1. they will not have Princes to meddle with Church-affaires whereas by office they are Nurs-fathers in the Church Charles the fift is rebuked by Paul the third because he conveened councells for composing of dissentions in the Church and he compareth him to Uzzah who touched the Arke without warrant as we may see Wolsius 2. Stapleton Bellarmine and Papists will have them to be brutish Servants to execute whatsoever the Pope and Councells
him all spirituall headship over the Church to the King and Burbillus also But Henric. Salcobrigiensis calleth the King primatem ecclesiae Anglicanae the Primate of the Church of England and â—ges oleo sacro uncti capaces sunt jurisdictionis spiritualis because they are annointed with holy oyle therefore are they capable of spirituall jurisdiction also may saith hee creat propria autoritate by his owne authoritie create Bishops and dâ—prive them See what Calderwood hath said and excerped out of the writings of these men the King as King 1. convocateth Synods 2. defineth ecclesiasticall canons 3. giveth to them the power of an ecclesiasticall Law 4. executeth Church Canons 5. appointeth commissioners who in the Kings authoritie and name may try heresies and errors in doctrine punish non-conformitie to Popish ceremonies may confine imprison banish Ministers 6. descerne excommunication and all Church censures and use both the swords 7. relax from the power and censures of all ecclesiastick Lawes give dispensations annull the censures of the Church upon causes knowne to them give dispensations against Canons unite or separate Parish Churches or diocesan Churches and by a mixt power partly coactive and civill partly of jurisdiction and spirituall the King may doe in foro externo in the externall court of Church discipline all and every act of discipline except hee cannot preach baptize or excommunicate And whereas Cartwright saith when a lawfull Minister shall agree upon an unlawfull thing the Prince ought to stay it and if Church ministers shew themselves obstinate and will not bee advised by the Prince they prove themselves to be an unlawfull Ministery and such as the Prince is to punish with the sword O but saith hee the author of the Survey how shall the Prince helpe the matter shall be compell them to conveene in a Synod and retract their mind but they will not doe this 2. By what authoritie shall the Prince doe this even by extraordinary authority even by the same right that David did eate of the Shew-bread if by ordinary authority the Prince would doe it yet doe you resist that authority also Answ. Though the Prince had not externall force to compell Church-men to decree in their Synods things equall holy juâ— and necessary yet it followeth not that the King as King hath not Gods right and lawfull power to command and injoyne them to doe their dutie force and Law differ much as morall and physicall power differ much 2. If they decree things good lawfull and necessary the Prince hath a power given him of God to ratifie confirme and approve these by his civill sanction but hee hath no power ordinary to infringe or evert what they have decreed 3. And if the Church bee altogether uncorrigible and apostate then wee say as followeth 7. Conclution When the representative Church is universally apostaticall then may the Prince use the helpe of the Church essentiall of found beleevers for a reformation and if they also bee apostatick which cannot be except the Lord utterly have removed his candlestick wee see not what hee can doe but heare witnesse against them but if there bee any secret seeker of God in whose persons the essence of a true Church is conserved The King by a royall power and the Law of charitie is oblieged to reforme the land as the godly Kings with a blessed successe have hitherto done Asa Jâ—siah Jehoshaphat 〈◊〉 in which case the power of reformation and of performing many acts of due belonging to the Church officers are warrantably performed by the King as in a diseased body in an extraordinary manner power recurreth from the members to the â—â—â—â—tick head and Christian Prince who both as a King 〈◊〉 â—â— in an authoritative way is oblieged to do more then ordâ—â—â—y and as a Christian member of the Church in a charitative and common way is to care for the whole body 8. Conclusion The influence of the Princes regall power in making constitutions is neither solitary as if the Prince his 〈…〉 could doe it nor is it 2. collaterall as if the Prince and Church with joynt concurrence of divers powers did it nor is 3. as some flatterers have said so eminently spirituall as the consultation and counsell of Pastors for light onely hath influence in Churches Canons but the Princes power hath onely the power to designe so as the Canon hath from the Prince the power of a Law in respect of us The Kings influence in Church Canons as wee thinke is as a Christian antecedent to exhort that the Lord Jesus bee served 2. concomitant as a member of the Church to give a joynt suffrage with the Synod 3. consequent as a King to adde his regall sanction to that which is decreed by the Church according to Gods Word or otherwise to punish what is done amisse Now that the Prince as a solitary cause his alone defineth Church matters and without the Church and that by his ordinary Kingly power wanteth all warrant of the Word of God 2. The King might have given out that constitution Act. 15. It seemeth good to the holy Ghost and to us which in reason is due to the ministeriall function for these are called Act. 16. 