minùs singulos tamen omnes Ecclesiae toti praefectos asserimus Apostolos non modò omnes sed etiam singulos Some of our modern Divines do seem to allow onely of an essential and invisible unity and yet they do ascribe a judicial power to Synods and Councels The Fathers so praedicated the unity of an universal Church that they laid foundations for an univerfal Bishop Res Divinae according to Polanus administrantur Synodali 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confirmantur regia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Synodo est authoritatis apex totius Ecclesiae unitas ordinis firmamentum Leid Prof. de Conciliis The Papists would build their Babel for their Pope on this foundation but they shall not proceed because God hath divided the tongues of the Christian world Protestants speak the language of Canaan and it cannot be understood by the Antichristians The Church of the Lord Christ Pro. 2. Acts 2 14. 1 Cor. 1. 11. Gal. 1. Rev. 2 c. in respect of more ordinary or constant execution is many Churches 1. The Scripture frequently calleth particular congregations the Churches of Christ and declareth that they were intrusted and furnished with compleat power to administer both Tables of the Law the Covenants the Seals the Censures in all Ordinances 2. Conveniency and necessity do require it because it is impossible for the whole to maintain fellowship in one place for edification The Church of the Jews though but one Nation could congregate but seldome Circumcision was permitted at home the Passeover was celebrated by families apart onely in Jerusalem 3. The Apostles direction and approbation is evident They ordained Presbyters in particular congregations and confined them to their particular congregations Asts 20 and 14 they ordained no ordinary Officers sine titulo but with reference to particular congregations These particular Churches are called The tents of the shepherds Cant. 2. the chambers of the temple Ezek. 40. the gates of new Jerusalem where the Presbyters are to sit in judgement for the ordinary Rev. 21. These are so many chambers of presence Christ sitteth in the midst of them Matth. 18. those that are admitted into any one chamber are admitted into the whole house as those that are admitted into any one gate of New Jerusalem are admitted into the whole city It is determined in Politicks that subordinate cities have need of Government within themselves Triumvirale Synedrium If we look upon the type or patern of the Christian Church in the State of Israel we shall finde that the lesser cities in Israel had their particular Presbyters though consisting but of three Elders such was their frame of Policie Pistro Soane Polano the author of the History of the Trent Councel that excellent and impartial Historian observeth that Episcopal power hath mounted from an office of charity practised in all congregations in the Primitive days to such an height as maketh it suspected to Princes and terrible to the people to whole Kingdoms Let this be the conclusion All congregations have a divided power but not an Independent power The Synagogues in Israel had a divided power yet dependent upon the Temple they could excommunicate Joh. 9. and in all probability the Priests and Levites in the Temple did not admit such as stood excommunicate in the Synagogues until the case were decided Concerning the matter of the Church and also of the quantity of the Church MEmbers of the Church ought to be visibly holy Pro. 1. or visibly Saints in some appearance A visible segregation from the world and a visible aggregation to Christ is necessary to Church-union and communion Levit. 6. Num. 19.9 1 Cor. 11.28 Ezek. 44. 2 Chro. 30. Whitgifts assertion that all that are the Kings subjects are members of Christs Church is not warrantable The Temple is holy the Keys the Tables of the Law the Seals the Censures the Officers all holy Christ is holy The Aposties c. required profession of faith Acts 2. Matth. 3. The Seals presuppose faith and repeneance If thou believest saith Philip to the Eunuch thou mayest be haptized Acts 8. Phose that received the Apostles words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to whom the doctrine of faith and repentance was grateful they were baptized Acts 2. The stones of the Temple were to be hewn stones the timber was to be squared and polished the Tabernacle was curiously wrought the Candlestick was of beaten gold the twelve Tribes were represented upon the High priests brest plate by twelve precious stones and the visible members are correspondent to the mystical in some appearance The members of Churches were all Saints by calling 1 Cor. 1.2 Eph. 1 c. Yet the Church as may be afterward demonstrated must admit by a general rule such as may comprehend and take in all Saints All Israelites must have a lot and portion in the congregation of the Lord. A dispriviledging of Christians is a disinheriting of them Churches must be open and forward to rescue all that flee from the avenger of blood the way must be made easie to the cities of refuge Churches are represented by the cities of refuge Num. 35. Josh 20. Heb. 6.8 where sinners that flee before the avenger may have free recourse to take sanctuary Our facility in admitting visible members must give testimony to the Lords dispensation of grace in the embracing of invisible members The gates of Jerusalem do stand open Rev. 21.25 The rule of admission is a rule of Prudence for the keeping out of such as are apparantly profane in toto and such as are scandalous in tanto and also it is a rule of charity for the entertaining of all that have the least measure of saving grace Leid Prof. de discip Eccles The Leiden Prof. do acknowledge rigorens aliquem in nonnullis canonibus veterum Synodorum qui mansuetudinis Christi Apostolorum ejus modum non nihil excedar Calvin also so great a witnesse of truth joyneth issue with the forenamed and speaketh more indefinitely against the ancient severity of the Churches Instit lib. 4. cap. 29. See Beza another great star in the Church Epist 73. p. 302. De quolibet bene prasumendum donec constet contrarium This rule must moderate in censures absolutely though not so in admissions The rule of admission is a sutable profession of faith and repentance with subjection to the Ordinances A particular Church must consist of no more then may ordinarily or constantly meet together for the edification of the whole assembly Pro. 2. 1 Cor. 5. 14. 1. The Apostles directed the Churches to meet together in one place Acts 2 5 6. An Apostolical Direction is sufficient for an Institution 2. Edification and constant communion the natural grounds of multiplying Churches do necessitate such a limitation of Churches A Diocesan-Church is too big and too monstrous to be one Church for ordinary execution 3. The Apostles instituted Churches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
meet to request assistance for exhortation together with prayer and blessing as also for the satisfaction of other Churches concerning the faith and order of such a Church But for a Fast of constitution for a concourse of Churches and their messengers and solemnities in way of covenant unto the rearing of particular Churches I finde no Apostolical direction or footstep of primitive practice A feast of dedication may seem as sutable as a fast for constitution Apostles and such like were present and did something in separating the brethren but for explicite covenanting pro modo forma I finde nothing Explicite covenanting and searching of the conscience may be a dispensation too violent and compulsory in respect of the facility of Gods grace in point of acceptance The Ordinances of the covenant of grace are sutable to the grace of the covenant The Elders of the cities of refuge did not expostulate with such as fled before the avenger of blood in way of any explicite covenant or exquisite examination Josh 20. The Eunuch did not promise by any covenant explicite what he would be he onely shewed what he did believe or what he was Excesse of complements in solemnities formalities punctualities is unsutable to the simplicity and spirituality of the Gospel and also fully forbidden in the second commandment Calvin in his commentary on Rom. 14.3 4. maketh Knowledge a sufficient testimony that a man is received of God When thou seest a man saith he illuminated with the knowledge of God Satis testimonii habes quod a Deo assumptus sit And he addeth that we ought to hope well of any one in quo cernimus aliquid Dei Confessions of Faith have been deemed sufficient for mutual communion of Churches either by writing or word of mouth Concerning the Power of the Church THe body of members women and such as are unmeet to govern Pro. 1. excepted hath all power originally and essentially The body of members is the immediate subject of the Keys 1. Every being be it never so subordinate hath a defensive power and the Church or body of members is a seat and society of Authority and therefore hath power both offensive and defensive within it self Those churches Acts 14.23 had no proper Officers when they were called churches and there is no intimation that their Officers made them churches Officers are not the like and soul of churches 2. Else the church shall be left destitute of necessary supports for its subsistence times may come in which no Elders are to be obtained for many particular churches Such as are wholly subject have a defensive power according to the law of Nature David and Elisha thought it lawful to defend themselves Israel defended Jonuthan 3. 