here truth and more true and most true Truth is in an indivisible line which hath no latitude and cannot admit of spleeting And therefore we may make use of the Philosophers word amicus Socrates amicus Plato sed magis amica veritas Though Peter and Paul bee our beloved friends yet the truth is a dearer friend The Sonnes of Babylon make out-cries of divisions and diversity of Religions amongst us but every opinion is not a new Religion But where shall multitude of Gods be had for multitude of new wayes to Heaven if one Heaven cannot containe two Gods how shall all Papists be lodged after death what Astronomy shall teach us of millions of Heavens for Thomists Scotists Franciscans Dominicans Sorbonists c. But I leave off and beg from the Reader candor and ingenuous and faire dealing from Formalists men in the way to Babylon I may wish this I cannot hope it Fare-well Yours in the Lord S. R. A Table of the Contents of this Book A Company of believers professing the truth and meeting in one place every Lords day for the worshipping of God is not the visible Church endued with ministeriall power p. 1. 2 3. seq The keys of the Kingdome of Heaven are not committed to the Church of Believers destitute of Elders p. 7 8. The keys are given to Stewards by office p. 13 14 seq The places Mat. 18. and Mat. 16. fully discussed by evidence of the text and testimonies of fathers and modern writers p. 14 15 16 17. seq Power ministeriall of forgiving sins belongeth not to private Christians as M. Robinson and Others imagine p. 20. 21. seq Private Christians by no warrant of Gods Word not in office can be publick persons warrantably exercising judiciall acts of the keys p. 26 27 28. seq Who so holdeth this cannot decline the meere popular government of Morellius and others p. 28. These who have the ministeriall power by office are not the Church builded on the Rock p. 29. The place Col. 4. 17. say to Archippus discussed p. 26 27. The keys not given to as many as the Gospell is given unto as Mr. Robinson saith p. 28 29. seq There is a Church-assembly judging excluding the people as judges though not as hearers and consenters p. 32. 33. Reasons why our Brethren of New England allow of Church-censures to the people examined p. 33 34 35 36. There is no necessity of the personall presence of all the Church in all the acts of Church censuâ—es p 36 37. seq The place 1 Cor. 5. expounded p 36 37 38. How farre Lictors may execute the sentence that is given out without their conscience and knowledge p. 41. 42. seq A speculative doubt â—nent the act maketh not a doubting conscience but onely a practicall doubt anent the Law p. 43. Ignorance vincible and invincible the former may bee a question of fact the latter is never a question of Law p. 43 44 45. The command of superiors cannot remove a doubting conscience p. 45 46. The conscience of a judge as a man and as a judge not one and the same p. 46 47. The people of the Jewes not judges as Ainsworth supposeth p. 48 49. That there is under the New Testament a provinciall and nationall Church p. 50. 51. seq A diocesian Church farre different from a provinciall Church p. 52 53. The place Acts 1. 21. proveth the power of a visible catholick Church p. 54 55. The equity and necessity of a Catholick visible Church p. 55. 56 57 58. How the Catholick Church is visible p. 58 59. The Jewish and Christian Churches were of one and the same visible constitution p. 60 61 62. The Iewish Church was a congregationall Church p. 61. 62. seq Excommunication in the Iewish Church p. 62. 63 64 65. Separation from the Jewish and the true Christian Churches both alike unlawfull p. 68. 69. The Iewish civil state and the Church different p. 68. 69 17. Separation from the Church for the want of some ordinances how far lawfull p. 71 72 73. A compleat power of excommunication how in a Congregation and how not p. 76. 77. How all are to joyne themselves to some visible Church p. 78. 79 80. The place 1 Cor. 5. 12 considered p. 80. That all without are not to be understood of all without the lists of a parishionall Church ibid 81. 82. That persons are not entered members of the visible Church by a Church-covenant p. 83 84 85 86 87. seq That there is no warrant in Gods word for any such covenant ibid. in seq The manner of entering in Church state in New England p. 91. 92. The place Act. 2 37 38. is not for a Church-covenant ibid. The ancient Church knew no such Church-Covenant p. 97. 98. No Church-Covenant in England p. 98. 99. Nor of old the places Genes 17. 7. Exod 19. 5. Acts 7. 38. favour not the Church-Covenant p. 100. 101 102. Nor Deut. 29. 10. p. 104 105. seq The exposition of Deut. 29. given by our Brethren favours much the glosse of Arminians and Socinians not a Church-Covenant p. 102. 103. 104. 105. A Church-covenant not the essentiall forme of a visible Church p. 123 124. The place 2 Chro. 9. 15. 2 Chro. 30. 8. speak not for a Church-covenant p. 111. 112. Nor doth Nehemiahs Covenant ch 10. plead for it the place of Esai 56. alledged for the Church-covenant discussed p. 112. 113. The place Ezech. 20. 27. considered p 114. 115. And the place Jer. 50. 5. p 115. 116. And the place Esay 44. 5. p 116. 117. The place 2 Cor. 11. 2. violently handled to speak for this Church-covenant p 118. 119. seq A passage of Iustine Martyr with the ancient custome of baptizing vindicated p. 121. John Baptists baptising vindicated p. 121. The place Acts 5. and of the rest durst no man joyne himselfe to them c. wronged and put under the Arminian glosse p. 123. 124. The pretended mariage betwixt the Pastor and the Church no ground of a Church-covenant and is a popish error p. 127. 128. Power of election of Pastors not essentiall to a Pastor all relation p. 128 129. It is lawfull to sweare a platforme of a confession of faith p. 130 131 132. seq Our Brethren and the Arminian arguments on the contrary are dissolved p. 136 137 138. Pastors and Doctors how differenced p. 140. Of ruling Elders p. 141. 142. And the place 1 Tim. 5. 17. farther considered the place 1 Tim. 5. 17. Elders that rule well examined p. 141 142 143. especially 144 145. seq Arguments against ruling Elders answered p. 152. 18. seq The places 1 Cor. 12. 18. Rom. 12. 8 discussed and vindicated p. 154. 155 156 157. seq Of Deacons p. 159. 160. seq The place Acts 6. for Deacons discussed p. 161. 162. The Magistrate no Deacon p. 161 162. Deacons instituted p. 163. 164. seq Deacons are not to preach and Baptize p. 165 166. seq Os Widdowes p. 172. 173 174. How the Church is before the
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
the other and we find the keys given to Officers and Stewards only And here is no Church Mat. 18. or yet Mat. 16. without Pastors except they say that Christ Mat. 18. 18. speaketh not to the Disciples but to the multitude of the Jewes which is a great crossing of the Text. And to say that Christ speaketh to the Apostles not as to Apostles but as to the Church of believers is only a bare affertion and cannot be proved and all they can say hangeth upon this one place and this is the most The power of binding and loosing is given to the Church which is to be obeyed and heard in the place of God But this Church is never in the VVord of God say they taken for a company of Officers Pastors and Elders only it signifieth alwayes the Body of Christ his Spouse his Saints by calling partakers of the most holy Faith To which I answer The body Spouse of Christ and Saints by calling as they are such is the invisible Church and the keys and Seales sayth this Author are not to be dispensed to all the faithfull as such but as they arè confederate or joyned together in some particular visible Church that is sayth he as they are members of a visible Church Ergo c. the body and Spouse of Christ as such is not the Church here meant of but the visible Congregation Now the essence of a visible Church of which Christ speaketh here is saved in ten who are only visible professors and not a Church of sound Believers not the true body mysticall and Spouse of Christ and yet by this place the Keys are given to such a Church now wee desire againe a place in all Gods Word for a Church in this sense and a Body of Christ and his Spouse in this meaning for certainly professors this way confederate as professiors are no more a Church of Christ redeemed ones and his Spouse then an Assembly of Elders onely can be called such a Church of Believers for both Churches are and may be where no believers are at all at least for a time and even while they exercise this power of Binding and Loosing and so thâ— place Matthew 18. is as much against our brethren as against us And Lastly our Doctrine is acknowledged by all our Divines against the Papists proving that Mat. 16. the Keyes were given to Peter as representing the Apostles and his successors in the pastorall charge not as representing all believers Also the Fathers Irenaeus Nazianzâ—nus Cyprianus Basilius Ambrosius Theophilactus Cyrillus Euthymius Hyeronimus Augustine Beda Chrysostomus And ordinaria glossa Hugo de sanct Victor Haymo Cardinalis Cusanus Anastasius Leo Durandus Thomas Adrianus Scotus making a comparison between Peter and the rest of the Apostles say the keys were given to all the Apostles when they were given to Peter and Peter received them in the name and person of the rest of the Apostles wherby they declare it was never their mind that Peter received the keys in name of all believers Also the learned as Augustine Beda Gregorius expound the Church builded upon the rock to be the Catholick Church and not a particular visible Church And Gerardus giveth a good reason why this Church Mat. 16. cannot be a particular visible Church because the gates of hell prevaileth against many joyned to the visible Church in externall society and VVicklif writing against the Monkes resureth that error of the Papists that any members of the true Church can be damned and Whittaker sayth Augustin against Petilian sayth the Church builded on the rock is the Church of the Elect not the visible Church CHAP. 2. SECT 2. PROP. THis Church saith the Author doth meete together every Lords Day all of them even the whole Church for administration of the Ordinances of God to publick edification Ans. Two things are here said 1. That all even the whole Church must meete for administration of the Ordinances of God that so all and every one of the Church may be actors and Judges in dispensing of censures this we take to be popular governement 2. That there is a necessity of personall presence of all and every one of the Church Hence Quest. 