4. the decrees of the Apostles and Elders not the decrees of the King or Emperour either by Law or fact 3. Christ ascending to heaven gave officers requisite for the gathering of his Church and the edification of the body of Christ but amongst these in no place we finde the King 4. If this bee true heathen Kings have right to make Church-Canons though they bee not able and bee not members of the Christian Church and so without and not to bee judged by the Church nor in any case censured Matth. 18. 17. 1. Cor. 5. 11. and this directly is a King Pope who giveth Lawes by a Kingly power to the Church and yet cannot bee judged by the Church Burhillus and Thomson acknowledge that a Heathen King is primat and head of the Church and must hee not then have power aciu primo to make Lawes and to feede the flocke by externall government But Lancel Andreas Biship of Ely Tortura torti saith that a heathen King hath a temporall Kingly power without any relation to a Church power and when hee is made of a Heathen King a Christian King bee acquireth a new power But the question is if this new power be a new kingly power or if it be a power Christian to use rightly his former kingly power if the first bee true then 1. as learned Voetius and good reason saith hee was not a King before hee was a Christian for the essence of the Kingly power standeth in an indivisible point and the essence of things admit not of degrees 2. Then should hee bee crowned over againe and called of God to bee a Christian King and so hee was not a King before which is against Scripture for Nebucâ—adnezzar was to bee obeyed
makers and definers in Oecumenick Councels and Bishops and Pastors and Doctors have all a meere power of advising and counselling which certainely all Christians on earth sound in the faith except women have O whither are all the tomes of the Councels Oecumenick nationall and provinciall evanished unto 3. Kings justly by this are made Popes and more then Popes for Kings onely have a definitive voyce in councells whereas Papists give a definitive voyce to all the lawfull members of the councell no lesse then to the Pope Weemes hath a distinction to save the Kings invading the Church-mens place while as hee giveth to Pastors a ministeriall interpretation of Scripture in the Pulpit and to the King a decretive and imperiall power of interpreting Scripture in the Senat. But 1. there is no exposition of the word at all imperiall but onely ministeriall by the Word of God except that imperiall interpretation that the Pope usurpeth over the consciences of men and this is as Bancroft said that the King had all the honors dignities and preheminencies of the Pope as Calderwood observeth and yet Edward the sixth and Edward the eighth would neither of them take so much on them What difference betwixt a Sermon made by the King in the Senat and the Pastor in the Pulpit It is that same word of God preached only the Kings is imperiall and so must bee in his owne as King the Pastors ministeriall in the name of Christ the distance is too great The administration of the Sacraments may be imperiall due to the King also as a pastorall administration is due to the Pastors 4. In the government of Church there is nothing set downe of the King but of Pastors to feede the flocke Act. 20. 28 29. to edifie the body of Christ Ephes. 4. 11. to rule the house of God 1 Tim. 3. 2 3 4. 16. to feede the sheepe and Lambs of Christ John 21. 