Christians Esal 54. 13. not denied to Women and believing Children who cannot lay on hands nor ordaine Ministers as the presbytery doth 1 Timothy 4. 14. Acts 6. 6. Acts 13. 1 2. 3. 1 Timothy 5. 22. 2 Timothy 2. 2. but for trying of Ministers if they bee the sonnes of the Prophets and must be apt to teach 1 Timothy 3. 1 2. able to convince subtile Hereticks and gain-sayers and to put them to silence Titus 1. 10. 11. there must be in a constituted Church a Colledge of pastors and prophets to try the prophets with a presbyteriall Cognizance But here some object If Election bee absolutely in the hâ—â—ds of the people then is the peoples will because will the absolute determiner who shall be the Pastor to such a flock but people certainly may erre therefore the Presbytery must bee the last determiner in election And people have onely a rationall consent and if their consent be irrationall the Presbyter must chuse for them I answer shortly in these propositions 1 Pro. Neither is the People infallible in chusing nor the Presbytery infallible in regulating the peoples choice yet is power of regulating the choice the presbyteries due nor power of election to be denied to Gods people 2. Pro. You must suppose the Church a settled and an established Church of sound professors for if the Congregation or presbytery either of them be for the most part popish Arminian or unsound in the Faith in so far hath Christ given neither power to the one or other 3. Prop. When it is acknowledged by both people and presbytery that of two or three men any one is qualified for the place then the man is absolutely to bee referred to the peoples choice and though the people give no reason why they chuse this man rather then any of the other two yet iâ— the Peoples choice reasonable for no doubt Acts. 6. there were more men then these seven of good report and full of the Holy Ghost and fit to be Deacons therefore the multitudes choice of these seven and their nomination of them to be Apostles rather then the nomination of any other men is rationall and approved by the twelve Apostles though they give no reason Yea though Nicolas be the Sâ—ctmaster of the Nicolaitans as the learned thinke yet the election is Ecclesiastically lawfull and needeth not that a reason be given to the Apostles 4. Prop. We never read that in the Apostles-Church a man was obtâ—uded upon the people against their will And therefore Election by the people in the Apostolique Church as Acts 1. 26. Acts 6. 2 3 4. Revel 2. 12. Acts 20. 28. must be our rule any election without the peoples consent must be no Election for if it please not the whole multitude as Acts 6. 5. it is not a choice 5. Prop. We must distinguish Election and Regulation of the Election 2. There is a Regulation of the Election positive and a Regulation negative Hence the presbyteries power consisteth only in a negative regulation of the peoples choice not in a positive For example Election is an elicit act of the people and their birthright and priviledge that Christ hath given to them and it cannot be taken from them if there be any Election it must be made by the people the presbytery even in case of the peoples aberration cannot usurpe the act of Election because the Apostles who yet had the gift of discerning spirits in a greater measure then the multitude remit the choice of the seven Deacons to the multitude Ergo the presbytery should doe the same yet may the presbytery negatively reggulate the Election and if the people out of the humour of itching eares chuse an unfit man in that case the presbytery may declare the Election irregular and null as suppose the multitude Acts 6 had chosen such a man or all the seven men like Simon Magus the twelve Apostles by their Ministeriall power might have impeded that Election or rather nomination as irregular and put them to chuse other seven men but the Apostles could not have chosen for them other seven for then Election should have bin taken out of the peoples hands Hence that distinction of elicit and imperate acts even as the understanding commandeth and directeth the will to such and such elicit actions and regulateth the will therein and yet the understanding can neither nill nor will and the King may punish pastors who preach Hereticall doct in vitiate the Sacrament but the King can neither preach the word himself nor administate the Sacraments so the presbytery may regulate negatively and hinderth Election of an unfit man but the presbytery cannot do as the Pâ—elate did who would name a man to the people and desire their consent but consent is not all the presbytery and neighbour Congregations have consent but no elective liberty given them by Christ but if the people refused their consent he Prelate without more a do chose and ordained the man and so he was obtruded on the people without any Election at all Ordination of an ordinary pastor is always to a certain flock Act. 20. 28. 1 Pet. 5. 1. Rev. 2. 1. yet here must we distinguish'd dedication to Christs service by the office 2. The exercise of the office in the former respect the pastor is a pastor every where and may be sent as a Pastor to plant Churches but ratione finis He is primariò principally to feed this flock and secundario and ratione medâ—i secondarily while he feedeth this flock he feedeth the Church universall Mr. Mather if people may not mâ—dle with ordination because it is proper to Timothy and Titus this may prove that they were Bishops who did ordaine Elders there alone which ministers may not do there for these Epistles are not written to them as Bishops alone nor as Elders alone but as to a mixt state including the people Answ. Some parcells of these Epistles are written to Timothy and Titus as Evangelists such as none may now do but they only â—â— 2 Tim. 4. 4. 1 Tit. 1. 3. Tim. 1. 5. and some other things which they gave in charge to Elders 2. Some things are written to them as Christians as 1 Tim. 1. 19. Tit. 3. 3. finaliter or objectively all is written for the Churches good but 3 the builk of the Epistle is written to them as Elders and is a rule of perpetuall government and especially 1 Tim. 1. 22. 2. Tim. 2. 2. for these and the like they were to doe with the presbytery as is cleare 1 Tim. 1. 14. Object The Congregations of Jerusalem were not fixed in their members and officers onely the Apostles preached to them if they were many congregations which is possible in a circular way now one Apostle to this assembly then another But in regard not one Paster could say this is my flock not this nor any flock could say Peter is our Pastor not Andrew Therefore there was no Church-state in any
to preach and administer the Sacraments 4. The Apostles abode many yeares at Jerusalem after there was an erected Eldership Act. 15. 2. 22. Act. 16. 4. Act. 21. 18 19 20. Gal. 1. 18 After three yeares I went up to Jerusalem to see Peter Gal. 2. 1. Then foureture yeeres after I went up againe to Jerusalem c. 9. And when James Cephas and John who seemed to bee pillars perceived the grace that was given unto mee they gave to mee and Barnabas the right hands fellowship 5. Though wee should give and not grant that this dispersion did bring the Church of Jerusalem to so low an ebbe as to make it but one single Congregation yet after the dispersion all the Churches Act. 9. 3. had peace and were edified and multiplyed and so the Church of Jerusalem also was multiplied if all France be multiplied Paris which is a part of France must bee multiplied and if there were many thousands of the Jewes that did beleeve Act. 21. 20. though these many were for a great part come up to the feast at Pentecost as some thinke yet may wee well thinke a huge number of these thousands were of the Church of Jerusalem it is said v. 21. They are informed of thee that thou teachest all the Jewes which are amongst the Gentiles to forsak Moses these belike were the Jewes at Jerusalem who heard that Paul was come to Jerusalem and Act. 12. 24. The Word of God grew and multiplied it is the same phrase that is used Act. 6. v. 7. to expresse the multiplying of the Church by the multiplying of the Word for there is no other multiplication of the Word but in the hearts of numbers who receive the Word in faith Our brethren object 1. Though there bee Elders at Jerusalem Act. 15. 2. v. 4. and Act. 21. 18. yet that doth not prove an Eldership o◠a formall presbytery even a presbytery of a classicall Church doth not prove that these Classicall Elders are Elders of a Classicall Church Answ. Our brethren should give to us the measure which they take to themselves for they prove from that which the Scripture Act. 20. 28. doe name the Elders of the Church of Ephesus that there was an Eldership at Ephesus which governed all the people of Ephesus and from Bishops and Deacons at Philippi Phil. 1. 1. that there was an Eldership in that Church and from the Angel of the Church of Smyrna Pergamus Thyrtira c. that there was a colledge of Elders or a Presbytery in those Churches for if those Churches had elders in them though they were in their meaning Elders of a particular Congregation and so an Eldership and a presbytery they must give us the favour of the like consequence in many of those Churches they had Elders Ergo they had a presbyteriall or classicall Eldership and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as seldome in Scripture to our brethren to prove their Congregationall Eldership as it is to us to prove our Presbyteriall or classicall Eldership and in this jam sumns ergo pares and one government and combination voluntary under one Congregationall presbytery shall bee as hardly proven as one government and one voluntary combination of many Congregations and where the multitude is so numerous as that they cannot meet in one it is unpossible to prove that so many thousands did all agree and that according to Christs institution to meet ordinarily in one for doctrine and discipline whereas the meeting in one of so many thousands is most inconvenient 2. An Eldership doth prove there is a relation of those that make up the Eldership to all the Church distributively to which they have the relation of Elders but doth not prove that the Eldership is an Eldership in a Church-relation to any one single person and that that single person hath a reciprocall Church relation to that Eldership so here the classicall Eldership carrieth a relation to a classicall Church and a classicall Church doth retort and reflect a reciprocall relation to the Eldership but it doth not follow that every Congregation of the Classicall Church doth reflect a reciprocall relation of a Church classicall to either the classicall Eldership or to any one Elder of the classicall presbytery 2. They affirme that there was no presbyteriall government exercised by the Apostles in the Church of Jerusalem for they say for the substance of the Act it is true The Apostles did governe as Elders that is their Acts of government were not different from the Acts of government of ordinary Elders but the Apostles did not governe under this formall reduplication as ordinary Elders but as Apostles because as Apostles they were Elders both in the Church of Jerusalem and in all Churches of the world but this proveth not an ordinary Eldership Titus at Crete did but the ordinary Acts of an ordinary Elder at Crete in appointing Elders in every citie yet this proveth not that there is in the successors of Titus an ordinary Episcopall government for because of the extent of the Apostles power to all Churches on earth you may from this prove as well an Episcopall power as a presbyteriall power in an Eldership over many Congregations and before you prove a presbyteriall power you must prove an extent and an ordinary extent of an Eldership over many Congregations which you shall never prove from the extent of the Apostles power which was universall and alike in all Churches I answer if our brethren had formed their arguments in a syllogisme I could more easily have answered but I will doe it for them Those who did rule with an universall extent of power of government in all Churches these did rule as Apostolick rulers and not as ordinary presbyters in the ruling and governing the Church of Jerusalem but the Apostles before the dispersion did rule thus Ergo the Apostles before the dispersion did rule as Apostles not as ordinary presbyters The proposition they make good because if those who rule with an universall extent of power doe it not as Apostles they have then prelates to succeed them as ordinary officers in their extent of power and extent of pastorall care over many Churches But I answer by granting the major and the probation of it in the connex proposition because those who rule with an universall extent of power doe it as Apostles but I deny the assumption that the twelve Apostles did rule the Church of Jerusalem with an universall extent of power over all Churches for it is true the Apostles who did governe the Church of Jerusalem had an universall power over all Churches but that they did rule the Church of Jerusalem as having this universall power and by virtue of this universall and Apostolicall power I utterly deny and I deny it with the reduplication and except our brethren prove that the Apostles did governe the Church of Jerusalem as having this Apostolick power and under this reduplication they doe not prove that they ruled
Ministeriall Church actions can be performed by it 4. Dist. It is one thing for a company to performe the actions of a Church mysticall and redeemed of Christ and another thing to performe actions ministeriall of a Church instituted and ministeriall 1. Concl. A company of believers professing the truth is the matter of the Church though they be saints by calling and builded on the rock yet are they but to the Church instituted as stones to the house 2. Because they cannot performe the actions of a constituted Church till they be a constituted Church 3. Our Divines call men externally called the matter of the visible Church so Trelcatius Tilenuâ— professors of Leyden Piscator Bucanus so say our brethern 2. Concil Ordination of Pastors and election of Officers administration of the seales of grace and acts of Church censures are holden by Gods Word and by all our Divines actions of a ministeriall and an instituted visible Church and if so according to our third distinction It is a wonder how a company of Believers united in Church-Covenant cannot performe all these for they are united and so a perfect Church and yet cannot administrate the Sacraments for though they be so united they may want Pastors who onely can performe these actions as this Treatise sayth and Robinson and the Confession And it is no lesse wonder that Officers and Rulers who are to feed and governe the Flock are but only accidents and not parts not integrall members of a constituted Church no perfect Corporation maketh its owne integrall parts or members a perfect living man doth not make his owne Hands Feete or Eyes the man is not a perfect one in all his members if all the members be not made with him but Officers by preaching make Church-members 3. Concl. The visible Church which Christ instituted in the Gospel is not formally a company of believers meeting for publick edification by common and joynt consent as this Author sayth 1. The instituted Church of the New Testament is an organicall body of diverse members of eyes eares feete hands of Elders governing and a people governed 1 Cor. 12. 14 15. Rom. 12. 4 5 6. Act. 20. 28. But a company of believers meeting for publick edification by common consent are not formally such a body for they are a body not Organicall but all of one and the same nature all believers and saints by calling and are not a body of Officers governing and people governed for they are as they are a visible Church a single uncompounded body wanting Officers and are as yet to choose their Officers and all thus combined are not Officers Rom. 10. 14. How shall they preach except they be sent 1 Cor. 12. 29. Are all Apostles are all Prophets we justly censure the Papists and amongst them Bellarmine who will scarce admit an essentiall Church of believers but acknowledgeth other three Churches beside to wit a representative Church of their Clergy onely excluding the Laickes as they call them 2 A consistoriall Church of Cardinalls 3. A virtuall Church the Pope who hath plenitude of all power in himselfe against which our writers Calvin Beza Tilenus Iunius Bucanus professors of Leyden Whittaker willet doe dispute so the other extremity can hardly be maintained that there is an instituted visible ministeriall Church to which Christ hath given the keyes of the Kingdome of Heaven exercising Church actions as to ordaine and make and un-make Officers and Rulers without any officer at all The major of our proposition is grantted by our brethren who cite 1 Cor. 12. Rom. 12. Acts 20. 28. To prove a single Congregation to be the onely visible Church instituted in the New Testament Nothing can be said against this but a Church of Governours and People governed is an instituted visible Church but there is an instituted visible Church before there be Governours but such an instituted Church we cannot read of in Gods Word which doth and may exercise Church acts of government without any Officers at all 2. That company cannot be the Church ministeriall instituted by Christ in the New Testament which cannot meete all of them every Lords day as the Church of Corinth did for administration of the holy Ordinances of God and all his Ordinances to publick edification for so this Author describeth a visible instituted Church 1 Cor. 14. 23. But a company of believers meeting for publick edification by joynt and common consent cannot meete for the publick administration of all the Ordinances of God 1. They cannot administer the seales of the Covenant being destitute of the Officers as the Scripture and their confession saith 2. They cannot have the power of publick edification being destitute of Pastors because the end cannot be attained without the meanes appointed of Christ. But Christ for publick edification and Church edification hath given Pastors Teacherâ— and other Officers to his Church Eph. 4. 11. 1 Tim. 5. 17. Iâ— is not enough to say that such a company meeting hath power of Pastorall preaching and administration of the Seales of grace because they may ordaine and elect Officers for such publick edification but 1. we prove that that which our brethren call the onely instituted visible Church of the New Testament hath not power to administrate all the Ordinances of Christ and how then are they a Church can we call him a perfect living man who cannot exercise all the vitall actions which flow from the nature and essence of a living man 2. If this be a good reason that such a company should be the only instituted Church in the New Testament having power of all the Ordinances because they may appoint Officers who have such a power then any ten believers who have never sworne the Church-Covenant meeting in private to exhort one another is also the only instituted Church ministeriall in the New Testament for they have power to make such Officers and may invest themselves in right to all the Ordinances of Christ by our brothers Doctrine 3. All the places cited by the Author speake of a Church visible made up of Officers governing and people governed as Mat. 16. Mat 18. cannot exclude Pastors who binde on Earth and in heaven or Pastors who are stewards and beare the keyes as hereafter I shall prove Also the Church of Corinth did meete for the administration of the Lords Supper 1 Cor. 11. 20. and so were a Church of Officers and governed people they met with Pauls spirit and the authority of Pastors 1 Cor. 5. 4. another Church that exercised Discipline as Collosse Col. 2. 8. was a Church of Officers and people Col. 4. 17. Philippi consisted of Saints Bishops and Deacons Phil. 1. 1. 2. Ephesus of a flocke and an eldership Acts 20. 28. so the visible ministeriall Church that the word of God speaketh of as all the seven Churches of Asia and their Angels had in them Officers to governe and people governed and therefore they were not
a number of sole believers united in a Church-covenant which in very deed iâ— but stones and timber not an house builded of God for in the ministeriall Church of the New Testament there is eâ—eâ— a relation betwixt the Elders and the flock wee desire to to see a Copy of our brethrens instituted visible Church to the which Elders are neither essentiall nor integrall parts for their instituted visible Church hath its compleat being and all its Church-operations as binding loosing ordeining of Officers before there bee an Edldership in it and also when the Eldership is ordained they are not Eyes and Eares to the instituted Church nor watchmen because it is a body in essence and operation compleat without officers 2. the officers are not Governors for as I trust to prove they have no act of ministeriall authority of governing over the people by our brethrens Doctrine 2. all their governing is to Rule and moderate the actions of the whole governing Church which maketh them no wayes to be governours nor over the believers in the Lord nor overseers nor watchmen as a Preses who moderateth a Judicatorie a moderator in a Church-meeting a Prolocutor in a convocation is not over the Judicatorie Synod or meeting or Convocation 3. The Eldership are called by them the adjuncts the Church the subject the subject hath its perfect essence without its accidents and common adjuncts 2 Quest. Whether or not Christ hath committed the Keys of the Kingdom of Heaven to the Church of Believers which as yet wanteth all Officers Pastors Doctors c. The Author sayth this company of believers and Church which wanteth Officers and as we have heard is compleat without them is the corporation to which Christ hath given the keyes of the Kingdom of Heaven which deserveth our brotherly censure for wee then aske a Scripture for the Lords giving of the keys to Pastors and Elders if the keys be given to Peter Mat. 16. as a professing believer by what Word of God are they given to Peter as to an Apostle and Pastor it would seem the Pastors have not the keys jure Divino for by this argument our Divines prove the Bishop not to bee an Office of power and jurisdiction above a Pastor and Presbyter because the keys were not given to Peter as to the Archbishop but as to a Pastor of the Church and indeed this would conclude that Pastors are not Officers of authority and power of jurisdiction jure Divino Hence the question is if it can be concluded that the keyes of of the Kingdom of Heaven Mat. 16. Mat. 18. were given to Peter as he represented all professing believers or if they were given for the good of professing believers but to Peter as carrying the person of Apostles Pastors and Church-guides 1. Distinction There is one question of the power of the keyes and to whom they are committed and another of the exercise of them and toucheth the government of the Church if it be popular and democraticall or not 2. Dist. It is not inconvenient but necessary that Christ should give to his Church gifts Pastors and Teachers of the which gifts the Church is not capable as a subject as if the Church might exercise the Pastor and Doctors place and yet the Church is capable of these gifts as the object and end because the fruit and effect of these gifts redoundeth to the good of the Church see Parker see the Parisian schoole and Bayner 3. Distinct. There is a formall ordinary power and there is a vertuall or extraordinary power 1. Concl. Christ Iesus hath immediatly himselfe without the intervening power of the Church or men appointed offices and Officers in his house and the office of a pastor and Elder is no lesse immediately From Christ for men as Christs Vicars and Instruments can appoint no new Office in the Church then the office of the Apostles Eph. 4. 11. 1 Cor. 12. 28. Mat. 28. 19. The Offices are all given to the Church immediatly and so absolutely and so the power of the keys is given to the Church the same way But the Officers and key bearers now are given mediatly and conditionally by the intervening mediation of the ruling and ministeriall Church that she shall call such and such as have the conditions required to the office by Gods Word 1. Tim. 3. 12 3. Hence we see no reason why the keys can be said to be given to believers any other wayes then that they are given for their good 2. Concl. I deny not but there is a power virtuall not formall in the Church of believers to supply the want of ordination of pastors or some other acts of the keyes simply necessary hic nunc this power is virtuall not formall and extraordinary not ordinary not officiall not properly authoritative as in a Church in an Iland where the pastors are dead or taken away by pest or otherwayes the people may ordaine Pastors or rather doe that which may supply the defect of ordination as David without immediate Revelation from Heaven to direct him by only the Law of nature did eate shewbread so is the case here so answer the casuistes and the schoolemen that a positive Law may yield in case of necessity to the good of the Church so Thomas Molina Suarez Vasquez Vigverius Sotus Scotus Altisiodorensis Durand Gabriel and consider what the learned Voetius sayth in this What if in an extreame case of necessity a private man endued with gifts and zeale should teach publickly after the example of the faithfull at Samosaten Yea and Flavianus and Diodorus preached in Antioch as Theodoret sayth yea saith Voetius an ordinary ministery might be imposed on a Laick or private person by the Church though the presbytery consent not in case of necessity God sayth Gerson may make an immediate intermission of a calling by Bishops yea sayth Anton. speaking of necessities Law The Pope may commit power of Excommunication quia est de jure positive pure Laico mulieri to one meere Laicke or a woman though we justifie not this yet it is hence concluded that God hath not tied himselfe to one set rule of ordinary positive Lawes a captive woman as Socrates saith preached the Gospell to the King and Queen of Iberranes and they to the people of the Land 3. Concl. The Author in the foresaid first proposition will have no instituted visible Church in the New Testament but a Congregationall or Parishionall Church that meeteth together ordinarily in one place for the hearing of the Word But we thinke as a reasonable man is the first immediate and principall subject of aptitude to laugh and the mediate and secondary Subjects are Peter Iohn and particular men so that it is the intention of nature to give these and the like properties principally and immediately to the speciâ—e and common nature and not immediately to this or that man