2 Kings 6.32 3. It is natural that the Whole should have Soveraignty over its parts especially when parts are equal or pares If all members in the body had an eye all should give direction according to the order of nature 4. The church hath relation of a Spouse unto Christ and it is meet that the Spouse should have power some way or other in absence of the Husband 5. The church hath power to give the Keys therefore it hath power to act the Keys 6. Those which have power in other Societies to elect their Governours have power also to act themselves yea to reserve to themselves what power they please in respect of those that are elected And if the church be a church in propriety when it hath no Officers then it hath an offensive power over such as are within and a defensive power towards those without as all Beings have which are sui juris Object The church may have the Keys to give yet not to act A messenger may carry a commission and yet have no power to open or execute the commission Answ The Arguments from the constitution of the church do prove that the church hath power to act as well as it can until it be furnished with Officers 2. The churches power of election is forcible of it self unlesse there be something against the proportion of the churches power as compared with other Societies 3. The church is not onely the conduit but the onely ordinary fountain of power upon earth 4. The members have all of them gifts for edification 1 Cor. 12.5 In Israel the whole body did act as well as elect though when they had Magistrates they could onely exercise a defensive power in interposing with or against their Magistrates and that onely for demonstrable causes not scandalously circumstantiated The memberâ— may act in the way of charity and of natural Office the Elders onely in way of Stewardship or instituted Office the people by a natural law the officers by a positive law The members have gifts and therefore may act as a potentia ad actum valet argumentum The people may give that which it hath onely virtually and act that which it hath formally or in potentia proxima Object There is not the same reason for supernatural Societies as for natural for the power of supernatural Societies as for the power of natural Societies Answ Supernatural Societies are as perfect as natural Societies and therefore if natural Societies have power within themselves for their subsistence the church must have the like Object The church cannot administer the Seals without Officers Answ The church hath power to act all Ordinances that are essential to its primary and natural integrality that are necessary to its being or first being though without Officers it cannot dispense some Ordinances as are necessary to its well-being or secondary being and essential to its secondary integrality The church hath not an organick integrity but it hath an essential integrity before it hath Officers The people have power to elect and authorize their own Officers Pro. 2. 1. The people did something in the election of Matthias Act. 1. the members elected Deacons Acts 6. 2. The Officers have no constant and ordinary mean of calling but from the church and body of members they do not receive their Office immediately from Christ and they cannot receive it immediately always from other Elders The power of Officers is dependent on the church not the power of the church on the Officers The church is greater then its Officers in respect of priority fontality finality stability and dignity Master Parker hath abundantly demonstrated this assertion in his Ecclesiastical Policie and that from principles maintained by Gerson a Papist 3. It was a continued custome from the Apostles days that the people did elect their Officers consuetudo est bona juris interpres Calvin hath demonstrated this point from Cyprian Calvin is for some consent Cal. Instit l. 4. c. 3. Sect. 5. Beza Epist 83. p. 365. Beza for an implicite consent The election of the people gives the Keys at least incompleatly when they have Elders because their consent is necessary together with the consent of the Elders The Elders have
Jerusalem is the mother of us all 3. She is described with breasts to declare how she nurseth her new born babes with the milk of the Word But how and by whom doth the Church conceive bring forth and breed up her children Her head is indued with variety of gifts for teaching discerning and governing that is the seat of wisdom and government the body is the region of subjection To conclude the key of authority is in God the key of excellency is in Christ the key of ministry is in the Church fundamentally in the Presbyterie for execution A primo omnia per ordinem omnia ad finem omnis perfectio rerum omnium quies ordo est perfectionis sola inevitabilis via Isaacus a Telia I understand by the keys in the Text the official or stewardlike power of administring the word and prayer the seals and censures in the Church Election is an act of essential authority directly and primarily of derived authority secondarily and consequenter In case the Presbyterie doth censure the Church by vertue of derived authority and the Church the Presbyterie by vertue of essential authority other Churches must judge which cause is just by the rule of Christ in the Word Presbyters are not subject to the common members in censures of superiority In Israel the Elders or magistrates were primitively elected by a Democratical power and yet were not subject to a Democratical power being once elected A power in the people to set up and depose their Magistrates in way of authority constituteth a Democracy The fraternity hath a defensive power to non-communicate with their Elders or power of a defensive excommunication with reference to their Elders One Church hath a co-ordinate power of defence Jus est vel rectorium vel aequatorium in relation to another Church not offensive power In an Aristocracy or Monarchy the people have a defensive power to repel injury not an offensive power The Elders of the Church have power of order to act in all Churches upon the intreaty or consent either of Elders or the Churches themselves 1. Pro. 3. It is natural to all bodies to act for their mutual edification 2. The seals and such like administrations have a common relation to admit members to dispence censures hath a particular relation to a particular Church but the word and seals have a common and general relation to all Churches equally 3. There is a sacred-aptitude though no indeleble Character imprinted on Elders else they are not accomodated to administer holy things especially such things as are holy by institution This ministerial aptitude or fitnesse hath relation to holy things in all Churches there is nothing wanting to execution but orderly permission 4. The ground of dividing the Church into particular Churches doth warrant this power We are many Temples or Churches for edification sake If there had been many Temples in Judea what could have hindred the Priests from ministring as occasion required in any of them 5. We allow communion of Members why not of Ministers As Ministers depend on their particular Church for Authority to dispense holy things so Members depend on their particular Church for Authority to partake of holy things As it is a priviledge to partake so it is grounded upon Authority a Member may challenge communion And it is a priviledge also to dispense holy