3. Whether or no the multitude of Believers and the whole people are to be judges so as private Christians out of Office are to exercise judiciall acts of the keys For the more easie clearing of the Question let it be observed 1. Dist. There is a dominion of Government Lordly and Kingly and this is in Christ only in relation to his Church and in civill judges and is no wayes in Church guides who are not Lords over the Lords inheritance there is a government Ministeriall of service under Christ and this is due to Church-guides 2. Dist. Regall power being a civill power founded in the Law of nature for the Ants have a King may well be in the people originally and subjectively as in the fountaine nature teaching every communitie to govern themselves and to hold off injuries if not by themselves yet by a King or some selected Rulers but power of Church-government being supernaturall and the acts of Church-government and of the casting such as offend out of Christs Kingdome being supernaturall neither of them can be originally in the multitude of professing beleevers but must be communicated by Christ to some certaine professing beleevers and these are Officers Therefore to put power and acts of government in all professors is a naturall way drawne from civill incorporations Christ is not ruled by our Lawes 3. Dist. The government of Christs Kingdome is the most free and willing government on earth yet it is a government properly so called for there be in it authoritative commandements and Ecclefiasticke coaction upon the danger of soule penalties in regard of the former all the people by consent and voluntary agreement have hand in election of Officers inflicting of censures because it concerneth them all but in regard of the latter the whole people are not over the whole people they are not all Kings reigning in Christs government over Kings but are divided into governours and governed and therefore the rulers Ecclesiasticke onely by power of office are in Christs roome over the Church to command sentence judge and judicially to censure 4. Distinct. The Officiall power of governing superaddeth to the simple acts of popular consenting the officiall authoritative and coactive power of Christs Sceptor in discipline That distinction in the sense holden by our brethren that the state of the Church is popular and the government Aristocraticall in the hands of the Eldership is no wayes to he holden nor doe the Parisian Doctors the authors of this distinction mind any Church-government to be in the people Our brethren in the answer to the questions sent to them from England explaine their minde thus 1. We acknowledge a Presbytery whose worke it is to teach and rule and whom the
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
together a visible act of government in sending messengers to 〈◊〉 Acts 15. 22. Then pleased it the Apostles and Elders and the whole Church our Brethren say the whole collective Church Men Women and Children at Ierusalem to send men of their own company to Antioch 23. And wrote Letters and some Decrees and Commandements to be observed Now the many thousands of the Church of Ierusalem by no possibility could meete aâ— one Parish in one materiall house to administrate the Lords Supper farre lesse could they be as is said Acts 2. 42. all continuing stedfastly in the Apostles Doctrine and followship our Brethren say in Pâ—rishionall or Congregationall fellowship and in breaking of bread and prayer nor could they dayly continue in the Temple and breake bread from house to house being all one Church or a fixed parishionall meeting in one materiall house Now it is cleare they were 〈◊〉 even after they exceeded many thousands in number in one Parishionall and Congregationall government as our Brethren would prove from Acts 15 22 23 24 25. And Acts 2. 42 43. Else how could they have all their goods common if there be not one visible government amongst them but this government could not be of one single Congregation for all who sold their goods and had all things common could not meete to give voyces in Discipline a judicatory of so many thousand Judges were impossible and ridiculous 2. Paul writeth to the Galatians where there were many Parish Churches Gal. 1. 2. as our Brethren teach yet doth he write to them as he doth to the Corinthians where our Brethren will have one Parish Church and writeth to them of uniformity of visible government that they meete not together to keepe dayes Sabbaths and yeers Gal. 4. 10. as the Iewes did that they keep not Iewish and ceremoniall meetings and conventions Gal. 4. 9. these Churches are called one lumpe in danger to be leavened as Corinth is a Parishionall lumpe in hazard to be leavened as our Brethren teach Now how could Paul will them that the whole lump of all the Churches and Congregations in Galatia be not leavened except he lay down a ground that they were with united authority to joyne in one visible government against the false Teachers suppose there were twenty sundry Kings in Brittaine and twenty Kingdoms could our friends over Sea write to us as to one Nationall lump to beware of the Spanish faction except they laid down this ground that all the twenty little Kingdomes had some visible union in Government and might with joynt authority of all the twenty Kingdomes concurre to resist the common Enemie Here that godly and learned Divine Mr. Baynes sayth Communion in government is not enough to make them one Church this sayth he maketh them rather one in tertio quodam separabili in a third thing which may be separated then one Church Government being a thing that commeth to a Church now constituted and may be absent the Church remaning a Church I answer this is a good reason against the Prelates Dioceseâ—n Church which as Baynes sayth well is such a frame in which many Churches are united with one head Church under one Lord prelate common Pastor to all the Pastors and particular Congregations of the Diocese as part aking of holy things or at least in that power of government which is in the chiefe Church for all the others within such a circuit Now the prelâ—tes frame of a properly so called Church under one Pastor being a Creature with a hundred heads having Church and pastorall care of a hundred little Congregations and Churches is a dreame for we know no such Church fed by a Prelate nor no such prelaticall Argos to oversee so many flocks nor doe we contend that the many Congregations united in a presbyteriall government doe make a mysticall visible Church meeting for all the Ordinances of God But union of many Congregations in a visible government is enough to make all these united Churches one visible ministeriall and governing Church who may meete not in one collective body for the worship of God yet in one representative body for government though worship may be in such a convened Church also as we shall heare The name of the Church I thinke is given to such a meeting Mat. 18. 17. Acts 15. 22. though more usually in Scripture the Church is a fixed Congregation convened for Gods worship now government is an accident separable and may goe and come to a mysticall Church but I thinke it is not so to a Ministeriall governing Church So the Church of Ephesus is called a Church in the singular number Rev. 2. 1. and all the Churches of Asia Rev. 1. 20. but seven Churches and Christ directeth seven Epistles to these seven and writeth to Ephesus as to a Church having one government v. 2. Thou hast tryed them which say they are Apostles and are not and hast found them lyers This was Ecclesiasticall tryall by Church-Discipline yet Ephesus contained more particular Congregations then one 1. Because Christ speaking to Ephesus only sayth v. 7. He that hath an Earâ— to heare let him heare what the spirit sayth unto the Churches in the plurall number 2. Because there were a good number of preaching Elders in Ephesus Acts 20. 28. 36. 37. and it is incongruous to Gods dispensation to send a multiude of pastors to over see ordinarily one single and independent Congregation 3. This I have proved from the huge multitudes converted to the Faith in Ephesus so huge and populous a City where many Iewes and Greeks dwâ—lâ— and where the Word of God grew so mighâ—â—ly Acts 19. 17 18 19 20. and Christ writeth to every one of the seven Churches as to one and yet exhorteth seven times in every Epistle that Churches in the plurall number heare what the spirit sayth Now as our Brethren prove that the Churches of Galatia so called in the plurall number were many particular Churches so doe we borrow this argument to prove that every one of the seven Churches who are seven times called Churche in the plurall number contained many Congregations under them yet doth Christ write to every one of the seven as having one visible Government 2. Concl. A nationall typicall Churchâ— was the Church of the Iewes we deny But a Church nationall or provinciall of Cities Provinces and Kingdomes having one common government we thinke cannot be denyed so Paul Baynes citeth for this 1 Pet. 1. 1. 1 Pet. 5. 2. Though we take not the Word Church for a my sticall body but for a ministeriall company But Acts 1. Matthias was elected an Apostle by the Church as our Brethren confesse but not by a particular Congregation who met every Lords-Day and in ordinary to partake of all the holy things of God the Word and Sacraments 1. Here were the Apostles whose Parish Church was the whole World Mat. 28. 19. Goe teach all Nations 2. In this Church were the brethren of Christ
of God as Simon Magus did All the Congreations and Synagogues in Israel might joyne together to condemne him if there were such a thing as an Arke in Scotland if it were taken captive as the Prelates kept the Gospell in bonds it were a morall dutie to all the Congregations to convene in their principall Rulers and Pastors to bring againe the Arke of God and by the power of Discipline to set it free and if the whole Land were involved in a Nationall apostacie they are to meet in their principall members and this is morall to Scotland as to Israel by Ordinances of the Church to renew a Covenant with God that his wrath may be turned off the Land In this sence we see it never proved that it was peculiar to Israel onely to be a Nationall Church Nay I affirme that the Jewes had their Congregationall Churches as we have For that is a Congregationall Church which meeteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that same place for Doctrine and Discipline But the Jewes meet every Sabbath in their Synagogues for teaching the people Gods Law and for Discipline Ergo the people of the Jewes had their Congregationall Churches as we have The major proposition is the doctrine of our brethren except they say as its like they must that except they meet to paâ—take of all the Ordinances of God they are not a Congregationall Church Yet truely this is but a knot in a Rush for 1 Cor. 14 meeting for prophecying onely is a Church Convention and the forbidding of women to teach in the Church is an ordering of a Congregationall worship and the meeting of the Church for baptising of Infants is in the mind of our brethren the formall meeting of a Congregationall Church though they should not celebrate the Lords Supper 2. What Ecclesiasticall meetings can the meeting of Gods people be in the Synagogues of God as they are called Psal. 74. 8 for hearing the Word and for exercise of Discipline if not the Church meeting in a Congregation I prove the assumption by parts and first I take it to be undeniable that they did meet for doctrine Act. 15. 21. For Moses of old time hath in every City them that preach him being read in the Synagâ—gâ—e every Sabbath day And Ps. 74. 