people ought to obey and we condemne a meere popular government such as our writers condemne in Morellius They adde Government meerly Aristocraticall where all authority is in the hands of the Eldership excluding the people from intermedling by way of power we conceive to be without warrant and injurious to the people infringing their liberties in chusing Officers admitting members censuring offenders even Ministers Col. 4. 16. To which doctrine we oppose these conclusions 1. Concl. Our brethren hold a meere popular government with Morellius 1. Because nothing is left peculiar in government to the Officers which all the people have not 2. Because a greater power of Church-Jurisdiction as I shall prove is given to the people then to the guides for cursing by Excommunication of all the Officers and blessing of them by pardoning their faults and admitting of Members and laying on of hands is the greatest power that can be given to people But this and many other acts of jurisdiction the people have by our brethrens Doctrine 3. The people is no more obedient to the Eldership in teaching then Indians and Infidels who are hearers of the word and are under an obligation to obey the word and under the very same obligation of an Evangelicke offer made to all The people say they are under the obligation of obedience to Pastorall teaching under the paine of Church censures but so are not Indians who may be onely hearers but are in no Church-membership I answer Obligation to Church censures from the Pastors as Pastors lyeth not on the people by our brethrens doctrine 1. Because Pastors as Pastors are not the Church builded on the rocke nor the Spouse of Christ nor any part thereof nor any part of the visible Church to the which Christ hath given the Keys for the visible Church is a compleate Church in esse in operari in their being and Church actions of a visible Church without all Pastors of any Officers as they teach 2. Because Pastors are onely parts of the visible Church as believers and so have the power of the Keyes as believers and this the believers have which the Pastors have not and so seeing the Pastors as Pastors have not the Keyes nor can they use the Keyes or excommunicate as parts or members of the visible Church because as Pastors they are neither parts nor members of the Church but adjuncts and meere accidents of the visible Church and therefore the people are under no obligation of obedience to Pastors as Pastors under paine of Ecclesiasticke censures more then Indians or Infidels who are their hearers 2. Concl. Christ hath given no warrant at all of actuall Church government to all the whole visible Church 1. so the places that I cited before Iadde the styles of Officiall dignity given to Officers because of their government are given onely to Officers and never to the people Ergo the people have no power of government the consequence is sure those who are priviledged of Christ to governe ordinarily should be and duely are Governours But the stile of Gods is given to Church-guides Ioh. 10. 33 36. Ioh. 20. 21. which title for governing is given to Judges Psalm 82. 6. Exod. 21. 6. And his Master shall bring him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Judges Now the people are not Gods nor are they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13. 17. over the people in the Lord. Which word no doubt the Apostle borrowed from the Septuagint so stiling the Rulers not because of their place of preaching onely but of governing also as Jos. 13. 21. Micah 3. 9. Ezech. 44. 3. Dan. 3. 2. Acts 23. 24. Matth. 27. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it is given to the Kings or supreame rulers 1 Pet. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so it is frivolous that they say Church-Officers are never called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For these words of officiall power of government are no lesse powerfull and never communicated to any but to Church-Officers such as are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 watchmen not onely for preaching but also for government Phil. 1. 1. 1 Tim. 3. 2. Acts 20. 28. and the people are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Governours 1 Cor. 12. 28. nor are they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12. 8. nor obliged to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers as they are the visible Church nor should they bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 5. 17. nor are they to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Labourers and over the Saints in the Lord. 1 Thess. 5. 12. 2. If all the people as contradistinguished from Officers are to watch over one another and by office to rebuke censure excommunicate ordaine and exauthorate Officers then must they in Conscience attend the judging of all causes of adultery fornication drunkennesse swearing oppressing defrauding one another as they fall under scandall Now this is a calling distinct from their owne calling in respect the holy Ghost alloweth to the Elders stipend and maintenance 1 Tim. 5. 17. yea and hire as to labourers Matth. 10. 10. as to souldiers husbandmen dressâ—rs of vineyards feeders of flocks 1 Cor. 9. 7 8. yea as to the oxe that treadeth out or thresheth the corne vers 9. and by this all the people are made officers and stipendiaries to whom by the Law of God and nature stipend is due Now this looscth them from their own proper callings of Merchandise Trading Husbandry Laws Medicine Manufactures and maketh all these callings sinfull unlawfull to the Saints by calling who are members of a visible Church according to that 2 Tim. 2. 4. No man that warreth in t angleth himselfe with the affairs or callings of this life which is grosse Anabaptisme condemned by Gods Word 1 Cor. 7. 20 21. Eph. 6. 5. Col. 2. 22. 1 Thess. 4. 11. Now certainly if actuall government with the power of the Keyes be committed to all the members of the visible Church the Epistles to Timothy and Titus and Canons of right government must be written to Timothy and Titus not as to Pastors but as to beleevers as the Keyes were given in Peters person and a warrant to binde and loose Matth 18. Matth. 16. as representing beleevers not as to a Pastor then they are to commit the word to faithfull men who are able to teach others and to give up their earthly callings as 2 Tim. 2. 2 3 4. and to lay hands suddenly on no man and not to receive a testimony against an Elder but before two or three witnesses 1 Tim. 5. 22 19. and to war a good warfare 1 Tim. 1. 18. And this must needs follow since Separatists teach That all the people are obliged in Conscience to judge and to be personally present and that by their Office and Church-calling when ever any sentence is given out against offenders for if the Elders be onely present and the people absent the Elders shall tyrannize saith Answorth over the peoples Consciences for 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
the man 1 Cor. 14. 34. 1 Tim. 2. 11 12. but to voyce judicially in Excommunication is an act of Apostolick authority Manuscript Ib. The whole Church is to be gathered together and to Excommunicate Ergo not the Bishop and Elders alone 3. Pauls spirit was to be with them and Christs authority 4. the whole Church 2 Cor. 2. did forgive him 5. nothing is in the Text that attributeth any power to the presbytery apart or singularly above the rest but as the reproofe is directed to all for not mourning so is the Commandement of casting out directed to all Ans. 1. It is cleare that if some were gathered together in the power of Christ and the spirit of Paul that is in the authority that he received over the Corinthians for edification 2. Cor. 10. 8. and Pauls Rod 1 Cor. 4. 21. then as many as were convened Church-ways and mourned not for the same did not cast out and authoritatively forgive seeing women and believing children did convene with the whole Church and were not humbled for the sinne and yet women and believing children cannot be capable of pastorall authority over the Church which was given for edification 2. The power of the Lord Jesus that is the keys of the Kingdom of God were committed to Peter as to a Pastor Mat. 16. and power to bind and retaine to loose and pardon sinnes Joh. 20. 20 21 22. Which power is given to these who are sent as Ambassadors as the Father sent Christ v. 21. which power cannot be given to puffed up women 3. Except this be said the Text must beare that there was not a Presbytery of Prophets Governors and Teachers there of all who had a more eminent act in excommunicating and Church pardoning then the women who mourned not for by what reason our brethren would have the act of excommunicating an act of the whole Church convened including all to whom Paul writeth women and children by that same reason we may appropriate it to these only who are capable of Pauls pastorall spirit and authority according as attributes are appropriated by good logick to their own subjects else that cannot be expounded 1 Cor. 14. 31. For ye may all prophecy one by one What may all that the Apostle writeth unto 1 Cor. 1. 2. prophecy one by one even the whole Church even all sanctified in Christ Jesus called to be Saints and all that in every place call upon the Lord Iesus I thinke our brethren will not say so so when Paul sayth 1 Thess. 5. 12. Esteem highly of these that are over you if that command be directed to the whole Church of the Thessalonians which is in God our Father as the Epistle is directed to them all 1 Thess. 1. 1. then doth Paul command the Elders in Thessalonica to esteem highly of themselves for their own workes sake if exhortations be not restricted according to the nature of the subject in hand we shall mock the Word of God and make it ridiculous to all Ainsworth sayth The putting away of leaven was commanded to all Israel Ergo the putting away of the incestuous person is commanded to them all in Corinth without exception and the putting away of the Leper was commanded to all Israel I answer 1. Proportions are weake probations 1. every single woman 2. privately in her own house 3. without Churches consent and authority was to put away Leaven but it is a poore inference therefore every woman in Corinth heâ—e alone might excommunicate without the Churches authority and in their private houses 2. The Priest only judicially putteth away the Leper Deut. 17. 13. and the Priests without the peoples consent put out Uzzah their Prince from the Sanctuary when he was a Leper 2. Châ—on 26. 20. Manuscript Lest this judgement should be restrained to Presbyteries only he magnifieth the judging of the Saints taking occasion from thence to stretch their judicature in some cases even to the deciding of civill causes rather then that they should fly suddenly to Law one against another before Infidels Ans. That upon this Church judging he taketh occasion to magnifiy the judging of the Saints I see not for he passeth to a new subject in reprehending their pleadng before heathen Judges 2. Though that cohesion of the Chapters were granted yet doth he not magnifie the Judging of all the multitude the Saints of men and women shall judge the world by assenting to Gods Judging but all the Saints even women are not Church-Iudges Also he extendeth Judging of civill causes to the most eminent Seniors amongst them v. 5. Is there not a wise-man amongst you no not one who shal be able to judge betwixt his brethren and therefore he layeth a ground that far lesse can all the rest of men and women be Judges Ecclesiastick to binde and loose validly in Earth and Heaven but onely the wiser and selected Elders I may adde what Master Robinson sayth that our argument from confession may be objected to the Apostles no lesse then to Separatists Acts 1. 23. They presented two that is the multitude which were about an hundred and twenty men and women and Act 6. 5. And the while multitude presented seven Deacons to the twelue Apostles and the twelve Apostles called the multitude and so spake to them and v. 6. prayed and laid hands on the Deacons Now when the multitude Acts 1. presented Joseph and Matthias it behoved them to speak spake they joyntly or all at once this were confusion contrary to 1 Cor. 14. 14. did the women speak they must not meddle in Church-maters v. 34. did children speak It is impossible so Acts 6. did all the twelve Apostles speak at once and pray vocally at once did the whole multitude speak when they presented the seven Deacons that is confusion by these and the like women and children are utterly excluded from the Church as no parts of it Acts 15. 22. The whole Church sent Messengers to Antioch 1 Coâ— 14. 23. the whole Church commeth together in one to exercise themselves in praying and prophecying but children could not send messengers nor pray nor prophecy and women might not speak in the Church and therefore women and children must be excluded from being parts of the Church if one be excluded why not another and so till we come to the chiefe of the Congreation Ans. This is much for us every way therefore the 120 Acts 1. and the multitude Acts 6. did present the two elect Apostles and the seven Deacons by some select persons and when these select persons spake the Church spake and when one Apostle prayed the whole twelve prayed Ergo there is a representative Church which performeth Church actions in the name of the Church and you will have a representative Church in the New Testament to be a point as you say of Judaisme yet here you are forced to acknowledge it 2. By all good reason when Christ Mat. 18. sayth if he refuse to heare the Church
the King Judgeth by them and in them 2. This error is founded upon a worse error to wit that the supreme Magistrate had no power of life and death in Israel without consent of the people but certainly there are as specious and plausible reasons if not more specious for the peoples government in all civill matters then there can be for their Church-power of judging in the Church-matters and government therof Yet there is no ground for it 1. Because the Rulers only could not be charged to execute judgement in the morning to deliver the oppressed to execute judgement for the Fatherlesse and the VViddow nor can there be a promise made to establish the Kings Throne for obeying that Commandement as a Gods Word teacheth if the people have as great yea greater power in Judging then the Rulers have by this our Brethrens argument They say all the Believers at Corinth 1 Cor. 5. could not be commanded to cast out the incestuous person nor could they all be taxed for omitting that duty if they had not power to excommunicate 2. Neither can the Spirit of God complaint that the Judges builded Zion with blood and the heads of the house of Jacob and Princes of the house of Israel did abhor judgement and pervert equity as the Prophets say nor could they be condemned as roaring Lyons and evening Wolves as the Prophet sayth for the Judgeâ— might well be faultlesse when the poore were crushed in the Gate and Judgement turned into Gall and Wormewood because they cannot helpe the matter the people are the greatest part in caring matters in judgement 2. We see Davids practise in condemning the Amalckite out of his own confession not asking the peoples consent and in condemning to death Baanah and Rehab for killing Ishbosheth Solomon gave sentence against Adoniiah Ioab Shimei without consent of the people David pardoned Shimei contrary to the counsell of Zerviahs sons 3. If from the peoples witnessing and hearing of judgement in the Gate we conclude the people were Judges with the Rulers there was never a time when there was no King in Israel and no Iudge to put evill doers to shame but every man did what seemed good in his own Eys contrary to Scripture because all are a generation of Kings and Princes no lesse then the Ruler himselfe as Anabaptists teach By the Doctrine of our brethren I deny not but he that gathered stickes on the Sabbath was brought Num. 15. 33. to Moses and to Aaron and to all the Congregation but the Congregation signifieth not the common multitude For 35. Moses received the sentence from God and pronounced it and the Congregation stoned him to death And Numb 27. 1. The Daughters of Zelophehad stood before Moses Eleazar and before the Princes as Iudges and before all the Congregation as witnesses not as Judges but v. 6. 7. Moses gave out the judiciall sentence from the Lords mouth And 1 King 21. 12. Naboth stood in presence of the people to be judged but the Nobles and Princes were his Judges because v. 8. Iezabel wrote to the Nobles and Princes that v. 10. they should carry out Naboth and stone him to wit judicially and v. 11. The Nobles and Princes did as Iezabel had sent unto them And Ieremiah cap. 26. pleaded his cause before the Princes and people for v. 10. The Princes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Set down judicially in the entry of the new gate of the Lords House nothing can be gathered from the place to prove that the people judged but because Ieremiah spake to the Princes and the people who vers 24 were in a fury and rage against Ieremiah if Ahikam had not saved him from their violence CHAP. 4. SECT 4. QUEST 5. WHether there be no nationall or provinciall Church under the New Testament but only a parishionall Congregation meeting every Lords day in one place for the worship of God The Author in this first proposition denieth that there is any Nationall or provinciall Church at all under the New Testament for clearing of the question observe these 1. Dist. VVe deny that there is any diocescan provinciall or Nationall Church under the care of one Diocesan or Nationall Prelate or Bishop but hence it followeth not there is no visible instituted Church now but only a particular Congregation 2. Dist. VVe deny any Nationall typicall Church where a whole Nation is tyed to one publick worship in one place as sacrificing in the Temple 3. Dist. VVe deny not but the most usuall acception of a Church or visible meeting is given as the refutator of Tylenus sayth to a convention of people meeting ordinarily to heare the word and adminstrate the Sacraments Stephanus deriveth it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Cyrillus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As Causabon observeth so these who meete at one Sermon are called Ecclesia a Church and it is called Ecclesia concio sayth the Refutator of Tilen but this hindreth not the Union of more particular Congregations in their principall members for Church-government to be the meeting or Church representative of these many united Congregations 4. Dist. A Parish-Church materiall is a Church within such locall bounds the members whereof dwell contiguously togegether one bordering on the other our Brethren meane not of such a Church for as Paâ—â— Baynes sayth well this God instituted not because a company of Papists and Protestants may thus dwell together as in a Parish and yet they axe of contrary Churches a Parish-Church formally is a multitude who meete in manner or forme of a Parish as if they dwelt neere together in a place ordinarily to worship God as the 〈◊〉 of those who came together to celebrate the Lords Supper is called the Church 1 Cor. 11. 18. For first of all when ye come together in the Church I heare that there are divisions amongst you 〈◊〉 what have ye not houses to eat and drink in or despise ye the Church of God 1. Concl. If we shall evince a Church-visible in the Now Testament which is not a Parishionall Church we evince this to be false which is maintained by our Brothren that there is no visible instituted Church in the New Testament save onely a Parishionall Church or a single independent Congregation But this Church we conceive to have been no Parishionall Church 1. Because these who met dayly and continued with one accord in the Temple and breaking bread from house to house that is administrating the Sacraments together as our Brethren say were a visible Church But these being first an hundred and twenty as Acts 1. and then three thousand added to them Acts 2. 41. could not make all one single independent Congregation whereof all the members had voyce in actuall government Ergo they were a visible instituted Church and yet not a Parishionall Church The proposition is cleare The Church of Ierusalem was one visible Church and did exercise
Church-assemblies and heare the word Ergo this union must be as in all Bodies Cities Houses Armies by Covenant none is made a Citizen to have right to the priviledges of the City but by a Covenant for when one is received a member of an House or of an Army or of any incorporation 〈◊〉 is by a Covenant Answ. 1. The ennumeration is unsufficient for the Seale of Baptisme and a profession of the truth is that which maketh one a member of the visible Church 1 Cor. 12. 13. for by one spirit we are all baptized into one body and can you deny the covenant which is sealed in baptisme and by this are all the Citizens and Domesticks inchurched and received into the visible Church and when one removeth from one congregation to another hee maketh a tacite covenant to serve God in all his Ordinances with that new society but he is not thereby made a member of the visible Church for that he was before nor hath hee right to the Seales as they are Seales of such a Church but as they are Seales of the whole Catholick Church The Apostles saith the apology did two things when they planted Churches 1. They joyned them together in a Church covenant 2. They constituted Elders in every Church Acts 14 13. what the Apostles did after they converted their hearers a baptizing praying for them laying on of hands exhorting inchurching against persecuters disputing against adversaries miracles are acts tending to the good of the Church not acts of planting a Church Answ. 1. The first of these two is in question we reade not of such a covenant as our brethren speake of 2. Converting of Soules after the Church is constitute is an adding to the Church and preaching tendeth to this The Law of the Lord converteth Psal. 19. and when the Church is planted it is not a perfect house but stones are fitted and laid upon the corner stone dayly 3. That the Apostles act of planting is conversion and gathering to a visible body by a covenant we deny for planting is an erecting of Professors and Judges or Officer whether they be converted or not so they professe the truth 3. Arg. All Churches saith the discourse are confounded if there be not this Covenant to distinguish them Smyrna is not Ephesus or Thyatira none of them is Laodicea 2. Every one of them is rebuked for their own faults 3. Faith or cohabitation doth not distinguish them Ergo this Church-covenant only doth distinguish them Answ. Particular congregations differ not in essence and nature as Church covenants differ not in nature onely they differ in accidents and number and it is folly to seeke differences for Church covenants make not the difference for â— Church covenant ia common to them all 2. So Peter may be rebuked for his fault and John for his yet Peter and John differ not in nature The apology addeth it is not a Covenant simply and is generall that doth constitute a Church or distinguish it from another but a Covenant with application or appropriation to these persons as in mariage all promise these same duties yet a Covenant applyed to this man and this woman maketh this man such a womanâ— husband and no other man Answ. If this be all baptisme and professed Faith applied to this man rather then to this shall as well distinguish persons and Churches as Church covenants so applied 2. This is not a good and fit division so to appropriate this Pastor to this flock as he shall be a Pastor to no other people but to them and everteth all communion of Churches and Saints and denieth the use of the Seales in this Congregation from all members of another congregation whereas God hath made him a pastor in relation to the whole visible Church on Earth though his labours be tyed to one determinate Church So Papists marry the Bishop and his Church hence they thought it unlawsull for a Bishop to d mit his Church in any case for Enaristus calleth that spirituall adultery and we cannot approve of the councell of Antioch and Sardis that none can leave his Wife that is his married Church etiamsi à populis eriâ— Episcopus necessitate adactus And they say that Cresâ—on was condemned in the councell of Carthage for changing his Wife to wit his Church and Innocentius 3. saith the spirituall baend of mariage betwixt a Bishop and his Church is stronger then the mariage-band betwixt a man and his wife yea Dominicus a Soto saith to change Churches is against the Law of nature as to change Wives yea saith Innocentius 3. Onnipotens Deus conjugium quod est inter Episcopuâ— Ecclesiam suo tantum judicio reservavit dissolvendum 3. Argu. A free people saith our Author cannot be joyned in a body but by mutuall consent as appeareth in all Relations betwixt Parents and Children Husband and Wife no Church saith he can take charge of a stranger believer comming from another congregation unlesse he give himselfe and offer his professed subjection to the Gospell also it is a part of the liberty wherewith Christ hath made us free that every one choose â—his own Pastor Rom. 14. 1. we are to receive a weake believer Ergo he is to offer himselfe to the Church and to their order by Covenant Answ. 1. It is true the relation of Pastor and free people is founded upon a tacite Covenant but this Covenant is made in Baptisme for a pastor is a pastor to yound children whom â—he received into Covenant in baptisme according to that Acts 20. 28. feed the flock over which the Holy Ghost hath made you overseers now infants are of these because he is to feed them as a pastor loveing Christ his lambes and young ones no lesse then the aged 2. Because hee exercised pastorall acts over young ones when he baptizeth them yet infants are not under a ministery by a Church covenant 3. The act of election includeth a tacite promise of subjection to the Minister who is elected and the pastors acceptation of the Church-Office includeth a tacite promise to feede that flock but this is no Church-covenant which I prove by one argument unanswerable The Church-covenant say our Brethren is the formall cause of our Churchmembership and of a visible Church as a reasonable soule is the formall essence of a man now the covenant that can intervene betwixt a pastor elected and a people electing is a posterior and later by nature then a Church-covenant for a people is a Church as our brethren teach and so constitute in its full power of all Church operations and so hath its entyre essence and essentiall forme before they elect a pastor as a man must be a reasonable man before he can exercise the second operations or actus secundos flowing from a reasonable soule Therefore a Church and Pastor dâ—e take charge of a stranger comming to the Congregation though there be no
Church-covenant betwixt the Pastor and stranger for the Church covenant is prior to the comming of this stranger and hath already constituted the Church in its entyre essence and operations though no stranger come at all and though that stranger never covenant to obey the Pastor and the Pastor never covenant to take care of that stranger 4. Whereas it is said It is a part of the liberty wherewith Christ hath made us free that every one choose his own Pastor I see not the truth of this in Scripture The people hath power to choose but that is a part of Christian liberty in this sense I see not the Prophets and Apostles exercised pastorall acts over many who made not choise of their Ministery yea they preached to them against their will and Paul preached as a Pastor to many in Corinth against their will and a faithfull Pastor may preach to many who never made choise of him for their Pastor and to whom the word is the savour of death unto death and to whom he hath vengeance in readinesse 5. There is no liberty purchased to us by Christ but such as is regulated by Gods Word and found reason a liberty of sole will in embracing or refusing a Minister is licence not liberty now in Christ we are called to liberty not to licence and if some of a congregation wanting the spirit of discerning upon prejudice refuse a called pastor to be their pastor yet if the most part of the congregation elect him he is a pastor to all and to those who refused him as Christ doth reigne in the word and Ministery over hypocrites in a congregation who say in their hearts we will not have this man to reigne over us yet here is a Ministeriall charge which a pastor hath lawfully over such as are not willing to submit to that ministery the power of electing a pastor is not infallible what if they or most of them upon sole groundlesse prejudice refuse such a man to be their pastor is he not their pastor because all consent not are we to thinke that Christ purchased a liberty in his bloud of refusing a called pastor nor can we thinke these who taught the doctrine of the Nicolaitans in Pergamus and these who held the doctrine of Balaam or that the woman Jezebel which called her selfe a prophetesse in Thyatira and seduced the people of God to commit fornication and to eate things sacrificed to Idols were received in Pergamus and Thyatira by a Church covenant nor hath it colour of truth that the faithfull there were satisfied in conscience with the conversion of Iâ—zabel and such as held the doctrine of Balaam and that they consented and did choose the Angell of the congregation of Pergamus and Thyatira as our brethren speake for their pastor and yet the pastors and Church are rebuked for not executing the censures of the Church over the followers of Balaam Revel 2. 14 15. and upon Iezabel the false prophetesse Ergo they are not all such materialls of a visible Church as our brethren say even saints by calling and a Church doth well take the charge of those who never offered their professed subjection to Christs Ordinances we are not to thinke that these who called themselves Apostles and yet were Lyers were visible saints approved in the sight of God to the consciences of the Church of Ephesus and that such did offer their professed subjection to the Angell and Church of Ephesus as you teach yet that Church tooke care of them by the censures of the Church and are commended therefore Revel 2. 2. Thou canst not beare them that are evill and hast tryed them which say they are Apostles and hast found them liers If a false teacher shall come to a congregation and be a hearer for some yeares and at length fall to and teach pernitious Doctrine will not the Church censure him labour to stop his mouth yea and excommunicate him that the spirit may be saved in the day of the Lord I thinke they cannot but exercise some Church censures and that the pastors convincing of such a gaine-sayer and a stopping of his mouth is the very pastorall charge layd upon Titus by Paul Tit. 1. 10 11 12. as is most cleare v 13. Rebuke them sharply that they may be sound in the faith 6. That place Ro. 14. is not rightly expounded for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to receive into Church-state by way of covenant but it is as Pareus saith amâ—â—ter placide instituere patienter tolerare to instruct him patiently in the Christian liberty about meates and dayes and so Beza take him in and far lesse slee not his company Marlorat institute fovete donec proficiat and so Calvin e Castellio opitulemini helpe him and the word is Philem. 12. receive him as my bowells not unto Church-state for Philemon was no pastor Question 3. VVhether or not it be lawfull for one or many particular Churches to sweare a plate-forme and prescribed vocall covenant called the confession of Faith of such a Church It is a fit place having spoken so much of a Church covenant to speake of a covenant of the faith of a Church our Brethren being asked what meanes have you to preserve unity and verity Answ. 1. We have say they Scriptures 2. The pastors Epkâ— 4. 11. and Gods promise to leade them in all truth Ierem. 32. 39. Ier. 16. 13. But this is not a right Answer for when we inquire of the meanes to preserve verity and unity we aske for the externall meanes whereby the Scriptures are kept from false glosses it is true the Scriptures keepe themselves from false interpretation but the Question is by what externall meanes doe the Scriptures keepe themselves from false glosses The answer is not right the Scriptures keepe themselves from false glosseâ— by keeping themselves from false glosseâ— Also the Question is by what meanes doe pastors keep unity amongst themselves It is not right answered that pastors by pastors keepe â—nity amongst themselves But we think a plat-forme say â—ur Brethren ibid of doctrine and discipline or a confession of Faith or doctrine according to godlines may be made by any Church or person but say they â—â— plat-forme to be imposed on our selves or others as a binding Rule â—f faith and practise so that all men must believe and walke according to that plat-forme without adding altering or omitting we doubt whether such be lawfull or convenient Whence our brethren conâ—emne the swearing or subscribing by Oath of a confession â—mposed or stinted by the Church Let these considerations be weighed 1. Distinction There is a principall and originall and formall â—round of faith which is the Word of God in the Old or New Testament this is the onely persit and formall ground of Faith 2. There is a secondary and materiall ground of Faith which is so far â— ground of Faith and practise as it agreeth with the VVord â—f God 2.