14 15 16. and alwayes this is given to Pastors and Elders I know that Kings are nurs-fathers to feed edifie and watch over the Church causatively by causing others so to doe but this will not content the formalists except the King command and prescribe the externall worship of God Tooker Bancroft Whitegift Laâ—celot Andreas Salcobrigiensis have a maine distinction here That Pastors and Elders rule the Church as it is an invisible body by the preaching of the word and administration of the Saâ—raments and of this government the foresaid places speake but as the Church is a politick visible body the government thereof is committed to the King Bancroft said all the externall government of the Church is earthly and Wâ—iâ—eâ—gyft and Bancroft two grosse Divines made for the court say tâ—e externall government of the Church because externall is â—â—spiâ—â—tuall and not a thing belonging to Christs externall kingdome â—aith Bilâ—â—n but this is 1 false 2. Popish 3. Anabaptisticall 4. â—yrannicall False 1. Because externall and vocall preaching and a visible administration of the Sacrament in such an orderly way as Christ hath instituted is an externall ruling of Church members according to the â—aw of Christ as King an externall ordaining of the worship is an externall ordering of the worshippers according to the acts of worship thus ordered as sense teacheth us but the externall ordaining of the worship to preach this not this to celebrate in both kinds by prayer and the words of institution and not in one kind onely is an externall ordering of Gods worship therefore as Kings cannot administrate the Sacraments nor preach so neither can they have the externall government of the Church in their â—ands 2. The feeding of the flocke by Pastors set over the Church by the holy Ghost Act. 20. 28. includeth the censuring by discipline even the grievous Woolves entring in not sparing the flocke but drawing disciples after them vers 29 30 31. and therefore Pastors as Pastors are to watch and to try those who say they are Apostles 〈◊〉 not but doe lie Râ—vel 2. 2. by discipline so this externall â—eâ—ding is externall governing committed to Pastors whereas inward governing is indeed proper to Christ the head of the Church 3. What doe not the Epistles to Timothy containe comman dements about externall government to bee kept inviâ—â—able by Timothy not as a King I hope but as a Pastor even 〈◊〉 the appearing of our Lord Jesus Christ 1 Tim. 6. 14. and this taketh away that poore shifâ— that the externall government of the Church as Tookerus saith was in the Apostles hands so long as persecuting Magistrates were over the Church but now when the Magistrates are Christians the case is changed but the government of all suâ—â— as Timothy is must bee visible externall and obvious to men as 1 Tim. 2. 1 2 3 4. 3. 1 2 3 4. â— 16. 1 Tim 5. 9. 1 Tim. 5. 19 20 21 22. 2 Tim. 2. 1 2 3 4. 2 Tim. 3 5. all which must bee kept untill the comming of Christ 1 Tim. 5. 21. 1 Tim. 6. 13. 2 Tim. 4. 1 2. 4. If externall government were in the Kings power then were it his part to rebuke publikely to excommunicate and to lay on hands upon the Timothies of the Church all which are denied by the formalists and are undoubtedly the Churches part as the Church Matth. 18. 17 18. 1 Tim. 5. 19 20 21 22 1 Tim. 3. 14. 1 Tim. 1. 20. 1 Cor. 5. 2 3 4 5. 5. Parker proveth well that the keyes are Christ as Kings ruling in word and discipline 2. This is popish for so doth the Papists teach as Stapleton and Becanus that the Pope quo ad externum infiuxum according to externall influence of visible government is head of the Church and Christ according to the internall influence of the spirit is the head of the invisible body of Christ and here the King is installed in that externall government out of which our Divines by Scriptures have extruded the Pope which is a notable dishonor done to Kings and as Parkerus observeth Joan. Raynoldus answereth that from two offices of the head which is to give life and influence of motion to the members and also to guide and moderate the actions externall of the body wee cannot make two heads and because the King hath some civill government about the Church wee cannot make two heads over the Church Christ one and the King another under him 3. This is Anabaptisticall for because the visible government of the Church is externall wee are not to cut off all necessitie of the ministery to feed and rule with ecclesiasticall authority and because the Prince is gifted and a Christian to give all to him for a calling there must bee from God for the King to governe the Church of Christ by Lawes and prescribing externall worship therein for Christ hath left Ephes. 4. 1 Cor. 12. 1 Tim. 3. men to bee feeders and governours of his Church by office whose it is to bee