things though dependent on Authority 6. The Churches do mutually allow and ratifie one anothers acts One Church admitteth Members for all Churches and one Church electeth Officers for all Churches one gate of Jerusalem admitteth into the whole City Rev. 21. One Elder hath a general relation to the universal Church as well as a special relation to his particular Church To say no more it is sufficient that such a power of Elders tendeth to the edification of the Churches while nothing can be produced in oppositum The Apostle doth implicitely command us to do all things which are for edification confideratis considerandus when he commandeth us to do all things in such a maner as may be for edification 1 Cor. 14. What hath been said for the Unity of the Church doth shew that there is no ataxis or disorder in this communion of Elders There was no question in Primitive days concerning the power of Eldere in respect of Ordination Administration of the Seals and Preaching of the Word in all Churches It is commonly known that Anicatus permitted Polycarpus to administer the Sacrament in his Church See Magdebar Centariatores Concerning the Power of Synods and Councels or Churches Assembled CHurches have no power to invent Instituted mediums of Worship Pro. 1. or to make Laws concerning means of Worship which are not natural or to Institute mediums of Worship which are not contained in the first Commandment A Papist asked a Protestant What if our holy Mother the Church determine it The Protestant answered the Papist What if our heavenly Father determine otherwise 1. To make any thing holy for signification or operation which God hath not or more holy then God hath made it by Nature or Institution is so far Idolatrous or Superstitious and is Imagery forbid in the second Commandment 2. The Prophets and Apostles were charged to teach only what God had commanded and they professed they could do no more Deut. 4. Matth. 28. 3. Exod. 30. 1 Cor. 14.37 The Lord Christ condemned and opposed the Traditions of men both by Practise and Doctrine Matth. 15. 4. Our Saviour hath taken upon himself to Institute all holy Times Offices and Ordinances He is sufficiently wise and faithful we derogate from him in adding to his Institution 5. Kings themselves who are most independent and absolute have been corrected by God for taking upon them such a power 1 Chron. 13. 6. Circumstances which are natural means of Worship may be superstitiously abused by excess in using of them even remote means of Worship Quatenûs non expedit non licet as Canonical hours c. So far as any thing is excessively used in Gods Worship it grows unnatural and becomes an Image of mans invention We are to avoid appearances of Superstition as well as of other sins whether they are appearances in the opinion of men or in the nature of the things themselves in respect of their neer Neighborhood unto that which is evil Appearances of Superstition may be opposite to goodness when they are not contrary to truth Excessive use of remote circumstances in Worship whispers unto the weak that they are substantial means of Worship Invented means of Worship are unsuitable unto the nature of God who is a Spirit a Spirit hath no shadows to Christ who is not hid now in the vail of legal Ordinances to the great light of the Gospel the Word and the Church the shadows are longest when the Sun is lowest John 4. Phil. 3.3 we are called to Worship God in the Spirit It is a patching of that vail which
they feared persecution upon admission Answ Persecution was not universally feared till Nero's days 2. Hypocrites needed not to fear persecution because they could evade it at their pleasure 3. The fear of persecution did make admission the more difficult so far was it from facilitating it Paul had not been shaved but for fear of persecution not for fear of pollution It may be then retorted that there is less need of searching now then in those days because we do not fear persecution by false Brethren as they did 4. All Hypocrites might have more cause all things considered to joyn themselves in those times in respect of danger then now they have because they could then revolt at their pleasure both safely and honorably in respect of the multitude which now is impossible And there were alluring invitations of gain maintenance wonderful gifts the society of the Apostles men admired If the Apostles had made tryal of Converts before admission it had been more considerable yet the adventure of persecution is common to Turks Papists Familists all Heretiques it is ordinary for men to precipitate themselves upon death even for colourable novelties But if there was less gain acquired in those days there was more loss adventured and gain enough to occasion much suspition of Converts and much inquisition in admission if it had been allowed And what though Joel Prophesieth of great conversions in Primitive days He did not Prophesie that all or most that should desire fellowship should be sincere Converts Object James requireth good Works to the demonstration of a living Faith Good works may benecessary to prove falvatiō yet not admission Answ The Apostles scope is to demonstrate the necessity of all kindes of good Works in their seasons both of Charity and Piety both external and internal in all grown Christians but not before admission nor in respect of admission but in respect of salvation Object It doth good to men to be debarred of communion Ans A Magistrate may do an innocent person good in correcting him it might make him a better member by Gods over-ruling providence both in Church and State but it is not therefore lawful for a Magistrate so to do I might in many respects deny the Assumption but I need not insist on so weak an Objection Object It was difficult for Paul to abstain fellowship Ans The difficulty was not for Conscience sake in respect of pollution but for fear of persecution 2. Are we to condemn Paul in requesting fellowship or the Brethren in denying it One would think that Paul did know what he did better then the Brethren They had not respect to the rule of admission but to the rule of natural or common prudence to prevent persecution Object The Worshippers in the Temple must be measured Answ The reed is the word conversion or vocation is the measuring Christians are measured as converted not as admitted The measuring here is appropriated to the Church in respect of its invisible state The visible Church represented by the outward Court is not measured under that consideration as visible 2. It evidently signifieth the secret act of conversion by the reed of the Gospel not a visible Church act of admission 3. It is to be granted that there are measures for Members as visible the question is not touching the being or existence but touching the nature essence or difference of the measures in the Visible Church The materials of the Visible Church may be mean compared with the materials of the Invisible All the Members of the Visible Church are not Saphirs and Diamonds they are not of the beaten Gold of the Candlestick or of the Golden Cherubims The Invisible Members are but dark Saphirs and invisible in comparison Those heavenly representations shew rather how transparent we shall be in heaven then what we have already obtained The measure of the outward Court is not the exact measure of the Temple of God Object The Servants are blamed for sleeping in the Parable of the Tares Answ The servants are not blamed at all 2. They are distinguished from men it is said Whilest men slept to note the season of Satans seed time 3. It doth not hold out Church-state the field is the Region of the Church not Church-state 4. If they had been rashly admitted they might have been consideratly excluded The petition is that all sins might be cast out of the Region of the Church this is denied but Christ doth not deny his people to purge sinners out of Church state The equity of the Parable forbids us to be so violent in purging out the Tares out of Church state as to cast out wholly any wheat in so doing Saints must not be cast out of the Church-State in toto or wholly Beza speaketh as strictly as any of the first Reformers and yet I cannot finde him opposite to our Proposition Bucer requires that children should be dutiful to their Parents that they should be found to pray creberè ultro that they should seem to have a sense and fear of sin that they should hold forth some signs of Regeneration before they are admitted to the Lords Supper all this doth well consist with the rule of admission in the Proposition It is a rule that holdeth forth the highest degree of an incompleat or comparative probability But it is in a rule of absolute probability that must perswade always concerning the sincerity of the greater part of those which are admitted Concerning Imposition of hands IMposition of hands seems not to be warranted in ordination by Imposition of hands upon the Levites 1. Arg. 1. Israel imposed hands on the Levites to signifie that they were to bear their sins their burthens and to make atonement for them Exod. 29. they imposed hands on the head of the Sacrifices in like maner 2. Aaron and his Sons were to ordain the Levites and not to stand by while the common Members of Israel did use this sacred Rite for Ordination The common Members may not now Ordain their Elders standing by 3. It hath been proved that common Members may not Ordain when they are destitute of Officers or by themselves without Officers 4. The Levites were Ordained by the Priests in all other particulars Numb 8. 