the affections And many are fitted to worke on the affections as Pastors who are not able to teach as Doctors in the Schools So hath Chrysostome and Theodoret observed upon these words Rom. 12. 7 8. Nor doth it move me much that Paul speaketh twice in one verse of the Deacon it is not unusuall to the Spirit of God in divers Scriptures so to doe as Prov. 1. Prov. 2. Psal. 119. How dangerous it is to affirme that all the Officers are not set downe in Gods VVord we may be taught by Papists for Estius giveth a reason why the Apostle setting downe 1 Cor. 12. 28. the Officers in Gods house hath omitted the Pope he answereth the Apostle is not here setting downe the degrees of the Hirarchicall Order for then he should have set downe Bishops Presbyters Deacons which be parts of that Order but onely he setteth downe some chiefe members of the Church indued with rare gifts and commenting on Ephes. 4. he saith The Pope is set downe under the name of Pastors and Doctors because he sendeth Pastors and Doctors to all the world and this was the reason why the Prelate was reputed a Pastor and the onely Pastor because though it was too base for him to preach yet he preached in and through poore Presbyters whom he sent And Salmeron moveth the question why 1 Cor. 12. 28. the Pope Cardinals and Patriarches are omitted in this place and we say Why are Bishops Archbishops Primates Metropolitans Deanes Archdeacons Chancellours Officials c. never once mentioned in the VVord of God But Salmeron answereth 1. They are implicitely set downe here and under the name of helps opitulations Paul hath instituted Deans Archdeans and the foure lesser orders And what else doe divers answer who teach that government 1 Cor. 12. 28. is but a generall and the Church in a prudentiall way under this may substitute and introduce such and such species of governments as they shall finde convenient as ruling Elders ruling Prelates and such like but I would gladly know why the Spirit of God hath particularly set downe the last specified Officers as 1 Cor. 12. 28. Apostles under which are no species of Apostles but onely such individuall persons Matthias Paul c. and hath also set downe Pastors in specie Doctors and Teachers in specie Ephes. 4. 11. under which there be onely such individuall persons who are Pastors and Teachers as John Epaphroditus Archippus Thomas c. and there is no roome left for the Church to subdivide Pastors or Doctors into such and such new spâ—cies as Popes Cardinals c. and yet under the generall of governments many species and new kindes of governments in a prudentiall way may be brought in If Christ have set downe the particulars of Pastors Prophets Apostles according to their last specified nature why hath his wisdome not beene as expresse and particular in all other offices necessary for feeding and governing the flocke of Christ a Pope a Prelate a Cardinall an Officiall would take as small roome in print and in Christs Testament as Apostle Doctor Pastor though I grant they doe take halfe so much more roome in the State and Parliament Of Deacons WE conceive according to Gods VVord Acts 6. that Deacons be of divine institution because when some poore widowes were neglected in the dayly ministration the Apostles appointed seven men of good report and full of the holy Ghost to take care of Tables and provide for the poore that the Apostles might give themselves to the Word and Prayer Object 1. There is not one word of Deacons Acts 6. not one word of the poverty of widows and these seven were but civill curators and tutors of the widows and not Church-officers for any thing that can be collected from Gods Word Answ. The equivalent of a Deacon in name is Acts 6. there are those who are not to preach the VVord but are to serve Tables 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and some did complaine because their widowes were neglected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if widowes were neglected through the want of a dayly Deaconry the Text must insinuate a Deaconry and a want of a Table to these widowes Secondly it is unknowne divinity that the twelve Apostles in a Church-assembly doe institute and that with solemne prayer and imposition of hands officers meerly civill to tutor widowes Thirdly the daily ministration was the want of sustenance as it is said That certaine women ministred to Christ of their substance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 20. 34. Yea your selves doe know that those hands have ministred to my necessities And is it like that the Apostles were civill curators to widowes before this time Object 2. It is evident from the Text that these Deacons were not of divine institution but of a meere temporary erection for the present necessity of the Church First it is said they were appointed Acts 6. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly they were erected upon occasion of the multiplying of the disciples Thirdly upon occasion of the poverty of widows and therefore when there be no poore there is no need of Deacons and so it is but an office of a temporary standing in the Church Answ. These words in those dayes are not so much referred to the institution of Deacons as to the order of the history Secondly to Satans malice who raised a schisme in the Church when the number of Disciples grew And thirdly are referred to the murmuring of the widows and they doe no more prove that Deacons are a temporary institution and brought in by the Church in a prudentiall way for the Chuches present necessity then the Lords Supper is concluded to be but a temporary and prudentiall institution of the Church because it is said In the night that Iesus was betrayed he tooke bread c. Secondly the occasion of the multiplying of Disciples the neglecting of the widows doth not prove that Deacons are a prudentiall and temporary institution for here I distinguish betwixt an occasion and a motive and cause divers Ordinances of God have both these As the occasion of writing the Epistle to Philamon was the flight of Onesmus a fugitive servant from his master and his willing minde to returne to him againe and upon that occasion Paul did write to Philamon but that will not prove that the Epistle to Philemon is but a prudentiall Letter and obliging for a time because the motive and cause why the holy Ghost would have it written was that it should be a part of Canonicall Scripture obliging to the second comming of Christ. The like I say of the Epistle to the Galathians written upon occasion of seducing Teachers who had bewitched the Galathians and made them beleeve they must be circumcised and keepe the Law if they would be justified in Christ Yet hence is not proved that the Epistle to the Galathians is but a prudentiall Letter and not of divine and perpetuall institution for the cause and motive
a gift bestowed on all those who serve Tables and are not to give themselves to continuall praying and the Ministery of the Word I thinke papists will not say so much of all their priests and we can say it of none of our pastors nor doth Chysostome say that Steven as a Deacon and by vertue of the office of a Deacon wrought miracles but onely that his miracles and disputing was a meere consequent of laying on of hands Faâ—ther laying on of hands was taken from the cusâ—ome of blessing amongst the Jewes Christ layd his hands upon young children and blessed them yet did hee not thereby designe them to any office The fourth councell of Carthage saith Deacons should administer the Sacraments but times were growing worse then and two things in ancient times made the office degenerate 1. The lâ—zinesse of pastors who layd preaching and baptizing on the Deacon 2. The Deacons having in their hands aerarium Ecclesiasticum the Church Treasury as the Church became rich the Deacons were exalted and then came in their Archiliaconi Archdeacons and Deacons and so some Deacons were above pastors whereas Acts 6. in their first institution they were inferior to pastors this moved Spalato to tell us of two sorts of Deacons the apostolick Deacons which we assert and the ecclesiastick Deacons popiâ— and of the newest cut which we disclaâ—me As concerning the perpetuity of Deacons I conceive that Deacons must be as permanent in the Church as distribution and shewing mercy on the poore Ob. 13. How doe those words Act. 6. v. 7. and the word of God grew and the number of Disciples multiplied in Jerusalem greatly c. follow upon the institution of Deacons v. 2 3 4. 5 6. if Deacons were not according to their primitive institution and Office ordained to be Preachers of the word by whose paines the word grew Answ. The cohesion three wayes is good 1. Because the Apostles being exonerated of serving Tables and giving themselves to continuall praying and the ministery of the word v. 2. Through the constituting of the seven Deacons the word thereby did grow 2 Satan stirred up a schisme betwixt the Grecians and Hebrewes which is prejudiciall to the growth of the Gospell and Church yet the Lord being superabundantly gratious where Satan is exceedingly malitious will have his Gospell and Church to flourish 3. These words v. 7. doe cohere kindly with the last verse of the foregoing Chapter v. 41. And dayly in the Temple and in every house they ceased not to teach and preach Jesus Christ and Ch. 6. v. 7. And the word of God increased c. God blessing the labours of his persecuted Apostles and the story of the ordained Deacons is cast in by Luke upon occasion of the neglected Grecian Widdowes and the growth of the word could not arise from the appointing of such officers who were not to labour in the word and prayer but imployed about Tables to the end that the Apostles might labour in the word and prayer Ob. 14. But doth not the faithfull administration of the Deacons office purchase to the Deacon a good degree that is doth it make him â—â—â—ter in a preparatory way to be a Pastor Answ. The word of God 1 Tim. 3. and elsewhere setting downe the qualification and previous dispositions of a Teacher doth no where teach us that none can be a minister but he who is first a Deacon 2. Didcclavius saith many are faithfull Deacons who are never Teachers nor apt to be Teachers and many in the ancient Church were of lay men made Teacheâ—r Ambrosius heri Catechumenus hodie Episcopus and Estius granteth many good Deacons can never be Teachers because of their ignorance Hugo Cardinal saith this is onely against these qui subito ascendunt in prâ—lationes who suddainly ascend to prelacies Cornelius a lapide saith ut promereantur altiùs promoveri in sacerdotia they are to serve so as they may deserve to be promoted to higher places but this doth not infer that none can be presbyters who have not first beene Deacons As Chrysostome saith we use not to place a novice in an high place antequam fidei suae vitae dederit docâ—mâ—nta before hee have given proofe of his faith and good conversation And Cyprian writing to Antonianus commendeth Cornelius that hee came not by a leap and suddainly to be a Bishop sed per omnia ecclesiastica officia promotus being promoted by degrees to all Church-Offices and Bernard followeth the same meaning Lyra merebuâ—tur quod fiant sacerdotes acquirunt altiorem gradum saith Salmeron Now it is cleare that the fathers and papists could extort no more out of the Text but that hee who useth the office of a Deacon well doth deserve of the Church to be promoted to an higher office but there is no ground for papists or others to make the Deacons office a necessiary degree without the which none can be a Teacher Sozomenus saith the Deacons office was to keepe the Churches goods Epiphanius Diaconis in ecclefia non con creditum est ut aliquod mysterium perficiant sed ut administrent solùm exequantur commissa then they might neither teach nor baptize Eusebius saith the care of the poore and the keeping of the Church and the vessels thereof were committed to the Deacons Ruffinus saith Deacons disputed in Synods and Athanasius when hee was a Deacon helped his Bishop Alexander at the Nicen councell but this came as I suppose because about the fourth century they were admitted to be scribes in Synods Ambrose saith at the beginning Deacons did preach and baptise but after when the Church was well furnished with officers they durst not presume to teach The Canon of the councel of Nice saith Diaconi ne sedeant in concessu presbyterorum aut illis praesentibus Eucharistiam dividant sed illis agentibus solùm ministrent if there was not a presbyter present Ruffinus saith then the Deacon might distribute the Elements I conceive the place 1 Tim. 5. saith that Widowes were in the Apostolick Church both poore aged Women who were to be mantained by the Church and also auxiliary helps for meere service to helpe the Deacons in these hot Countries Both is apparent from the Text honour Widowes that are Widowes indeed that is as Hugo Cardinalis expoundeth it who want both the comfort of an husband and of Children to maintaine them and so also Chrysostome before him expounded it and Hugo Cardinalis the honour that is due to them is say Chrysostome Theophylact Anselmus that they bee sustained by the oblations of the Church Ecclesiae oblationibus sustententur say Salmeron and Estius and Cornelius à lapide saith as honour thy Father and thy Mother doth include hâ—norem sustentationis that children are to give the honour of maintenance to their indigent parents no lesse then the honour of obedience and reverence so are Widowes to have
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
hands of the Elders Secondly the practice of the Apostles is our safe rule because at all ordination of Church-officers the Apostles and Pastors were actors and ordainers as Acts 1. 15 16. Acts 6. 2. 3. Acts. 14. 23. 1 Cor. 3. 6. Tit. 1. 5. and this Robinson granteth because the charge of all the Churches did lie on the Apostles As also before the Law the people did not ordaine the Priest hood but God ordained the first borne by succession to be teachers and priests and after he chose the Tribe of Levi without consent of the people though the Princes and heads of Tribes said hands upon them And also God of sundry other Tribes raised up Prophets and did immediately call them they had onely of the people not the calling buâ—â—â—t the least the silent approbation of the faithfull amongst the people Christ comming in the flesh chose twelve Apostles not knowing either the governing Church or the people at length when the Apostles established a Church-government and a Pastor to a certaine flocke they ordained that the châ—sing of the man should be with consen of the people and begâ—n this in Maâ—thias then the seven Deacons then Acts 14. 23. Elders were chosen by lasting up of the peoples hands But that persons were ordained Pastors and sanctified and set apart for the worke of the ministery by the authority of the sole multititude and that without all Officers we never read And the laying on of the hands we see not in the New Testament we shall be dâ—siâ—ous to be informed of this by our deare brethren and intreat them in the feare of the Lord to consider of an unwritten calling of a Ministery Thirdly if ordination of Pastors bee laid downe in the Apostolike Canons to Officers as Officers then is not this a charge that doth agree to the people especially wanting Officers But the former is true Ergo so is the latter I prove the proposition What is charged upon Officers as Officers cannot be the charge of the people because the people are not Officers I prove the assumption because 2 Tim. 2. 1 2. To commit to faithfull men the things of the Gospell which Timothy heard Paul preach is a charge laid on Timothy in the very tearms that he is vers 4. not to intangle himselfe with the affairs of this life but to be separated for preaching the Gospell from all worldly imployment as a Souldier sworne to hiâ— Captaine can attend no other calling vers 5. and as he is to put other Pastors in minde of these things and to charge them that they strite not about words and as he is to be an approved workman dividing the word aright vers 14. 15. But these are laid upon Timothy as a Pastor So 1 Tim. 5. as he sheweth the honour and reward due to Elders so doth he charge Timothy not to heare accusations of Elders but upon two or three witnesses testimony which is the part of Church-Iudges even as hee is to rebuke sinne publikely that others may feare vers 19 20. So according to that same office must imposition of hands be conserred upon Pastors advisedly vers 22. As the Apostle commandeth all beleevers to lay hands suddenly on no man Also Paul would have said I left a Church of beleevers at Crete to appoint Elders in every City if it be the Churches part even though destitute of Elders to appoint Elders over themselves but by what poâ—er Titus was to rebuke sharpely the Cretians that they may be found in the saith by that power was he left at Crete to appoint Elders in every City but this is an officiall power Titus 1. 13. due to Bishops as a part of their qualification vers 9. 4. Argu. The speciall reason against ordination of Elders by Elders onely is weake and that is a succession of Pastors must be granted ever since the Apostles times which is say ourbrethren Popish This reason is weak because a succession of Elders and Pastors such as we require is no more popish then a succession of visible beleevers and visible Churches ordaining Pastors is popish but our brethren maintaine a succession of beleevers and visible prosessors since the Apostles daye Secondly we deny the necessity of a succession perpetuall which papists hold Thirdly we maintaine onely a succession to the true and Apostolike Doctrine papists hold a visible Cathedrall succession to the chaire of Rome and titular office of Peter 4. Quest. Whether or not our brethren doe prove that the Church of believers have power to ordaine Pastors In answering our brethrens reasons I first returne to our Author secondly I obviate what our brethren say in the answer to the Questions sent from old England and thirdly shall answer Robinsons arguments Our Author saith Beleevers have power to lay hands on their Officers because to them Christ gave the keyes that is the ministeriall power of binding and loosing Matth. 16. 16 17 18. and Acts 1. The voices of the people went as farre as any humane suffrages could goe of an hundred and twenty they chose two And Acts 14. 23. The Apostles ordained Elders by the lifting up of the hands of the people Acts 6. They are directed to looke out and chuse seven men to be Deacons And the ancient Church did so from Cyprians words Vlebs vel maxime potestatem habet vel dignâ—s sacerdotes eligendi vel indignos recusandi Answ. The places Math. 16. and 18. give to some power ministeriall to bind and loose open and shue by preaching the Gospell and administring the Sacraments as to stewards the Keyes of an house are given but this power is given to Elders oâ—ely by evidence of the place and exposition of all Divines 2. If the ministeriall power and the warrantable exercise thereof be given to all then are all Ministers for the faculty and exercise doth denominate the subject and agent but that is false by Scripture 2. That all the hundred and twenty did ordainâ— Matthias an Apostle Act. 1. is not said they did nominate and present him 2. they did choose him But authoritative separation for the Office was Christs and his Apostles worke 3. That women and Mary the mother of Iesus v. 14. being there had voice and exercised authority in ordaining an Apostle cannot be orderly Yea the Apostles names are seâ— downe and these words V. 23. and they appointed two are relative to v. 17. these words For he was numbred with us the Apostles and to these V. 21. Wherefore of these men which have companied with us c. and to these v. 22. must one be ordained to be witnesse with us of his resurrestion and they appointed two that is the Apostles and the rest are set downe as witnesses v. 14. These continued that is the Apostles with the women and Mary the mother of Iesus c. The women and others were onely consenters 3. Here is no probation that onely a company of believers wanting Pastors are
ordainers of Matthias to the Apostleship and this is the question 4. The place Act. 14. 23. proveth that Elders appoint or ordaine Elder with consent or lifting up of the hands of the people which is our very doctrine 5. Act. 6 The multitude are directed to choose out seven men as being best acquainted with them Yet if Nicholas the sect master of the fleshly Nicolaitans was one of them it is likely they were not satisfied in conscience of the regeneration of Nicholas by hearing his spirituall conference and his gift of praying which is your way of trying Church-members But 2. they looke out seven men 2. They choose theâ— But v. 6. The Apostles prayed and laid their hands on them which we call ordination and not the multitude 6. Cyprian giveâ—â— election of Priests to the multitude but neither Cyprian nor any of the Fathers give ordination to them Author Sect. 7. If the people have power to elect a King they have power to appoint one is their name to put the crown on his head Ergo if beleevers elect their Officers they may by themselves or some others lay hands on them and ordaine them Ans. The case is not alike the power of electing a King is naturall for Ants and Locusts have it Prov 30 25 16 27. Therefore a civill Society may choose and ordaine a King The power of choosing Officers is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a supernaturall gift And because God giveth to people one supernaturall gift it is not consequent that he should give them another also beside ordination is another thing then coronation of a King Presbyters in the Word have alwaies performed ordination Neither will it hence follow saith the Authour as some object that because the Church of believers neither make the Office nor authority of Pastors that both are immediately from Christ and that therefore the beleevers may not lay hands upon the Officers nor doth it follow because they receive ordination from the Church that therefore they should execute their Office in the Churches name or that they should be more or lesse diligent at the Churches appointment or that the Church of beleevers have a Lordly power over them or that the Elders must receive their commission from the Church as an Ambassadour doth from the Prince who sent him or that the Church in the defect of Officers may performe all duties proper to Officers as to administer the Sacraments For 1. most of the objections doe strike as much against imposition of hands by Bishops and Presbyters 2. Though Officers receive the application of their office and powerly the Church yet not from the Church and if from the Church yet not from her by any Lordly power and dominion but onely ministerially as from instruments under Christ so that they cannot choose or ordaine whom they please but onely him whom they see the Lord hath fitted and prepared for them nor can they prescribe limits to his Office nor give him his Embassage but onely a charge to looke to the Ministery that he hath received of the Lord. Ans. 1. I know none of ours who use such an Argument that because a Pasters or Elders Office is from Christ that therefore the Church cannot ordaine him For it should prove that the Presbyterie cannot ordaine him a Pastor because his Office is from Christ and not from the Presbyterie It would prove also that because the Office of a Judge is from God that the free States of a Kingdome could not ordaine one to be their King or that the King could not depute Judges under him because the Office of a King and Judge is from God and not from men 2. If Elders have their Ordination to that heavenly Charge from the people as from the first principall and onely subject of all ministeriall power I see not how it doth not follow that Elders are the servants of the Church in that respect and that though it doth not follow that they come out in the name of the Church but in the name of Christ whose Ambassadours they are yet it proveth well that they are inferiour to the Church of beleevers For 1. though the power of the Keys given to beleevers in relation to Christ be ministeriall yet in relation to the Officers whom the Church sendeth it is more then ministeriail at lest it is very Lordlike For as much of this ministeriall power is committed to the Church of possibly twenty or forty beleevers as to the Mistresse Lady Spouse and independent Queen and highest dispencer of all ministeriall power and the Elders though Ambassadours of Christ are but meere accidents or ornaments of the Church necessary ad benè esse onely and lyable to exauthoration at the Churches pleasure yea every way the Officers in jurisdiction are inferiour to the Church of beleevers by your grounds and not over the people of the Lord. For if the Church of believers as they are such be the most supreame governing Church then the Officers as Officers have no power of government at all but onely so farre as they are beleevers now if they be not believers as it falleth out very often then have they no power of the Keyes at all and what they doe they doe it meerely as the Churches servants to whom the Keyes are not given marriage-waies or by right of redemption in Christs blood yea Officers as they are such are neither the Spouse not redeemed Church yea nor any part or members of the redeemed Church 2. The Church of believers are the â—od the Officers meanes leading to the end and ordained to gather the Saints if therefore as the end they shall authoritatively send Officers they should call and ordaine Officers as the States of a Kingdome with more then a power ministeriall Yea with a Kingly power for all authority should be both formally and eminently in them as all Regall or Aristocraticall power is in the States of a Kingdom as in the fountaine But neither doe we bring this argument to prove a simple Dominion of the Church of believers over the Officers or a power of regulating limiting and ordering the Ambassage of Officers as King and State lay bands upon their Ambassadours but we bring it to prove that this doctrine degradeth the Officers from all power of government above the believers and putteth them in a state of ministeriall authority under these above whom Jesus Christ hath placed them contrary to Scripture 3. The Authour saith believers may not administer the Sacraments in the defect of Pastors because that by appointment of Christ belongeth onely to such as by Office are called to preach the Gospell Math. 28. 29. which is indeed well said but I desire to be satisfied in these 1. These places Math. 28. 29. Mar. 16. 14 15. Luke 24. 28. being all one with Math. 16. 17. and Joh. 20. 21 22 23. The Keyes of the Kingdome are given to Church-officers because of their Office So the Text is cleare and so