both doth elect and choose the man yet so that he is not elected without the consent of the King or Magistrate in the Kings roome I answer many things are here to be replyed 1. That the King who may be borne an heire to an earthly Kingdome is also borne and by nature a mixt person and halfe a Minister of the Gospell is against Gods word ministers in whole or in part are made so of God not so borne by nature in Aaronâ— Priesthaâ—d men by birth came to a sacred office but that is done away now in Christ. 2. With as good reason may the King preach and administer the Sacraments as a mixt person as he may ordaine by ecclesiasticall blessing imposition of hands ecclesiasticall designation any person to the Ministery that same auth nity of Christ which said to Timoth Lay hands suddainly 〈◊〉 man said also to him 2 Tim. 2. 15. Study to be approved unto 〈◊〉 a workeman that needeth not to be ashamed dividing the word right that is both ordaining of Ministers and pastorall preaching of the Word or pastorall acts flowing from an ecclesiasticall power How then can the one be given to the King by vertue of that same mixt power especially seeing baptizing it directly called 1 Câ—r 1. 17. a lesse principall worke of the ministery then preaching It it be said as ordination is performed by the King is not an ecclesiasticall action but civill or mixt partly civill partly ecclesiasticall I answer by that reason if the King should preach and administrate the Sacraments these actions should not be called ecclesiasticall actions and Uzzah's touching the Arke should not be called an action by office incumbent to the Levites only and it might be said the person being civill the actions are civill And Uzziah's burning of incense upon the Altar of incense was not a Priestly act but an act of a mixt power he was partly a King and partly a Priest who did performe the action but he was a Priest by sinfull usurpation in that action as we know 2. This answer is a begging also of the question 2. Whereas it is said that the Church ordainech Pastors and the King also but divers wayes the one by a regall power the other by me elâ—siasticall power I answer this is spoken to make the people ad saciendum populum for ejusdem potestatis est saith the Law constituere destiâ—â—ere it is the same power to ordaine and to destroy The high-Commission by the Kings authority doth deprive Ministers without so much as the knowledge of the Church If then the King as King may deprive ministers without the notice of the Church then may the King as King also ordaine Pastors without the notice of the Church For the action of the instruments as such is more principally the actions of the principall cause 3 Election of a Pastor is farre different from ordination of a Pastor the whole multitude as Christians have voyces in the election of a Pastor and so hath the King or his Magistrate as a part and member of the Church but this giveth no negative voice to the Magistrate in election but ordination is not done by all the multitude it is a worke of authority done onely by the Church-officers 4. The coactive and civill degradation must have also correspondent thereunto a coactive and civill ordination of Pastors Now I ask what is a coactive ordination If it be the Kings royall and civill authority commanding that the Church officers ordaine Pastors at Christs commandement This we deny not they fight with a shadow or a night ghost not against us who contend for this But if they meane a coactive degradation by the Sword in banishing imprisoning yea and for just causes punishing Ministers to death with the Sword this indirect deprivation we doe not deny But so the King depriveth a man from being a Minister when he is beheaded or hanged or banished for civill crimes no other wayes but as he depriveth a man from being a Fashioner a Saiâ—â—r a Plower a Souldier or a Father to his owne barnes a husband to his owne wife for when the man is beheaded or hanged by the sword of the Magistrate he is dâ—prived from being a fashioner a sailer a father a husband and Solomen did not other way deprive Abiathar from the Priest-hood then indirectly by consining him for treason at Anathoth so as he could not exercise the Priests office at Jerusalem So after Junius Calderwood Gul. Apollonius Sibrandus yea Muketus a man for the times denyeth that the Prince can take away that ecclesiasticall power that the Church hath given And so acknowledgeth Wedelius the same That reasonlesse lyer Lysimach Nicanor in this and in other things hath no reason to say we borrow Jesuites doctrine to answer this argument for the Jesuite Becanus is not â—nacquainted with Jesuits doctrine against the power of Kings yet he answereth that Solomen as King had no power over Abiathar for treason or any other crime and therefore following Bellarmine and Gretserus saith that Solomon did this by an extraordinary propheticall instinct yet Abulensis a great textuall Papist and Bâ—naventura a learned Schooleman saith this pâ—oveth that the King is above the Priest and that Priests in the Old Testament were not eximed from the civill Judges sword and power this is very doubtsome to Suarez who â—aith that it was a tempâ—rall civill punishment of exiâ—e and that â—â—â—sitiâ—n from the exercise of the Priests office followed upon the other But we neede not this answer for Solomons sentence containeth in tâ—rminis a meere civill punishment and these words 1 King 27. S. Solomon thrust out Abiathar