8 9. these two are joyntly complained of as a great desolation in the Church the burning of Gods Synagogues in the Land And v. 8. that there are no Prophets which know how long And Math. 9. 35. Christ went about all Cities and Villages teaching in their Synagogues Luke 4 16. He went into the Synagogue on the Sabbath day and stood up to read Math. 6. 2. And when the Sabbath day was come he began to teach in the Synagogue and many hearing him were astonished Luke 6. 6. And it came to passe another Sabbath day he entered into the Synagogue and taught John 18. 20. I ever taught in the Synagogues and daily in the Temple whither the Jewes alwayes resort Math. 13. 54. And when he was come into his ownâ— Countrey he taught them in their Synagogue in as much as they were astonished And that there was ruling government in the Synagogue is cleare 1 by their Rulers of the Synagogue Act. 13. 15. Act. 18. 17. 8. Luke 13. 14. Marke 5. 22. 35. And if this Ruler had beene any save a Moderator if he had beene an unlawfull Officer Christ would not have acknowledged him nor would Paul at the desire of the Rulers of the Synagogue have preached as he doth Acts 13. 15 16. 2. Also if there was teaching cisputing concerning the Law in the Synagogue there behooved to be some ordering of these acts of worship for onely approved Prophets were licensed to preach in their Synagogues to say nothing that there was beating in the Synagogues and therefore there behoved to be Church discipline Hence that word of delivering up to the Synagogue Luke 21. 12. 3. There was the censure of excommunication and casting out of the Synagogue and a cutting off from the Congregation Hence that act of casting out of the Synagogue any who should confesse Jesus John 12. 42. which they executed on the blind man John 9. 34. It is true our brethren deny that there was any excommunication in the Church of the Jewes and they alledge that the cutting off from the people of God was a taking away of the life by the Magistrates Sword or as some other say Gods immediate hand of judgement upon them But 1. to be cut off from the congregation or from the people of God is never called simply off-cutting and expounded to be destroying as it is Genes 9. 11. but expressed by dying the death for who will conceive that the Sword of the Magistrate was to cut off the male child that is not circumcised who is said to be cut off from the people of God Gen. 17. 14. or to cut off by death the parents I grant the phrase signifieth bodily death Exod. 31. 14. and for this God sought to kill Moses But Divines say it was excommunication and never Ruler in Israel executed this sentence not Moses nor any Judge that ever we read tooke away the life of an infant for the omission of a ceremony Nor are we to thinke that for eating leavened bread in the time of the Passover the Magistrate was to take away the life as is said Levit. 7. 20 21. 2. â—his word to cut off is expounded 1 Cor. 5. to put away which was not by death for he willeth them 2 Cor. 2. to pardon him and confirme their love to him 2. Neither could Paul rebuke the Corinthians because Gods hand had not miraculously taken him away or because the Magistrate had not taken away his life which was not the Corinthians fault 3. I am perswaded to be cast out of the Synagogue was not to be put to death because Ioh. 9. the blind man after he is cast out of the Synagogue Jesus meeteth with him in the Temple and he believeth and confesseth Christ and Christ Ioh. 16. distingusheth them cleerely They shall kill you and beside that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall excommunicate you But though it were granted tâ—â—t the Jewish Church used not excommunication had they no Ecclesiasticall censures before for that I thinke it doth not follow for the excluding of the Leper that these who touched the dead were legally uncleane and might not eate the Passover were censures but they were not civill Ergo Ecclesiasticall they must be as to be excluded from the Lords Supper is a meer Ecclesiasticall censure in the Christian Church Also if Pastors and Preachers be complained of that not only at Ierusalem but every where through all the land they strengthened not the â—â— eased sheep They did not bind up the broken nor bring againe the loosed but with force and cruclty they did governe Ezek. 34. 4. and if every where the Prophets did prophecy falsely and the Priests bare rule by their
the blood that sealeth the covenant shed for one single congregation nor are the promises of the covenant Yea and Amen is Christ for one single flocke onely and primò principaliter but for the whole Catholike Church and therefore they shall name themselves Christians The Author addeth Every Church is Christs married Spouse united to Christ by covenant the violation of marriage is the violation of a covenant yea and there is a marriage betwixt the Church members Isa. 62. 5. as a young man marrieth a Virgin so shall thy sonnes marry thee Answ. A marriage betwixt Christ and his Church we grant and betwixt Christ and every particular soule beleeving in him in respect of the love 2. mutuall interest and claime one to another Cant. 2. 16. and what holdeth betwixt Christ and a Church catholick or particular holdeth also betwixt Christ and every soule and to extort a Church covenant betwixt Christ and a particular soule who may be and often is a beleever yet out of Church-state from the borrowed phrase of marriage is â—oo violent blooding of comparisons and therefore from marriage belonging to the catholike Church principally how can a marriage visible be concluded 2. the sonneâ— are the whole Church of the Gentiles too large a Pâ—rish incolaeterrae saith Musculus and excellently Calvin Christ so is the husband of his Church that he marrieth upon his Church all people and Nations which are gathered to her because while the Church wanteth children she is as it were a widow now this is nothing for a Church-covenant Thirdly there is a relative obligation of mutuall duties of love betwixt fellow members of a visible Church and betwixt sonnes and the mother congregation but this is first done in Baptisme expresly secondly in our comming to be members of such a congregation but the person is before a member of the visible Church The Author addeth If dissolving a covenant be that which dissolveth a Church as Zach. 11. 9. 10. then the making of a covenant is that which constituteth a Church if dissipating of stones unbuild the house then compacting of them together doth build the house but the breaking of the covenant under the name of breaking of the two staves beauty and bands Zâ—ch 11. is the inchurching of the Iewes Ergo Answ. The dissolving and breaking of the covenant of grace and the removing of the Candlestick and the Word of God Revel 2. 5. Amâ—s 8. 11 12. taketh away the being of a Church both as a true Church and as a true visible Church and of such a breaking of the covenant doth the Lord speake Zach. 11. v. 9. and I said I will not feed you that which dieth let it die and that which perisheth let it perish c. and it taketh away the union of brotherhead amongst the members verse 14. so the thing in question is not hence concluded for the question is if a Church-covenant make a Church as visible and the breach of that Church-covenant unmake and dissolve a Church as visible and this place proveth what maketh and unmaketh a Church simply as a Church not as visible and under that reduplication Quest. 3. Whether by testimonies from the new Testament and good reasons a Church-covenant can be evinced Our Author alleageth 2 Cor. 11. 2. I have espoused you to one husband that I may present you as a chaste virgin to Christ so also the Apologie this was nothing else but the planting of the Church at Corinth if you say this Paul did while he converted them to the grace of Christ by his ministery if this were true saith he then should Christ have many thousands hundreds and scores at least of spouses in one Church which we thinke inconvenient Secondly it is plaine he speaketh of the whole Church as of one spouse and as it were one chaste Uirgin which argueth he perswaded them all as the friend of the bridegroome to give up themselves with one accord as one man into one body to the fellowship and worship of the Lord Jesus Answ. it is a weake cause that hangeth upon the untwisted thred of a misapplied metaphor For 1. espoufing into Christ in the Text is opposed to being deceived and corrupted from the simplicity that is in Christ as Evah was deceived by the serpent and opposed to the receiving of another spirit and another Gospell so then to be corrupted from the simplicity that is in Christ and to receive another Gospell must have this meaning as Evah was deceived by the Serpent so I feare that your simple minds be un-Churched and loosed from the visible Church of Corinth and that you forget your covenant wherein ye sweare to take Christ for your husband and me for the friend of the Bridegroome and that you be remisse in the duties of externall discipline and Church-fellowship and in excommunicating scandalous persons c. Aâ— brethren let not our Lords word be thus tortured and wrested 2. He expoundeth this espoufing the presenting of them to Christ in the day of God as a washed redeemed and saved wife of Christ and not of their Church continuing in visible society Yea all interpreters ancient and moderne as Augustine Theophylact Chrysostome Oecumenius Cyrillus Ambrose Our latter Calvin Bullinger Beza Pomâ—ran Pellicanus Sarcerius Marlorat Paraphrastes Erasmus and Papists Aquinas Haymo give this sense Paul as the friend to the Bridegroome finding the Corinthians despising him and in love with false teachers grew jealous of them for his Lords cause that though he had betrothed them to Christ as a virgin hand fastned by promise to a husband left they should be drawne away to other lovers by the cunning of false teachers as Evah was led from her Lord by subtill Satan 3. Though he speake of them as of one body spouse virgin how doth it follow that he speaketh of them as of a ministeriall and a parochiall body for the marriage the betrothing to Christ and the acts contrary the receiving of another spirit the corrupting of their simple minds are acts altogether spirituall internall invisible and acts of a Church as a true Church the contrary are acts of a false Church as false and not acts of a Church as visible in a visible meeting in a visible external act of marrying nor is their any insinuation that Paul feared the dissolving of the Church oath and visible order of government 4. It is not inconvenient that there be many Spouses as in every true beleever there be many single acts of marriage love and of beleeving and so of taking Christ for their husband and Lord. A visible Church is the House of God 1 Tim. 3. 15. the Temple of God Rev. 3. 12. and yet every beleever is a Temple 1 Cor. 3. 17. and every one His House seeing he dwelleth in them by saith Ephes. 3. 17. also if this be a good reason he speaketh of them all as of one chaste virgin Ergo he speaketh of
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.