5. This was a Jewish Ceremony and why should this all other being abrogated be only reserved 6. Imposition of hands by the Congregation was proper to the Ceremonial offering of the Levites as a Sacrifice to God not to our Moral offering of Ministers in Ordination Calv. Inst 4.3.16 That act of the Congregation did contain something of Election rather then of Ordination 2. Arg. 2. Heb. 6. doth not hold it forth in point of Ordination but is a Fundamental principle of Religion used figuratively for the gift of the holy Ghost which is signified and conferred 1. The Apostles discourse concerned such principles as were necessary to the Institution or Initiation of Converts 2. Doctrine is added to
in every Citie and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not exclude villages as it appeareth by Matth. 10.10 Cenchrea was but answerable to a village and yet it is said to have a Church Rom. 16. One Province contained many Churches 1 Cor. 16.1 19. Gal. 1.2 21. Rev. 1.2 The Churches of Galatia were Churches of one Province not one Provincial Church 4. There was no ordinary Officers instituted by Christ for any other then congregational Churches The Elders of every congregation have the same power both intensive and extensive there are no Archbishops or Archdeacons instituted by the Lord. 5. All congregations have the same Titles the same Power the same Ordinances compleatly Nature giveth the same name to similar parts every drop of water is water it hath the same name and the same nature Paris in parem non est pocestus The lamb of the Passeover was to be eaten onely by so many together as might enjoy a festival communion together at one Table Exod. 2. Ancient Canons did prohibite the ordaining of a Presbyter to more then one Title but as the Church did degenerate there came in Non-residence Pluralities Commendaes universal and perpetual Commendaes for term of life or for term of life a distinction of Benefices compatible an incompatible and Canons all these were added to Diocesan Episcopacie and Prelacie The Church in respect of its integrality Pro. 3. may consist but of two or three Noah and his wife and children were a Church Abrahem and Sarah were fundamentally the whole Church of the Jews Adam and Eve were actually the whole Church upon earth The Churches indeed in the Apostles time seem to be somewhat grown before they erected Presbyters yet they were Churches when they were not so numerous and there was the lesse need of ordinary Presbyters because there were extraordintry Two or three cannot be a compleat Church organically Those two or three in Matth. 18. do refer to the Presbytery as may be proved hereafter The family or domestick Churches preceding the Levitical Priesthood do correspond to the congregational Churches constituted by the coming of Jesus Christ and the state of the Church then in point of unity and universality doth confirm the unity and universality of the Church at present The Masters of families with their fathers were Priests in their childrens family as well as in their own houses Melchizedek by vertue of a natural precedency in age as may be supposed was a Priest to Abrahams family as well as in his own Adam if sin had not degraded him had been naturally a Priest for ever unto the whole world If Officers and Discipline strictly taken are not necessary to the being of a Church then a number of Seven or such a number as may afford Officers and exercise Discipline according to the rule Matth. 18 is not necessary And suppose such qualifications in members as are necessary to Officers unnecessary in members to the being of a Church it will follow that such a number as is necessary to the constituting of Officers is unnecessary to the being of a Church Concerning the Form of the Church EXplicite and particular covenants are not necessary to the constitution of Churches Pro. 1. Heb. 10. Acts 19.9 1. Christians fell into fellowship without any such form in Primitive days The Ordinances brotherly relation cohabitation were natural motives the directions and exhortations of the Apostles and Elders did concur Acts 19.9 Paul is said to separate the brethren in Ephesus 2. Elders were ordained without any explicite covenants both before and since the time of the Gospel we read of a charge but not one syllable of a covenant Now if Officers were ordained without any covenant May not members by proportion be admitted without any explicite covenant 3. One ground may be the unity of the Church in general we must not so close with a particular Church which is but a part of the Church as to break relations with the whole Church universal in confining members strictly to one particular Church 4. Another ground may be this Fellowship in a particular Church is conditional and transient and a duty of no greater moment then many other which are not to be instanced in unto admission 5. In the Acts there is no appearance of explicite covenanting with the Church in particular or general There was an explicite profession of faith and repentance and a cleaving unto the Lord Acts 2.8 No shew of covenanting to cleave to each other in Church-fellowship no shew I say of any such explicite covenanting Christians counted themselves next brethren one and the same houshold and were exhorted to maintain the unity of the Spirit as one body at one table as much as might be for edification The mystical Church in the Temple was represented by twelve cakes on the table called The bread of faces because all Saints sit there together face to face feeding on the Lord Jesus in way of communion The visible Church or Church of the outward court is also called to one and the same table mystical as far as all may sit together 6. We finde no explicite covenanting in Israel but with God and Israels covenanting with God was solemnized and attended as occasion did urge in collapsed times There is not any evidence of their covenanting conjoyntly with God at their first constitution there may be granted an explicite covenant of reformation but not of constitution of confirmation or reformation not of admission Object It is recorded in Neh. 10.29 that they clave to their brethren Answ It is explicated in the same verse how they clave to their brethren namely to covenant with God They did not covenant to cleave to their brethren but they clave to their brethren to covenant with God Besides some duties that concerned the House of God and the Officers of the House of God are there particularized but Church-fellowship is made no part of the covenant For an explicite covenant of reformation we have Nehemiah Hezekiah Jehoiada c. authentick examples but for an explicite covenant of constitution we have authentick examples to the contrary the Apostles themselves such as it must needs be presumption in us to oppose In the Old Testament it is usual to speak of a covenant of conversion and reformation but neither in the Old or New can we finde an explicite covenant of constitution of Churches and admission of members A people professing faith a resolution to embrace the Ordinances of the Lord Jesus Christ together is a Church before there be any explicite covenanting together there is an implicite covenant in such a profession Pro. 2. When a company of Christians are called to dwell together where there is no foundation of a Church there is need of some explicite conjunction or consent Such are to make known their desire and faith to one another either by testimony or by their profession And where Elders of some neighbouring Church may be procured it is