6. 1. or by vertue of ordination received in another Church they might minister Now if this be we establish an iâ—dâ—lâ—ble character of Papists but if being called to another Church there be need of a new Election then there is need of a new ordination for that dependeth upon this Ergo then ordination commeth by succession but we see not what authority ordinary officers have to ordaine Pastors to a Church whereof themselves are not members Answ. 1. That ordination be wanting where Ministers are wanting is extraordinary and not against 1 Tim. 4 14. No more then that one not baptized for want of a Pastor should yet believe in Christ. 2. We see no indeleble Character because a Pastor is alwayes a called Pastor if the man commit scandals the Church may call all his character from him and turne him into a meere private man But to renew ordination when election to another congregation is renewed is to speake ignorantly of ordination and election for election maketh not the man a Minister nor giveth him a calling but appropriateth his Ministery to such a flock But they speake of Election to a charge as of marriage which is not well understood for by marriage a man is both made a Husband and a Husband to this Wife onely by election a Pastor is not made a Pastor by ordination he is made a Pastor of the Church Universall though hee be not made an Universall Pastor 3. The ordination by succession of Pastors where Pastors are you hold your selves But a popish personall succession wee disclaime as well as you doe The 5. Objection I omit to another time The 6. Objection is If there be a magistrate before the succeeding magistrate receiveth keys or word from the preceding magistrate but if there be none he receiveth them from the people So here Answ. Christs calling is not ordered according to the patterne of civill governments his kingdome is not of this world People may both ordaine and elect to a civill office without consent of the preceding Magistrate But we reade of no officers ordained by the people only in an ordinary way Ordination say they is not of such eminency as is conceived it is not mentioned in the Apostles first commission Mat. 28 19. Marke 16. 15 16. The Apostles accompted preaching and praying principall So Perkins VVillet VVhittaker Amesius Answ. So answer Arminians and so doth the Socinian Theol. Nicolaides and Socinus and so in your words saith to reforme but this is not to take away the necessity of ordination by Pastors I come now to answer what Mr. Robinson doth adde to what is said for the ordination of Pastors by Pastors and not by single Believers Mr. Robinson saith the question is whether succession of Pastors be of such absolute necessity as that no Minister can in any case be made but by a Minister and if they must be ordained by popes and prelates Answ. But we say that this is no question at all wee affirme ordination of pastors not to be of that absolute necessity but in an exigence of necessity the election of the people and some other thing may supply the want of it Nor doe wee thinke a calling from papists no calling as we shall heare before I proceed this must be discussed Q. 5. UUhether Election of the people be essentiall to the calling of a Minister â— Election we are to consider to whom it belongeth of right 2. The force and influence thereof to make a Church-officer but let these considerations first be pondered 1. Consid. Election is made either by a people gratious and able to discerne or by a people rude and ignorant the former is valid Jure facto the latter not so 2. Consid. Election is either comparative or absolute when Election is comparative though people have nothing possibly positively to say against a person yet though they reject him and choose one siâ—ter the Election is reasonable 3. Consid. Peoples Election is not of a person to the Ministery as a VViâ—is choyse of a man to be a Husband but of a Minister Election doth not make a Minister 4. Consid. Election is either to be looked to quoad jus or quoad fâ—ctum A people not yet called externally cannot elect their own Minister a Synod or others of charity as Reverend Junius saith may chuse for them though de facto and in respect of their case they cannot chuse their own Pastor 1. Conclus The people have Gods right to chuse for so the word prescribeth So Tertullian Eyprian Non blandiatur sibi plebs quasi immunis à contagione delicti esse possit cum sacerdote peccatore communicans ad injustum atque illicitum propositi Episcopatum consensum sâ—um accommodans c. and nefas sine consensu poâ—uli and this Cyprian writ an hundreth yeeres before the Nicen Councell Bellarmine loâ—ed hiâ— face to say this custome began in the time of the Nicon Councell It was not a consuetude Quâ—d ipsum inquit Cyprianus videmus de Divina autoritate descenderâ— Ignatius It is your part as the Church of God to chuse the Pastor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So speaketh hee to the people of Philadelphia and so speaketh Ambrose to Valentinian Omitto quia jam ipse populus judicavit Origen Requiritur ergo in ordinando sacerd te praesentia populi c. and his reason is Scripture a pastor must be of good report And Chrysostome saith all elections of pastors are null 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the conscience of the people And the Councell of Nice did write this to the Bishops of Alexandria as Theodoret saith and the fiâ—st generall councell of Constantinople wrote the same to Daemasus Ambrose and others as Theodoret also sheweth The councell of Africa is cited by Cyprian producing Scripture as Acts 1. 23. Acts 6. to prove that the people had their consent in elections and the councell of Chalcedon the councell of Ancyron and of Laodicea and the Popes owne Canons say this so Nicolaus the Pope in his Decrees saith the Clergy and people did chuse the pope Reliquus clerus populus Romanus ad consensum nova electionis pontificis à Cardinalibus factae accedant So Gelasius the pope writeth to Philippus and Cernutiâ—â— Bishops so Stephanus ad Romanum archiepiscopum Ravâ—â—natensem is cited in the glosse to that purpose in the Epistles of Ivo Bishop of Chartres we being called by the will of God the Cleâ—gy and people of such a City and this Pope Urâ—â—â— practised upon Ivo 2. Conclus But elections in the ancient Church were not by one single congregation but by the Bishops of diverse other Churches In the councell of Sardis Si unum tantùm in provincia contigerit remanere Episcopum suporstes Episcopus conâ—â—care debet Episcopos vicinae
provinciae cum iis orainare sibi comprovincales Episcopos quod si id facero negligat populus convocare debet Episcopos vicinae provinciae peterâ— sibi rectorem In the councell of Toledo it was ordained that the Bishop of Toledo might chuse in quibustibee Prâ—vinciis in any provinces about Bishops to be his successors salvo privilegio uniusâ—njusquâ— provinciae Cardinalls are forbidden to usurp to chuse a Bishop if the see vace in the time of a generall Councell this was enacted in the councell of Constance and Basil. The Abbot of Panormo saith it was obtained of the councell of Carthage to avoyde dissension that they should transfer their right to the Cardinalls So Almain and Gerson prove the equity of this by good reasons That wicked councell of Trent labouring to exalt the popes chaire did abrogate these good acts to the offence of many as the Author of the review of the councell of Trent sheweth nor should good men stand for Leo his abrogation of what the councell of Basil did in this kinde as may be seene in that wicked councell of Lateran wherein much other wicked power is given to the pope and his Legates by Iulius III. and Paul the III. and Pius the IIII. and Theodoret saith all the Bishops of a Province ought to bee at the ordination of a Bishop The ordination of the worthy Ambrose as hee himselfe saith was confirmed by all the Bishops of the East and West Cornelius Bishop of Rome was confirmed by the Bishops of Africa More of this may be seene in Zonaras In Theodoret the councell of Carthage and Petrus a Navarre who all witnes ordination of a Bishop was never done in the ancient Church by one single Congregation and these destitute of pastors and Elders The learned say that Gregory the VII or Hildebrand did first exclude the people from voycing in elections of pastors Illiricus sayth onely from the time of Frederick the XI about the yeare 1300 they were excluded from this power And though it were true that the election of Alexander the III. was made 400 yeeres before that by the Cardinalls onely without the peoples consent the Law and Logick both say from one fact no Law can be concluded Yea the election of Gregory the VII saith Vasquez was five hundred yeeres before that and like enough that such a monster and such a seditious head to the Lords annoynted to Henry the IIII as this Gregory was could violate Christs order Platina sayth so yet Bellarmine Suarez and others grant in the Apostles time it was so bâ—â— because it was a positive Law some say and others that it was a Church constitution not a divine Law the Pope might change it Yet the Jesuite Sanctius in his comment proveth it from Scripture Azorius sayth it should be common Law communi jure Krantius layeth the blame of wronging the people in this on Gregory the IX yea the councell of Bracare the second councell of Nice The councell of Constantinople 4 called the eight generall Councell the councell of Laodicea are corruptly expounded by Bellarmin Vâ—squez and others because 1. They forbid onely disorder and confusion 2. That all the multiude without exceptionosage gifts or sexes should come and speak and voyce at the election For in the councell of Antioch it is expressely forbidden that the multitude should be debarred And wee will not deny but a pastor may be sent to a Church of Infidels that knoweth nothing of Christ without their knowledge as Ruffinuâ— sayth that Frumentius was ordained Bishop to the Indians they knowing nothing of it Indis nihil scientibus neque cogitantibus Epiphanius writeth to Iohn Bishop of Ierusalem that hee had ordained Paulinianus a presbyter the people not consenting Gregorius ordained Augustine Bishop of England and sent him to them to teach them Anglis nescientibus And Gregorius II. ordained Bonifacius a Bishop to bee sent to Germany Germanis nihil de eare cogitantibus And thus Perkins if the Gospell should arise in America where there were no Ministers ordination might be wanting And why not say I election also in another case if as Petrus Martyr sayth well a woman may be a Preacher of the Gospell Yea and a Turke sayth Zanchius converted by reading the New Testament and converting others may baptize them whom hee converteth and be baptized where both ordination and election should be wanting and this may answer what Robinson saith for ordination by the people Nor did the people first begin to have hand in election in Tertullians time as Bellarmine saith nor yet that the people might love their Bishops nor yet by meere custome Conclus III. It is false our Brethren say that the calling of a Minister consisteth principally and essentially in election of the people for the Apostles were essentially pastors yet not one of them except Matthias was chosen by the people 2. If as our Brethren say the peoples after acceptance may supply the want of Election at first as Iacobs after consent to Leah made her his Wife yet all the pastorall acts of Word Sacraments and censures going before the after consent shall be null because he wanteth that which most principally and essentially is required in a calling And all baptized by him must be rebaptized And what if the people shall never assent and it is ordinary that hypocrites in hearts will never consent to the Ministry of a gratious pastor shall his acts of converting and baptizing be no pastorall acts and to the hypocrites no pastorall acts and shall all be Infidels who are baptized by him The people are not infallible in their choise and may refuse a man for a pastor whom God hath called to be a pastor election maketh not one a pastor in foro Dei then he shall be no pastor whom God hath made a Pastor because people out of ignorance or prejudice consent not to his Ministery Nor are we of Dr. Ames judgement that the calling of a Minister doth essentially consist in the peoples election for his externall calling consisteth in the presbyters separation of a man for such a holy calling as the Holy Ghost speaketh Wee finde no Church-calling in all Gods Word of sole election of the people and therefore it cannot be the essentiall forme of a right calling All the arguments of Doctor Ames prove that election is necessary to appropriate a made Minister to such a Congregation but concludeth not the poyn Qu. 5. From whence had Luther Calvin and our blessed Reformers their calling to the pastorall charge This question there is moved because of our Brethren who thinke 1. If ordination of pastors by pastors be so necessary for an ordinary calling to the Ministery and if Election of people be not sufficient though they want pastors and Elders then Luther and our Reformers had no calling
for they were called by the Pope and his Clergy for saith Robinson when there be no 〈◊〉 Church-officers on Earth to give ordination we must hold with Arrians and expect new Apostles to give ordination neither can a true pastor go and seek a calling from a false pastor Hence observe carefully the following distinctions to obviate both papists cavillations and our Brethrens doubts 1. Distinct. That is 1. Properly extraordinary which is immediately from God without any other intervening cause so Moses his calling when God spake to him out of the Bush to goe to Pharaoh and command the letting goe of his people was extraordinary for both the matter of the calling and the persons designation to the charge was immediately from God Luthers calling this way was not extraordinary because hee preached no new Gospell nor by any immediate calling from God 2. That is extraordinary which is contrary to the Law of of nature Neither the calling of Luther nor of Hus and Wiccliff was extraordinary for that any inlightened of God and members of the Catholick Church should teach informe oâ— helpe their fellow-members being seduced and led by blind guides is agreeable to the Law of nature but according to our Brethrens grounds Luthers calling here was not onely extraordinary but unlawfull and contrary to a Divine Law For now when Apostles are ceased Luher had no warrant if our Brethren say right no calling of God to exercise pastorall acts of preaching converting soules to Christ and baptizing through many visible Churches congregations because that is say they Apostolick and no man now can bee a pastor but in one fixed congregation whereof he is the elected pastor 3. That is extraordinary which is beside a Divine positiâ—â— Law So that one should be chosen a pastor in an Iland where there be no Elders nor pastors at all and that the people onely give a calling is extraordinary and so it is not inconvenient thaâ— something extroardinary was in our reformers 4. That is extraordinary which is against the ordinary corruptions wicked and superstitious formes of an ordinary caling so in this sense Luher and our reformers calling was extraordinary 2. Dist. A calling immediately from God and a calling from God some way extraordinary are farre different An immediate calling often requireth miracles to confirme it especially the matter being new yet not alwayes John Baptists calling was immediate his Sacrament of Baptisme beside the positive order of Gods worship yet hee wrought no miracles but an extraordinary calling may be where there is an immediate and ordinary revelation of Gods Will and requireth not miracles at all 3. Dist. Though ordinarily in any horologe the higher wheele should move the lower yet it is not against ordinary art that the hotologe be so made as inferiour wheeles may move without the motion of the superiour Though by ordinary dispensation of Gods standing Law the Church convened in a Synod should have turned about Hus Wicliff Luther to regular motions in orthodox Divinity yet it was not altogether extraordinary that these men moved the higher wheeles and laboured to reforme them Cyprian urged Reformation Aurelius Bishop of Carthage Augustin and the African Bishops did the like the Bishop of Rome â—epining thereat It is somewhat extraordinary that Reformation should begin at Schollers and not at principall Masters 4. Dist. A calling may be expresly and formally corrupt in respect of the particular intention of the ordainers and of the particular Church ex intentione ordinanris operantis Thus Luthers calling to bee a Monke was a corrupt calling and eatenus and in that respect hee could not give a calling to others But that some calling may be implicitely and virtually good and lawfull in respect of the intention of the Catholick Church and ex inteâ—tione opâ—ris ipsius ordinationis he was called â—o preach the Word of God 5. Dist. Luthers Oath to preach the Gospell did oblige him as a pastor this is his calling according to the substance of his Office and is valid but his Oath to preach the Roman Faith intended by the exacters of the Oath was eatenus in so far unlawfull and did not oblige him Even a Wife married to a Turke and swearing to bee a helper to her Husband in promoving the worship of the Mahomet or being a papist is ingaged in an Oath to promote Romish Religion if shee bee converted to the true Faith of Christ needeth not to be married de novo but remaineth a married Wife but is not obliged by that unjust Oath to promove these false Religions though the marriage Oath according to the substance of marriage duties tieth her 6. Dist. A pastor may and ought to have a pastorall care of the Catholick Church as the hand careth for the whole body and yet neither Luther nor Zuinglius are universall pastors as were the Apostles For they had usurped no power of Governing and Teaching all Churches though I professe I see no inconvenience to say that Luther was extraordinarily called by God to goe to many Churches to others then to Wittenberg where hee had one particular charge yea even through Germany and the Churches of Saxony and Zuinglius through the Helvetian and Westerne Churches which yet doth not make them essentially Apostles because 1. They were not witnesses of Christs Death and Resurrection which as a new Doctrine to the World as Apostles they behoved to preach Acts 1. v. 22. They only revealed the old truth borne downe by an universall Apostacy 2. Because they were not immediately called nor gifted with diverse Tongues And the like I may say of Athanasius for men in an extraordinary apostacy to goe somewhat farther then to that which a particular Church calleth them to is not formally apostolick yet lawfull 7. A calling to the Ministery is either such as wanteth the essentialls as gifts in any messenger and the Churches consenâ— or these who occupy the roome of the Church the Church consenâ—ing such a Minister is to bee reputed for no Minister Or. 2. An entry to a calling or a calling where diverse of the Apostles requisites are wanting may bee a valid calling as if one enter as Caiphas who entered by favour and money and contrary to the Law was High-Priest but for a yeer â—yet was a true High-Priest and prophecied as the High-priest 8. If the Church approve by silence or countenance the Ministery of a man who opened the Church doore to himselfe by a silver key having given the prelate a bud The ordinance of God is conferred upon him and his calling ceaseth not to be Gods calling because of the sins of the instruments both taking and giving 9. Though Luther was immediately called by Men An. 1508. by the Church of VVittenberg as may be seene in his writings as Gerard sheweth and the Jesuit Becanus saith hee was called and ordained a Presbyter and so had power to preach and administer the Sacraments yet that hindereth
Persis oriens India omnes Barbarae nationes uâ—um Christum adorant unam observant regulam veritatis What were all these but such as after were called VValdenses And in the first ages Pius 2. saith ante concilium Nicenuâ—â— parvus respectus babitus fuerat ad Romanam ecclesiars before the Nicen councill little respect was â—ad to th Church of Rome See this learnedly Demonstrated by the learned Voetius and his reason is good Ignatius Ireneus Iustin. Martyr Clâ—m Alexandr Tertullian Cyprian speak not one syllable of popery or popish articles also Lucian Porphyrius Trypheâ— Cellus Sosymus Symmachus Iulian mockers of Reiligon would have spoken against transubstantiation one body in many thousand places worshipping of dead bones the worshipping of a Tree Crosse and dumbe images and bread a Pope who could not erre and they would have challenged and examined miracles and I adde if they scoffed at the Doctrine of these called after VValdenses as the confession beareth then were the Church of Waldenses though not under that name in their time The Jewes objected against the Fathers Tatian Theophilus Athenages Iustin Tertullian Alexand. Cyâ—rian Chrysostome Isiodorus Hispalensis Iulianus Poâ—nerius They objected all they could devise against the Christian Faith but not a word of poynts of popery now controversed Ergo popery hath not beene in the World then an 188. In the Time of Victor many opposed victors Tyranny and as Plessaeus and Doctor Molineus saith were called Schismaticks therefore and excommunicated Neither can Gretserus nor Bellarmine defend this but by lies and raylings Yea from the 4. to the 7. age saith Voetius produce one Martyr professor or Doctor See Augustine de side ad Petrum Ruffinus his exposition of the Creed Gâ—nnadius of the Articles of the Church Theodoret his Epitome Divinorum decretorum Cyrillus his tract de fide and produce one holding the popish Faith Clemens Romanus and Elutheriâ—s in the Epistle to the Bishops of France maketh all Bishops pastors of the Church universall Any who readeth Greâ—serus against Plâ—ssie may see in the 4. age that Baronius and Bellarmine cannot desend that appeale was made to the Pope in the councell of Carthage yea the Popes Legate brought Apiarius to the Councell that his cause might be judged there becausâ— the Pope could not judge it and that the Councell of Chalcedon was per precepta Valentiniani convened and that Canstantinople was equall with Rome That Simplicius Gâ—lasius and Symmachus were Judges in their owne cause and that Hormisda an 518. had no command over the Oâ—ientall Churches as may be seene in Baronius So Pelagius the 1. Ioan. the 3. and Pelagius the 2. were refused the honour of universall Bishops and could not helpe the matter See Gretser and Honorius must be defended as not denying two wills and two natures in Christ. See what saith Bâ—ronius of this The councell of Constantinople would not receive the worshipping of Images The best part of the Western Churches were against it The Churches of France Germany Italy Brittaine The councell of franckford of Paris so did they all refuse the power of the Pope So Occam Gerson Scotus in most poynts were not papists Nor Cajetan Contaren Almâ—in Ioa Major Caranza Therefore said Thuanus the Doctrine of the VValdenses were now and then renewed by 〈◊〉 and Hus and when Hildebrand came in all know what wicked new poynts hee brought in as in the Tomes of the councells may bee seene and Onuphrius sayth quod major pars antea parum in usu fuerit The greatest part of his novelty not heard before or little in use His Tyranny upon the consciences of Church-men forbidding marriage and over the Lords people may be seene in Sleidan In Lampadius and his forme of excommunicating the Emperour as it is written by Beruriedenses and Sigonius also Aventinus Gerochus Reicher spergeâ—sis Orthuinus Gratius and others can tell But ere I speake of this monster head I should not have omitted humble Stephanus the 5. To whom Lodovick the Emperour descending from his Horse fell down upon the Earth thrice before his feete and at the third time saluted him thus blessed be the Lord God who commeth in the Name of the Lord and who hath shined upon us As Theganus saith that Pashalis excuseth himselfe to the Emperour Lod. That hee had leapen to the Popedome without his authority which saith this headship is not supreame as Aimoinus saith who was a murderer of Theodorus The Roman Churches Seale-keeper and of Leâ— for having first put out their Eyes hee then beheaded them say the same Aimoinus Gregory the 4. caused Lodovick the Emperours sons to conspire against the Father and was upon that plot himselfe Sergius the 2. made an act that a Bishop should be convinced of no fault but under sevety and two witnesses Siconulphus a Prince desiring to have this Popes blessing came to Rome and kissed sayth Gretserus after Anastasius his precious feete Anguilbert Archiepisc. Mediolanensis departed out of the Roman Church for the pride of Rome and Simon of Sergius sayth Sigonius It was ordinary for all sayth Anastasius to kisse the seate of Leo the 4. Platina saith hee was guilty of a conspiracy against Gratianus a godly and worthy man to expell the French-men out of the Kingdome and bring in the Grecianeâ— Gretser the Jesuite saith their owne Platina is a Lyer in this Wee all know there was an English Woman-Pope called Ioanna betwixt Leo the 4. and Benedictus the 3. Bellarmine Baronius Gretser Lipsius will have it a fable Platina a popish writter is more to be believed then they all for hee affirmeth it as truth A great schisme arose in the Church because Benedictus the 3. was chosen Pope without the Emperours consent The Emperour did hold the bridle and lead the Horse of Nicolaus the 1. Gretser cannot deny this hee defended and maintained Baldvinus who was excommunicated by the Bishops of France because he ravished Iuditha the daughter of Câ—rolus Calvus Hee pleaded that there was no reason but the decretalls of the popes should be received as the Word of God but because they were not written in the bookes of Church-Canons for by that reason some bookes of the old and New Testament are not to be received as Gods Word Grets said these Epistles were equall with Gods Word and said they had neither these Epistles nor the Scriptutes authority from the holy Spirit but from the Church That the church was foure hundred yeeres ignorant of the authority of the Scriptures that hee himselfe was Jehova eternall and that Gratianus had inserted it in his distinct 96. That hee was God Adrian the 2. approved of Basilius his killing of Michael the Emperour his Father Onuphrius who observeth 26. Schisms of antipopes thinketh Schismatick Popes no popes as Benedict 5. and
