was inflicted by many if it was by all yet I grant it must be done by the consent of all or of the greatest part and it may be said to be done by all as the representative body of all as what the Parliament doth it may be said the whole Kindom doth but as the Kingdome refers their businesse to the Paâ—liament so doe the particular Churches to the Presbitery but they say every case ought to be heard and determined where the fault was committed By this argument we must remove our Parliament and all other Courts to the place where any offence is committed to try them there But this their folly needs no confutation and saith Paul concerning Church censures I heare that there is fornication committed among you now marke For I verily as absent in body but present in spirit have judged and determined already concerning him that hath so done and that was to deliver such a one to Sathan for the destruction of the flesh that the spirit may be saved in the day of the Lord Iesus Yet it was not fully done without the consent of the whole Congregation although judged and determined in their absence Yet it was executed when they were gathered together 1 Cor. 5.3 4 5. So the Presbitery ought to judge and determine of things but they are not to be accomplished privately but openly with the consent of the whole congregation But they say if thy Brother trespasse against thee tell him his fault betweene him and thee alone and if he will not heare thee take with thee one or two more but if he neglect to heare them tell the Church Mat. 18.15.16.17 This Church say they is a particular Congregation but I deny it and will prove it to be a collective part representing the Church to whom binding and loosing was referred for saith the Lord if two of you shall agree on earth touching any thing as binding and loosing it shal be done for them of my Father in heaven vers 18.19 The reason is because where 2. or three aâ—e gathered together out of a Congregation in the name of Christ about such a busâ—nesse saith Christ I am in the midst of them ver 20. Now in a small congregation having but two ruling Elders and one Pastor these comming to getheâ— in the name of Christ if but two of them agree it shall be done ver 19. But it were a siâ—ly conclusion to gather from hence that if any two of the whole parish or of the whole congâ—egation of Broâ—nists agree together about binding or loosing it shal be done in heaven So tâ—en I conclude that where there are but two Elders and a Pastor if these come together and but two of them agree saith the Lord it shall be done Now if they should say it is a particular congregation and yet but three persons in it this I also deny for a particular congregation must have both Officers and people or else it is not a congregation but suppose they say there was a Church in the houses of Aquila and Nimphas Rom. 16.5 Col 4.15 I answer they had teaching and discipline which did resemble a Church but they neither taught nor governed as Church-officers but as parents and Masters for they had no election nor ordination and therfore no calling neither had they the sacraments nor the power of the keyes for Excommunication So then if they were Churches it was because Christians reâ—orted thither and had the use of the Word and Sacraments see Acts 2.6.12.12.19.9.20.8.28.23 and because there were no Churches built 7. The independent government cuts off all remedy for injured persons for those perties must be their Judges while they deny Presbiâ—eties and Synods to appeal to which is against the very light of nature that parties should be their Judges who if â—ney get the greater number the innocent party must needs suffer although his cause be never so just but this is flat against the Scripture There was variance in the Church at Antioch and they appealed to the Apostles and Elders then assembled at Jerusalem Acts 15.2 It is in this case as it is in civil injuries see Acts 24.11 where Paul saith no man may deliver me to them because they were parties but I appeale to Cesar these men blame the Prelates for being parties in their owne Courts yet here they will tye their members to be tryed by none but themselves denying Presbyteries and Synods which is the onely refuge of innocent persons and the meanes of justice to the guilty Eightly Independent people exclude women and children from having any voice in their Churches yet they deny a representative church gathered out of many particular Churches In this I demand what is their owne when men of yeares must represent their whole Church and where doe they find such a Church in the Scripture as this is in this we may see plainly that their practise contradicts their tenets while they deny representative Churches their own is such a one but they being silent to our demand we shal give them better satisfaction concerning Presbyteriall government for when that controversie was at Antioch they determined that Paul and Barnabas and certaine others of them should goe up to Ierusalem unto the Apostles and Elders about this question now these certaine that came with Paul and Barnabas are called the Church being brought on their way by the Church Acts 15.3 But they did not every man of the Church of Antioch come for then how could they be sent yet these few that were sent are called the Church and when they came to Jerusalem they were received of the Church ver 4. But did every christian in Ierusalem come forth to meet them or whether did some part of the church there kindly entertaine them in the name of the rest and so are called the church and so that place before mentioned Mat. 18. tell the Church is no more but tell the officers of the church and great feare came upon all the Church Acts 5.11 Here is meant none but the Apostles who in the next verse went all into Solomons Porch which could not hold al at Ierusalem and the rest are mentioned distinctly ver 13. yet you see here these officers are called the church and when Moses was charged to speake unto all the congregation be called for all the Elders of Israel and said unto them Exo. 12.3.21 As a Parliament is a congregation of the mighty Psal 82.1 So is a National Synod but they are much troubled at this word National church but why should not we be as much offended at the word independent church seeing that there is none such in the Scripture Again I answer when there was but one Nation that received the ordinances of God there was but one National church but now the Gospel â—s preached to all Nationâ— then so many of them as receive and make profession of it so many national churches there is again as many flocks make one flock