the special improvement of their special gifts and in case they are all alike gifted they may every way be equally employed 9. It is evident that the Deacons are here distinguished by gifts onely he that distributeth is not a distinct officer from him that sheweth mercy Object The Apostle distinguisheth him that distributeth from him that sheweth mercy because it is the distinct office of the widows to shew mercy Answ It belongeth to the Deacons office to shew mercy else the Apostle would not say he that sheweth mercy but she that sheweth mercy 2. Widows are not to be found in all Congregations there the Deacons must shew mercy by themselves or others 1 Tim. 5.16 by men or women as cause shall require 3. Widows are not distinct officers but subservient instruments to the Deacons office not set officers but occasional objects as well as instruments of the Deacons as the poverty of the widows subjecteth them to the Deacons special providence For conclusion it may appear by what hath been said that teaching is but an incompleat ministration or office of an Elder and so exhortation a gift to teach and a gift to exbort are both necessary for every Elder Governing Elders are not distinct officers in the Churches Pro. 1. There is no appearance of any such distinction in succeeding ages next after the Apostles all Elders were called Sacerdotes and had power both to teach and administer the seals The Centuriatores Magdeburgeuses were for ruling Elders and yet could not espie any thing in those first Centuries which made for them Cartw reply P. 14. The allegations seem to me very insufficient that of Ambrose it most specious That which Ambrose testifieth is interpreted by Mr. Caertwright as if he should say that the ancient Elders were abolished in his time but his words hold forth to such thing Ambrose onely saith that the ancient custom of consulting with Elders was neglected in his time Ambrose doth indeed say that this was come to passe by the pride of the Doctors but whom should he mean according to Ecclesiastical History but such as by reason of special learning and favour were exalted to be Bishops and set over other Elders The Elders which Ambrose speaks of were extant in his time therefore he speaks not of ruling Elders Besides he cannot mean any other then Bishops by Doctors because they were the teaching Presbyters which were neglected according to Ambrose in point of consultation for as much as there were no other Elders then extant Field l. 5. C. 26. Read Dr. Field lib. 5. Cap. 25 26. and Catal. Test. Church-Wardens do seem rather to be the defaced Image of ancient Deacons then reliques of ruling Elders 2. As Elders are called to teach and consequently to baptize Matth. 28.18 All Elders ought to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Bishop must be apt to teach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tim. 3.2 All Bishops must exhort with wholsome Doctrine Tit. 1.9 All officers represented in Rev. 4. were full of eyes as Seers apt to teach All Elders are equally described in these places by a gift to teach 3. All Elders are sometimes described by their ministration of governing 1 Thes 5.12 Heb. 13.17 This is an argument that it is not onely the office of some to govern and the special office of others to teach but that it is the office of those which teach equally to attend upon government in point of office with those which are supposed to be onely for government This being supposed ruling Elders seem to have little or nothing to do veritas non parit absurda The teaching Elders are most meet to act in publique administrations in private administrations the Deacons were wont in ancient times to do what ruling Elders are supposed to serve for 4 Elders are equally honoured in all salutations Act. 20. Phil. 1.1 The Apostle putteth a distinction between Bishops and Deacons none between Bishops and ruling Elders Teachers are eminently more honourable in respect both of administrations and qualifications for they onely are intrusted with the Tables and Seals of the Covenant and they onely are endued with knowledge and wisdom in reference to teaching persons thus unequal do not deserve equal honour Mr. Hooker in his preface to his Ecclesiastical policy conceiveth that Calvin admitted ruling Elders at the first onely out of policy to give some content to the Magistrates and members truth is there is some shew of it because they were annually elected 5. The office of all Elders is to feed like shepheards and a shepheard is to feed by teaching as well as by governing The Apostles charge all Elders to â—eâ—d alike not some by doctrine and others by government 1 Pet. 5.1 Act. 20. What feeding was intended by our Saviour when he bids Peter feed his lambe and sheep Joh. 21. Elders are called Pastors from feeding and the Pasters of the Church must feed with knowledge and understanding Jer. 3 15. This is the current of Scripture phrase 6. Why doth the Apostle give no intimation of these Elders in his discourse concerning church officers 1 Tim. 3. All the officers of the Church in all likely hood are there discoursed of and yet the Apostle requires the same qualifications without any distinction in all the Elders of the Church 7. Ruling Elders seem to have nothing to do but that which Deacons did in Primitive times The Deacons were wont as is supposed by good Antiquaries to be part of the Presbyterie According to Cyprian Cypr. lib. 3. ep 10. l. 3. ep 15. they did praeceptis gubernare manus imponere Under the Ceremonial law all the Church officers were Priests and Levits and doubtlesse the Jewish church was an accorate type and pattern of the Christian This may serve for an eighth Argument The Levirs were to excel in power and dignity for they were chosen in place of the first born And the Deacons were to be full of the holy Ghost and wisdom Act. 6. In Moses time some Levites did bear the Arke the Table the Altar some the Tabernacle the Tent or Covering some the boards and pillars c. Numb 4.8 1 Tim. 3.12 13. Num. 6.3 In Davids time some attended immediatly on the Priests and were Singers others were Porters others were Treasurers 1 Chron. 24 25 16. Now if the Deacons are answerable to the Levites then the Levites must help carry the Lord Jesus in his Ordinances and sing forth the glad tydings of Salvation The Tabernacle was a type of the Church the Deacons therefore must promove the communion and consolation of the Church and support the Presbyters thereof these are the pillars of the Churches which the Levites in way of type did bear on their shoulders The Deacons were at the first instituted for to ease the Elders in all matters or ministrations which are not proper to the teaching Elders Act. 6. We are to attend on the Word and Prayer saith the Apostle The
in the Common-wealth which are not Disciplinable in the Church In dubious and disputable things Churches must hold Unity without an Uniformity 1. It is a Lording over one anothers Faith to exact a Conformity and Uniformity in such cases 2. The Churches must yield and condiscend sometimes to one another even in their conformity of practise Rom. 14. 