are very different Paul writing to the Corinthians writeth to a visible Church but he doth not speake alwayes of them as a visible Church but as of an invisible when he calleth them Temples of the Holy Ghost Saints by calling c. he wrote the Epistles to the incestuous man whom he commandeth to cast out of the Church We reade saith the Author Acts 2. 43. that the Lord added to the Church such as should be saved and how then shall we adde to the Church such as God addeth not such as have no shew of any spirituall worke in them to any spirituall discerning Ought not the Lords Stewards to be faithfull in Gods House And to doe nothing therein but as they see God going before them receiving whom he receiveth and refusing whom he refuseth So upon this ground Paul willeth the Romans to receive a weak brother because God hath received him Rom. 14. 1 2 3. Answ. Gods acts of speciall and gratious providence are not rules of duties to us God addeth to the Church as it is invisible and Christs Body it followeth not therefore we are to adde to the Church visible as visible Gods adding is invisible by giving Faith and saving grace to some to professe sincerely because we see not Faith nor sincerity therefore Gods adding cannot be a rule to our adding God doth adde a person falling into an open scandall to the Church invisible having given him true Faith but the Church is not to adde him but to cut him off if he be obstinate to the Church and refuse him and so this proveth nothing nor is the place Rom. 14. by any except your selves expounded of a receiving into a Church-communion as is elsewhere declared 2. Where there is no shew of saving worke of conversion there you thinke the Stewards want God going before to receive but then except God be seene to goe before to regenerate the Church Stewards cannot follow to adds such to the Church but since that same power that casteth out of the Church holdeth out of the Church if any after they be received shall be found to be not added of God because they be not regenerated yet we are not to cast any out for non-regeneration even knowen except it breake out into scandals and then the person is not cast out for non-regeneration for though he were knowen to be regenerated yet for scandals the Church is obliged to cast him out because the scandall leaveneth the whole Church and. 2. The casting out is a meane to save the spirit in the day of the Lord. But I prove none are to be cast out for non-regeneration where there be no outbreakings into scandalls 1. Because de occultis Ecclesia non judicat non-Regeneration where it is not backed with publick scandalls is a hidden thing that the Church can neither judge nor censure 2. None are to be cast out but for such a scandall that if the party deny should be proved by two witnesses as Christs Law provideth Mat. 18. 16. 1 Tim. 5. 19. 3. Onely publick scandalls which offend many are to be censured by the Church 1 Tim. 5. 20. that others may feare But non-regeneration breaking out into no scandalls can neither be proved by witnesses if the party deny nor is it a seene thing which giveth publick scandalls and therefore is not the object of Church censures For it is evident though the Stewards see some not regenerated and so not added by the Lord to the Church they are to adde these same and cannot cast them out And yet God goeth before them in adding them to the visible Church when they professe the truth 3. God addeth such as should be saved to the visible Church by baptisme because the adjoyning to a visible Church is a way to salvation but it followeth not that all whom God addeth to the visible Church are saved ones for then the visible Church should consist only of believers which only Anabaptists teach 4. Whereas he sayth The Stewards should be faithfull and should not adde except God adde it seemeth to infer that either all the people are Stewards and so Officers contrary to Gods Word Eph. 4. 11. 1 Cor. 12. 29. or that onely officers admit Church-members which is against our Brethrens Doctrine for they teach that the whole multitude of believers are only to adde and cast out 3. If Peters confession sayth the Author be a Rock on which the visible Church to which onely the Keys are given is built then to receive these who can hold forth no such profession is to build without a foundation Answ. This conclusion is against your selves no lesse then against us except all and every one whom you admit be builded upon this Rock if there be hypocrites in your Church as you cannot deny it then you build without a foundation 2. By this Peter before this confession was an un-churched Pastor built upon no Church-foundation 3. By this place is not proved that the keys are given to the Church of Believers but to the Ministers for then against no parochiall Church can the gates of Hell prevaile All the Fathers with good reason as Augustine Chrysostome Cyrill Tertullian Hieronim Nazianzen Cyprian Ambrose c. And our Divines against Papists whom you side with in this deny that Christ meaneth here of the visible Church such as Rome or Corinth but of the catholick and invisible Church 4. When saith the Author Christ saith Mat. 22. 12. Friend how camest thou here not having thy wedding garment he doth intimate a taxing of these by whose connivence he came Answ. The contrary is in the Text v. 9. Goe ye therefore to the high wayes and as many as you finde bid Here is a charge that ministers invite and call all and so the Church is a company of externally called though few of them be chosen as v. 14. and their obedience is commended v. 10. so these servants went out into the high wayes and gathered together all as many as they found both good and bad This is a praising rather then a taxing seeing they are commanded without trying or selecting only the regenerated to call in as many as they finde both good and bad For as many as you finde is as good in sense as both good and bad and the latter doth expound the former and when the Lord commandeth them to bring in as many as they finde and they finde in the streetes both good and bad therefore they bee commanded to bring in both good and bad 2. Yea the very scope of the parable is contrary to this the scope is that many are called externally and so are the visible Church and that by Gods speciall command both here v. 9. 10. and Luk. 14. v. 17. v. 21. v. 24. and yet few are chosen and of the invisible Church And Luk. 14. severall times the servants or pastors call all by the Lord of the feasts commandement without exception of regenerated or not regenerated 5. Christ
by the Word of God and care of Pastors but servants are taken into great houses because they are servicable for if that follow that they are made more servicable it is not the intent of the Lord of the house or of the under-stewards 3. The Oeconomy of Princes houses is no rule for the government of the house of the King of Kings Mr. Coachman while the materialls and pillars of the house are rotten and the house founded upon Briers Brambles and rubbish that is while wicked men are members no Discipline 〈◊〉 Reformation no censures no Election by the multitude will doe good Answ. The connexion is naught the fruit and power of Gods ordinances depend not upon the conversion or non-conversion of the instruments the preaching Sacraments censures are of themselves golden and exercisers and dispensers thereof following Christs direction therein are golden eatenus in so far though in respect of their personall estate they be wooden and clay members voyd of faith 2. It is false that the visible Church is founded upon men or their Faith God strengtheneth the barres of his own Sion And Christ and the Gospell are the pillars thereof Nay the Church strandeth not upon Peter and Paul and the Apostles faith subjective because the Apostles were holy men and Believers but upon the Apostles Faith objectivè that is upon the saving truth that the Apostles delivered from Christ to the Churches Ephes. 20. 21. 1 Cor. 3. 11 12. Mat. 16 v. 18. Quest. 3. Whether or no there be a true Church communion with ordinary hearers of the Word who cannot be admitted to the Lords Supper and what union excommunicated persons who dâ— heare the Word have with the visible Church and how the preaching of the Gospell is an essentiall note of the visible Church For the clearing of these confiderable poynts tending much to a fuller understanding of a true visible Church in its right constitution let these considerations make way to what we can say of these poynts 1. Dist. There is a difference betwixt ordinary and setled bearers of the Word and transient and occasionall hearers 2. Dist. Publick ordinary preaching for the converting of soulâ—â— is a publick Church worship Another set way of ordinary publick use of converting soules by preachers not in office wee know not 3. Dist. Some be members of the visible Church properly and strictly such as are admitted to all the seales of the covenant and holy things of God Others are lesse properly or in an inferiour degree members of the visible Church such as are baptized and are ordinary hearers of the Word but not admitted to the Lords Supper of old the Catechumenoi were such As there be decrâ—â—s of Citizens some having all the priviledges of the City and some onely right to some priviledges but not to all 3. Some have right to all and are most properly in the visible Church 4. Dist. Excommunication being medicinall and for edificatiâ—â— cannot cut off the member close except we should confound killing and curing 5. Dist. There is a note of a ministeriall Church such as is preaching of the Word of God and a note of the visible Church of Believers and obedience professed to the Word preached is such a note 6. Dist. Preaching of the Word may well be a note of the Church invisible in fieri while it is in gathering because God purposeth to convert where the Word is purely preached 2. A note of the invisible Church already constituted in so far as it is obeyed And. 3. A note of the Ministeriall Church in respect where God holdeth out the Standard of the preached word there is his ordered army 1. Conclusi To communicate with the Church ordinatily and of set purpose is an act of externall Church communion 1. Because if the preacher in preaching edifie the Church convened for that effect to receive edification and if he convince the Iâ—fidell by preaching and cause him fall downe and worship God and report that God is in that meeting then to communicate with the Church in hearing and preaching is an act of externall Church communion Because an act of worship terminated and bounded upon the Church is a Church-act But the prophet prophecying in publick to the Church edifieth the Church and converteth infidells in causing them to worship acknowledge Gods presence in a Church-meeting As is cleare 1. Cor. 14. 4. He that prophecieth edifieth the Church v. 5. v. 12. seek that you excell to the edifying of the Church 29. Yet in the Church I had rather speak five words with my understanding c. 23. If therefore the whole Church be come together into some place and all speake with tongues and there come in these that are unlearned and Unbelievers will they not say that yee are mad 24. But if all prophecy and there come in one that believeth not or one that is unlearned he is convinced of all c. And that this is a Church-meeting formally it is cleare because it is said 34. let your women keepe silence in the Churches now women out of a Church-meetings are not commanded silence for Tit. 2. 4. They are to teach the younger women and at home in the house Prov. 31. 26. She openeth her mouth with wisdome and the Law of grace is in her lips Acts 20. 7. and upon the first day of the week the Disciples came together to breake bread and Paul preached to them Had they not then a Church Communion in hearing the Word as in the receiving the Sacrament Our brethren say that eating one bread together at the Lords Table is properly a Church Communion For thereby we may eat one bread we are one body for we all partake of one bread 1 Cor. 10. 18. But heating one word is not a Church-communion because Infidels and Turkes who are not members of the Church may heare one word 1 Cor. 14. 24 25. I answer 1. Wee speake of a professed and resolved hearing Turks and Infidels comming in without purpose to joyne with the Church as 1 Cor. 14. 2. 25. are not such hearers 2. If this were a good reason a latent hypocrite eating one bread with sound believers at the Lords Table should keepe no Church-communion with the Church for by our Brethrens Doctrine a â—ypocrilt is no more in deed and truth a member of the visible Church then a leg of wood is a member of a living body But we hold that he is a true member of the Church as visible and that his binding and loosing with the Church suppose he be an Elder is no lesse valid in Heaven when Christs order is followed then the binding and loosing of a believing Elder and therefore that his eating at the Lords Table is an act of externall Church-communion and of visible fellowship in a visible body and the same is every way strong for a visible Church-fellowship in hearing the Word for that same Christ and fellowship with him which is sealed in the Sacrament