in the Kingdome of their Father Math. 13.41 42 43. Then wars shall cease when there shal be none in that Kingdome that offends but these offenders must be in the Church till the very judgement day at the end of the world The Angels which are the Reapers shall take out those tares that did offend and cast them into hell fire then shall the second Adam restore to the Saints all the creatures in their first perfection after that they are purified by fire at that day the Saints shall inherit all things and not before For the first Adam by sin brought vanity and corruption upon all the creatures but at that day the creatures shal be purified and purged from their vanity and corruption and then restored to the Saints alone so they shall remain for ever for the Second Adam wil restore againe to the Saints all that they lost and not as they are now corrupted cloathed with vanity For the new heavens and the new earth which I will make shall remain before me saith the Lord Isa 66.22 Of that Kingdome there shal be no end Luke 1.33 Now because the Church shal be pestered with many enemies till the day of judgement the sword of the Magistrate is necessary to keep down the seditious stirs of unquiet men which trouble all Kingdomes with violent oppressions and hainous evill doings then Magistrates ought to defend them that are troubled and to preserve the lawes discipline with purity which is the only means to regulate such wicked men to better obedience shall Theeves that rob a few be punished and shall they suffer whole Countreys to be spoiled with robberies so then the chiefe Magistrate is not only to suppresse private injuries with judiciall punishments but also must defend with war the Dominions committed to his charge against any forraign invasion whatsoever and such wars by the testimony of Scripture in many places are lawfull Thirteenthly they object that in the new Testament is neither witnesse nor example which teacheth that war is a thing lawfull for Christians I answer the same rule that was to the Jewes remaines still for Christians and there can be no cause to the contrary why Magistrates should not now defend Christians aswel as they did the Jewes Secondly we should not look for a full declaration of these things in the writings of the Apostles for their purpose was not to frame a Civill State but to establish and to settle the spirituall Kingdome of Christ Thirdly if Christ had intended that wars should end at his comming he would have said to those Souldiers which demanded of him saying what shall we doe Luke 3.14 I say his answer would have been this cast away your weapons and utterly withdraw your selves from war but he shewes no dislike of their being Souldiers only he counsels theat to be content with thear wages and to doe violence to no man yet by the way I approve not of every light-occasion to be ground sufficient to goe to wars unlesse they be driven to it by extreathe necessity For as Cicero a heathen man said our going to war should tend to peace for war should be sought onely when no other meanes will procure peace Lastly they ought not to goe to warre upon any private affection but as they are sensible of some injury dōe to their Kingdome which they are charged to keepe in peace for if any private affection should move them for wars they abuse the power committed to them which was not given them for their owne Commodity but for their Kingdomes benefit thus they may use Garrisons and Fortifications to defend the borders of their Countries and if any trouble arise they may joyne their Forces together to suppresse the common Enemy which would spoile their Kingdome which they are charged to keepe in peace and safety The Apostle compares the fight of faith that spirituall combate the child of God 〈…〉 corruptions to the bodily fight with open enemies to the Church of Christs which shewes the lawfulnesse of wars undertaken by Christians for defence of their Religion now the good souldier must give himselfe wholly to it and strive lawfully and he shall be crowned 2 Tim. 3 4 5. And we read of rare Christians that were Souldiers the Centurion had souldiers under him and yet he had such a saith the like was not found in Israel Mat. 8.9.10 And Cornelius was a devout man and a Captain of the Italian Band and he had devout souldiers under him Acts 10.1.2.7 And Paul was guarded by a Band of souldiers Acts 23.23.24 We read that Gog and Magog will compasse the Campe of the Saints Revel 20.8.9 But what shall not this Camp of Saints resist them I saw the Beast and the Kings of the Earth and their Armies gathered together to make war against him that sate on the horse marke and against his Army and the Beast was taken Revel 19.19.20 But what was this done without any fight did this Army of Christians and this Camp of Saints stand all for cyphers You shall see Ierusalem compassed about with Armies Luke 22.20 And there shall be warres for all these things must come to passe Mar. 24.6 It is spoken indefinitely that if one King goe to war with another they ought to withstand him if they be able Luke 14.31 As we would doe against a thiefe and not suffer our house to be broken up Mat. 24.43 saith Christ I came to send fire on the earth it is already kindled Luke 12.49 I came not to send peace but a sword Mat. 10.34 Then he that hath no sword let him sell his garment and buy one Luke 22.36 And resist unto bloud Heb. 12.4 Then those that thinke their lives too deare for Christ and his Gospell are unworthy of either Mark 8.35 ill members both to Church and State Hence we may gather that if this be so then Tributes and Taxes are lawfull Revenues for Princes which they may chiefly imploy to sustaine their common charges of their Office and likewise use to their private Royalty and honour of their Princely state and dignity as wee may see by the examples of many holy Kings in Scripture which according to the State of their persons which they did beare were sumptuously maintained of the common charge and we read in Ezek. 48.21 That there was a very large portion of land assigned to the King c. Yet again Princes should remember that their treasure chambers are not so much their owne private coffers as the Treasuries of the whole People therfore saith Paul For this cause pay we tribute for they are Gods Ministers attending continually upon this very thing to execute wrath upon him that doth evill and he is the Minister of God to thee for good render therefore tribute to whom tribute is due Rom. 13. So then they may not prodigally waste and spoile what they are betrusted with for if they doe it is manifest wrong to the people nay it is no