3. The Apostles had extraordinary power sutable to their extraordinary spirit and yet they did not send forth their Decrees as Magistratical Injunctions Acts 15. this is the close of their Epistle to the Church of Antioch from which if you keep your selves you shall do well verse 29. Popish Canons are unsuitable to Ministerial power and also to the standing Laws of Christ Paul exhorts Philemon when he might have commanded him Judicium Conciliorum est judicium suasionis non coactionis in comparison of Magistratical Iudicature The Church hath both a consultative and a definitive authority yet neither Magistrates nor Ministers have authority absolutely and therefore cannot obligare conscientiam absolutely Those that carry the Ensigns of Magistratical Soveraignty and Majesty may write volumus jubemus yet they are not independent soluti legibus Dei Ancient Councels were wont to shew ex quibus fontibus fundamentis they framed their Decrees Sed Tridentini Areopagitae as Chemnitius speaketh nuda tantum decreta sine rationibus praetoria authoritate orbi Christiano promulgarunt Pietro Soare Polano sets down the reason people are apt to wrastle with the reason of a Law when they dare not oppose the Law it self The Scripture is our regula regulans the definitions of Councels are but a regula regulata I do not speak for a toleration of such as to us are Saints in opposition to admonition and all censures but only in opposition to the greater or greatest Excommunication Neither do I speak of a Toleration in the State but in the Church Some things are censurable which are not deserving Excommunication Persons may not be Excommunicable in the Church when they may be exterminated by the State Schisms and Heresies are intolerable in the Church and Common-wealth because the one and the other is inconsistent with the being of the Church Scandals must be rebuked Tit. 1.13 some sharply Powers are Ordained of God for to remove Scandals especially such as are most destructive only provided that charity doth moderate in Church Discipline Ministerial power speaks as from the Mercy-feat Synods and Councels have power of Iurisdiction Pro. 3. to declare and apply both implicite and explicite Laws of Christ in a Brotherly maner In Synodo est eminentia apex authoritatis Leid prof de Concilis Fathers Modern Divines Calvin and his Successors all do generally or for the most part consent to this Proposition though the opposition of the extreme opinion of Papal power hath occasioned some to speak too diminitively of Synods and Councels Cypr. l. 3. Ep. 81. Beza Ep. 68. p. 290. 1. The power of many Churches over one is natural and naturally necessary as the power of many Members over one Member if it be true which hath been proposed that all Churches are but one Church and corporation under the Lord Christ 2. All the Arguments which prove an universal visible Church do prove the power of Councels and Synods That Church which is one in propriety is one in point of government That Church which is properly one in being is properly one in acting frustra datur potentia quae non reducitur in actum Now that of our Saviour Mat. 16. together with other places of Scripture do seem to prove effectually that there is an universal visible Church One may argue it thus That Church which is invested by Christ with visible and catholike Officers that Church is an univerfal visible Church But that Church in Matth. 16. is invested by Christ with visible and catholike Officers Peter is made a stone and builder of that Church as an Apostle Peter is made a Steward of that Church or Kingdom as an Apostle Object That Church is described by a character which is proper to the Mystical Church for our Saviour promiseth that the Gates of Hell shall not prevail against that Church Ans The properties of the Mystical Church are frequently attributed to the Visible Church the reason is because the Visible Church is the true Church quo ad nos and because the Visible Church is intlusively the true Church in the sight of God Thus the Members of the Visible Church are termed Saints the called and Elect of God the sealed ones the Heirs of Eternal life this is frequent with the Apostle it is usual also for the Apostles to apply the promises of perseverance and life unto them Thus the Visible Church is called the Kingdom of Heaven the Lambs wise the body and temple of Christ the family and city of God Matth. 13. Rev. 21. Rom. 12. These properties are not attributed to the Visble Church in sensu formali but in sousu identico as the School men speak in another case in respect of us inclusivè the Visible Church is the true Church and the true Church is the Visible Church The Popish Church is a Church Visible quo ad similitudinem non quoad veritatem the true Visible Church is a Church quo ad veritatem externae sanctificaetimis though not in point of internal Sanctification as it is the Visible Church 2. Secondly such attributes do belong to the Visible Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the Visible Church contains the true Church which shall prevail The true Church is both Visible and Invisible 3. That promise of our Saviour doth belong to the Visible Church in part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even as it is the Visible Church That promise doth contain an offensive prevalence as well as a defensive the Church shall prevail in subduing the world not only desend it self against the world and this offensive power doth properly appertain to the Church as it is Visible for the most part The gates of Hell do Emphatically describe the prevailing power of the Church in point of conquest because the gates of Hell are the defensive muniments of the Enemy Them the Church besiegeth the World and overcometh thus Israel besieged Ieriche and overcame 3. The great Synedrion of the Jewish Church was the Church Representative of all the twelve Tribes Seventy is the round number of Seventy two and Seventy two Elders contained six of every Tribe The Seventy that first descended into Aegypt the Seventy Disciples of Christ the former the founders of the Iewish Church the other the founders of the Christian Church the Seventy Bells upon Aarons coat the Seventy Palm trees all these seem to be correspond entry Representative All cases that could not be determined in the lesser Synedrions types of particular Churches were to be brought to the great Synedrion and the Judge thereof The Judge together with the high Priest doth signifie
Jesus Christ who sitteth in the Assembly of the Elders unto the end of the world Mat. 18. The great Synedrion doth signifie Synods and Councels in respect of the successive state of the Church the great Presbytery of the Apostles in respect of the first and extraordinary state of the Church Object The Synagogues and Synedrions in common cities had not compleat power within themselves as congregations in the christian Church Ans 1. Types and similies may not be quadrate in all particulars 2. They had compleat power in respect of parts though not in respect of degrees a divided power though not an independent power The Synagogues had power of Excommunication John 9. they had a compleat power in suo genere in respect of all Ordinances of Iurisdiction Object It is the perfection of a congregation to be independent Ans It is better to be dependent then independent while we are impotent A particular congregation needs the protection of other congregations Independency in point of Iurisdiction upon earth is but Temporal and it hindreth Humility and Love in particular Churches which are perfections eternal It is no perfection to be so independent as to become insolent and impotent Object Councels and Synods may have a preceptive power or a consultative power and yet not power of Iurisdiction Ans Pastors are Rulers as well as Prophets and therefore if there be granted a consultative or Doctrinal power vi officii to Synods and Councels it must be also granted for the same reason that there is a corrective power in Synods and Councels Authority destitute of a corrective power in particular Presbyteries is not adequate to its end Gods Ordinance in Israel both in Church and State invested such as were Governors with corrective power as well as with preceptive power It is most strange to see Supreme Authority such as is the Authority of the whole Church naked in point of corrective power Object This patern of the Iewish Church speaketh for a Classique Presbytery as well as for Synods and Councels Ans 1. The great and standing Presbytery of Jernsalem speaketh directly only for the great Presbytery of Apostles and Elders extaordinary at the first constitution of the christian Church they only were catholike Elders such as were indued with unlimitted power But the frame of policy in Israel put aside that great Sanhedrin or Presbytery of Seventy Elders speaks most effectually for Synods and Councels and it is more evidently natural for a greater part of Members to have power over a lesser in a Democracy and for the greater part of Elders to have power over the lesser in an Aristocracy Classical Presbyteries as they may stand do seem to impeach and diminish the just power of congregational Presbyteries which have allowed them by the Apostolical Ordinance a compleat power in respect of parts of Worship and Jurisdiction a divided power though not an independent power but against a Classical Presbytery modified and qualified by the just rule of Prudence and Scripture I have nothing to oppose Object Excommunication is no more in effect then the Non-communication of Churches Ans Gods Ordinance of Excommunication in particular Churches argueth that the one is more effectual then the other Non-communicatiō is a defensive