10 Honorius 2. Clement 3. Gregor 8. Celestinus 2 Victor 2. Some Popes have beene declared Hereticks by papists as Gregorius 12. Benedictus 13. In the councell of Pisaâ— and Iohn 23. In the councell of Constance moreover Bonifacius 8. Sergius 3. Benedictus 7. Eugenius 4. Iohn 9. and Iohn 22. had no tolerable measure of learning to be priests how then could they be universall prophets who could not erre Liberius was an Arrian as Athanasius and Alphons saith Zepherinus was a Montanist as Tertullian saith Honorius was condemned for saying Christ had but one will in generall councells at Constantinople Marcellinus sacrificed to Idolls as Bellarmine confesseth faelix was an Arrian and consecrated by an Arrian Bishop as Hieronim saith Anastasius was a Nestorian as Alphonsus saith Iohn 22. said soules did not see God untill the Resurrection as Erasmus saith Innocentius 1. ordained the Eucharist to be given to Infants as a Jesuite saith to wit Maldonatus All this is observed to prove the Church could not be in the Pope 2. That the Waldenses were opposers of the pope whose confession is set downe by Gulielmus Reginaldus Turco-papista as Vsserus saith and cast to by the Jesuite Gretser to the end of Peter Pilichdorffius his Treaties contra Waldenses and by Reinerus contra Waldenses Their confession containing a condemning of the popes Supremacy unwritten Traditions worshipping of Images Invocation of Saints c. and all the Articles of popery We know how well Calvin thinketh of their confession The slanderous Grâ—tser saith that Wicliffe renewed their errors and taught this Article Dâ—uâ— debet obedire diabolo God should obey Satan But that faithfull witnesse of Christ hath no such thing in his writtings Many other poynts are objected to the Waldenses but Thuanus saith Reliqua quae à Waldensiâ—us affing untur per invidiam assinguntur Other lies and false Doctrines are laide upon them but the Magdeburgenses set downe faithfully the Articles that they held which wee owne as the Truth of God What Sanderus Coccius and Parsonius objected to them that they Taught that carnall coâ—cupiscence was no sin 2. That all oathes in any case are unlawfull 3. That the Magistrate may not use the sword 4. That the Apostles Creed is to be contemned these and other calumnies are well refused by Usser and proved by the Testimony that Papists gave of the Holy life of the Waldenses to bee but Lies and meere calâ—mnies These who of old saith Serarius were called Berengariani from Berengarius are this day called Calvinists and these who are this day sayth Ioan Wendelstonus called Protestants are novi sâ—n Gâ—rmanici Waldenses The new Waldenses of Germany Nec vero saith Usser citing the foresaid Authors justam aâ—lâ—â—c causam videre pâ—ssimus quamâ—brem horum majnum pudere nos debcat we neede not thinke shame of our forbearers the Waldenses Whether did Berengarius feare Leo the 9. his unjust sentence of excommunication but contrary to Victor the 3. he did stoutly plead that the Eâ—ements were a figure or signe of the body and blood of Christ Ar. 1056. And before Nicolâ—us the 2. in a Synod at Rome before 113. Bishops for the space of seven dayes hee pleaded the same cause So saith Albericus Diacon Cassinens and Carolus Sigâ—nius Yea and hee lest behind him in his age multitudes of his followers so as Rome was not able to suppresse the visible Church ever since her Cedar branches did spring up to the Cloudes And we know that the Faith of the Councell of Trent as pressed by Oath prescribed by Pius 4. and by the command of Gregorius 13. was not in the World the 10. age Ambrosius Catharinus Martinus Isengrenius Contarenus the Sorbonists of Paris and the Doctors of Venice in many substantiall poynts contradicted the Church of Rome yea Thuanus and the Bishop of Spalato teach that after the councell of Trent the Reformation spread through the Christian World In the 12. and 13. ages the Doctrine of the Waldenses of Wicliffe and Berengarius did grow but few did write saith Voetius in these times because of heavy persecution multitudes in Germany Austria Moravia Silesia Leiden Collen Osenbruge and many other parts opposed popery Now we say there were multitudes professing the Truth both of Doctors Fathers and witnesses opposing the Roman Church and what calling the Church of Rome gave to our reformers must be measured by the best of the Church consenting to their câ—lâ—iâ—g for wee are not to thinke that all professed popery but many of the gu des opposed many were burdened in 〈◊〉 and yet out of weakenesse durst not professe because of the 〈◊〉 â—â—eaâ—nesse 3. They durst not write and preach ag 〈…〉 n of the time 4. Many were simple many 〈◊〉 3. 〈…〉 Luther and Zuinolius had their whole calling from the 〈…〉 yeâ— think we not that calling no calling but that it hath that which â—ssentially constituteth a Ministe 1. Câ—j phas entered most câ—râ—nâ—â—ly to the Priesthood by the favour of men and to bee High-Priest for one yeare contrary to the Law which ordained the high-priest to remaine for his lifetime But as Iosephus said Toletus Cajetan Maldonat Iansonius yea and our owne writers Calvin Marlorat Musculus Rollock Bullinger observe all was done by the will and lust of men yet Cajaphas was the high-priest and prophecied which is a specifick act of a called Prophet John Ex. 51. 52. It is said he prophecied as high-priest 2. The Scribes and Tâ—aisees set in Moses chaire and are to be heard Mat. 23 1. In so far as they teach Gods Truth and yet their entry to their calling was corrupt if it be true that diverse say that Christ John 10 calleth the Scribes and Pharises Theeves and Robbers because they came not in by the doore but climbed up another way but however there was corruption in the way of their comming to the chaire for they leavened all other the Ordinances of God and the high priest was entered a false way the rest of the Rulers could not come but in a corrupt way But though Augustine and Clemens Alexaâ— expound the place John 20. of such as want a lawfull calling but then the place cannot agree with Scribes and Pharisees which seemeth to fight with the course of the Text. But our Interpeters Brentius Bâ—zâ— Rollocus expound the place of these who preach not Christ soundly and to be the doore and the foundation but humane Traditions and yet had a calling and the Text saith so much where v. 9. Salvation is promised to every one who entereth in by Christ the doore now salvation is not promised to a man because hee hath a lawfull calling to the Ministery hee may have that and yet bâ—e a Child of perdition
not fall The sentence is either given out a jure vel ab homine by the Law or the persons Secondly it is either just or unjust Thirdly and that three wayes Exanimo good or ill zeal secondly Ex causa a just or unjust cause thirdly Ex ordine when order of Law is kept An unjust sentence is either valid or null That which is invalid is either invalid through defect of the good minde of the excommunicators and this is not essentiall to the excommuncations validitie That which is invalid this way onely ligat it bindeth in foâ—o exteriore But that which is uâ—just through want of a just cause it onely bindeth from externall communion but because Gods Ordinances are to be measured from their own nature and the generall intention of the Catholike Church and not from abuses and particular intentions of such excommunicators therefore they doe not exclude from the generall Church-desires The fourth Councell of Carthage as also Gerson saith an unjust sentence neminem gravare debet should affright no man I see not a warrant for division of excommunication into penall and not penall excommunication The ancients made some excommunication not penall as the fifth Councell of Carthage and Concilium Arelatense Turraconense Concilium Agathense As if one should culpably absent himselfe from a Synod erat privatus Episcoporum communione He was for a space excommunicated from the communion of other Bishops The Canonists infer that this excommunication was no Church-censure and M. Antonius of Spalato defendeth them in this But since Christ for scandals appointed onely publike rebuking or secondly confessing or thirdly excommunication from the Church not onely of Church guides but of professing beleevers we see not how any are to be excommunicated from the fellowship of the Clergy or Church-guides onely For Christ ordained no such excommunication and therefore wee are to repute this a popish device Zosimus saith Zancbius Celestinus Hormisda and Pelagius 2. did threaten to excommunicate Iohn of Constantinople from the communion of the Apostolike seat and of all Bishops Spalato his argument for this sort of excommunication is 2 Thessalonians 3. 15. which commandeth all Thessalonians to forbeare any fellowship with such as obeyeth not the Apostles doctrine and doth not infinuate any excommunication from the society of Church-guides onely Nay such an excommunication is not in Gods Word Cajetan calleth it excommunicatio claustralis whereby some were interdicted the company of some other Church-orders It is true that in the ancient Church the excommunicated person was debarred from comming to the Church to heare divine Service And Sylvester appointeth three degrees of excommunication first Debarring of the contumacious from entring into the Church secondly A suspending of them from communion with the Church thirdly An anathema or imprecation by cursing them So the fifth Synod under Symmachus appointed first that the contumacious should be deprived of the Communion and if he should not repent it was ordained â—â— anathemate feriatur that he should be cursed So say diverse of the Schoolmen and Casuists as Soto Paludanus Cajetanus Sylvester Navarrus that it is not lawfull to heart service or to be present at a Masse with an excommunicated person But in the fourth Councell of Carthage as Papists acknowledge no excommunicated person is debarred from hearing the Word But it is to bee observed carefully that for the same reasons Papists think the excommunicated persons should heare Sermons and the Word preached that our brethren say Because preaching is an act of jurisdiction and authority but not an act of order and therefore preaching is not an act of Church-communion but common to any who have not received orders and may be performed as the reading of the VVord by Deacons and those who have Priest-hood or power to administrate the Sacraments And Innocentius the third saith Preaching is proper to Priests who have received orders by no divine Law Indeed Leo the first made a Law of it for which cause Suarez saith That Christ in these words Iohn 21. Feed mâ—sheep and Matth. 28. Preach the Gospel gave power of jurisdiction but not of order onely It is given commonly saith he to the Clergy to preach and to Deacons because decentius it is more fiâ—ly and decently performed by them then by Laicks Though it be true that two Cardinals Toletus and Cajetanus be against Suarez in this and say that Iohn 21. Peter is made the head and universall Pastor over sheep and lambs to feed and governe them And Navarrus saith Preaching soli sacerdotio institutione divina adjuncta est is by divine institution proper to the Priesthood Yet this excluding of them from comming into the Church was from comming in to the holy place only where the Lords Supper was celebrated and they stood at the Church doore where they might heare the VVord and therefore were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hearers and murmurers as Basâ—lius saith and Field Excommunication doth not wholly saith he cut off men from the visible Church and his reason is good because they may and often doeretaine first The profession of pure truth secondly The character of Baptisme thirdly They professe obedience to their Pastors fourthly They will not joyne to any other communion And therefore to say with our Author we dare not to wit That though the seed of faith may remaine in the excommunicated person yet to the society of the faithfull joyned in a particular visible Church they are not knit but wholly cut off from their communion Also he is delivered unto Satan and therefore wholly cut off from the communion of the Church and so from the seals he and his seed as heathen and heathens seed are We condemne Novatians because as Cyprian saith they denied mercy to the repenting excommunicated person and because as Socrates said of them God onely can forgive sins And we condemne the Donatists who would not as Augustine saith receive into the Churches commmunion againe such as had delivered to persecuters the Bible and other holy things So we are to condemne these who are more rigorous toward such as are excommunicated then Christ is for Christ keepeth them as sick children within his visible Church and useth Satan as the Physitians servant who boyleth Herbs and dresseth Drugs for them while he by Gods permission tormenteâ—hthes spirit with the conscience of sinne As when a child is sick saith worthy Cartwright the Father calleth a Colledge of physicians to consult about medicine to be given to the child So iâ— the contumacious person under the medicine of excommunication administred by the Church-presbytery Now this wee cannot say of heathen and publicans And therefore Augustine sayth excellently excommunicated persons non esse Ethnicos sed tanquam ethnicos are not heathen but estemed as
the Câ—urt as an Heathen and therefore here is no shadow of any Court Ans. It is an ordinary hebraisme when the second person is put for the third especially in Laws as Thou shalt not send him away empty Also Thine eye shall not spare him Also Then shalt out away evill out of Israel And therefore here is a reall Court it the context be considered Christ speaketh so Let him be to thee as an Heathen in opposition to that which he was called to be for his obstinacy to wit a brother if thy brother offend And how weake is this Let him be to thee as an Heathen Ergo He should not be to the Church as an Heathen The contrary consequence is most necessary if he be to thee as an Heathen because he is now convinced of obstinacy before two brethren and before all the Church Ergo these two brethren and the whole Church are to count him as an Heathen for the offended brother hath gone along all the way in the unanimous judgement and a consort of mind with both the witnesses and the Church Ergo this obstinate man is the same to the Church that he is to the offended brother that is he is to both as an Heathen and a Publican and both are to abstaine from eating or brotherly conve siâ—g with him as the Jewes would not familiarly converse with the heathen and as Paul commandeth 1 Cor. 5. 10 11. that with an excommunicated man we are not to eate Ob. 7. Whatsoever you bind on earth is in good sence that he who offendeth any little one that believeth his sinne is bound in Heaven as the friends of Job c. 42. were not accepted of God till they made their peace first with Iob yet Iob had no power of the Keyes over his friends and an offering is not accepted while first the offerer be reconciled to his brothâ—r and so his sinnes are bound in Heaven and yet one brother hath not a jurisdiction over another Answ. Binding and loosing in this Chap. 18. must be the same with binding and loosing Chap. 16. 19. but expresly their binding and loosing is by the Church power of the Keyes and is all one with that authoritative power of remitting and retaining sins 〈◊〉 20. 21 22 23. and in Scripture the keyes and binding and loosing are never ascribed but to Stewards Officers Princes and Judges who have power of jurisdiction as I have proved already and therefore that which is spoken of Jobs friends and of the offerer not reconciled to his brother Come not up to the point for Iobs friends doe not binde on earth and the offended brother is a more private man destitute of the keyes and of all power of jâ—risdiction It is first objected by our reverend brethren The extent of the power of jurisdiction in the Elders of a classicall Presbytery must be proved by Gods Word which cannot be For if many classicall Elders have power over many Congregations possibly twenty or thirty Churches then they beare the relation of Elders to these thirty Congregations and they must all be Elders of these Churches as the Scripture saith the Elders of Ephesus the Angel of the Church of Pergamus the Angel of the Church of Thyatira now this cannot be for then First Deacons must be Deacons of many Congregations and Deacons might meet in one Colledge to dispose of the Treasury of these thirty and yet these thirty Churches should not be consulted with nor could they all convene in one to give their consent and judgement concerning their Treasury Now though Deacons be inferiour to Pastors yet are they no lâ—sse Officers in their owne sphere having power then the Pastors and Paul writing to the Church of Philippi writeth to the Deacons as to the Bishops insiâ—uating that Deacons are Deacons in relation to that Church no lesse then Pastors Answ. I deny the Proposition to wit If many Elders be one Presbytery ruling many Congregations then doe they beare the relation of Elders to these many Congregations as proper Pastors to every Congregation of or within that Presbyteriall Church nor doe they beare that relation of watchmen and proper Pastors to every one of these Congregations that a Pastor of a particular Congregation beareth to his particular flock that is to be â—oved It is true they are called the Elders of the presbyteriall Church of Ephesus the Colledge of the Angells of the Church of Pergamus but this is a generall and different relation from that which each Pastor doth carry to his owne flock in those respects 1. The Presbytery are Elders to the classicall Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â— not in things proper to each Congregation but in things common to all or in that which is the proper object of government to wit those things which rather concerne the consociation and combination of those thirty Churches then the thirty consociated and combined Churches in particular 2. The Presbytery doth rather take care of the regâ—lation of the acts of governing in all these Churches then the governed Churches for they are to heed to the Pastors ordained and to lay hâ—nds suddenly on no man to commit the Word to faithfull mâ—n to see that Pastors preach sound Doctrine and exercise Discipline according to the rule but they doe not feede as speciall Pastors the particular flocks but every one is to feede his owne flock over the which the Holy Ghost hath set him Acts 20 28. 3 The Elders of the classicall presbytery are Elders to all these Churches as the Elders themselves are in Collegio Presbyteriali in the Colledge of Presbyters and properly as they are in the Court but not separatim and oct of Court so this and this Archippus is not an Elder or Pastor to all these Congregations so as he hath to answer to God and to watch for the Soules of them all but hee hath a charge of them onely in Collegio and if he doe any thing as a classicall Elder as if hee lay hands on a Pastor ordained to bee the Pastor of such a Congregation hee doth it as the hand and instrument and deligate of the Presbytery or if hee pronounce the sentence of excommunication in a Congregation hee is virtualitèr in Collegio when he doth that act in respect he doth it as the deligate of the Presbytery And this our Brethren may see in their owne particular Eldership of their independent flock if an Elder occasionally rebuke any of the flock never convened before the Church he doth not in that exercise an act of Church Jurisdiction because he is not now in a Court and when hee is not in the Court hee cannot excommunâ—cate Yet â—iting in Court hee doth in Collegio with the rest of the Eldership exercise Church Jurisdiction And separatim and not joyned in the Court they cannot exercise Church Jurisdiction 2. The presbytery hath a Church-Relation to all these 30. Churches not taken distributively but collectively as all those are united in one Church
Presbyterie yea I much doubt if a Catholick councell can formally excommunicate a nationall Church though such a councell may use a power analogicall like to the power of excommunication Object 18. But you cannot demonstrate from Gods Word that there is such a thing in the New Testament as a Catholick visible Church Answ. I said something of this before but I conceive the subject of the 1 Cor. 12. is a Catholick visible Church But 1. wee doe not understand a politicall body with ordinary visible government from one man who maketh himselfe the vicar of Christ the Pope whose members are Cardinals Bishops c. and such like But the Catholick body mysticall of Jesus Christ and that as visible and 1. that the Apostle is to bee understood of an universall not of a Congregationall and particular politick Church that meeteth in one place is cleare 1. hee speaketh of that Church wherein are diversities of gifts for the good of the whole Catholick body as miracles the gift of prophecie the gift of interpretation the gift of healing c. of whom hee saith v. 5 6. there is the same spirit and the same God who worketh all in all the particular Congregation is not such an all in all 2. Hee speaketh of such a Church as taketh in all baptized into one spirit but this is the whole visible Church not one single Congregation onely 3. Hee speaketh of such a Church as taketh in all both Jewes and Gentiles making them one body v. 13. and that taketh in all the world 4. Hee speaketh of such a Church as hath an adequat and full relation to Christ from which this Church is denominated Christ mysticall all the beleevers meeting in one mysticall body of Christ as lines in one center v. 12. now a single Congregation hath not a foot to fill this measure 5. Hee speaketh of such a body as hath need of the helpe one of another as the head hath need of the feet v. 15 16 17. those of a single Congregation have need of those who are eyes and eares without the congregation 6. Hee speaketh of such a body as is not to separate in their members one from another to make a schisme in the body v. 25. but a single Congregation ought not to separate from the rest of the great body made up of many sister Churches 7. Hee speaketh of such a body the members whereof must care one for another and suffer one with another v. 26. now single Congregations are such members of this great bodie as must mourne with these that mourne and rejoyce with these that rejoyce therefore one single Congregation cannot bee this whole body but its part onely 8. Hee speaketh of such a body in which God hath set v. 28. Apostles Prophets Teachers miâ—â—cles c. now Christ hath not wedged in Apostles the Catholick Pastors of the whole world to one single Congregation nor hath hee confined such a multitude of officers ordinarie and extraordinary to one single Congregation And that hee speaketh here of a Catholicke visible Church is cleare 1. Hee speaketh of such a body to which is given the manifestation of the spirit to profit withall v. 7. this must bee a visible policie 2. Hee speaketh of a politicall and organicall body having eyes eares hands feet c. which must bee a visible ministery 3. Hee speaketh of a body capable of the seales such as Baptisme v. 13. We all are baptized by one spirit into one body this must bee a visible baptized body discerned by the visible character of baptisme from all societies of Jewes Pagans and others who professe not Christ Jesus 4. Hee speaketh of such a body as standeth in need of the helpe one of another as the eye cannot say to the hand I have no need of the v. 21. this evidently cryeth that hee supposeth a visible and externall policie in this body 5. Hee speaketh of a body so tempered of God as that there should bee no schisme in the body nor separation from it v. 25. now this cannot bee a separation from the invisible body of Christ for so hypocrites which are members of this visible body and are often officers as eyes and eares yea Pastors and Teachers remaining in the body without any schisme or separation are yet separatists from the invisible body of Christ and no more parts of that body then a woodden leg or arme is a member of a living man 6. He speaketh of that body which is to expresse its care in praying praising mourning and rejoycing with the rest of the members as they are in a good or adverse condition of prosperitie or adversitie v. 23 26. and this must bee a visible Church praying or praising God 7. Hee speaketh of such a Church as the fellow members may see and know by their senses to suffer and bee in a hard condition or to rejoyce as v. 25. 26. and this is more then apparently cleare to bee a visible Church 8. Hee speaketh of such a Church as God hath furnished with severall officers in severall orders visibly knowne to bee different officers as v. 28. Now God hath set some in the Church first Apostles secondarily Prophets thirdly teachers these bee parts and most eminent and considerable organs of a visible Church And the like I might prove by divers of these arguments of that body politicall of which the Apostle speaketh Rom. 12. 3 4 5 6. to the end of the Chapter These speciall exceptions there bee against this 1. That the Church 1 Cor. 12. is the invisible and mysticall body of Christ because it is a body baptized by one spirit 2. A body called Christ that is Christ mysticall Answ. It is true that this visible body hath also an inward and spirituall baptizing answerable to the externall and outward baptizing and so according to that internall and mysticall union it is an invisible body as these reasons prove but the question is if the Apostle speake of the body of Christ in that notion we deny that for hee speaketh plainly here of the Church as it is a politicall organicall and visible body Object 2. If one should say God hath placed in the common-wealth Emperours Kings Dukes Princes and Rulers as the eyes and eares of the Commonwealth it should no wayes follow that all the Common-wealths in the earth are one visible civill body having a government so though it hee said God hath placed in the spirituall Common-wealths of the Church Apostles Prophets Teachers c. it followeth not that the Church is all one spirituall politick visible body it followeth onely that the Lord hath placed in the Church Apostles Prophets Teachers indefinitly that is that these may bee in any one single Congregation as it is said James 2. 2. If there come into your Assembly or Synagogue a man with a gold Ring c. now this will not prove that all the dispersed Jewes to whom James wrote were all but one Congregation Answ. 1. It is