which they hope to be freed from all civil power and government witnesse that heretical booke intituled The personal reigne of Christ upon earth which affirmeth that all civil power and government shall be cast downe before the end of the world a thousand yeares this hath great approbation among them and they the meane time desiring and expecting when all Thrones and powers shall be cast downe that they may live without rule or government But see my answer to it in that booke intituled The Saints inheritance after the day of judgment and for the present let it suffice that the Scripture mentioneth but three commings of Christ one spirituaily when hee changeth the heart and stâ—mpeth his owne Image of grace upon it Secondly when he came visibly in the flâ—sh In the fulnesse of time God sent his Sonne Gal. 4 4. This was done when the word was made flesh and dwelt among us John 1.14 The third is yet expected at which comming he shall judge both quick and dead and the heavens must receive him unâ—â— the restitution of all things Acts 3.21 Thefore no other comming to be expected before the end but here we may see how they declare their affections to civil government when as they expect that Christ shall come and free them from all obedience to it and that a thousand yeares before the end of the world But here some may reply and say to me thus you affect neither Antinemians nor Familists Anabaptists nor Papists Brownists nor prophane Protestants then what is it you would have I answer I desire to be found faithful to Luther's Protestation and to Calvin's Institution the first of these was the originall cause from whence the name of Protestants did first arise for when Luther did first renounce that strumpet of Rome he caused them all that were with him to enter into a Protestation against all Popery and popish Innovations and those that took that protestation were ever afterwards called Protestants we in this Kingdome have of late taken the very same Protestation against all Popery and popish Innovations therefore I doubt not but we have many amongst us who will hazard lives and States and all they have to maintain that protestation and so by the good blessing of the Lord will prove themselves good and faithfull Protestants But for the second although I call it Calvin's Institutions yet not as if he had made it of his owne head but as a faithfull servant of Jesus Christ he hath faithfully declared all the Counsell of God as Paul did Acts 20.27 to all his fellow-brethren that all may see what a Church Christ hath instituted in his word Also this doth well agree with our late solemne Nationall Covenant in which we have bound our selves with our hands lifted up to the most high God swearing thus That we shall sincerely really and constantly through the grace of God endeavour in our severall places and callings the preservation of the reformed Church of Scotland in Doctrine Worship Discipline and Government against our common enemies Now I hope all those that have thus engaged themselves are convinced that their doctrine worship discipline and government are agreeable to Gods Word else why have we bound our selves to preserve it there and to acknowledge the enemies of it to be our common enemies yet I deny not but as it is there it may have some failings which may admit of reformation The Lord open our reformers eyes that they may connive at nothing that may prejudice the honour of Christ or the good of his Church but whatsoever is commanded by the God of heaven let it be diligently done Ezra 7.23 Againe wee have sworne to endeavour the reformation of religion in England Scotland and Ireland in doctrine worship discipline and government according to Gods Word and the best reformed Churches and for this I hope we are convinced that the Presbyteriall is the best reformation else why do we bind our selves to preserve it in Scotland we are or should be resolved be resolved before we vow and not after vowes to make enquiry Prov. 20.25 Againe we swear that we will endeavour to bring the Churches of God in the three Kingdomes to the nearest conjunction and uniformity in religion confession of faith sorme of Church-government directory for worship and Chattechising but if Scotlands government and discipline must not be altered the case is cleare that we have bound our selves to uniformity with them in the fore-mentioned things Let therefore as many as be perfect be thus minded and if in any thing ye be otherwise minded God shall reveale even this unto you Phil. 3.15 Thus you see the harmony between our protestation and Luthers protestation as also betweene our Covenant and Calvins Institution thus far blessed be the Lord for our blessed union therefore my motion I hope will not seem strange when I shall desire faithfulnesse to our late Protestation and to our solemne Covenant not as though I did question the faithfulnesse of our reformers for blessed be God they have already done more then some yeares agone we thought we should ever have lived to see or as though I questioned the faithfulnes of any that have taken that protestation or covenant only I wish pray for their perseverance That as their hands have laid the head stone thereof their hands also may finish it and when they bring forth the foundation of this house with shouting we shall cry grace grace unto it Zech. 4.7.9 But I must expect some foul-mouth'd Prelate to stand up as in Doctor Bastwick's case saying that base fellow Calvin for so that old Francis White the Prelate of Ely called that ever to he honoured Divine saying that he arose in an obscure come of the world and violated and overthrew all order and authority in the Church and would also have demolished the authority of the Magistrates and then the prâ—late of Canterbury avouched his Episcopal authority and preeminence over his brethren to be only from God very much blaming Calvin for his factious spirit said that they held the crownes of Kings upon their heads for no Bishop no King and those that would have no Bishops sought to overthrow all governement and so he concluded with honourable expressions to that strumpet Synagogue of Rome saying she was a true Church and that she did not sin in any fundamental points and so the rest blaspheming the holy Scriptures calling them the refuge of heretiques and schismaticks and that they could not be knowne to be the word of God but by the Fathers These are they that blame Calvin for his factious spirit and call him base fellow and that he should seeke to overthrow all order and authority n the Church and to demolish the authority of the Magistrate Again the Prelate Whitgift and Saravia dash one against another about ruling Elders and Pâ—esbiteries Whitgift doth acknowledge they ought to be under a Tyrant but not under a Christian Magistracy the other