from being Priest to the Lord seem not to be words of the Kings sentence of banishment but are relative to the fulfilling of the Lords word and a consequent of divine justice relative to the prophesie against Elies house Though verily I see no inconvenience to say that Solomon did indeed deprive him from the Priest-hood by an extraordinary instinct of the Spirit as he was led of God to build the Temple 1. Because the text saith so Solomon thrust out Abiathar from being Priest to the Lord and ver 35. and Zadok the Priest did the King put in the roome of Abiathar which is a direct deprivation from the Priest-hood but I contend not here But that the King causatively may deprive that is command the Church to cast out hereticks and to commit the Gospell to faithfull men who are able to teach others 2 Tim. 2. 2. wee confesse as for the power of convocating of Synods some thinke that the King may convocate Synods as men but as Church men they have power if the Magistrate bee averse to convocate themselves see Junius who insinuateth this distinâ—tion But certainly though the Kingly dignity be thought meerely civill yet let this be thought on it may be thought that the Kings power is divine three
this if it stand good As many as may love one another and may edifie exhort and comfort one another may expresse their love by publick prophecying for edification in love but all Christians even such as are not in Church-state nor officers are to love one another to edifie exhort and comfort one another Ergo. The proposition is most false women are obliged to love one another and to exhort and edifie one another Prov. 31. 26. Til. 2. 3. yet can they not prophesie in the Church 1 Cor. 14. 34 35. yea excommunicated persons are not loosed from the duties of love and mutuall rebuking in private if they may bee exhorted as brethren 1 Thess. 3. 15. They may exhort and rebuke others Levit. 19. 17. which the law of nature requireth yea Peter as a Pastor out of love to Christ is to preach Ioh. 21. 15. 16 17. But therefore private Christians are not obliged to Pastorall preaching and administration of the Seales which are expressions of the love of Christ yet to administer Sacraments is an act of edification is therefore every act of edification and love common to all because to love and in some private way to edifie all is incumbent as a dutie to all nay a King out of love of Christ should governe Gods people a Captaine fight Gods battells a Sea man saile a Professor teach in the Schooles will it follow because to love one another is common that all private men may bee Kings may kill men in battell and that the Plowman should saile and invade the Mariners calling this were Anabaptisticall confusion of places and callings and should evert states places charges and callings and overturne Church and State and make the Church an old Chaos the God of order hath not so ordered callings and places But saith the man if the end which is edification and comfort continueth therefore the gift of prophecying continueth Answ. 1. Prophecying continueth who taketh it out of the world It continueth in such as God hath set in the Church for that end and use 1 Cor. 12. 29. but not in all and every Plowman who in his place is obliged to edifie 2. The Argument is also weake that continueth the end whereof continueth forso circumcision passeover sacrificing the end of all which was edifying should continue in the Church Mr. Yates answered to him extraordinary gifts as strange tongues miracles are for edification yet they continue not Mr. Robinson answereth to him strange tongues and the office of the Ministery doe not properly edifie but the use of strange tongues I answer there doth much weaknesse here appeare love in Mr. Robinsons breast doth not edifie nor his habit of prophecying but the acts of expressions of love and the use of prophecying edifieth and for that cause wee may well say that the office doth edifie There being saith Robinson no other meanes to edifie exhort and comfort left in the Church but propbecying Paul argueth from the common grace of love as well upon brethren as officers to ordinary as to extraordinary and at all times prophecying that all out of office may prophesie to the worlds end if they have gifts Answ. Is there no meanes to edifie exhort and comfort but prophecying and that prophecying publick in the Church and pastorall that is denyed what say you of private and domestick exhorting praying praysing reading and Christian conference Coloss. 3. 16. Mal. 3. 16. Zach. 8. 21. are not they singular meanes of edifying hath Christ left no meanes of edifying exhorting and comforting but the publick prophecying of Clothiers Mariners Fashioners 2. Faith commeth by hearing of a sent minister Rom. 10. 14. It pleased God by preaching of sent Pastors 1 Cor. 1. 