as Apostles which is the conclusion to bee proven Now that I may give a solid reason of this wee are to consider what Apostles doe as Apostles and what as ordinary Elders as take along this rule with you what Apostles doe as Apostles every one of the Apostles his alone may doe as quod convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convâ—nit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What ever agreeth to an Apostle as â—â— Apostle agreeth to all Apostles as because Apostles may worke miracles any one Apostle may worke a miracle so Peter his alone extra collegium when hee is not with the twelve hee may worke a miracle his alone hee may speake with tongues and his alone hee may preach and baptize through all the world and therefore Peter as an Apostle not as an ordinary Elder doth raise the dead speake with tongues preach and baptize in all nations without any calling of the people or without consent of the presbytery but what the Apostles doe as ordinary presbyters and as a classicall Colledge that by cannot doe in that relation but in collegie as the eye doth not see but as fixed in the head so when the Apostles do any thing in collegio not without the suffrages of a colledge that they must doe as ordinary Elders for example Paul if hee delivered Hymeneus and Alexander his alone to Satan 1 Tim. 1. 20. as many thinke hee did then hee did that as an Apostle but suppose hee had beene present at Corinth 1 Cor. 5. to obey his owne Epistle and direction that hee gave to excommunicate the incestuous man hee should with the Eldership of Corinth delivered him to Satan as an Elder not as an Apostle yea in a presbyteriall way Paul could not have delivered him to Sathan without the concurring joynt suffrages of the Eldership of Corinth So because Act. 6. 1. 2. 3. the whole twelve doe call together the multitude the whole twelve doe that as ordinary Elders which I prove for if they had conveened them as Apostles by that transcendent Apostolick power by which they preach and baptize in all the Churches and by which they raise the dead Peter his alone might have conveened them so they ordaine Elders by imposition of hands as an ordinary Eldership now doth all the twelve doe it in a Court whereas if they had put on these seven men to bee Deacons upon the people by vertue of their Apostolick calling they should not have convened the people nor sought the free consent of the people for any one Apostle his alone as Peter might by the transcendent power of an Apostle have ordained those seven men to bee Deacons but then hee should clearely have done it not in an ordinary Church way so now the Apostles must Act. 6. governe as ordinary Elders also what the Apostles do by the interveening help of ordinary perpetually established meanes that they doe not as Apostles but as ordinary Elders as they work not miracles by advise and consent of the multitude because they do it as Apostles but here the twelve do all by the interveening help of the ordinary and perpetually established free voices of the multitude 1. Because the twelve Apostles conveene The Apostles did nothing in vaine and without warrant any one of the twelve might have instituted the office then that all the twelve conveene it must bee to give a pattern of an ordinary Eldership for you never finde all the twelve meet to doe with joynt Forces an Apostolick worke they never met all twelve to pen a portion of Scripture twelve of them nor a colledge of them never met to raise the dead to worke a miracle to speake with tongues because these bee workes above nature and one is no lesse an instrument of omnipotencie to work a miracle then 12. or 20. therefore wee must say that these twelve conveened as ordinary Elders to bee a patterne of a presbytery 2. The complaint is made by the Grecians to the court not to one Apostle for the whole twelve doth râ—dresse the matter 3. Tht colledge hath a common hand in this government for the poore as their words cleare 2. It is no reason that wee should leave the Word of God and serve Tables 4. They put on the people what is their due to looke out and nominate to them seven men as Apostles they should have chosen the men 5. They doe put off themselves the charge of Deaconrie and the daily care as v. 1. Ergo they were before daily constant Deacons and why not Elders also 6. They will doe nothing with out the free voices of people and give to the people the ordinary election this day and to Christs second comming due to them Ergo the Apostles stoope beneath the spheare of Apostolick power and condescend to popular power and so must here bee as ordinary Elders not as Apostles 7. They doe ordaine seven men to be constant officers 2. From this it is easie to deny that we may as well inferre Prelates to be the lawfull successors of Tâ—us whose power was universall in every Church of Crete as to inâ—erre a presbyteriall power because Titus his alone 〈◊〉 an 〈◊〉 appointed Elders and wee cannot inferre a Monarchiâ— in the Church from some extraordinary acts of the the first planters of Churches because wee inferre from the Aristocraticall and ordinary power of the Apostles an Aristocraticall power of presbyteries now in the Church shall wee hence inferre a Monarchie 3. If the Acts of government performed here Act. 6. by the Apostles bee extraordinary and Apostolick they are not imitable by us but all Divines teach that from Act. 6. the ordinary presbytery may according to this very patterne ordaine Deacons and Elders The reverend brethren object The Apostles did ordaine a new office here to wit an office of Deacons as all our Diviâ—â—s prove from the place but the Apostles as ordinary Elders in an ordinary Colledge presbyteriall cannot appoint a new Office in the Church for the presbyteries now also by that same presbyteriall power might also appoint a new office in Gods house which is absurd Answ. I grant that the Apostles as Apostles performe some Acts of government in this place and that they appoint a new office of Deacons here but that is neither the question nor against our cause but I desire the opponents to make good that the Apostles did appoint this new office in a Church-way as they ordaine these seven men to the office and that in collegio I aske did the Apostles 1. Crave the concurrence of the conveened multitude and their free voices shall wee appoint this new office men and brethren or shall wee for beare 2. Did they voice the matter in a colledge amongst themselves as they doe Act. 15. and do they say amongst themselves in the presbytery Apostolick have wee warrant from Christ to appoint a new office of Deacons What is your mind Peter what is your sentence James Matthias c now this is to proceed
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
because the Apostle mentioneth onely one single Church-meeting I think not and therefore the Apostles mentioning of one assembling of the Church acts 11. 26. and of one multitude in the singular number acts 15. 30. can never prove that there was but one single Congregation at Antioch Therefore there be great â—dds betwixt meeting in a Church and meeting in the Church Also Tit. 1. 5. for this cause was Titus left at Creet that he might appaynt Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every City if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 14. 23. acts 16. 4. 5. That is if ordaining of Elders of every City bee not as good as ordaining of Elders in every Church then must there be but in all and every City where ever the Apostles or Evangelists planted Churches but one single Congregation and not any more then could meet in a single Congregation which is a conjecture and much contrary to these times when the Gospell admirably grew in the World And it must follow that every City had but such a competent number as met in one place and if this hold as an uncertaine thing in great Cities then must we say an Eldership in a City and an Eldership of many Congregations were the first planted apostolick Churches and so rules to us also And looke what frame of Churches the Apostles did institute in Cities that same they behoved to institute in Villages also for places cannot change the frame of any institution of Christ. 2. The communion of Saints and Church-edification is as requisite for Villages as for Cities Arguments removed which Mr. Richard Mather and Mr. William Thomson Pastors in New England in their answer to Mr. Charles Herle do bring so far as they make against the authors former Treatises and a scanning of some Synodicall propositions of the Churches of N. England MR. Mather Mr. Thomson c. 1. 9. Governing power is only in the Elders 1 Cor. 12. 28. Rom. 12. 8. Heb. 13. 17. the people hath no power but rather a liberty or priviledge which when it is exercised about Ordination Deposition Excommunication is of the whole communiter or in generall but not of all and every member in particular Women for their Sex children for want of discrâ—tion are dâ—barred Answ. If there be no governing power in Women nor any act at all in excommunication You loose many arguments that you bring 1 Cor. 5. to prove that all have hand in excommunication 1. Because Paul writeth to all 2. All were to mourne 3. All ware to forbeare the company of the excommunicated men Then belike Paul writeth not to all Saints at Corinth not to Women and Women were not to mourne for the scandall nor to forbeare his company 2. The priviledge being a part of liberty purchased by Christs Body it must be due to Women for the liberty wherewith Christ hath made Women free cannot be taken away by any Law of God from their Sex except in Christ Iesus there be difference betwixt Iew and Gentile male and female nor is it removed because iâ— iâ— a power or authority for the authors say it is no power but a priviledge 3. What priviledge the people have in ordination to confer a Ministery which they neither have formally nor vertually I know not But I doe willingly say something here of the peoples power The first Synodicall proposition of New England is 1. Propos. The fraternity is the first Subject of all Ministeriall power radicalitèr idest 〈◊〉 per modum collationis some say suppletivè non habitualitèr non actualit â—r non formalitèr That is if I conceive it right The people voyd of all Officers have a vertuall power to conferre a Ministery on their Officers though they have not this power in themselves I could in some sense yield that Believers not Angells are capable of the Ministeriall power to exercise it formally but that Believers doe or can by any way of causative influence make Church-Officers I see not they may design a man qualified to bean Officer to the Office and that is all But say they people wanting or being naked and without all Officers hath not formally or habitually any power in them this latter part Igrant and the 2. Proposition I grant to wit That the presbytery is the first subject of all presbyteriall power habitually and formally But I doe not see how it standeth with the third proposition which is 3. The fraternity or the people without the Officers and without Women or children have an authoritative concurrence with the presbytery in judiciall acts Because if the Brethren have an halfe Ministeriall power with the Officers in acts of Jurisdiction and Excommunication Deposition and Censures I see not how there is not a Ministeriall power formally and habitually at least in part in the Brethren and so contrary to the third proposition the Prasbytery is not the first subject of all Prebyteriall power for the brethren are sharers with the Elders in this power 2. We desire to see it made good by Gods Word that the brethren have a joynt power of Jurisdiction with the Elders for the Table giveth them a brotherly publick power not by way of Charity but a politick Church power in many eminent acts especially in those eight and that constantly 1. In the admission 1. In Sending Messengers to the Churches 2. In the excommunication of members 2. 2. In interpretation of Scripture 3. In the calling 3. In a judiciall determination of controversies of Religion in a synod 4. And Deposition of Ministers 4. In a power of disposing of things indifferent I cannot see any judiciall power or any farther then a charitative yielding by way of a loving and brotherly consent that the Scripture giveth to brethren 3. How this can be denied to be a power of jurisdiction and governing and an actuall Ministeriall using of the Keyes of the Kingdome by those who ex officio by place and calling are no Officers I believe is not easily understood 4. The letter that I saw sayth that that learned and godly Divine Mr. Cotton and some others thinke that the Church as it is an Organicall Body made up of Elders and people is the first subject of all Ecclesiasticall power and they divide it into a power of authority and a power of liberty whereof the power of authority belongeth to the Elders or Eldership and the power of liberty to the Fraternity or Brethren that are not Officers and therefore these reverend brethren deny any authoritative concurrence to the brethren and they thinke that the Church as it is an homogeneall body that is a company destitute of Officers cannot formally ordaine excommunicate or censure the Elders though in case of obstinacy they may doe that which is equivalent and so separate from them The 4. Proposition is The fraternity or Brethren in an Organicall Body or in a â—â—med and established Church consisting of Officers and people act and use
Kingly Priestly and Propheticall office be overturned as we were forced in Popery to do we are to separate from the Church in that case It is not true that Master Robinson saith This distinction of fundamentalls and non-fundamentals in injurious to growing in grace whereas we should be led on to perfection as if it were sufficient for a house that the foundation were laid Answ. It followeth not for the knowledge of fundamentalls is onely that wee may know what is a necessary meane of salvation without which none can be saved notwithstanding he who groweth not and is not led on to perfection never laid hold on the foundation Christ nor are we hence taught to seeke no more but so much knowledge of fundamentals as may bring as to heaven that is an abuse of this Doctrine 2. Robinson faith fundamentall truthes are holden and professed by as vile heretickes as ever were since Christs dayes a company of excommunicates may hold teach and defend fundamentall truths yet are they not a true Church of God Answ. Papists hold fundamentalls and so doe Jewes hold all the old Testament and Papists hold both new and old but we know they so hold fundamentalls that by their doctrine they overturne them and though there bee fundamentalls taught in the Popish Church which may save if they were beleeved yet they are not a true and ministeriall Church simply because though they teach that there is one God they teach also there is a thousand Gods whom they adore and though they teach there is one Mediator yet doe they substitute infinite Mediators with and besides Christ so that the truth is not a formall ministeriall and visible active externall calling is in the Church of Rome as it is a visible Church in the which wee can safely remaine though fundamentalls be safe in Rome and the bookes of the old and new Testament be there yet are they not there ministerially as in a mother whose breasts we can sucke for fundamentall points falsely exponed cease to be fundamentall points yea as they be ministerially in Rome they be destructive of the foundation though there bee some ministeriall acts valid in that Church for the which the Church of Rome is called a true Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some respect according to something essentiall to the true Church yet never sine adjecto as if it were a true Church where we can worship God Fundamentalls are safe in Rome materially in themselves so as some may be saved who beleeve these fundamentalls but fundamentalls are not safe in Rome Ecclesiastice Ministeraliter Pastoraliter in a Church way so as by beleeving these from their chaires so exponed they can be saved who doe beleeve them 2. Out of which we may have the doctrine of faith and salvation as from a visible mother whose daughters we are Some say the fundamentalls amongst Lutherans are exponed in such a way as the foundation is everted I answer There is a twofold eversion of the foundation 1. One Theologicall Morall and Ecclesiastick as the doctrine of the Councell of Trent which is in a ministeriall way with professed obstinacy against the fundamentall truths rightly exponed and such an eversion of the foundation maketh the Popish Church no Church truely visible whose breasts we can sucke But for Lutheranes their subversion of the foundation by philosophick consequences without professed hatred to the fundamentalls and that not in an Ecclesiasticke and Ministeriall way doth not so evert the fundamentalls as that they bee no visible Church The learned Pareus sheweth that there be no difference betwixt us and Lutherans in heads absolutely necessary to salvation the dissention is in one point onely anent the Lords Supper not in the whole doctrine thereof but in a part thereof not necessary for salvation There were divisions betweene Paul and Baâ—nabas betwixt Cyprim an African Bishop and Stephanus Bishop of Rome anent baptisme of hereticks which Cyprian rejected as no baptisme betwixt Basilius Magnus and Eusebius Ceâ—ariensis because Basilius stood for the Emperour Vaâ—ns his power in Church matters so was there dissention betwixt Augustine and Hierâ—nimus anent the ceremonies of the Jewes which Hyeronymus thought might be retained to gaine the Jewes so there was also betwixt Epiphanius and Chrysostome anent the bookes of Origâ—n The Orthodox beleevers agreed with the Novations against the Arrians anent the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the consubstantialitie of Christ and though excommunicate persons defend and hold all fundamentalls sound and so may bee materially a true Church yet because their profession is no profession but adenying of the power of godlinesse they cannot be formally a visible Church but are for scandalls casten out of the visible Church But saith Robinson most of England are ignorant of the first rudiments and foundation of Religion and therefore cannot bee a Church Answ. Such are materially not the visible Church and have not a profession and are to be taught and if they wilfully remaine in that darknesse are to be cast out But saith he the bare profession of fundamentalls maketh not a Church they must be a company of faithfull people and if they must not be truely faithfull then they must be falsely faithfull for God requireth true and ready obedience in his word according to which wee must define Churches and not according to casuall things Answ. This is a speciall ground that deceiveth the Separatists their ignorance I meane of the visible Church for the visible Church consisteth essentially neither of such as be truely faithfull nor of such as must be falsely faithfull for the ignorant man seeth not that the visible Church includeth neither faith nor unbeliefe in its essence or definition It is true to the end that professors may be members of the invisible Church they must be beleevers must beleeve except they would be condemned eternally but to make them members of the visible Church neither beleeving nor unbeleeving is essentiall but onely a profession ecclesiastically in tear that is not scandalous visibly apparently lewd and flagitious such as was the profession of Simon Magus when he was baptized with the rest of the visible Church Act. 8. And God indeed requireth of us true worship and ready obedience as he saith but not that a visible Church should be defined by true and sincere obedience for essentials onely are taken in a definition and casuall corruptions are only accidentall to Churches and fall out through mens faults and therefore should not be in the definition either of a visible or an invisible Church nor should ready and sincere obedience which is a thing invisible to mens eyes be put in the definition of a visible Church for it is accidentall to a visible Church and nothing invisible can be essentiall to that which essentially is visible the visible Church is essentially visible Anent separation from Rome we hold these Propositions 1. Profession consistetly not onely in a publike ministeriall avowing