will allow them to be under a Christian Magistrate but not under an Infidell First whereas Whitgift saith ther were in the Primitive Church Seniors but it was before there was any Christian Prince or Magistrate Secondly and that God hath given the chiefe authority of government in the Church to to the Christian Magistrate Thirdly that if there were a Seniory established there could remaine no authority Ecclesiasticall to the Civil Magistrate I answer if the office of Seniors under a Tyrant had medled with any part of the office of the Magistrate then so much as they exercised of the office of the Magistrate so much should have ceased but the Eldeâ—s are to assist the Pastor in matters Ecclesiasticall onely and not in Civil therfore it ought to be in times of peace aswel as in times of persecution and if a Tyrant-Magistrate could suffer them it is evident that they did not offend against his office Secondly there were Seniors among the Jewes under godly Kings and in times of peace then why may it not be so among Christians Thirdly the Ecclesiastical power is distinct from the Civil both in the subject object and end so that the one doth not hâ—nder the other the Magistrates power is to punish the outward man with outward punishment which the Presbâ—tery cannot hinder and he may civilly bind whom the Presbitery spiritually looseth and he may civilly loose whom the Presbitery spiritually bindeth Lastly the Magistrate seeks not the repentance and salvation of the delinquent by his punishment as the Presbitery doth be only seeks to maintain the authority of his Lawes and the quiâ—â—nes and preservation of the Common-wealth so that a delinquent by repentance cannot escape the Civil Magistrate Fourthly the Magistrate cannot determine questions of faith nor know what order and decency in circumstances is fittest for each Congregation neither can he excommunicate offenders for when the Prelates exercised Ecclesiasticall Jurisdiction and civil also they did wrong both to the Prince and also to the Presbitery Fiftly when Presbiters are established in their full power there remaines much power to the Prince even in things Ecclesiasticall as to take diligent heed to the whole State of the Church within his Dominions to indict Synods and civilly to proceed in the same to ratifie the constitutions thereof to adde unto them the strength of a civil power to punish heretiques and all that disobey the assemblies of the Church to see that no matter Ecclesiasticall be carried factiously or rashly but that such things be determined in free assemblies to provide for Schollars Colledges and Churches that all corrupt wayes of entring into the ministery by Simony bribing or otherwise be represted and lastly to compel all men to doe their duty according to the word of God and the lawes of the Church So then the civil Magistrate is to leave untouched that power which belongs to the Ecclesiasticall rulers as the ministers of the Gospel ruling Elders and Deacons for Ecclesiastical doe not hinder the Civil in their administration Sixtly is it so that Prelates exclaime against Presbiteriall government let us retort their exclamation back upon their own-heads as Elishah did in another case saying it is thou and thy Fathers house that troubled Israel So I say it is the Prelacy not the Presbitery that is prejudiciall to the power of Princes and hath often encroached upon the same as for example the Bishops assembled in the 8. councell of Constantinople ordained that Bishops should not light from their horses when they chanced to meet Princes nor basely bow before them and if any Prince should cause a Bishop to disparage himselfe by doing otherwise he should be excommunicated for two years Canon 14. And in the same councel Canon 17. they also discharged Princes from being present in any Synod except the Occumenick so much for answer to Whitgift Now for Saraviah who alloweth such Elders as the Jewish Church had to be joyned now with Pastors under a Christian Magistrate but not under an Infidell Magistrate but this man takes the Jewish Elders to be their Magistrates and so he affirmes that none but Christian Magistrâ—tes ought to sit with the Ministers of the Word in Ecclesiasticall Courts as Princes and Nobles in generall or Nationall Councels and that Magistrates of Cities should sit in particular Consistories but this is as foule an errour as that of Whâ—gift for you see a plaine distinction between the power Ecclesiasticall and the Civill both in the subject object and end as I shewed before and that the one is not to touch or to meddle with the office of the other Now if the Christian Magistrate by vertue of his civill power should sit in Spirituall Courts this would make a mixture and confusion of civill and Ecclesiasticall Functions and again he contradicteth himselfe saying that he admitteth grave and godly men in the Judicatories of the Church although they be not Magistrates but private men Again there have been Christian Churches under Infidell Princes but here I leave these two men as Ephraim against Manasseh Manasseh against Ephraim and both against Iudah so Whitgift against Saravia and Saravia against Whitgift and both against the truth Now suppose the Cavaliers at Oxford should step forth and say that the Presbiteriall government is worse then the high Commission or the Spanish Inquisition see Diurnal Feb. 22. 1643. I answer it is but the testimony of prophane Papists and blaspheming perjured Traytors both to Church and State and therefore I leave them as not worthy to be answered But suppose they should seek to comply with our independant people and tell them that the King will grant them a free toleration if they wiladhere to him to oppose Presbiteriall government I answer it hath cast an ill savour upon independant government and makes it to relish basely with Gods people But what if the independant people themselves shall take upon them to examine the Presbiteriall government and present their examination to the King and both Houses of Parliament and tell them boldly that all learned men have granted that the Churches constituted by the Apostles were all independant bodies but the man cannot produce any of these learned men and therefore the case is doubtfull besides it were a hard case if neither Scotland France Holland and many other places where the Presbiteriall government is or hath been could not yeeld a learned man this man I suppose to be either a Cobler or a Button-maker or some such prime Scholler and yet be takes upon him to examine the learning of all the reformed Churches but wil you be pleased to see his learned exposition of some texes of Scripture such as these The Kingdome of God is at hand that is saith he a particular Congregation is at hand Math. 3.2 And to be fellow Citizens with the Saints and of the houshold of God this saith he is meant of a paiticular Congregation Ephes 2.19 And for the Queen to stand on