17. 21. to save those who beleeve Robinson 2 Argu. v. 31. You may all prophesie that all may learne that all may be comforted be speakes of prophecying of all as largely as of learning of all according to the received rule of exponing the notes of universalitie Answ. Women ungifted brethren infidels in the Church by his owne grant may learne but they may not prophesie in the Church Ergo many more are to learne then may prophesie and the one All is narrower then the other for all are not Prophets 1 Cor 12. 29. therefore all may not prophesie in one and the same verse 1 Cor. 11. v. 32. and Isa. 53. v. 6. the notes of universalitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee all are taken divers wayes yea one and the same word applyed to divers subjects is taken divers wayes as 1 Sam. 12. 18. And the people greatly feared the Lord and Samuel and my sonne saith the Wise man seare the Lord and the King Prov. 24. 21. Mr. Yates said well all ought to have the gift of hearing but not of prophecying Robinson answereth every particular person is not bound to have the gift of prophecying but if he speake to purpose he must say that no ordinary brethren out of office ought to have the gift of praphesie which if it be true then ought none to strive for fitnesse to become officers neither were that reproofe just Heb. 5. 11. Answ. He speaketh to purpose to destroy your Argument which you destroy your selfe while as you grant many may learne who may not prophecie 2. Hee may say truely no ordinary brethren out of office but purposed to remaine artificers are to strive for fitnesse to the office of ministery but many out of office may have the gift of prophecying who are not Prophets and you grant I thinke many are gifted to be Kings who neither are Kings nor may lawfully exercise acts of royall majestie without treason both to God and their King For the place Heb. 5. 11. the Apostle rebukes the Hebrewes both officers and people as dull of hearing whereas they ought to bee teachers of others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as you expone it Prophets out of office who ought to prophesie publickly to the edifying of the Church But take home this Argument thus Those whom the Apostle rebuketh as dull of hearing who ought to bee teachers and unofficed Prophets are obliged to be indeed such Prophets for a rebuke is for the omission of a morall dutie which wee are oblieged to doe or for the committing the contrary but he rebuketh teachers in office women children and ungifted brethren as dull as hearing for that they ought to be Prophets were not Ergo all even teachers in office women children and ungifted brethren ought to be Prophets not in office Now the conclusion is absurd and against your selfe for you say Pag. 58. every particular person in the Church is not bound to have the gift of prophecying women are not bound I am sure yet are women rebuked for being dull of hearing and for that they ought to be teachers of others and were not 2. Hence it is cleare that you corrupt the word of God and to be teachers in that
and prayed for as King by the people of God at Jeremiahs expresse commandement 3. So a pagan husband becomming a Christian should by that same reason acquire a new husband-right over his wife contrary to the 1 Cor. 7. 13 14 15. the Captains or Masters who of heathens become Christians should obtaine a new right and power over their Souldiers and Servants and they should come under a new oath and promise to their Captaines and Masters 4. If the heathen King have onely temporall Kingly power he had no power as King to take care that God were worshipped according to the dictates of the Law of nature and Law of nations had power to punish perjury Sodomie parricid as sins against the Law of nature and the heathen King should not by office and Kingly obligation bee oblieged to be a keeper and a defender of the tables of the Law of nature which is against all sense But if the power which a heathen King becomming a Christian King acquireth be onely a Christian power to use for Christ the Kingly power that hee had while hee was a heathen King then a heathen King jure regali by a regall right is the head of the Church though hee bee a Woolfe and a Leopard set over the redeemed flocke of Christ yea though hee bee the great Turke hee is a Pastor called of God the Church though for his moralls hee bee a Woolfe and a hireling yet by office and Law hee is a feeder of the flocke Talis est aliquis qualem ius offiâ—ii requirit And certainly it is impossible that a heathen King can bee a member of the true Church hee wanting both faith and profession which doe essentially constitute a Church-membership if it bee said hee is ex officio by his office a member that is nothing else but hee ought to bee a member of the