is preached in the Word and as joynt communicating of hypocrites and Believers is an externall Church-communion ought to seale an internall communion with Christ and his Church so the joynt-hearing in a professed adjoyning to the visible Church it a compartning visible in a visible worship and a prosessing of an union with that same Christ and his Church in the same word preached For as the Apostle concludeth the unity of the catholick Church by one Baptisme so doth he conclude it from one faith and one Lord of the covenant preached to all 2. The visible Church of called and chosen and not chosen is the scope of the parable Mat. 22. and Luk. 14. 16. 17. c. Now v. 9. Mat. 21. All are bidden come to the Supper and be joynt-hearers of the Word of the Gospell though all be not choses who are externally called 1. Also if converting of soules to the Faith of Christ be the most formall and specifick act of edifying and of laying stones upon the chiese corner stone in the building 1 Pet. 2. 4. 5. seeing edifying is the end whereof Christ ascending on high gifted his visible Church with Pastors and Doctors Eph. 4. 11 12 13. Then heaâ—ing and joynt-hearing of a sent Pastor Rom. 10. 14. must be formally externall coâ—worshiping in a visible Church For our Brethren hold that there be now no Pastors under the New Testament but in relation to a particular and visible congregation Now if our Brethren say that pastorall teaching is an act of a visible Church hearing of pastorall preaching must also be an act of Church worship For they are relata quae se mutuo ponunt tollunt yea members of a visible congregation have no Church-worship except receiving of the Sacraments and Church censures if hearing of a pastor be not Church-worship 3. Under the New Testament every congregation to our Brethren is a visible mount Sion Now if under the New Testament the people are to incite one another to publick Church worship and say Let us go to the mountaine of the Lord to the house of the God of Jacob. and he will teach us his wayes Esa. 2. 3. And if they shall publickly worship and aske the way to Sion that they may be joyned in covenant to the Lord Jer. 50. v. 5. Then is hearing of he doctrine of Gods wayes and covenant a publick church-worship and the service of the Church or house of the God of Jacob But the former is true Ergo so is the latter 4. If it be not Church-worship to heare the Word a pure and sound preaching of the Word is no note of the Church contrary to the Word and the unanimous consent of the Reformed Churches 5. Hearing of the word is a worshiping of God Ergo the Church-hearing of the word must be Church-worship For all professing by their visible communion in hearing the Word one Faith one Lord one Hope of glory and that as one visible body must thereby testifie they be all joynt-worshippers of Christ and of one God whose covenant they preach and heare 6. Professed hearing separateth a visible member of the church in genere notarum visibilium in the kind of visible marks from an Infidell and Turke no lesse then the receiving of the Lords Supper doth 7. Professed hearing maketh the hearer under a ty of being particularly rebuked of his sinne but particular pastorall rebuking being done by the power of the keyes presupposeth the rebuked to be within for the Church cannot judge those who are without 2. Conclu Excommunicated persons though they be debarred from the Lords Supper and delivered to Satan and to be accompted as heathen and publicans yet are they not altogether and every way cut off from the visible Church 2. Thess. 3. 14. If any obey not our word by letter â—arke such an one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the note of Excommunication saith Beza and have no fellowship with him that he may be ashamed that is as Calvin well expoundeth exclude him out of the company of the faithfull and excommunicate him So also Bullingerus Marlorat and Iodoc. Vullichius v. 15. Yet accompt him not as an enemy but admonish him as a brother I know Mr. Robinson denieth this place to be understood of any Excommunicated person but he willeth the Thessalonians not to countenance but to shew their dislike of idle persons and his reasons are 1. Because if Christ biddeth accompt the excommunicated person as an Heathen and a publican would Paul thereafter accompt him as a brother 2. Idolaters and Hereticks are to be excommunicated and will you have such a brotherhood as brother idolater But I answer 1. We read not in the New Testament where Christ or his Apostles bid break off Christian fellowship with any but there is excommunication signified If these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have no fellowship with him that he may be ashamed signifie not to forbeare fellowship with him as a cast out person but only to shew their dislike of the sin that he may see it and be ashamed as Robinson sayth there is no more punishment to be inflicted on a contumacious person who will not obey the Apostles words then is inflicted for any sinne to which contumacy is not added for we are to shew our dislike of any sinne even the seene infirmities of our Brethren For Augustine saith peccatum tuum est quic quid tibi non displicet every sin in another is thine against which thou shewest not thy dislike 2. The Law of nature doth inforce that Lev 19. 17. we should generally rebuk our brethren and so shew our dislike for any sinne 3. Be not mixed in fellowship with such a man is a publicke abâ—â—nence from communion with him else it doth not shame him For every showen dislike or not-communion with another in his sinne is not that which will put publick shame on him that he may repent as is intimated here 2. Christ biddeth not accompt him a Publican but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a note of similitude Simile qua simile non est idem Every thing like is not the same So that he may well be accompted as an Heathen not being altogether an Heathen and yet a Brother whose salvation and gaining you must intend Nor is it altogether against the comparison of Christ and that gentle waiting on perverse idolaters and excommunicate persons to admonish them as Brethren Seing it becommeth us to be mercifull as our Heavenly Father is 2 Tim. 2 24 25. Mat. 5. 45. And we must forgive our offending Brethren seventy seven times Mat. 18. 22. And therefore though he were twice excommunicated he is to be dealt with as a Brother And an Idolatrous brother is no worse then a Samaritan neighbour or friend 2. If Excommunication be a medicine of the Church toward a sick sonne the end whereof is salvation that the spirit may be saved in the Lords Day 1 Cor. 5. 5. that he may learne not to blaspheme 1 Tim 1. 12. That be may be gained Mat. 18. 15. Ergo he is not altogether cut off from the Church for
the keyes are given by our brethrens grounds and are regenerated can onely be excommunicated and none else can be excommunicated by their way also for the unregenerated are without and so cannot be cast out I know not what Mr. Robinson can meane that the Church cannot cast out as he saith any part or parcell of her true matter The Church cannot excommunicate the regenerated 1. Because saith he the true matter of the Church hath the forme and essence of the Church and the Church cannot cast out her owne essence 2. The Church should deliver to Satan the true members of Christs body which he abhorreth to write But I have learned of Mr. Coachman that onely the converted are to be excommunicated because they have a spirit to be saved in the day of the Lord 1 Cor. 5. The non-converted are flesh but truely this is strange Paul speaketh of the incestuous person according to the judgement of charity as supposing hiâ— to have flesh and Spirit as he professeth himselfe to be a member of the Church but truely this is weake for in the same Chapter Paul will have drunkards railers extortioners idolaters to be excommunicated Peter did really excommunicate Simon Magus excluding him from part and portion in the visible Church Act. 8. 21. and are such not to be excommunicated because they cannot be cast out who were never within See into what inconveniences our brethren are fallen while they agree I speake with reverence of those godly men with Anabaptists in the nature of the visible Church But truely hypocrites are within the Church and when their hypocrisie doth breake out into grievous scandals they are to be cast out of the visible Church but they cannot indeed be cast out of the invisible Church because they were never within the same but our brethren still doe confound the visible and invisible Church which in nature and essence are opposed by way of contradiction if Augustine say right multae oves extra visiblem Ecclesiam multi lupi intra For the Church invisible as it is such and essentially is not the Church visible and the Church visible is not essentially invisible But to returne to Robinson if the regenerate cannot be excommunicated they cannot fall into such grievous sinnes as incest murder and contumacy to the Church which deserveth excommunication But this latter none can say but Novatians Ergo neither can the former be said The major is undeniable whosoever can and may commit sins deserving excommunication are to be excommunicated as Christ saith Matth. 18. 17. 18. and Paul 1 Cor. 5. 4 5. Now if the converted cannot fall into grievous sins against the Church such as contumacy neither can they fall into grievous sins against God 2. By this doctrine no professors are to be excommunicated at all for all within the visible Church are either converted or non-converted the converted are not to be excommunicated saith Robinson because they are the true members of the Church and of Christs body now the non-converted far lesse can be excommunicated because those cannot be cast out who are not within as our brethren teach For they are the false matter of the Church and no part of it yea and as our Authour saith have no measure of sincerity and truth and therefore cannot be members of the Church Now the Church say our brethren cannot judge those which are without 1 Cor. 5. 12. 3 This opinion is just the opinion of the Anabaptists that the true members of the visible Church are onely regenerate persons and they onely have the essence of the true membership which is false they are within the visible Church and truely within the net and a part of the ground called the Kingdome of God Matth. 13. 4. Though they be not members of the invisible Church of believers and the redeemed in Christ. 4. The Nicolaitans Iezabel the false Apostles the spreaders of Balaams doctrine Revel 2. and those who offend in Christs Kingdome are all necessarily either not to be excommunicated at all or necessarily they are all unconverted by Robinsons doctrine or all converted by Mr. Coachmans way And the Church then shall not bind and loose in Heaven but clave errante except they be all known certainly to be converted who are excommunicated or certainly knowne not to be converted But this were ridiculous the object of excommunication by Christ is one which refuseth to heare the Church whether he be converted or not converted 5. All our Divines standing for the cerainty of the perseverance of the regenerated answer Papists and Arminians alledging for the apostacy of the Saints the example of the regenerated who may be excommunicated that excommunication doth never evince that the person excommunicated is out of the state of grace but onely that he hath fallen into a scandalous externall fact which deserveth that he should be delivered to Satan and that one may be a member of the visible Church and converted to God who is excommunicated Lastly Robinsons arguments doe bewray great Ignorance in the doctrine of the true Church to wit that first it should follow that if the Church excommunicate a converted person it should destroy its own essence for conversion is the essence of the invisible Church not of the visible Church and is not destroyed by excommunication But the beleever is edified thereby for he is delivered to Satan for the destruction of the flesh that the spirit may be saved in the day of the Lord but that he is cut off from the visible Church is no more inconvenient then to cut off a rotten apostume of excrescent carnosity of the body which hurteth the physicall integrity of the body but doth not take away any part of the essence so as it should not thereafter be a living body His mixt argument hath a cry but no force It should follow that the member of Christs body saith he should be delivered to Satan which is not inconvenient for this is the Ordinance of Christ to save the mens spirit and to teach him not to blasphâ—me 1 Cor. 5. 5. 2 Tim. 1. 20. It were an inconvenience to deliver a member of Christ to Satan morally as 1 Cor. 6. 15. This is a sinfull deliverance when one is given over to Satan that Satan may worke in him as in his work-house and as in a childe of disobedience Ephes. 2. 2. a converted soule cannot thus be delivered to Satan and this we abhor to write no lesse then Robinson But to deliver to Satan penally as to a penall tortuter who worketh sorrow and feare in the conscience for sinne to humble the offender and to save his spirit in the day of Christ is neither horrour by word nor by writ but the Word of God 1 Cor. 5. 5. Now to say something of the sorts and nature of excommunication We acknowledge not what Navarrus and Gregory say That excommunication whether just or unjust is to be feared for the curse causlâ—sly doth