the right hand of Christ in gold of Ophir this saith he also is a particular congregation Psalm 45.9 Thus you see how this mans learning exceeds all thereformed Churches who expound these places to be meant of the universall or invisible Church But further he saith in that examination that the Pope is Antichrist because hee will have men to appeale from other Churches to him and to stand to his sentence and decree but saith he doe not Presbiter all Assemblies and Synods take upon them the same authority I answer no they differ thus First the Pope is one and receiveth appellations Monarchically but Synods consist of many and receive appellations aristecraticaly 2. The Pope receiveth appellations from other Nations beyond Sea but Presbiteries and Synods do not so 3. The Pope will have his sentence received as infallible but Presbiteties and Synods acknowledge themselves subject to errour 4. The Pope acknowledgeth neither Elders nor elderships of Congregations but Presbiteries and Synods doe 5. The Pope acknowledgeth no power Ecclesiasticall on earth but what is subject to him and derived from him but Presbiteries Synods doe 6. The Pope receiveth appellations in other causes besides Ecclesiasticall but Presbiteries and Synods do not so 7 The Pope hath neither commission himselfe from Churches nor will admit the Commissioners of Churches to sit in judgement with him but Synods are made up of Commissioners of Churches 8. The Pope maketh his power boundlesse exalteth himselfe above the very Scripture but Synods when they receive appellations are tyed to certaine rules of proceeding and judging especially by the Scriptures thus wise men may see the disterence between them to be as great as between light and darknesse But now give me leave being thus set upon by the independant men to lay open some of their errours to see how they will stand in a well ordered Church First independant Churches hold themselves to be all Rulers and none to be ruled which is against all sence reason and Scripture also Heb. 13.7.27.1 Tim. 5.17 But they are something ashamed that they have none to rule therefore they would make their ruling Elders themselves be their servants and yet to hold still the name of rulers which is as bad an errour as the former for although ruling Elders must not be as Lords to the Church neither must the Church be as Lords over them and while they claime this authority for their Church they do but seeke to remove the Prelates Lordship to their independant Church 2. They do not give those to the Lord from their child-hood that are to be their Ministers that they may be trained up in the schooles of the Prophets which is the ordinary way for to attain to the knowledge of the tongues Now that extraordinary is ceased which the Apostles had Lu. 24.49 Acts 2.4 But they not taking this course are constrained either to take some broken Tradesman for their Pastor to be employed in Gods work whom the world hath cast off or else they must take one that is employed in a calling already But for the first will God accept of the worlds leavings and for the second what warrant have they to take a man to this great calling who is already entangled with the affairs of this life see 2 Tim. 2.4 The Ministry alone is a burden more befitting an Angell then a fraile man saith Paul who is sufficient for these things 2 Cor. 2.16 The Apostles gave themselves wholly and continually to prayer and to the Ministery of the Word Acts 6.4 And yet they complain of their weaknesse as unable to undertake such a heavy burden who were so exceedingly furnished with gists and gave themselves wholly to it how then shall our independent Pastors discharge it faithfully who are employed otherwise If the world encrease the work of God must needs decrease Thirdly when their Pastors gifts are to be proved as Paul saith 1 Tim. 3.10 They will appoint none but mechanick men to do it unlesse some Ministers come in by chance unexpected not as any duty they are bounâ— to do for they are all independant who hath to do with them but how shall Mechanicks judge of questions and controversies of faith or how shall they determine the same they cannot find out and discover sub iâ—e Hereticks then how shall they excommunicate them But I suppose in this they goe contrary to their own judgment in other things when they will have all other things tryed and proved by men of that calling which have the most knowledge and skill in such a thing that they may not be deceived and will they have lesse care of their soules then they have of worldly things it is but a bad signe of grace in such a heart Fourthly mechanick fellowes must intrench upon the ministery after they have proved them to ordain them but although the Cities of Creet might elect them Elders yet saith Paul I left thee in Creet to ordaine Elders in every Citie as I had appointed thee Titus 1.5 And Paul and Barnabas retuâ—ned againe to Listra and to Iconium and to Antioch and they ordainâ—d them Elders in every Church and prayed with fasting and commended them to the Lord Acts 14.21.23 And the Prophets and Teachers of Antioch ministred unto the Lord and fasted and the holy Ghost said sepa aâ—e me Barnabas and Saul for the worke whereunto I have called them and when they had fasted and prayed and laid their hands on them they sent them away Acts 13.1.2.3 The Apostles said unto the multitude chuse you out men of honest report and full of the holy Ghost and wisedome but mark the next words whom we may appoint over this businesse so they nominated 7 set them before the Apostles and when they had prayed they layed their hands on them Acts 6.7 8. Neglect not the gift that was given thee by prophesie now marke with the laying on of the hands of the Presbitery 1 Tim. 4.14 But I find no mechanicks about the point of ordination Fifthly these mechanick fellows which are unskilfull in the Pastors office yet they must teach them their duty that never were Pastors themselves these members may very well be ignorant of many poynts of faith being sometimes long without a Pastor then much more they may be ignorant of his office yet they must pray for they know not what and the greater must be blessed of the lester neither must these sick people have any helpe from others till they can helpe themselves but I thinke they would not do so by their bodies which would soon perish if none must help them in time of sicknesse but God hath better provided for his Church then so Sixthly they hold that not only the power of the keyes but the execution of this power also belongs and must be done by all the congregation but the punishment of excommunication saith the Apostle was inflicted of many 2 Cor. 2.6 But this were improper to say it