of the truth but also in writing suffering for the truth and death-bed-confessions of the truth These worthy men in their owne bowells as Occam Petrarcha Gerson Mirandula these who in their death bed renued confidence in merits Saints Images were the true Church and the other side the false Church all the Churches of Asia excommunicated by Victor as Bellarmine saith and Binnius Pope Stephen then and his Councell denying communion to Cyprian and fourescore of Bishops must bee the Separatists and Cyprians and his adherents the true Church 2. In this division we are united to the true Apostolick to the ancient Church to the true ancient Church of Rome which opposed the Apostate Church of Rome but an immediate and personall adherence to and union with the ancient Church is not essentiall to a visible Church The separation from a true Church where the Word of God Orthodox is preached and the Sacraments duely administred wee thinke unlawfull and the place for separation mainely I would have vindicated 2 Cor. 6. 14. Be ye not unequally yoaked together with unbeleevers c. Robinson will have this strong for their separation and saith 1. It is true he findeth fault with the beleeving Corinthians communicating with the unbeleeters in the Idol feasts but with all it must be considered that the Apostle up in this particular occasion deliveâ—eth a generall doctrine as from â—â—â—â—â—tion 1 Cor. 5. to forbid commingling with fornicators with 〈◊〉 persons with Idolaters c. and as he forbiddeth partaking with the wicked in their evills yet then therein did he forbid all religious communion with them since their very prayers and other Sacrifices are their evills wherein whilst the godly doth communicate with them what doe they else but acknowledge their common right and interest in the holy things with them Answ. 1. It is good that Robinson with the interpreters doth acknowledge that Paul forbiddeth communicating with unbeleevers aâ— Idol feasts as the place will command us to separate from the Masse Service and therein let it be that hee inferreth a generall Ergo you are to separate from all the worship of the Gentiles Idols and are not to be mixed with them in their service which they give to their false gods but this is not the generall which includeth separation from a Church in the service of a true God the service being lawfull and onely evill to some worshippers and by accident because they eate to themselves damnation but not damnation to others 2. But he forbiddeth saith he all partaking with the wicked in their evills I distinguish their evills in their evills of their personall sins in not worshipping the true God in faith sincerity holy zeale that I deny and it is to be proved Christ himselfe and the Apostles eated the Passeover and worshipped God with one whom Christ had said had a devill and should betray the Sonne of man and was an uncleane man Job 13. 11 12. 18. He forbiddeth all partaking with the wicked in their evills that is in the unlawfull and Idol-worship or in their superstitions and will-worship that is true but nothing against us or for your separation If it be said Judas was neither convicted of his Traitory to Christ nor was he knowne to the Apostles by name to be the man for some of them suspected themselves and not Judas to bee Traytor but you communicate with such as be professed and avowed Traytors and persons knowne to be scandalous and so you acknowledge you have a common right in these holy things with these persons Answ. 1. Christ shewed to the Disciples that they were an uncleane societie and that one had a devill and therefore though they knew not the man by name who had the devill they knew the societie to have a devill and to be uncleane for that one man his cause and so neither Christ nor his Disciples should have taken part with the evills and the Prayers and sacrifices of the wicked for in so doing they acknowledge that they have commune right and interest in the holy things of God with some who have a devill and with an uncleane societie but you cannot condemne Christ and the Disciples communicating at that Supper 2. Though the scandalous person bee not convicted of the scandall that doth make the scandall more grievous and haynous to the scandalous person in that he dare remaine in a sin though he be convicted of his guiltinesse by the Church but it doth not make the persons scandall to be no scandall and no uncleannesse at all for magis minus non variant speciem more or lesse of sinne doth not vary the nature of sin now if Paul will the Corinthians to meet together to eate the Lords body as hee doth 1 Cor. 11. and know that there bee amongst them carnall men such as goe to Law with their brethren before Infidels such as deny the resurrection such as come drunke to the Lords Supper though they bee not convicted of these sinnes by the Church yet if they be knowne to others as Paul doth declare them in that Epistle they must pollute the Lords Table before the Church convict them no lesse then after the Church hath convicted them though the pollution may bee more and greater after Church-conviction then before yet Paul willeth all the Corimbians to acknowledge their communion with the sinnes of the non-convicted and with their abominable and wicked sacrifices and prayers which none can teach or beleeve of the Apostle led by an infallible spirit and therefore to communicate with them is not to take part of their evills 3. He saith at last They who communicate at the same Table with scandalous persons what doe they else but acknowledge their commune right and interest in the holy things of God with such scandalous persons And this is that which Master Coaâ—hman saith This banquet of the Lords Supper is the nearest fellowship that the Saints have in this world what lying signes and decâ—avable demoustâ—ations dâ—e these make who communicate they care not where nor with whom but thinke if they examine themselves it is well enough forgetting that it is an act of communion for if we sever the word Sacrament from communion we put out Gods tearme and put in our owne But I answer 1. These who are baptized by one spirit unto one body as all the visible Churches are 1 Cor. 12. 13. professedly heare one Word preached doe thereby acknowledge they have one communion right and interest in these holy things to wit in a communion with Christ in remission of sinnes and regeneration sealed in baptisme and in one common Saviour and common faith preached in the Gospell and is this communion unlawfull and this fellowship a lying signe because all baptized and all hearing one Gospell and that in an avowed profession are not knowne to be regenerated Then should no Infants be baptized except they know all in the visible Congregation baptized with them to
the most part 2. If the sinnes be against the worship of God as idolatry or sinnes of a wicked conversation the worship of God remaining pure and sound at least in professed fundamentals 3. If the idolatry be essentiall idolatry as the adoring of the worke of mens hands or onely idolatry by participation as Popish ceremonies the Surplice and Crosse being as meanes of worship but not adored and so being Idols by participation as Amesius and M. Ball doe well distinguish and before them so doth the learned Reynold and Bilson make use of the distinction 4. All lenity must be used against a Church if not more lenity then we use in proceeding against single persons 5. Divers degrees of separation are to be considered hence these considerations 1. There is a separation Negative or a non-union and a separation Positive Though a Church of Schismaticks retaining the sound faith yet separating from other be deserted by any it is a Negative separation from â— true Church and laudable as the faithfull in Augustins time did well in separating from the Donatists for with them they were never one in that faction though they separated not from the true faith holden by Donatists but kept a Positive union with them so doe all the faithfull well to separate from the Churches of the Separatists 2. If the whole and most part of the Church turne idolatrous and worship Idols which is essentiall idolatry we are to separate from that Church the Levites and the two Tribes did well as Mr. Ball saith to make a separation from Jeroâ—oams Calves and the godly laudably 2 King 16. 11. did not separate from the Israel and Church of God because the Altar of Damascus was set up and because of the high places Things dedicated unto Idols as Lutheran Images may be called and are called 1 Cor. 10. 34. idolatry yet are they idolatry by participation and so the Cup of Devils 1 Cor. 10. Paul doth not command separation from the Church of Corinth and the Table of the Lord there 3. Consideration There is a separation from the Church in the most part or from the Church in the least and best part In Achabs time Israel and the Church thereof for the most part worshipped Baal Elias Micajaâ— Obadiah and other godly separated from the Church of Israel in the most part Jeremiah wished to have a Cottage in the Wildernesse no doubt a godly wish that he might separate from the Church all then for the most part corrupted yet remained they a part of the visible Church and a part in the visible Church and therefore did he not separate from the Church according to the least and best part thereof The godly in England who refused the Popish ceremonies and Antichristian Bishops did well not to separate from the visible Church in England and yet they separated from the mainest and worst part which cannot be denied to be a ministeriall Church 4. Considerat If a Church be incorrigible in a wicked conversation and yet retaine the true faith of Christ it is presumed God hath there some to be saved and that where Christs ordinances be there also where Christs ordinances be there also Christs Church presence is And therefore I doubt much if the Church should be separated from for the case is not here as with one simple person for it is cleare all are not involved in that incorrigible obstinacy that is yet a true visible communion in which we are to remaine for there is some union with the head Christ where the faith is kept sound and that visibly though a private brother remaining sound in the faith yet being scandalous and obstinately flagitious be to be cast off as an Heathen yet are we not to deale so with an orthodox Church where most part are scandalous 5. Considerat I see not but we may separate from the Lords Supper where bread is adored and from baptisme where the signe of the Crosse is added to Christs ordinances and yet are we not separated from the Church for we professedly heare the word and visibly allow truth of the doctrine maintained by that Church which doe pollute the Sacraments and we are ready to seale it with our bloud and it is an act of visible profession of a Church to suffer for the doctrine mentioned by that Church 6. We may well hold that Ambrose saith well that a Church wanting the foundation of the Apostles is to be forsaken 7. There is a forced separation through Tyranny from personall communion and a voluntary separation David was forced to leave Israel and was cast out of the Inheritance of the Lord the former is not our sinne and our separation from Rome hath something of the former the latter would be wisely considered 8. There may be causes of non-union with a Church which are not sufficient causes of separation Paul would not separate from the Church of the Jewes though they rejected Christ till they openly blasphemed Act. 13. 44 45 46. Act. 18. 16. And when they opposed themselves and blasphemed Paul shooke his â—ayment and said unto them Your blood be upon your owne heads I am cleane from henceforth I will goe to the Gentiles There is a lawfull separation and yet before the Jewes came to this there was no just cause why any should have joyned to the Church of the Jewes who denyed the Messiah and persecuted his Servants Act. 4. Act. 5. seeing there was a cleaner Church to which Converts might joyne themselves Act. 2. 40 41 42. 9. There is no just cause to leave a lesse cleane Church if it be a true Church and to goe to a purer and cleaner though one who is a Member of no Church have liberty of election to joyne to that Church which he conceiveth to be purest and cleanest 10. When the greatest part of a Church maketh defection from the Truth the lesser part remaining sound the greatest part is the Church of Separatists though the maniest and greatest part in the actuall exercise of Discipline be the Church yet in the case of right Discipline the best though sewest is the Church for truth is like life that retireth from the maniest members unto the heart and there remaineth in its fountaine in case of danger CHAP. 4. SECT 6. The way of the Churches of Christ in New England IN this Section the Reverend Author disputeth against the Baptizing of Infants of unbeleeving or excommunicated neareit Parents of which I have spoken in my former Treatise Onely here I vindicate our Doctrine And first the Authour is pressed with this the excommunicated persons want indeed the free passage of life and vertue of the Spirit of Jesus till they be tuitched with repentance yet they are not wholly cut off from the society of the faithfull because the seed of faith remaineth in them and that knitteth them in a bond of conjunction with Christ. The Authour answereth It is true such excommunicates
all gifted persons as our brethren teach may preach and so the gifted ones amongst the people have authority over the Pastors in this meaning as well as the Pastors have over them and so the difference of rulers and ruled of feeders and the fed is taken away Now for the power of Pastorall teaching the Pastors have authority over the Church but that is over the invisible Church of beleevers and regenerated persons for Pastors as Pastors doe not convert Soules and so they preach to the unconverted not as Pastors or with any Pastorall care for they teach that Pastors Doctors and Church-officers are given Ephes. 4. 11. onely for confirming of those who are already converted not for converting of Soules and by this meanes 1. Pastors doe not preach the Law for the humbling of unconverted sinners they doe not as Pastors or by vertue of the office open the eyes of the blinde nor are they Ministers by whom men beleeve 1 Cor. 3. 5. nor are they Fathers who begot men in Christ Jesus through the Gospell as 1 Cor. 4. 25. Nor doe they pray men in Christs stead to be reconciled unto God as 2 Cor. 5. 20. Which is strange and uncouth Doctrine of our brethren for all these acts ministeriall are performed upon non-converts who are not properly members of Christs mysticall body nor of the spouse of Christ nor members of the visible Church nor the Sonnes and Daughters of the Lord God Almighty nor have some measure of sincerity and truth as this author Chap. 3. Sect. 3. requireth of members of the visible Church and these are not under any pastorall care really and in very deed who are yet unconverted to the faith therefore the Pastor if hee convert any by his preaching he doth it by vertue of his gift not as a Pastor or by vertue of his office as they teach in their answer to the 32. questions so as Pastors they have no authoritie over the unconverted within the visible Church and this authoritative act of Elders over the people falleth to the ground by their principles 3. This authoritative preaching doth not yet make over to the Elders authoritative power above or over the people such as wee now seeke For 1. By this ruling Elders who do not preach and labour not in the Word and doctrine 1 Tim. 7. 17. by office have not this power Ergo yet you give no peculiar authoritie to the whole Eldership over the people 2. The Spirit of God requireth an authority of overseeing and governing to bee in Pastors beside the authoritative power of preaching for besides that a Bishop should bee â—apt to teach 1 Tim. 3. 2. hee must also v. 4 5 6. bee one who can both govern his own house and also the Church of God and not onely must hee not neglect the gift of prophecying 1 Tim. 4. 14. but also hee must know 1 Tim. 3. 13. how to behave himselfe in the Church of God and must bee circumspect in receiving accusations against an Elder and lay hands suddenly on no man and not be partaker of other mens sinnes 1 Tim. 5. 19. 22. he must not onely bee an approven workman to divide the Word aright 1 Timothey 2. 15. and preach in season and out of season 2 Tim. 4. 2. but also must commit the Word to faithfull men who are able to teach others 2 Tim. 2. 2. All which are singular points of authoritative power of government different from authoritative power of teaching And so Titus must not onely have the oversight by sound doctrine to exhort and convince the gainesayers Tit. 1. 9. but hee hath power in governing to order the things of discipline and to appoint Elders in every citie Tit. 1. 9. Act. 4. 23. yea there is an oversight in watching for soules in governing no lesse then in teaching Hâ—b 13. 17. Now this Author sheweth us nothing that is a peculiar authoritative power in ruling governing and a disciplinary overseeing of soules which the Word giveth to Elders as they are Elders and called Governors of Gods people as yet yea all the people are governors rulers and overseers in government by them no lesse then the Elders 4. The Author saith Elders have rule over the Church in dispensing all the censures of the Church unlesse it bee in their owne cause for though they take the consent of the Church in dispensing a censure yet they set on the censures with great authoritie in the name of the Lord yea it is no small power that they put forth in directing the Church what censures are due according to the word as though the Judge dispense no sentence but according to the verdict of the Jury yet his authority is great both in directing the Jury to give their verdict according to the Law and in pronouncing the sentence with power and terrour the like dâ—e the Elders in dispensing Church censures Answ. This dispensing of Church censures hath two branches 1. A directing of the Church in the qualitie of the censures 2. A binding of the censures upon them or in executing the censures of the Church For the former if it bee a pastorall direction it is all one with preaching of the Word and is not an act of authority by way of governing but by way of pastorall teaching But 1. Wee would have a word from God giving this power of the keyes peculiarly to the Pastors for if you give the keyes to all the Church of beleevers as beleevers and because they are Christs Spouse his mysticall body the habitation of his Spirit by faith then with your good leave there bee neither keyes nor any power of the keyes given to the Pastors as Pastors and in respect of their office but onely as they are a part of Christs body now as Pastors or Elders they are neither beleevers nor the bride nor a part of the bride but at best the friends of the Bridegroome Joh. 3. 29. especially seeing the Church as the Church and as using actually the keyes doth censure and judicially prescribe the qualitie and quantitie of the censure as they are directed Matth. 18. 1 Cor. 5. 2 3 4 5. yea and the Church judicially and authoritatively pronounceth the sentence and maner of the censure on the sentence for example of ten collaterall and coequall Judges if two of these ten bee skilled Juristes and shall direct the rest in the qualitie of the punishment to bee inflicted upon a malefactor that direction commeth from them not as Judges over the rest nor by any peculiar power that they have above the rest seeing all the ten are equally and joyntly Judges of a like power but that direction commeth from them as skilled Jurists So here though the Elders direct the Church anent the qualitie of the censure they doe not this by an authority above the Church seeing the Church with them have received the Keyes yea they principally as the Spouse of Christ and his mysticall body have received the keyes and
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
free act 2. because it is a supernaturall worke of God and so they are not under the stroake of the Magistrates sword for freewill in supernaturall acts is alike uncogible and free from all externall violence in both those who are baptized professors within the bosome of the visible Church and in Pagans and the truth is neither the Magistrate nor the Church can censine opinions even erronious in fundamentall points as they are opinions for no societie no humane authoritie can either judge of or punish the internall acts of the mind because as such they are indeed offensive to God but not offensive or scandalous to either Church or Commonwealth and so without the Spheare of all humane coercive power nor is Titus Tit. 1. To rebuke gainesiyers v. 9. that they may be sound in the faith v. 13. but in so farre as that faith is visible and as it commeth out of perverse mouthes which must be stopped v. 11. Also punishments either civill or ecclesiasticall do no other wayes worke upon the mind and heart but by a morall swasory influence for it is a palpable contradiction that freewil can physically be compelled therefore here saith Philip Gamacheus there is no need of an Emperours sword but of a Fishers Angle Let it goe then which is taught as a truth in this point by Covarruvias e Gregori de Valent. Gamacheus Tannerus Malderus that Princes have neither from the Law of nature or from any divine Law a coercive power over the faith of Pagans nor is Scotus in this to bee heard that the same divine law obliegeth all Princes and the Churches that did lie upon Israel to destroy the Cansanites Yet may it bee lawfull in some cases indirectly to force them in their false worship as Molina saith against Alphonsus a Castro if they kill their innocent children to their false Gods because it is lawfull to defend the innocent neither is that to bee regarded as a sufficient reason that these Infants doe not consent that they should bee defended because as Malderus saith it is lawfull to hinder a man who is willing to kill himselfe from unjust violence against his owne liâ— 2. It is lawfull as saith Aegidius Conin k Lorca Aquinas and Cajetanus to compell Pagans to desist from violent impeding of Pastors to preach the Gospell to some amongst them who are willing to heare because in that they are injurious to the salvation of those who are appointed to bee saved and doe manifestly hinder the Gospels progresse which the Church is so farre as is in her power to propagate even as her prayer is let thy kingdome come 2. Nor doe we thinke that Princes may compell Pagans who are under their dominions to the faith without foregoing information of their conscience or that simply they may compell them to embrace the faith except that here Princes have greater libertie indirectly to force them because they being now living as wee suppose in a visible Church they may infect the Church and therefore here should bee an indirect hindering of the exercise of their false religion in so farre as it is infectious to the Church of God ne pars sincera trahatur for to this by a certaine proportion the power of excommunication given to the Church by Christ may lead us 1 Cor. 5. 6. and if wee must live by Lawes and not by examples Paul the fourth his suffering of the Jewes Synagogues at Rome and their ancient feasts which faith Malderus of themselves are not evill is no law to us yea but to Christians it is a falling from Christ and his grace nor is Rome who tolerateth Jewith religion nor the edict of Honorius and Theodosius our warrant 3. Nor can wee beleeve that no other sinnes in opinion concerning God his nature attributes worship and Church-discipline except onely such as are against those points which are called fundamentall and the received principles of Christianitie should bee censurable by the Church or punishable by the Magistrate 1. Because Jesus Christ Mat. 18. ordaineth that every sin against our brother or a Church 1 Cor. 10. 31 32. in which the delinquent shall continue with obstinate refusall to heare the Church should bee censured with excommunication But there bee divers opinions concerning God his nature attributes worship and Church-discipline which are not against points fundamentall which being professed are sinnes against our brother and the Churches Ergo many opinions not against points fundamentall if professed are censurable by the Church and punishable by the Magistrate I prove the proposition because Christ Matth 18. maketh no distinction and exception of any sinne but saith universally v. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if thy brother trespasse against thee c. and wee can make no exception against an indefinit and Catholick statute and ordinance of Jesus Christ. I prove the assumption because there bee many scandalous points of Arminianisme Pelagianisme of Poperic anent Church government traditions the power and â—fficacie of grace circumciâ—ion forbidding of marriages and of meates which are doctrines of devills comming from such as have consciences burnt with an hot Iron 1 Tim. 4. 1 2 3. many points of Anabaptisme Antinomianisme Socinianisme and of divers other sects are not points fundamentall because many no doubt are glorified who lived and beleeved in Christ and died â—gnorant of either opinions either on the one side or the other yet being professed preached and maintained especially wilfully and obstinately do wonderfully scandalize our brethren and the Churches Nor can I say that such as beleeve that marriage of Churchmen is unlawfull and defend it as many holy and learned men in Popery did and died in that error if otherwise they beleeve in Christ and the like I say of Chastising the body and abstaining from such and such meates which yet are doctrines of devills and offensive to our brethren 1 Tim. 4. 1 2 3. can bee points fundamentall so as the holding of these must bee inconsistent with saving faith Some doe yet maintain that circumcision is lawfull and yet beleeve all points fundamentall shall wee say that such are damned and wee read Gal. 5. 2. Behâ—ld I Paul say unto you that if yee bee circumcised Christ shall profit you nothing 2. Opinions in points not fundamentall are either sinnes forbidden by Gods Law or they are not sinnes the latter can by no reason bee asserted because God hath in his word determined all controversies not fundamentall as well as fundamentall therefore it is necessary necessitate praecepti by vertue of a divine precept that â—ee beleeve that to bee true what God saith in his Word therefore the not beleeving of it must bee a sinne and a transgression of a Divine Law 2. If it bee no sinne it must bee because the mind is under no Law of God except in so far as the minde is ruled and led