Church so all mankind are members of the Church for they are oblieged to obey Christ and submit to him upon the supposall of the revealed Gospel and the heathen King is no otherwise a member by the obligation regall that layeth upon him as King yea when the Gospel is preached and the heathen King converted to the faith hee is not a member of the Christian Church as a King but as a converted professor and so Christianitie maketh him not a Kingly head of the Church but what essentially constituteth him a King that also constituteth him a Christian King Christianitie is an accidentall thing undoubtedly to the office of a King 2. They doe no lesse erre who make the King and the Church officers collaterall Judges in Church matters so as with joynt and coâ—quall influence they should bee Canon makers 1. Because perfect Synods are and have beene in the Apostolick Church without any influence collaterall of Christian Magistrates as being against their will and mind who were Rulers of the people as Acts 1. 14 15. Acts 2. 46 47. Acts 4. 1 2. Acts 6. 1 2 3 4. Acts 15. 6 7 8. c. 2. What the Church decreeth in the name of Christ standeth valid and ratified in Heaven and Earth Matth. 18. 17 18. Joh. 20. 21 22. whether the Magistrate assent to it or not so that he hath not a negative voyce in it by any ecclesiastick power for Christ saith not What yee bind on earth in my name shall be bound in Heaven except the Magistrate deny as a collaterall Judge his suffrage Now if he be a collaterall Judge by divine institution no Church act should be valid in Christs Court without him as excommunication not in the name of Christ or performed by those who are not the Church but onely in civill offices is not excommunication also what ever the Magistrate doth as the Magistrate he doth it by the power of the sword Ergo if he take vengeance on the ill doer as his office is Rom. 13. 3. 4. his acts are ratified in Heaven though the Church as collaterall Judges say not Amen thereunto 3. The coactive power of the King and the Ecclesiasticall power of the Church differ as carnall and spirituall spirituall and not spirituall of this world and not of this world and are not mixed by the Word oft as Joh. 18. 36. 2 Cor. 10. 3 4. 2 Tim. 2. 4. and therefore it in one and the same Church constitution the King and the Church be joynt and coequall Judges and joynt definers the constitution must both be injoyned under the paine of bodily punishment which the Church whose weapons are not carnall cannot command and under the paine of Church censures as suspension rebukes and excommunication the King must command Now the Canon should neither be an Ecclesiasticall nor yet a civill Canon but mixt for the Canon makers injoyneth with powers and paines which are not due unto them nor in their power Now to make a Law saith Feild is to prescribe â—â—aw under the paine which the Law-maker hath power to inflict but neither hath the Church the power of the sword 2 Cor. 10. 3 4. Joh. 18. 36. nor hath the King by Gods â—aw the power of excommunication See Calderwood And one and the same Law should be backed both by a carnall and worldly power and not by a worldly and carnall power 3. The King as King must have a mixt power halfe kingly â—â—â— halfe ecclesiastick and by the same reason the Church must have a mixt power partly Ecclesiasticall and partly civill and this were to confound the two kingdomes the kingdome of this world and the spirituall kingdome of Christ which is not of this world Joh. 18. 36. condemned by Anselmâ— and Hilarius and Bernard and Augustin Put if they say that every one hath their influence partialitate causae non effâ—cii according to the nature of causes then is not one and the same Church constitution from both King and Church See Apollonius But the Kings Canon is civill the Churches Ecclesiasticall and every one of them without another perfect in their one kind See what the learned Gerson Bucer and Amesius saith further to adde light to this point Those who maintaine a third that the Church Canons hath all the power of being Church Lawes from the King and all Ecclesiasticall and oblieging authority from him and that they have onely some helpe of consulting power from the Church are grosser Divines See Joan. Weemes for so the King is the onely Canon maker and the Church-men giveth advice onely as the Kings Proclamation speaketh having taken 〈◊〉 counsell of our Clergy we command such a worship â— and so the Canon runneth it seemeth good to the holy Ghost and the King as the Canon speaketh Acts 15. 2. the King is made an Ecclesiasticall and ministeriall Prâ—acher to expone publikely the Scriptures to the Church of God for all lawfull Church Canons are but Ecclesiasticall expositions of Gods Word and so the Emperours and Christian Kings are the onely lawfull Canon