to the ministery of the word Now here it may be demanded how they may know that they are called of God to the ministery of the word I answer they may know it if they find three things in themselves the first is the Testimony of their consciences that they entred not for praise honour or lucre but in the feare of God with a desire to glorifie him and to edisie the Church Secondly a faculty to doe that which they have a desire to doe in this saculty are two things 1. A knowledg of God and of his ways 2. Aptnesse to deliver that which they know The third thing whereby they may know their calling is the ordination of the Church which appeares and gives testimony of their will and abilitie he that hath these things is certainly called of God Now put the case a man wants the first of these three and entred with an evill conscience being carried with ambitious and covetous desires I answer yet his calling still in respect of the Church is good and lawfull and when he repents of his bad conscience it is also accepted of God So then Ministers must have a calling or else they cannot preach for saith Paul how shall they preach except they be sent Rom. 10.14.15 No man ought to take that honour upon himselfe but he that is called of God as Aaron was Heb. 5.4 Vzzah was smitten with death for but touching the Arke although his intent was but to stay it from from falling 2 Sam. 6.7 And the men of Bethshemesh were slaine for but looking into the Arke without a calling fifty thousand 1 Sam. 6.19 therefore the Apostles in the front of their Epistles declare their calling This might convince our phantastical Anabaptists who think that any man may preach that will without any speciall calling and they alledge for their purpose that the house of Stephanus addicted themselves to the ministery of the Saints 1 Cor. 16.15 I answer the meaning of the place is not that they called themselves but that they set themselves apart to the ministery of the Saints in the purpose and resolution of their hearts of all gifts they desired to prophesie yet these desires did not make them Ministers except God were pleased to furnish them with gifts and they ordained by the Church but till then they must give me leave to put it out of my beliefe that they were Ministers Again they alledge that all Christians are Kings and Priests and the office of the Priest is to teach I answer we are spiritual Kings over our owne corruptions in this world For grace reignes through righteousnesse unto eternall life through Iesus Christ Rom. 5.21 And in this world wee are a holy Priesthood to offer up spiritual sacrifices acceptable to God by Iesus Christ 1 Pet. 2.5 But when iniquity shall have amend and the Saints are freed from sin Rom. 6.7 they shall inherite all things Revel 21.7 In stead of reigning over their corruptions they shall reigne over all the creatures when they are again restored to their first perfection as Adam did in his innocency Gen. 1.26 The second Adam will restore them to us perfect againe at the day of judgement being purified by fire at that day For he hath made us Kings and Priests and we shall reigne on the earth Revel 5.10 And being Priests when the sacrifice of player shall cease being in full fruition yet we shall offer the sacrifice of praise to God continually Heb. 13.15 I heard a great voice of much peoole in Heaven saying Hallelujah salvation and glory and honour and power unto the Lord our God Revel 19.1 But this shall be when all teaching ceaseth when all the â—ares that did offend are cast into the furnace of fire and there are none but Saints Then they shall not need to teach every one his neighbour saying know the Lord for they shall all know me saith the Lord Jer. 31.34 Whether there be prophesies they shall faile 1 Cor. 13.8 Now teaching more properly belongs to the Propheticall office then to the Priesthood Every man ought to covet the best gifts and desire to prophesie 1 Cor. 12.31 14.1.5 â—9 And thus Moses wished that all the Lords people were Prophets Numb 11.29 but neither Moses nor Paul desired that all were Priests to offer sacrifice Vzziah went into the Temple to burne incense upon the Altar of incense but the Priests said to the King it pertaineth not to thee to burne Incense and the Lord smote him with Leprosie 2. Chro. 27.16.18.19 But all might prophesie or teach so that they keep within their bounds and limits appointed them that is their owne Families Fathers may teach their children and Masters their servants they may command to keep the Sabbath all within their gates but we being spiritual Priests maketh nothing to prove that all may teach publiquely Thirdly they alledge that the power of the keyes is given to the Church I answer that it is so yet the use and administration thereof belongs to the Ministers onely in their dispensation of the word So then none are to meddle in the Ministery but they that have a lawfull calling thereunto Now it belongs to God alone to call men to the ministery Paul an Apostle not of men nor by men but by Iesus Christ Gal 1.1 The Father thrusts forth labourers into the harvest Mat. 9.38 And the Son gives pastors and teachers Ephes 4.11 And the holy Ghost makes overseers Acts 20.28 And the Churches power and authority to call and ordaine Ministers is no more but a duty or service whereby they testifie and declare and approve of them whom God hath called Now they are called three waies first by men and not by God thus all false teachers are called Secondly when God calleth men by the ministery of men thus are all ordinary Ministers of the word called Thirdly when men are called not by men but by Christ immediately and so Paul and all the Apostles were called Now this last manner of calling being extraordinary ceased with the Apostles they were not only called immediately but they were inspired immediately and ayded with an infallible assistance of Gods spirit of all this they had promises Mat. 10.19.20 Luke 10.16 But now the ordinary way to furnish them with gifts is the Schooles of the Prophets and if it please the Lord to sanctifie those gifts and to give them a willing heart to doe service in the Church to the glory of God and they have a lawfull ordination by the Church this is the doore of the sheep-fold and he that thus enters into the fold of Christ is a true shepherd of the sheep neither may any preach publiquely but he that is thus called and fitted to take such a charge upon him Acts 20.28 So then it is not for men of other callings He that warreth in this warfare must not intangle himselfe with the affaires of this life 2 Tim. 2.4 And saith the Apostle It is not reason that we