Excommunication with such as formerly enjoyed communion 2. As a sin against Authority is a greater sin so an evil inflicted by Authority is a greater evil 3. Is it not reasonable that if one Church hath power to Discipline all all should have a more effectual power to Discipline one This must needs be yielded it being presupposed that all Churches are but one universal Church and combination Object A Presbyter is onely a Presbyter over his particular Flock Ans A Presbyter is a Presbyter for lesse ordinary execution and nuitivè over the whole universal Church a Presbyter hath an united power though not a divided power over all Churches One Elder hath not power to act in anothers congregation absolutely because he is but a subordinate Pastor to the Jurisdiction of other congregations in respect of his solitary and divided power An Elder may Preach as a Paster out of his own congregation and yet he must ask leave because he is subordinate to the Jurisdiction of other congregations Elders have not power to act distributivè in all congregations but they have power to act collectivè unitivè and therefore the Elders of two Churches have power to act in and over one Church and one Elder in the name of a Presbytery may act in and over any Church subordinate to that Presbytery though it be not his own proper sphaere In an Aristocracy the greater part of Rulers have a judicial superiority in respect of a lesser part Reformed Churches have generally consented to some fixed form of consociation Genova hath governed by a combination of twenty Parishes is one Presbytery If in this kinde of Government there be a commoderation so that it may not prejudice the speedy current and due power of congregational Presbyteries it is but sutable to the set Synods in ancient time and to the present exigents of the Churches Ve omnia inter so mombra consentiunt quia singula servari totim inter est ita homines singulis parcent quia ad cortum geniti sumus Salve enim esse societas nisi amore custodia partium non potest Seneca Concerning the Power of Magistrates with reference to the Churches of Christ THe acts of Magistracy are not only civil Laws Precepts Punishments Rewards but also spiritual Loves Precepts Prayers Blessings Iustructions Admonitions These spiritual acts do danominate Magistratical power to be spiritual power though not Ecclesiastical Church power is spiritual generically in respect of acts which are spiritualin common but by way of specialty it is spiritual as it is Ecclesiastical Magistratical power is both civil and spiritual yet not Ecclesiastical or civil as it is opposed to Ecclesiastical power not as opposed to Spiritual 5. The next ends of Magistratical acts are Spiritual and acts are distinguished by their ends or immediate objects The Spiritual good of men is both intended and acquired in Magistratical acts as primarily as the Temporal good of men A Magistrate doth Instruct Pray c. to the end he might confer some Spiritual good and the act it self doth as naturally and immediatly produce such an effect as if it were the act of an Ecclesiastical person and such an act is supposed to be the act of a Magistrate as he is a Magistrate not only as he is a Christian And if the Magistrate be prophane and should not intend any Spiritual good as it was said of one that he was bonns Rox but malus homo it is sufficient that the act it self doth 2. The spiritual good of men and the glory of God are primary ends of the coustitution of Magistracy in nature A Throne of Magistracy is crected and ought to be in the intention of men as directly for Religion as
may say and therefore God may be this sign together with many other commend Paul to the Church as an Apostle of Christ but it doth not follow that he was here Ordained to be an Apostle 5. Were these Elders ordinary or extrardinary did they Ordain them or not Ordain them they were warranted to impose hands by special revelation Separate me Barnabas and Saul saith the Spirit unto the work which I have called them unto t is not expressed what work it was 4. The object of Imposition in Primitive days doth argue Arg. 4. that it is not now to be appropriated to Ordination in case it ought to be reserved If we must remove Imposition from Converts from prayers for the sick if from any why not from all The extraordinary gift ceaseth in respect of Ordination as well as in respect of the other Administrations the ordinary gift remains equally in all Object It may be a sacred sign in Ordination to signifie the Consecration of a person to administer holy things Answ It was not of this use in the consecration of Priests and Levites 2. It is not of this use in the Ordination of Deacons why should it signifie any otherwise in the Ordination of Elders then in the Ordination of Deacons 3. In Confirmations in Benedictions in Prayers for the Sick it signified directly but the gift of the Spirit Calvin only maketh it a gesture of Prayer and a sign of approbation 4. It is manifest that in all other Administrations it was used by the Apostles as connatural to the extraordinary gift of the Spirit The common gift of the Spirit under the Gospel the Gospel being the ministration of the Spirit comparatively might admit such an extraordinary symbol but why only in Ordination 2 Cor. 3.8 Yet it seemeth rather proper to the extraordinary gift and power of extrabrdinary persons The extraordinary effects did countenance such solemnities of expression in such persons Eliah might pray with his head betwixt his legs because he could do observable wonders by prayer An extraordinary Rite or adjunct in prayer or blessing is proper to an extraordinary prayer and to an extraordinary blessing The Ministers of Reformed Churches do generally diminish the use of Imposition of hands The omission of it is rather alowed then condemned by Aretius The right hand of fellowship was never in use as an Ecclesiastical Rite according to all the Interpreters that I am acquainted with It was a Civil custom and Paul Gal. 2. alludes to it and where an Ancient Father useth the phrase he may well be supposed to allude both to Paul and to the custom also of the times in their salutations As for Imposition it is acknowledged only to be an ornament or adjunct not any essential part of the Sacrament of orders by many great ones amongst the Papists and so argued in the Councel of Trent If we make Imposition a sacred Institution in Ordination then we must put Religion in it and use it as necessary necessitate praecepti Concerning Excommunication EXcommunication doth admit of degrees Pro. 1. Num. 9. Lev. 13. 15. 1. Some were shut up or suspended some were shut out of the Host and the City Thus it was in the Ceremonial Law and the equity of it is perpetual 2. There is a proportion between sins and punishments all Crimes in the Common-wealth are not capital 3. According to the Doctrine of the New Testament some are to be examined some are to be admonished some are to be interdicted the Sacrament and familiar communion 1 Cor. 11. These degrees were observed in the Primitive Church Cyp. lib. 5. Epist 7. Niddui Cherem Shammatha 2 Thes 3. others are to be given up to Satan 1 Cor. 5. pro modo delicti to speak the words of Calvin In Primitive times some were also cursed with an Anathema Maranatha The Excommunicate person Mat. 16. seems to be compared to an Heathen and Publican in respect of his sinful state as well as in respect of his excommunicated state and therefore not to be admonished as a Brother but to be dealt with as an Heathen and Publican Rabbines of the Jews do all for the general consent to this Proposition Draco is said to have written his Laws with blood because he absurdly made all Crimes capital All scandalous persons are to be Excommunicated in part Pro 2. A Sacramental holiness consists in the acting of grace as well as in the having of grace Union with God requireth the being of grace Communion with God in the Sacraments requires the declaration of grace in an holy profession and an adorned conversation 1 Cor. 11. Mat. 5.24 All uncleanness in Israel that was not washed away by the Rites of Purification did debar from communion None that do express repentance ought to be Excommunicated Pro. 3. with the partial or lesser or any Excommunication 1. Penitent smners are presently to be admitted to communion in their first conversion The Analogy is unquestionable the way mut not belong to the City of Refuge 2. Deut. 13. Under the Law it was permitted to him that was guilty of Theft and Perjury to bring his Sacrifice for Reconciliation Lev. 6. none were shut out rejected but such as were habitually or resolvedly presumptious though an actual presumption might incur a cutting off by God immediatly 3. The supreme end of Church acts is the glory of Gods mercy and goodness in pardoning sin this is obtained in the acceptation of Repentance other ends must be subordinate unto this 4. The statute rule of Christ supposed impenitency in the most flagitious and impious sinner unto the total Excommunication If he will not hear the Church let him be as a Publican c. Matth. 