evident that the Apostles were persecuted cast in prison and beaten Act. 4. 3. c. 5. 18. 26. 33. 40. it is as evident that they had Assemblies and Churches meetings Act. 2. 37. 41. 46. c. 4. 1 2 3. c. 5. 10. v. 25. now the question then is not if they could not meet for extrinsecall impediments of persecution for both our brethren and wee agree in this that they had their Church-assemblies for Word and Sacraments then the question is upon the supposall of Church assembles which the persecution of the Jewes then fearing the people was not able to hinder c. 5. 26 whether or no was the Church at Jerusalem of such a competent number onely as that they could meet not occasionally onely to heare a Sermon but in an ordinary Church-meeting to heare the Word and communicate in the breaking of bread and seales of the Covenant and though the want of a capacious house bee also an extrinsecall impediment why they could not meet yet that they wanted such a capacious house as the Temple will prove nothing but it cannot bee said that they wanted a capacious house for the ordinary meeting of a Congregation the ordinary and genuine use whereof is to bee edified by the Word and Sacraments and that an ordinary house could containe such a number of thousands and multitudes as can bee edified in a Congregationall way is denyed 2. Our brethren say that they did not eate the Supper in private houses for the breaking of bread Act. 2. 46. was common bread and they had the use of the Temple and taught in the Temple for the Senate of the Jewes durst not extend their malice to the highest Act. 5. 26. for they feared the people and Act. 4. 21. So when they had sâ—â—â—her threatned them they let them goe finding nothing how they might punish them because of the people for all men glorified God for that which was done so the people favouring the Apostles they made use of their libertie to the full and bad their publick meetings for Word and Sacraments in the Temple and did meet in private houses Act. 20. 20. in a private way not in a Church way So Act. 2. 47. They had favour with all the people Answ. It is said these beleevers v 44. were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one place and those who v. 46. did eate bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from house to house met then being in one place and eating of bread from house to house must bee exponed as wee doe distributively that is divided in small Assemblies for the argument that we bring militateth against the eating of their common meat in houses all being in one private house were three thousand in â—ne place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all at one banquet and that daily 2. It is true divers expone the breaking of bread v. 46. not of the Supper of the Lords yet of the banquets of love where there was an assembly of many but v. 42. It is cleare these three thousand did receive the Supper of the Lord together and it is so true that the Syriack hath it in his exposition thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unâ—isht anâ—hephin bavau but luthi uâ—aktsaâ—a deuâ—haâ—rskia it is memorable saith Lorinus that hee retaineth the name of Eucharistia it is rendred Et communicaâ—ant in oratione fractione Eucharistia yea and Lutherus and Calvin both expound it so and as Lorinus Cajetanus Cornelius a Lapide they bee all spirituall exercises named here But how can wee imagine that many thousands could in one meeting communicate at one Table in the Lords Supper and that ordinarily 1. What voyce could reach to so many thousands as they did grow unto 2. What Table could suffice to a Congregation of so many thousands added to the Church for the supper is a Table ordinance and requireth Table communion Table gestures which the Apostles could not so soone remove and change into an Altar that all might conveniently heare and bee edified 3. Can wee beleeve that seeing Congregationall meetings of fewer and that in private houses was lesse obnoxious to the indignation of authoritie then meeting in the Temple as is most evident Act. 4. 1 2. and seeing the Apostles had libertie to meet Act. 5. 26. that they would draw the first mould of the Christian visible Church after the patterne of a convention most unfit yea unpossible for attaining the intended end to wâ—t edification especially not being compelled thereunto by an extrinsecall necessitie Our brethren say three thousand five thousand might all communicate in one place though not at one time súccessively as it is in many numerous Congregations But I answer 1. after they were five thousand ch 4. I dare say taking in the hundreth and twentie the five hundreth brethren that all saw Christ at once 1 Cor. 15. 6. and the fruit of the preaching of the other ten Apostles all now present at Jerusalem when the 〈…〉 the Spirit on all flesh joe 2. 28 29. 〈◊〉 15 16 17. was now to take effect at this time there were 〈◊〉 thousand but after there all it is said Act. 6. 1. The 〈…〉 were multiplyed v. 7. And the Word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The 〈…〉 Disciples grew exceedingly and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great 〈◊〉 the Priests were obedient to the faith how many of the people were then obedient to the faith could all these make on Congregation to eate at one Table But 2. when they are put to this shift to say that they did communicate suc 〈◊〉 〈◊〉 Table and which must bee not all in one day then 〈◊〉 brethren grant there was not here such a Congregation as is 1 Cor. 11. 20 When you come together therefore into one 〈…〉 eat the Lords Supper 23. Wherefore my brethren 〈…〉 together to eate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tarry one for another when 〈◊〉 come to eate at the love-feasts especially at the Lords Supper saith Diâ—datus if every one of the Congregation bee to waite on while another come then in the Apostolick Church all the Congregation came together to the Lords Supper to one place and at one time and this is not the Congregation where of hee speaketh 1 Cor. 14. 23. if therefore the whole Church câ—me together to the same place and all speake with tongues 〈…〉 in thâ—se that are unlearned and unbeleovers will they 〈…〉 mad Hence all the Congegration come together to one place at one time and the place was so that heathen and unbeleevers might come into their worship of the Congregation but our brethren make the meeting of this Congregation such as they were not to sâ—ay one for another 〈◊〉 〈◊〉 all at one time but successively and so as the whole Congregation could not come to one place at once but by 〈◊〉 and quarters and fractions and divided parts now one 〈◊〉 or two thousand then another two thousand the next day for the Apostles then celebrating
may receive the Seales in another Congregation if he be recommended by Letters as a sound Professor to that other Congregation I Answer Recommendatory Letters can never give a Church-right to the Church-Priviledges of the Seales of the Covenant they doe but onely notifie manifest and declare the Church-right which the man had before Ergo either he cannot in any sort be capable of the Seales of the Covenant in another Congregation then his owne whereof he is an inchurched Member which destroyeth all communion of sister Churches or if he be capable of the Seales in another Congregation he was capable and hâ—d a Church-right in himselfe before he received reconimeâ—â—aâ—ory Letters yea these whom we recommend by Letters as â—it to partake of the Sacraments in another Congregation â—â— presuppose they have Church-right to the Seales in another Congregation visible then in their owne whereof they are members except our testimony be false Ergo before our recommendatory Letters the person of approved piety was a member of all the visible Churches about hoc ipso and by that same reason that he is a member of one visible Congregation yea Peter clearely insinuateth that all who have received the Holy Ghost are to be baptized Act. 8. 47. as Philip Act. 8. 37. and That if the Eunuch beleeved be might be baptized So that Faith to speake properly doth give us right to the Seales and to speake accurately a visible profession of faith doth not give a man right to the seales of grace but onely it doth notifie and d clare to the Church that the man hath right to the seales because he beleeveth and that the Church may lawfully give to him the seales and that profession is a condition required in the right receivers of the seales in an Ecclesiasticall way but faith giveth the right to these seales and because the faith of the beleever goeth with the beleever when he goeth to another visible congregation then his owne that faith giveth him right to the seales in all places and in all Congregations for faith giveth right to receive Christ Sacramentally not in one Congregation onely but in all and a visible profession doth as a condition notifie this faith and Church-right in all Congregations Ergo the man hath right in all Congregations as he hath right in a parishionall Church But our Brethren reply Peter might baptize Cornelius though he was no member of a visible Congregation because the Apostles being â—fficers in al Churches might dispense the Seales in all Churches but Ministers now are pastors onely of the determinaâ—e flocke over which the holy Ghost hath set them therefore they have not Citie Seales at their power to dispense to any other then to Citizens Answ. Peter his argument to Baptize is not from a temporall reason that endureth for a while but from a morall argument of perpetuall equitie and necessitie till Christs second comming He that beleeveth and hath received the holy Ghost is to be baptized But many out of Church-state and who are not members of a particular Congregation have received the Holy Ghost and doe beleeve being Christians of approved pietie we are to adde no restrictions or exceptions where God addeth none Non est distinguendum ubi lex non distinguit They that beleeve should receive the seales but not except they be in-Churched and members of a particular Congregation The proposition is Gods Word but the restriction or exception is not Gods Word 2. The Apostles though they were universall Pastors of the world yet teach us by word and practise who are to be admitted to the seales even to the supper those who do try and examine themselves and that to the end of the world 2. Our brethren say It is probable that Cornelius was in Church-state and the Eunuch comming to Jerusalem to worship argueth he was a proselyte and a member of the Jewish Church not yet dissolved Lydia and the jaylor were members of the Church of Philippi which Church communicated with Paul at the beginning of the Gospel Psal. 4. 15. at least it is probable that Lidia was a member of the Church of the Jewes Answ. It is hard to build a new Church government contrary to the doctrine of the reformed Churches upon probabilities 2. If Cornelius Lydia and others were members of the Jewish Church it was not a good consequence by our brethrens doctrine to make them members of a Christian Congregation without in-churching of them by your Church-oath for you make the constitution of the Jewish Church and ours different yea and as you teach all circumcised were members of the Jewish Church and had right to their Passeover but all circumcised are not meet to bee members of a Christian Church for many circumcised were Idolaters murtherers prophane moâ—keâ—s of God Esay 1. 13 14 15 16. Jer. 10. 7 8 9 10 11. Ezek 10. 6. 17. 18 9. And though the Church of Philippi was one of the 〈◊〉 Church 〈◊〉 communicated with Paul yet was there no Christian Church of Elders and people there when Lydia was converted for Acts 16. 13. in the place where prayer was wont to be made on the Sabbath day none heard Paul preach but some women Ergo there could not be a Christian Church there and it is certaine the jaylor before was a persecutor and no member of a Christian Church They say Abraham and his seede were not circumcised till God called him into Church-Covenant and so into Church-state and there is the same reason and use of baptisme as of circumcision If the argument taken for baptizing of infants be good why may we not inserre a necessitie of Church-membership before baptisme as of Church membership before circumcision So the Apologie saith It cannot be proved that baptisme was imposed upon all beleevers as such no more then it can be proved that circumcision was imposed upon all beleevers as such and Baptisme is no more now necessary to a beleever whose calling or another strong hand of Gods providence will not suffer to live in Church fellowship with Gods people then circumcision was necessary to Melchisedeâ—k Job or others whom the hand of God detained from Church-fellowship with the posteritie of Abraham yea circumcision and the Passeover seeing they were administrated in private houses might more conveniently be administrated to persons not in Church-state nor Baptisme and the Lords Supper can be administrated so in respect they are seales given to a Church body in an assembly 1 Cor. 10. 17. and 12. 13. Answ. Abraham Sarah and the Soules they had gotten in Charran were in Church-state obeyed God built an Altar Gen. 12. 2 3 4. before the Church Covenant which you speake of Chap. 17. and it is denyed that that supposed oath of the Covenant made them a Church So we see no necessitie of Church-membership to one single Congregation before either circumcision or baptisme for baptisme is a seale of our entry into the visible Church as I shall prove 2.