seeing a naked woman washing her selfe 2 Sam. 11.2 Abstaine from all appearance of evâ—â—l 1 Thes 5.22 Now if they should object that men growne in yeares that were strangers were circumcised when they were converted to the Jewes Religion therefore it was no shame to see their nakednesse I answer none but males were to be circumcised Gen. 10.17 see 35.15 and it was done by men but females were not circumcised neither ought they to circumcise any but both seâ—es are to be baptized therefore we should have regard to modesty and to keep out of temptation Fifly it may be they will object and say if the Infant be sprinkled but on one part and not on another then it is baptized but in one part and not in another and therefore no true baptisme I answer in the words of Christ if I wash thee not thou hast no part with me yet saith he to Peter he that is washed needeth not save to wash his feet and is cleane every whit John 13.10 Here Peter thought it had beene better to be washed all over but the answer of Christ is that one part is sufficient and circumcision was not in all parts but in one part and yet the Infant was by the vertue of that one place circumcised all over So Baptisme doth infuse it selfe into all parts of the man and into all parts of his life and into all places whithersoever hee comes therefore that baptisine that is by sprinkling the Infant is a true baptisme and I have already shewed the danger of neglecting this ordinance and here I may tell you againe that the Lord met Moses and sought to kill him because that his child was not circumcised thereupon his wife in her rage and fury went her selfe and circumcised him which was her great sin yet the Lord in his great mercy passed by all because the thing was done and so the Lord let him goe Exod. 4.24 25 26. then take heed of carnall reasoning against Gods ordinance Then I conclude that in hot Countries and for men of yeares diving may rather be used but in cold Countries and to Infants sprinkling may suffice which also is the custome of our Churches and ought not altogether to be despised see 1 Cor. 11.16 where Paul saith if any man seeme to be contentious we have no such custome neither the Churches of God and when Israel had no setled Church but travelled from one Kingdome to another in such a case circumcision might be laid aside and yet did not offend the Lord But he remembers their kindnesse when they followed him in the wildernesse then Israel was holinesse to the Lord and the first fruits of his increase Jer. 2.2 3. Although they laid circumcision aside for a space of time and there is much difference betweene a setled Church and the first planting of the Gospel when the Apostles preached it was to men of yeares and such they baptized that were present and they were out of the Covenant but we are children of Christians and some of our fathers were in covenant with God and had the seale of it which is baptisme And we are the children of the Covenant which God made with our fathers Acts 3 23. These things well considered let the Reader judge whether God will accept the sprinkling of Infants at their receiving of Baptisme in this cold Climate Sixtly they object that the baptisme of Infants is grounded upon no institution of Christ I answer that Christ sent his Apostles to baptize all Nations and the Apostles practise where they came baptized whole housholds as I shewed before and the Apostle speaking of the whole Church saith we are all baptized into one body 1 Cor. 12.13 And the Apostle speaking of Israels going through the red Sea saith they were all baptized in the sea 1 Cor. 10.3.4 Now if all Nations all Housholds and all the Church was baptized where will they find that Infants were excepted against to be debarred of this ordinance of God Let them but with an upright conscience tell me what they think whether Infants be no part of Nations Housholds or of the Church of God and then tell mee whether baptizing of them bee not grovnded upon the institution of Christ 7thly they object say that place in Mar. 18. is not meant of infants but of good big ones which were able to goe answer for themselvs this I have answered already but saith Mr. Calvin in his Institutions 416.7 they are called by the Evangelist Brephe and Paidia by which words the Greekes doe signifie babes yet hanging on the breasts therefore this word to come is plainely meant to have accesse loe saith he what snares they are compelled to make which are hardned against the truth where they say that the Kingdom of heaven is not given to Infants but to such as be like them but this is no sounder theÌ„ the rest for the very intent meaning of Christ is to shew that Infants in age are not strangers to him when he commandeth that Infants be suffered to have accesse unto him nothing is plainer then that very infancy indeed is there spokeÌ„ of where he addeth of such is the Kingdom Heaven in this word such are meant very Infants themselves and such as be like them Now to compare those actions and carriage of Christ to those infants with the signification of baptisme together and it will appeare to have the same signification Then if Infants be brought to Christ why is it not meet that they should be received to baptisme which is the signe of our communion fellowship with Christ and if the Kingdome of Heaven be theirs why should the signe thereof bee denied them whereby there is as it were an entry made into the Church of God that so they may be numbred among the heirs of the heavenly Kingdome and by our baptisme we testifie that Infants are contained in the Covenant of God and doth not that which Christ did to them the same his receiving and imbracing laying his hands on them praying for them doth not all this declare that they are his that they are sanctified of him for saith he I pray not for the world but for those that thou hast given me out of the world John 17.9 Then how unjust are they which drive a way those whom Christ calleth unto him and spoile them that Christ hath garnished with his gifts and if they shut out them that he willingly receiveth what miserable cruelty is this to their litle Infants let the Reader judge Shal not the Infants under the old Testament be denyed the seale which the Lord calleth a token of the Covenant betwixt him and us Gen. 17.11 And shall Infants now be deprived of it shall the Jewes be assured of the salvation of their seed and shall it be taken away from Christians did Christ by his comming take away the testimony of their Infants and leave us none in stead of it what an extreame slander