18. otherwise forgive him seventy times in a day Matth. 18.22 God sits on a Throne of Justice in Magistracy on a Throne of Mercy in the Church therefore Magistrates must punish when the Church must pardon and yet Magistrates may somtimes pardon together with the Church 5. Repentance doth take off Excommunication therefore it must prevent Excommunication 2 Cor. 2. 6. The main end of this censure in the first place is Repentance when it is an end in Excommunication it is the main and master end 1 Cor. 5.6 2 Thes 3.14 The object of total Excommunication is only a desperate and obstinate impenitent 1. Pro. 4. It refers to the casting of the Angels out of Heaven to the cutting a man off from the Kingdom of God Mat. 18.17 the lesser Excommunication interrupts communion this dissolveth union May we fententially declare Union to be dissolved Prov. 15.10 13.13 unless it appeareth to be dissolved 2. Such as are savingly penitent to us must be admitted in part therefore none but such as are damnably impenitent to as may be totally Excommunicated In point of admission we may not wholly reject a sinner that would come in but upon tryal of impenitency therefore we may not reject a sinner
Exhortations to Peace and Unity It was lawful to follow the Ark when David put it in the new Cart it was lawful to communicate with the corrupt Priests in the Temple Go shew thy self to the Priest Matth. 8.4 The feast of Tabernacles was not celebrated exactly Ezra 3.4 for Nehemiah 8.17 it is said That it had not been observed so exactly from the days of Joshuah It is likely it was observed in Davids time and in the times of other good Kings but was it unlawful for any to be present at the celebration of it because of defects 2. If we may separate for a nonfundamental defect if for any one why not for every one If from a Prayer because it is read by a Minister in the Church why not for any other adjunct of Error A Prayer savoring of Faith and Obedience is essentially good Reading repeating incongruous petitions in respect of matter or form external are but adjuncts or accidental to Prayer Where shall we make a stand or subsistence if not in Fundamental defects What Administrations of man is free from all defects in respect of adjuncts or circumstances 3. We are not to reject in toto or in tanto otherwise then Christ doth reject but Christ doth reject none totally for circumstantial defects In this case non-communication is at least a defensive Excommunication and an excessive infliction of evil 4. Order requires obstinacy even in Fundamental defects unto all parts of peremptory Excommunication and an absolute separation is a part of such an Excommunication it being with reference to those which are within it is necessary to the Excommunication of Members in particular much more to the Excommunication of Churches 5. It is not allowed as an act of Authority or of Charity 1. Not as an act of Authority a private person is subject Children may not Discipline their Parents but thus to separate in way of Authority or Iurisdiction were a Disciplining not only of the Church but of Christ himself who maintaineth communion with the Church while the foundation standeth 2. Not as an act of charity to the Church because it is not for edification It is not orderly circumstantiated but so as that it rather provokes then edifies It is our duty to conceal our Faith when it doth not edifie being professed Rom. 14.22 Edification is the end in respect of witnessing in the way of charity and therefore it is a necessary measure of witnessing in the way of charity Miserecorditer corripiat honeo quod potest quod non porest patienter ferat cum dilectione gemat atque legeat Cyprian Object It may be charity to a mans self or an act of defensive power Ans It is loss and not gain for a man to miss communion with the Church and Christ therein 2. It is injurious Disciplining of a mans self not a defending of a mans self from injury 3. It is rebellion to resist lawful power Is there no place for passive obedience Object It is a sin to be present there is pollution Ans Debile fundamentum fallit opus Is it sin to be present at every defect then adien to all Churches in this world 2. It is lawful to be present where are fundamental defects for some ends Eliah may be present at Baals Sacrifice Is it unlawful to attend our earthly Affairs at Markets in Idolaters houses in the presence of sin If we must not go out of the world because of the presence of sin while God is in the world then surely not out of the Church while Christ is in the Church T is one thing to be present and active in sin another thing to be present and passive One may be active in respect of the Ordinances and Blessings that are in the Church and passive in respect of the sins of the Church Jacob saith Austine of Labans Oath non peccato illius sed pacto bono utitur in bonum Ceremonial pollution is abrogated Physical pollution is only in natural things Moral pollution is contracted by being active not by being passive by obeying sin not by suffering sin when there is no remedy in our power I count a stinted Lyturgy more sutable to fill the hands of Jeroboams Priests then for Ministers of Christ who should not need such crutches and I count it a sin in the Ministers of the Gospel to be active in reading thereof but no sin to be but present and so passive only David Jonathan and Saul do notably resemble the Lord Christ the Church and Antichrist Jonathan and David are wonderfully united by Love Brotherhood and Covenant Saul though a father persecuteth both but David sitteth at Sauls Table till Saul till Antichrist a father in the Church casteth his spear his fulmen of Excommunication and persecution at him Jonathan is subject after this persecution till his spear or fulmen of censures be cast at himself then he withdraweth himself from the Table and breaketh off communion not without compulsion If these actions of Jonathan and David were typical and imitable if the examples of of Christ and the Apostles in communicating with the Jewish Church are any thing precedential then surely separation from Protestant Churches is disobedience both to God and the Churches Si Ministerium habet verbi honorat si Sacramentorum administrationem Ecclaesia proculdubio haberi censeri meretur Thus Calvin Instit l. 4. cap. 1. § 9 13. Concerning the retention of unnatural mediums or means of Worship invented by Antichrist or mediums neither natural according to the first Commandment nor Instituted according to the second Commandment VNnatural mediums or means of Worship forged by man though but in circumstances are forbid in the second Commandment 1. To chuse a medium less effectual when another more effectual may be obtained is carnal presumption A medium in some circumstances natural is in unnatural circumstances no other then an humane Institution never tolerated in the Word of God though Gods own Institutions were tolerated and might be in point of honorable obsequy due unto them 2. Such as are Antichristian being badges of false Religion and in state Idolothy tors do not only weaken but also pollute and defile the Worship of God appurtenances of Abomination never allowed in Gods Worship 3. They are scandalous to the weak and harden the Papists in their Idolatry The cutting down of Groves the breaking in pieces the Brazen Serpent may not carry so far as to strike at natural mediums of Worship in case they are polluted The Law of Moses touching such things seems to have some intimate relation to the Ceremonial purity of the Jewish Church yet they contradict the use of such things in circumstances of abuse Rom. 14. The Apostle forbids the eating of lawful meats in circumstances offensive The example of Christ and the Saints in Scripture doth oppose all active obedience to mans Traditions in the Worship of God To instance in kneeling at the Sacrament of the Lords Supper it is unnatural