as are truely faithfull remaine in Covenant with God because the seed of faith remaineth in them yet to the society of the faithfull joyned in a particular visible Church they are not knit but wholly cut off from their communion for it is not the seed of faith nor faith it selfe that knitteth a man to this or that particular Church but a holy profession of the Faith which when a man hath violated by a grievous sinne and is delivered to Satan he is now not as a dead palsie-member cut off from the body though bee may remaine a member of the invisible Church of the first borne yet he hath neither part nor portion nor fellowship in the particular visible Church of Christ Jesus but is as an heathen and a publican now Sacraments are not given to the invisible Church nor the members thereof as such but to the visible particular Churches of Jesus Christ and therefore we dare no more baptize his childe than the childe of an heathen I Answer First if Faith remaine in some excommunicated person as you grant it must be seene in a profession for though for some particular scandall the man be excommunicated yet is he not cut off as we now suppone for universall apostasie from the truth to Gentilisine or Judaisme for then he should be cursed with the great excommunication 1 Cor. 16. v. 22. and so though he be to the Church as a heathen in that act yet is he not to the visible Church an heathen but a brother and to be admonished as a brother 2 Thess. 3. 15. and the Church is to use excommunication as a medicine with intention to save his Spirit in the day of the Lord 1 Cor. 5. 4 5. 1 Tim. 1. 20. an excommunicated apostate is not so now if hee retaine faith to the Churches decerning he retaineth the profession of Faith and in so farre a visible membership with the Church in the Covenant Ergo for that professed Faith by our brethrens grant his childe should be baptized and so is not wholly cut off but is as a dead palsie member of the Church and so as a member though in a deliquie and Lethargie 2. You say to the faithfull of a particular Church the excommunicate is wholly cut off What doe you meane if his sinnes be bound in heaven as they are if he justly be excommunicated is he not also cut off to all the visible Churches on earthâ— are not all the Churches to repute him as a publican and a heathen I beleeve they are but you deny in this all visible communion of Churâ—hes 3. You say it is not the seede of Faith that knitteth a man to a particular visible Church but an holy profession But in the excommunicate person if the seede of faith remaine as you grant this faith must be seene by you in a holy profession else to you he hath no seed of faith and if his profession of faith remaine intire though it bee violated in the particular obstinate remaining in one scandall for the which he is excommunicated you have no reason to say that to the particular Church hee is wholly cut off since his profession remaineth 4. You say It is not the seed of faith nor faith it selfe that knitteth a man to this or that particular visible Church but a holy profession of faith Then I say one may be knit to a particular visible Church and a true member thereof though he want both the seed of Faith and Faith it selfe I prove the connexion A man is a perfect and true member of a Church though he want that which doth not knit him to the Church this is undenyable But without the seed of Faith or Faith it selfe as you say hee is knit to the true Church Ergo. But this is contrary to your Doctrine who require chap. 3. sect 3. that none must bee admitted members of a visible Church but those who are Christ his body the habitation of God by the Spirit the Temples of the Holy Ghost c. And that noâ— onely by externalâ— profession but in some measure of sincerity and Truth Now consider my Reverend Brethren if there bee a measure of sincerity and Truth where there is neither the seed of Faith nor Faith it selfe and surely by this you cast downe and marre the constitution of your visible Church when you exclude from the members thereof the seed of Faith and Faith it selfe and you come to our hand and teach that the seed of Faith and Faith it selfe is accidentall to a visible Church as visible which wee also teach and so there is no measure of truth and sincerity required to the essentiall constitution of a visible Church 5. But I would gladly learne how you contra-distinguish these two Faith and a holy profession of Faith Doe you imagin that there can be a holy profession knitting a man to the visible Church where there be neither the seed of Faith nor Faith it selfe It is Arminian holinesse which is destitute of Faith but if you meane by a holy profession a profession conceived to be holy though it be not so indeed then you doe yet badly contradivide a holy profession from faith for before any can be knit as a member to the visible Church you are to conceive him to be a Saint a Beleever and so to have both the seed of Faith and Faith it selfe though indeed he have neither of the two and so Faith is as wel that which knitteth a man as a member to the visible Church as holinesse 6. If he remaine a member of the universall Church of the first borne is hee therefore so as a heathen and so that you dare no more receive him to the Supper nor his seed to baptisme nor you dare receive a heathen and his seed to the Seales of the Covenant is a heathen a member of the invisible Church of the first borne but the excommunicated you presume is such a one 7. What warrant have you for this Doctrine That the Sacraments are not given to the invisible Church as it is such but to the visible Certainely God ordaineth the Sacraments to the beleevers as beleevers and because they are within the Covenant and their interest in the Covenant is the onely true right of interest to the Seales of the Covenant profession doth but declare who beleeve and who beleeve not and consequently who have right to the Seales of the Covenant and who not but profession doth not make right but declareth who have right The Author subjoyneth Christ giveth no due right unto baptisme to the child but by the Fathers right unto the Covenant and communion of the Church so by taking away right unto the Covenant and Communion of the Church from the Father he taketh away the childrens right also the personall sinne of the parent in this case is not a meere private personall sinne but the sinne of a publike person of his family for as his profession of his faith at his receiving
the Author by which wee leepe the communion of Saints in divers Churches 1. By way of participation 2. Of recommendation 3. Of consultation 4. Of Congregation 5. Of contribution 6. Of admonition 7. Of propagation or multiplication of Churches It is allowed by the consent of our Churches that when the members of any other Churches are occasioned to rest with us on the Lords day when the Supper commeth to be administred and neither the persons themselves nor the Church they came from under any publick offence they bee by us admitted to the participation of the Lords Supper for wee looke at the Lords Supper not onely as a seale of our communion with the Lord Jesus but also of our communion with his members and that not onely with the members of our owne Churches but of all the Churches of the Saints and this is the first way of communion with other Churches to wit by participation Answ. 1. We heartily embrace the doctrine of the communion of Saints but many things are here which are incompatible with your doctrine as first communion of Churches which you call a branch of the communion of Saints cannot consist with your doctrine for a Church by you is relative onely to the Eldership of a Church as sonnes are relative to Fathers but a Sonne is not relative to a brother so neither is a Parishionall Church properly a Church in relation to a neighbour Church for a Church hath no Church-state no Church-priviledges no Church-worship in relation to a sister-Church therefore you should say the Communion of Christians of sister-Churches not the Communion of Churches for no Church by your doctrine hath any Church-state or Church-worship in relation to any but to its owne members 2. This enumeration is defective you make a Communion of Churches in the members of sister Churches in the Lords Supper though the members of neighbour Churches bee not inchurched in Church-state by oath as a member of that Church where hee partaketh the Lords Supper and why should not the Child of beleeving parents in the death or absence of the Pastors of neighbour Churches have communion with you in baptisme also for this communion in baptizing you deny to any but those who are members of that Church wherein they receive baptisme 3. if you admit communion of Churches in some things to wit in the Lords Supper how can you deny communion of Churches in other holy things of God for you admit no communion of Churches in the power of the keyes as in mutuall counselling warning rebuking binding and loosing for Christ hath left no common power of the keyes in many visible Churches who are united together in an Iland or Nation or Continent by which these acts of communion should bee regulated and in case of neglect and abuse censured according to Gods Word as you say for you deny all authoritative power in Synods let me bee resolved deere brethren in this how Christ hath put whole Churches and their soules in worse case then members of your independent Congregations are for the keyes of the kingdome of heaven in binding and loosing in excommunicating that the spirit may bee saved in 〈◊〉 day of the Lord the removing of scandalls out of sister parishionall kingdomes of Christ the gaining of sister Churches from heresies and scandalls as brethren are to bee gained Matth. 18. 15. 1 Cor. 5. 5. 1 Tim. 1. 