Christ should by his own sins and wickednesse make himselfe a dead member I should tell that man it is unpossible For the spirituall Temple is made of living stones 1 Pet. 2.5 And they are passed from death to life John 5.24 And beleevers are of the houe and flesh of Christ that can never dye more Ephesians 5.30 9. It may be demanded what seale or marke is set on Gods people by this â—acrament of baptisme I answer there is a two-fold seale one outward and â—â—e other inward The outward and visible marke or seale is to distinguish Christians from Turkes Jewes and Infidels as the blood of the Pascall Lamb did betweene the Israelites and the Egyptians Now the inward or invisible marke or seale that is set upon us in baptisme being effectuall is the knowledge of our election this baptisme being effectuall shewes unto us that the foundation of God remaineth sure having this seale the Lord knoweth who are his 2 Tim. 2.19 By vertue of this saith Christ I know my sheepe John 10. And by this the elect of all nations are marked Rev. 7.9 The second inward seale is the gift of regeneration which is nothing else but the imprinting of the image of God in the soules of men and by this beleevers are sealed Epes 1.13 2 Cor. 1.22 Now baptisme is a meanes to see this marke in us because it is the laver of regeneration for as the water washeth away the filth of the body so the thing signified which is the blood of Christ doth wash away the sin of our soules Here I thought to have ended this discourse concerning baptisme being already I suppose sufficient to satisfie the Reader but I looking about me saw one Servetus a mighty Anabaptist the glory of their company he came matching with his twenty arguments and he set upon me and forced me to give him Battell First saith he the signes of Christ are perfect therefore saith he they that receive them must bee perfect or at least able to conceive perfection But here this man is a litle too hasty to require perfection the first day saith Paul not as though I were already perfect but I follow after and presse toward the marke Phil. 3.12 13 14. Baptisme extendeth it selfe throughout all our life till death therefore we must grow unto perfection in degrees Secondly he saith the signes of Christ were ordained for remembrance that every man should remember that he was buried together with Christ but here the man hath left his baptisme and is fled to the Lords Supper see 1 Cor. 11.24.25 Thirdly he saith all they abide in death which believe not the Sonne of God and the wrath of God abideth on them and therefore infants which cannot believe lie in their damnation I answer Christ only threatneth the despisers of the Gospell which proudly and stubbornly refuse the grace that is offered them but what is this concerning infants saith Christ it is not the will of your heavenly Father that one of these litle ones should perish Mat. 18.14 But how can this be if they he still in damnation under the wrath of God no the spirit of God can worke the seeds of grace in them although wee cannot conceive the maner how it is done 4. he objecteth that we are first in our natural condition therefore we must tarry for baptisme which is spiritual It iâ— true we are shapen in iniquity conceived in sin Ps 51. And by nature children of wrath Ephes 2.3 But by his good leave God is able to remedy this even in Infancy as I shewed in Ieremiah Iohn the Baptist Fiftly then he bringeth an allegory saying David tooke neither blind nor lame but strong souldiers with him into the Tower of Sion 2 Sam. 5.8 But here I shall split his allegory with a parable of Christ wherein God calleth to his heavenly banquet both the blind and the lame Luke 14.21 Sixtly then he bringeth another allegory saying that the Apostles were fishers of men Mat. 4.19 And lesus said unto Simon henceforth thou shalt catch men and not litle children Luke 5.10 To this I reply and demand what that saying of Christ meaneth that into the net of the Gospell are gathered all kind of fishes Mat. 13.47 Neither were the Apostles when they were sent to preach forbidden to baptize Infants and when the Evangelists name them Anthropous men which word comprehends all mankind without exception why then should they except against Infants when as God makes no exceptions against any Age Sex or Nation Seventhly he saith sith spirituall things agree with spirituall therefore Infants which are not spirituall are not meet for baptisme I answer here Paul speakes of Doctrine where the Corinthians were very quick to apprehend carnall things and blames them to be very dull to conceive spirituall things 1 Cor. 2.13.14 But what is this to infants which are not required to heare points of Doctrine is any thing here to hinder them from baptisme He replies that if they be new men they must be fed with spirituall food I answer the signe of Adoption may suffice till they be growne of age and able to beare stronger meat But he objecteth that Christ calleth all his to the holy supper I answer he admitteth none but them that are already prepared to celebâ—â—te the remembrance of his death this infants cannot doe yet Christ doth vouchsafe to imbrace them which argues they are not strangers although Christ hath stronger meat for them yea many things hee hath to say to them which they cannot beare now John 16.12 Eighthly hee saith it is monstrous that a man after he is borne should not eat I answer the soule may be fed although they doe not eat outwardly of the supper Christ is meat to infants though they abstaine from the signe which is the supper but of baptisme the case is otherwise for by it alone the gate into the Church is opened to them Ninthly he saith a good steward distributeth meat to his houshold in due time I grant it but then withal let him prove that baptisme is given to infants out of due time Tenthly he bringeth the commandement of Christ to make haste into the harvest for the fields are already white John 4.35 I answer from this place Christ would have his Apostles to take notice of the present fruit and good successe of their labours that they may the more cheerefully prepare themselves to teach because they were fitted to heare but I say againe what doth this concerne Infants to keep them from baptisme 11th reason he saith in the first Church Christians and disciples were all one It is true those that were converted and baptized were both Disciples and Christians but what of this will he gather hence that infants borne of Christians are strangers and out of the Covenant let him prove it 12. He alledgeth that all Christians are brethren but infants are out of this number so long as we debar them from the supper I answer