determinations on the contrary for it was certaine that the Word of God had refuted the necessitie of circumâ—ision and of observing Moses his Law as Peter James Paul Act. 15. doe strongly prove from the Word of God and the word of God condemned the eating of things strangâ—â—â— and of things sacrificed to Idolls in the case of scandall therefore none of sound judgement will inferre that the determination of a Synod such as is Act. 15. 22. is not necessary yea because the bookes of Moses condemned the Sadduces in their Epicurith opinion of denying the resurrection of the dead I hope it is not for that superfluous for Christ out of Moses his writings to determine and prove Matth. 22. that the dead must â—iâ—c againe you may by as good reason say nothing should bee determined in preaching nor in writings because all these are already determined in the Word by the Lord his Prophets and Apostles this shall close evert all ministery as Sâ—inians doe especially now after the cannon of the Scripture is closed for they use the same very arguments against the necessitie of a ministery because now the Gospell is fully revealed there is no necessitie of a sent ministery as was in the Apostles time so teach Andr. Raddeccius Smalcius and the Arminians And lastly it is a vild abusing of Scripture to say that the accept thâ—e yeare of the Lord of which Christ speaketh Luk. 4. 18 1â— is that Jubilee yeare of libertie of conscience to all sects of Papists Arminians Socinians Anabaptists c. 1. Because a libertie of hereticall and blasphemous opinions of God his nature worship and Word cannot bee the acceptable yeare of the Lord which Christ as Mediator came to proclaime Esa. 61 2. 5. for that is licence not libertie Christs acceptable yeare Fsiy 61. is the spirituall Jubilee of remission of sinnes and eternall redemption proffered in the Gospel and really bestowed upon the meeke the broken hearted the captives the prisoners the mourneâ—s in Ziâ—n and those whom Christ is sent to comfort and to clothe with the garments of praise but hee is not sent to comfort Macedonians Sabellians papists Socinians c. because they are Sectaries and doe adhere to their rotten and false grounds of divinitie for then libertie of conscience should have beene a mercy purchased by Christs death and Arius should obtaine by Christs death a power to bee an Arian and to deny the divinitie of Jesus Christ. 2. In the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ultio a revenging is an allusion to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naeham consolatus est for this yeare was to the beleevers Nechama or consolation and to unbeleevers Nekama a revenge or a vengeance which cannot sort with sectaries 3. The acceptable yeare is as Paul expoundeth it 2 Cor. 6. 2. the acceptable time of the Gospell and the day of salvation and as Hugo Cardinalis expoundeth it well the time of the fulnesse of grace under the Gospel and that which is called Esay 49. 8. the day of salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ratson the day of good will and so Beda Toletus Cyrillus and the Jesuit Salmeron and Glossa Ordinaria expoundeth it faith and salvation Procopius the day of the Lords incarnation as Hieronymus expoundeth the day of vengeance opposit thereunto to bee the day of damnation and Lyra the yeare of Christs suffering in which Christ is pleased with mankind Quest. III. Whether the Jesuited Lysimachus Nicanor and the Author of the Survey of Discipline doth with good reason impute â—â— the Church-Government of the reformed Churches the eversion of the 〈◊〉 Magistrates power â—n matters ecclesiasticall There came to the light of day a night-peece of darkenesse Anno 1640. A Pamphlet by one Lysimachus Nicanor acting the person of a â—esuite but better resembling â— is nature against our blessed Reformation imputing to us Treason to Kings as the Popish author of the Survey had ledde the poore man both of these as Jesuites doe raile against Calvin Beza and the Geneva-discipline as Becanus Suarez Uasquez Bellarmine Greâ—serus and other their Doctors and teachers doe leade them That I may adde to what I have said before I desire the reader to eye and consider these distinctions 1. Paraeus teacheth that there is a double Church-power one internall and proper as to preach hinde and loose to administrate the Sacraments c. This is not in the Prince and there is another improper and externall which is exercised about Church-matters and Church-officers and this distinction is grounded upon that saying of Constantine the Emperour to the Bishops as Eusebius relateth it 2. An externall power about matters ecclesiasticke is three-fold 1. A power of order and jurisdiction about the externall or rather in the externall acts of the Church which are visible and incurreth in the 〈…〉 as to preach baptize and these as saith that learned and worthy preacher at Middleburgh Guliel Apollonii doe properly pertaine to the spirituall and proper Church-government and without controversie doe not belong to the Prince 2. A power externall about Church-matters which is objective in respect of the object sacred or ecclesiastick but improperly and by a 〈◊〉 enely ecclesiasticke and essentially and in it selfe politick such as we hold to be the Magistrates power in causing Church-men doe their duty in preaching sound doctrine and administrating the Sacraments â—cording to Christs institution and punishing hereticks and false teachers 3. Some have devised a mixed power ecclesiastick as Henric. Salcobrigiensis whereby the Prince is the head of the Church and hath a nomotheticke and legislative power in things ecclesiasticall and this is not onely objective in respect of the object ecclesiasticall but also subjective in respect of the subject ecclesiasticall in respect that the Prince by vertue of his civill office as a King may ordaine Prelats and make Lawes in Church-matters Distinction 3. There is a twofold power in a King one in a King as a King this is alike in all and ordinary regall coactive whether the King be a Heathen a Turke or a sound beleeving Christian There is another power in a King as such a King either a King and a Prophet also or as a Propheticall King and this extraordinary power was in Solomon and David to write Canonicke Scripture and to prophecie and is not properly a Kingly power or there is in a King as such a King even as a Christian beleeving King an other power ordinary indeede but it is not a new regall power but potestas executiva a power or a gracious hability to execute the Kingly power that he had before as a King so Christianity addeth no new Kingly power to a King but onely addeth a Christian power to use inlarge and dilate the Kingly power that he had before Distinction 4. The Magistrate as a Magistrate is a politicke head and ruler of the Common-wealth but as
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
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
Reformation of the Congregations of England IN the first article the Author acknowledgeth the Church of England was once rightly and orderly gathered either by Apostles â—â— apostolick men whether Philip or Joseph of Arimathea or Simon Zelotes as we may read in Fox c. Sothat all the worke now is not to make them Churches which were none before but to reduce and restore them to their primitive institution Answ. Though the Churches of England were planted by the Apostles yet since Popery universally afterward prevailed in both England and Scotland as Beda and Nicephorus and ancient histories witnesse we thinke by our brethrens grounds England losed the very essence of a true Church So that there be neede of the constituting of a new Church and not of simple restitution to the first restitution 1. Because the Congregations wanteth the essentiall constitution of right visible Churches as you say 2. Because you receive none comming from the Church of New-England to the seales of the Covenant because they are members of no visible Church Sect. 2. Certaine propositions tending to Reformation In the third or fourth Proposition the Author condemneth Laicks Patronages 2. Dedicating of Lands to the Ministry to these adde what the Ministers of New-England say in their answer to the thirty two Questions sent to them from Old-England where they condemne stinted maintenance Though the right of Church Patronages were derived from Romulus it is not for that of noble blood â—or Dionysius Halicarnasseus saith Romulus instituted Patronages when he had divided the people in noble and ignoble called Patricii Plebeii But this Patronage was civill and when servants and underlings were hardly used it hath a ground in nature that they choose Patrons to defend them therefore hee who gave libertie to a a servant amongst the Romans was called a Patron and he who defended the cause of the accused as Valla saith was called a Patron If it bee said that the servant was the proper goods and part of the Masters patrimony because hee might sell his servant and therefore there could bee no Law given to prove men may limit the dominion of the master over the servant I answer the servant was a part of his masters patrimony but a part thereof for sinne not as his Oxe or his Asse is a part of his patrimony therefore by the Law of nature whereby the weaker imploreth helpe of the stronger as the Lambe seeketh helpe from the mother and the young Eagle from the old the slave might well have libertie to choose a Patron and this is a ground that the Magistrate the Churches nurs-father by office should plead the Churches cause as her Patron and every one in power is to defend the Church in her liberties and patrimony and therefore in the Apostles time when holinesse and the power of Religion did flourish and was in court there was not need of any positive civill or Church Law for a Patron to the Church every beleever in power is oblieged to defend the Church but when men became Vulturs and ravenous birds to plucke from the Church what was given them the Councell of Millian in the yeare of God 402. wherein some say Augustine was president under Honorius and Arcadius some holy and powerfull men were sought from the Emperour to defend the Church in her patrimony and rights against the power and craft of avaritious men and they were called Patrons and the same was desired in the first Councell of Carthage but with the Bishops advice cum provisione Episcoporum Hence it is cleare patronages from their originall were not Church priviledges and Bishops being a part of the Church could not be the Patrons quia nemo sibi ipsi potest esse patronus and for this cause that learned thinketh this was the originall of Church Patronages but the Patrons have beene chosen with consent of the Church hence they were not as our Patronages are now which goeth 1. by birth 2. and are a part of a mans patrimony and civill thing that the Patron hath right unto under the Kings great Seale but as a Minister is not a Minister by birth neither was a Patron a Patron by birth and from this wee may collect that the Patrons right was but a branch of the Magistrates right and accumulative not primitive and that hee could take nothing from the Church and 〈◊〉 lesse might the Patron forestall the free election of the people by tying them and their free suffâ—ages to a determinate man whom hee presented and it is not unlike which Aâ—entinus 〈◊〉 when Bishops gave themselves onely to the Word of God to preaching and writing bookes in defence of the truth the Emperour tooke care that they should bee furnished with food and â—aiment and therefore gave them a pâ—tronus quem 〈◊〉 patronum curatoremque vocabant whom they called a patron and here observe the Bishop of old was the client and the sonne and Pupill now hee must bee the Patron and Tutor and therefore in time of Popery Antichristian Prelates would bee Patrons both to themselves and to the Churches But this seemeth not to bee the originall of patronages because this ground is common to all Churches but not all but onely some certaine Churches have patronages therefore their ground seemeth rather to bee that some religious and pious persons founded Churches and dotted and mortified to them benefices and the Church by the Law of gratitude did give a Patâ—onage over these founded Churches to the first foundators and their heires so as they should have power to nominate and present a Pastor to the Church But there were two notable wrongs in this for 1. If the fundator have all the Lands and Rents in those bounds where the Church was erected hee is oblieged to erect a Church and furnish a â—â—pend both by the Law of nature and so by Gods Law also Ergo the Church owe to him no gift of patronage for that nor is hee to keepe that patronage in his hand when hee erecteth a Church but and if hee being Lord heritor of all the Lands and Rents both erecteth a Church and dotteth a stipend sub modum eleemosynae non sub modum debiti by way of almes not by way of debt then is there no gratuitie of honour nor reward of Patronage due to him for almes as almes hath no reall or bodily reward to bee given by those on whom the almes is bestowed but onely the blessings of the poore Joh 31. 20. it being a debt payed to God hee doth requite it And Calderword saith no wise man would thinke that the Church men should allure men to found Churches and to workes of Pietie by giving them the right of presenting a man to the change and also hee would call it Simonie not pietie or religion if one should refuse to doe a good worke to the Church except upon so deareâ—t rate and so hard a condition as to
acquire to himselfe poâ—er over the Church of God Though the â—ight of presenting a man to benefice were a meere temporall thing yet because it removeth the libertie of a free election of the fittest pastor as Origen saith it cannot bee lawfull but it is not a temporall or civill right but a spirituall right though wee should grant that the people have a free voyce in choosing and that the patron were oblieged to present to the benefice the man onely whom the people hath freely chosen and whom the Elders by imposition of hands have ordained 1. Because the Pastors hath right to the benefice as the workeman is worthy of his hire and hee hath a divine right thereunto by Gods Law 1 Cor. 9. 8 9. c. Gal. 6 6. Matth. 10. 10. Ergo if the patron give any right to the Pastor to the benefice it must bee a spirituall right If it bee said hee may give him a civill right before men that according to the Lawes of the Commonwealth hee may legally brook and injoy the benefice this is but a shift for the civill right before men is essentially founded upon the Law of God that saith the workeman is worthy of his hire and it is that fame right really that the Word of God speaketh of now by no Word of God hath the Patron a power to put the Preacher in that case that hee shall bee worthy of his wages for hee being called chosen as Pastor hee hath this spirituall right not of one but of the whole Church 2. It is true Papists seeme to bee divided in judgements in this whether the right of patronage bee a temporall or a spirituall power for some Canonists as wee may see in Abb. decius and Rubio and the Glosse saith it is partly temporall partly spirituall Others say it is a spirituall power as Anton. de Butr. and Andr. Barbat and Suarez and whereas Papists doe teach that the Church may lawfully give a right of presenting to Church benefices even to those who are not Church men the power must bee ecclesiasticall and spirituall and cannot bee temporall also Suarez saith that the right of patronage may bee the matter of Simâ—ny when it is â—â—ld for mâ—ney Ergo they thinke it an holy and spirituall power It is true the Bishop of Spalato calleth it a temporall power which is in the hand of the Prince but there is neither reason nor Law why it can bee called a temporall power due to a man seeing the patron hath amongst us a power to present and name one man whom he conceiveth to be qualified for wee find the nomination of a list or the seeking out of men fit for the holy ministry some times ascribed to the Church as Act. 1 23. Then they appointed two Joseph called Barsabas who was surnam d Jusâ—us and Matthias which words may well bee referred to the eleven Apostles and so they nominated men or to the Church of beleevers and so though it bee not an authoritative action it is an ecclesiasticall action and belongeth to the Church as the Church and so to no Patron and the looking out of seven men to be presented as fit to bee ordained Deacons is expresly given to the Church of beleevers Act. 6. 3. Wherefore Brethren looke yee out amongst you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seven men of honest report and sometimes the Apostles doe nominate men for the ministery but never doth the holy Ghost mention a Patron But if the thing it selfe say they hee necessary then is the office not unlawfull But it is most necessary that some one or more eminent and powerfull men should have power to see that the Church goods bee not delapidated Answ. It is a part of the Magistrates office with his accumulative power whereby hee seeth that every one doe their dutie to take care that vulturs and sacrilegious devourers of Church livings bee punished and the Church themselves are to censure all guiltie of Simony or delapidation of the rents of the Church as may bee gathered by due analogie from Peters punishing with death the sacriledge of Ananias and Saphira and the Simony of Simon Magus 2. The ancient Church â—ooke care of dividing of the Church rent very carefully in foure parts one was given to the Pastor who was not to imploy â—ents of the Church upon Horses and Coaches and conquering Baronies and Lordships to their sonnes as our idle belleys were in custome to doe but the Bishop was to entertaine Hospitalls and to feed the poore to take care of bridges repâ—ring of Churches so as Ambrose saith what ever is the Biships it is the poores a second part was given to the Elders and Deacons a third part was for the repairing of Churches and a fourth part for Hospitalls for poore and strangers this distribution with some other order is made if wee beleeve Papists in a Synod at Rome under Silvester the first though Socrates Theodoret Sozomen and others well versed in antiquitie speake nothing of this Synod but you may see this cleare in Synodo Bracarensi in Aventinus in Gregorius so there is no need of a Patron nor was there any in the Apostolick Church Deacons were to take care for tables and the goods of the poore no reason that men seeme more carefull for the good of the Church then Jesus Christ. 3. Though there bee a necessitie that the Church bee defended in her liberties yet is there no reason an office should be made thereof as the Canonists make it an office with a sort of stipend And therefore to make a Patron they require not onely the founding of a Church but also the building of the house upon his owne charges and the dotation of a maintenâ—nce for the Church and for this cause the Patrou hath a buriall place in the Church and if hee or his children become poore they are to be entertained of the Church rents and therefore they call it jus â—uti'e a gainefull power 2. It is jus bâ—norifioum hee hath power to nominate and present a man to the benefice of the vaiking Church 3. It is jus onerosum because hee is oblieged to defend the Church see theâ— Law for this so see also Calderwood Gerardus Suarez Anton. de dom arcb Spal Hâ—spinianus yet Justinianus himselfe forbiddeth that the Patron should present a man to the Bishop to bee examined and tryed and certainly this place and charge for the defending of the Church of Christ from injuries and wrongs 〈◊〉 Christ of want of foresight and providence who hath not appointed officers civill and eccleâ—â—asticall to take care of his Church for no power over the Church was ever given to builders of Synagogues and therefore a calling by the Patron is no more Christs way then a calling by the Prelate and his Chaplaine 2. Nor would the Church receive the ministers from Christ Jer. 2. 5. and the laying
but wee uske who shall bee the visible ministeriall and vocall Judge under Christ speaking in his owne Testament for the King is a Politick and civill Judge and the Church an Ecclesiasticall Judge I answer this same is the question betwixt us and Papists anent the Judge of controversies whether the Judge bee a Synod or the Scriptures and wee answer by a distinction the Scripture is norm i judicandi 2. Christ the peremptory and infallible Judge speaking in his owne Word 3. A Synod lawfully conveened is a limited ministeriall and bounded visible Judge and to bee beleeved in so farre as they follow Christ the peremptory and supreme Judge speaking in his owne Word But wee deny that there is on earth any peremptory and in fallible visible Judge But to come yet nearer if the King have sworne to that same religion which the Church doth professe and so acknowledge and professe the reformed religion of that Church hee must then acknowledge the lawfull officers of that Church to bee his ordinary teachers and the lawfull ministers of the Church and that they are both in a Synod and out of the Synod to preach and to bee ministeriall definers of things contraverted and that they shall first determine in an ecclesiasticall way according to Gods Word and hee as King is to command them to determine according to Gods Word under the paine of civill punishment and the Kings civill and coactive way of judging is posterior and ratificatorâ—e of the right and oxthodox ecclesiasticall determination and Junius saith that the Magistrates judging politick presupposeth the Church judging ecclesiasticall going before and Calvin and Amesius are cleare that in this case the Church is to cognosce of hee owne ecclesiasticall affaires Ambrose writeth to the Emperor Valentinian that none should judge of this cause which is ecclesiasticall as one said but a Church-man qui nec munere sit impar neâ—jure dissimilis Gelasius the Pope inveigheth against Anastasius the Emperour because hee confounded these two civill and ecclesiasticall causes But if the Emperour or King professe not the religion of the land and repute it false and if the religion bee indeed hereticall then the Church is not constitute and the case extraordinary but the truth is neither the Kings judgement as a certaine rule to the representative Church nor the representative Churches judgement a rule to the King but the Word of God the infallible rule to both Judgement may crooke truth cannot bow it standeth still unmoveable like God the father of truth but in this case if both erre ex cellently saith Junius the Magistrate erring the Church may do something extraordinarily and tâ—e Church erring the Magistrate may do something also in an extraordinary way as coÌ„mon equitie and mutuall law requireth that friends with mutuall tongues bicke the wounds of friends Also fourthly some say they who make the King the head of the Church acknowledge that the King doth not judge except the matter be first defined in the Scriptures and in the generall councells yet they give a primacie spirituall in matters ecclesiasticall to the King and therefore if the King as King may forbid the inacting of wicked Canons hee determineth them to bee wicked before the Synod have passed their judgement of them I answer that learned Calderwood saith indeed the pretended Lords of high Commission have an act for them under Queene Elizabeth for this effect but it is made for the fashion for all errors and heresies are condemned in Scripture but not onely should there bee a virtuall and tacit determination of matters ecclesiastick which is undeniably in Scripture and may bee in generall councells also but also a formall Synodicall determination in particular must goe before the Princes determination in a constitute Church The Prince may before the Synods determination exhort to the determination of what hee conceiveth is Gods will in his Word but hee cannot judicially and by a Kingly power determine in an orderly way what is to bee defined in a Synod except hee infringe the Churches liberties and judicially prelimit under the paine of civill punishments the free voyces of the members of the Synod which is indeed an abuse of the authoritie of a nurs-father But fiftly it may bee objected that hee may in a thing that is manifestly evident by the Word of God to bee necessary truth command by the power of the sword that the Synod decree that or this particular so cleare in the Word the contrary whereof being Synodically determined hee may punish by the sword and so hee may judicially predetermine some things before the Sâ—nod passe their Synodicall act thereon and if hee may predetermine judicially one thing hee may predetermine all things I answer what the King may judicially determine and punâ—â—h with the sword that hee cannot judicially predetermine and command in any order that hee pleaseth but in a constitute Church whereof hee is a member and to bee taught hee is to determine judicially in an orderly way as a nurs-father But sixtly it may bee objected that if the King have a judiciall power by the sword to annull unjust acts then hath hee a power to 〈◊〉 them though hee abuse that power in making them as unjust and then hath hee a power to interpret Church acts and to defend them 〈…〉 Law saith it is not same power to make Lawes and to dâ—â—â—nd them and interpret them see Paraeus I answer the proposition is not universally necessary except onely in civill matters in the which as the Prince who is absolute hath supreme authority to defend and interpret civill lawes so hath hee power to make them for if the Magistrate hath a supreme judiciall power to interpret Church-Lawes hee is a minister of the Gospell in that case and may by that same reason administer the Sacraments so the argument is a just begging of the question 2. Though the King have power in case of the Church aberration which is somewhat extraordinary it followeth not therefore in ordinary hee hath a nomothetick power to make Church-Lawes Also seventhly it may bee objected if the King in case of the Churches aberration may by the sword rescind Church-Lawes then may hee make a Law to rescind them but those who aâ—firme that the King hath a sort of primacie and headship over the Church say not that the King hath any power formally ecclesiasticall to make Lawes as Ministers in a Synod do but onely that hee hath a power to command any forme of externall worship under the paine of bodily punishment they say not that the King may preach administrate the Sacraments or excommunicate or inflict any Church-censures I answer the transcendent power of Princesand their commissioners is not well knowne for the authors saith Calderwood agree not among themselves but it is true in words the author est Tortura torti the Bishop of Eli denyeth in words if you have strong faith to beleeve