30. by censures the keeping of the holy things of God from profanation authoritative rebuking warning that others may feare and that the rebuked may bee ashamed and all these meanes of salvation are denied to your particular Congregations as if they were Angels and Popes who cannot be lacking in duties and yet all these are granted to members of any one particular Church how hath the care wisedome of Christ denied these meanes to many united Churches and yet you acknowledge that sister Churches have communion amongst themselves and that seven wayes in visible acts of externall communion I beleeve this one argument though there were no more doth strongly conclude the lawfulnesse of Synods and by consequent the Law of nature would say if Christs wisdome provide wayes to regulate the publike actions of the members of a particular Church that they may be edified and builded up in the most holy faith farre more hath he taken care for many Churches united in a visible communion seven wayes that Lord that careth for the part must farre rather care for the whole body 4. You say members of other Churches are admitted to the Lords Supper amongst you by consent of your Churches but what consent doe you meane is the consent authoritative by power of the keyes 1. This consent authoritative is either concluded in a Synod of many Churches and so you acknowledge the authoritative power of Synods if it be done and agreed upon in every particular Church by them alone then I aske seeing to administer the Lords Supper to any and so to make in your Church meeting that it shall be administred to any is as you teach an act of ministeriall power over those to whom you administer the Seale chap. 4. Sect. 5. Now how doe you exercise acts of ministeriall power or conclude ecclesiastically to exercise these acts in your parishional meeting toward those over whom you have no ministeriall power for members of neighbour Churches are under no ministeriall power in your particular Church as you teach in the same place as you can exercise no power of the keyes when some are absent that is tyranny upon the conscience saith Answorth who will have none censured or excommunicated except the whole congregation be present also he who of another Church communicateth with you 1. Hath no faith of the lawfull calling and choosing your Ministers for he neither could nor ought to be present thereat 2. He knoweth not but he may be leavened by a scandalous lumpe which leaveneth the whole Church and is enough as you say chap. 4. Sect. to hold any from communicating in the Seales with any Church Now these and many other things he must take in trust from you which Answorth thinketh tyranny of conscience neither can a letter of recommendation make one of another congregation capable of Seales with you for to dispone is to alienate and give away the ministeriall power of the Seales to another Church Now this power say you chap. 5. Sect. 4. is a part of the liberty wherewith Christ hath made you free and so you cannot dispone it to another Church except you bring your selfe in bondage contrary to Gal. 5. 1. 5. Mr. Best and your selfe bold that a Pastor can exercise no pastorall act but over his owne flocke and you say that the Scripture saith so Act. 20. 28. 1 Pet. 5. 2. Ergo either to administer the Lords Supper is no pastorall Act and may be done by non-Pastors as Arminians and Socinians destroying the necessity of a ministery doe averre or then a
matters darke and doubtsome Answ. We seeke a warrant from the word for this for Elders are present at the admission and choosing of officers as prime agents by authority not by way of naked counsell and advise Act. 1. 13. c. 6. 26. c. 14. 23. Act. 13. 3. 1 Tim. 1. 13. Manuscr The fourth way saith he is by gathering many Churches or their messengers in a Synod to examine and discusse either corrupt opinions or suspicious practises Here 1. the Magistrate is acquaint with our Assembly he being a nourishing Father of the Church 2. They meete in Christs name 3. The Elders declare their judgement in order and the reasons thereof 4. All may speake till the truth either be cleared and all either convinced or satisfied as Act. 15. 7. 5. If things be not fully cleared and if it seeme that the nature of them admit farther disquisition yea and difference of judgements without disunion of affections or prejudice of salvation each man is left to his Christian liberty and if any be otherwayes minded God shall reveale the same thing to him Answ. This Section being closed I have here two considerable points to be discussed the one anent the power of Synods the other anent the power of the civill Magistrates Quest. I. Whether or not Synods have authority by divine right to obleige the Churches to obedience in things lawfull and expedient For the fuller clearing of this grave question I would have these considerations weighed by the godly reader Consider 1. Canons of Councells may be thought to â—ye as authoritative Commandements or as advises and friendly counsells 2. An advise or counsell doth obleige and tye both for the intrinsecall lawfulnesse of the counsell it being for matter Gods word and also for the authority of the friends counselling because the first Commandement enjoyneth obedience to all our betters not onely inplace and officiall relation as to Kings Fathers Pastors c. but also to all above us in age gifts knowledge experience 3. Hence there is a superiority of dominion or jurisdiction and a superiority of reverence and endowments the former is the narrower inadequate and straiter subject of the fifth Commandement and both are considerable objects in this Commandement 4. All who as friends equalls brethren and indued with more grace experience and light doe advise and counsell good are superiors in so farre but it is a superiority of reverence not of jurisdiction for by this they who are aged and may counsell what is lawfull have not power to censure or excommunicate those who follow not their counsell Yet if David had rejected the counsell of Abigail disswading him from passionate revenge he had in that despised God unlessethe Prince or the High-Priest had given that counsell by way of command though there be degrees of Latitude in despising the one rather then the other 5. There is a difference betwixt hability to judge and right or power to judge a Presbyteriall Church may have right jus and ecclesiasticall Law to judge of a point to the judging whereof they want hability and therefore de facto it belongeth to a higher Synod where more learned men are though de jure the Presbytery may judge it 6. Though government of the Church by Synods be Gods positive Law yet upon the laid downe ground Christ hath given the keyes and power of Government to every visible Church the Government of united Churches by Synods is a branch of the Law of nature 7. Synods are necessary for the well-being of the Church and still are in the visible Church in more or lesse degrees for the authority of Synods consisting of fix onely differeth not in nature and essence from a generall councell of the whole Catholike visible Church Magis et minus non variant speciem And therefore if Synods be warranted by the word of God as no question they are there is no neede to prove by particular places of the word the lawfulnesse of every one of these a sessionall meeting of the Eldership of a single Congregation 2. A Presbytery or meeting of the Elders or Pastors Doctors of more Congregations 3. A Provinciall Synod of the Presbyteries of a whole province 4. The Nationall Assembly or meeting of the Elders of the whole Nation 5. The generall and Occumenick Councell of Pastors Doctors and Elders of the whole Catholick Church visible for all these differ not in essence but degrees and what word of God as Matth. 18. 16 17. proveth the lawfulnesse of one is for the lawfulnesse of all the five sorts of Synods 8. Grant the consociation of authorities in sundry Churches and you cannot deny the authority of Synods above particular Churches 9. Consociation of Churches to give advise and counsell is not Consociation of Churches as Churches but onely consociation of Christian professors who are obleiged to teach admonish and rebuke one another 10. There is a right of dominion and a right of jurisdiction as we shall heare anon Hence our first conclusion a generall councell is a Congregation of Pastors Doctors and Elders or others met in the name and authority of Jesus Christ out of all Churches to determine according to the word of God all controversies in faith Church-government or manners no faithfull person who desireth beeing excluded from reasoning and speaking Neither is the definition of Aâ—mâ—in and Gerson much different from this save that they thinke that councells are lawfully conveened if such and such onely as are of the Hierarchike order be members thereof which we thinke Antichristian 2. As also the Pope president here we disclaime Yet doth Almain confesse that a generall councell may be conveened without the Pope in three cases 1. when the Pope is dead either departing this life or civilly dead being excommunicated for any crime of heresie for the Apostolike Sea hath vaiked often two yeares together 2. When the Pope is averse and opposeth reformation 3. When time and place hath beene assigned for the next generall councell as was done in the councell of Basil and the Papists grant that Matth. 18. Tell the Church is a warrant for a generall councell 1. Because it is a meane for the saving of the spirits of all men even Pastors and Apostles in the day of the Lord. 2. Because Apostles though in prophecying and writing canonick Scripture when they were inspired could not erre yet otherwise they might erre and if Peter should have remained obstinate in his Judaizing Gal. 2. and resused to heare Paul or the Church hee was to bee excommunicated 3. By the Church Matth. 18. saith the Schoole of Paris cannot bee understood the Prelats of the Church onely because Christ did speake to Peter and saith Almain and Gerson Peter cannot bee both an acâ—user a witnesse and a Judge 4. There is a power of the keyes to bind and loose given immediatly by Christ to all the rulers of the Catholick or universall Church visible Ergo the exercise of this power though it
Nazianzen which is not against their authoritie and true fulnesse and he speaketh of the councells of his time and it is not to bee denyed but Panormitan saith well dictum unius privati est praeferendum dicto papae si ille moveretur melioribus rationibus veteris novi Testamenti and Augustine saith latter councells may correct older councells and Petrus de Monte under Eugenius complained that there was no godly and learned Bishops in his time to determine truth in a Synod when Doctors Professors Bishops and all have sworne obedience to the Pope to their Occumenick councells and to the wicked decrees of the councell of Trent as the Bull of Pius the fourth requireth But before I say any thing of the second question anent the magistrates power I shall close the other wayes of communion of sister Churches CHAP. 6. SECT 5. Three other wayes of communion of sister Churches A Fift way of communion saith the author is by helping and contributing to sister Churches Prophets and Teachers when they are in scarstie as Act. 11. 29. Rom. 15. 25. 26. Ans. This way of communion we acknowledg but we see not how this communion can stand wiâ—hout the authoritie of Synods if Churches bee not united in one visible body they cannot authoritatively send helpe of teachers one to another and this is a direct acknowledgement of a visible union of more Churches in one visible body for the Church of Jerusalem authoritatively sent Pastors Paul and Barnabas as Pastors to the Gentiles you will have them sent as gifted men and that they are not Pastors while they bee ordained and chosen by these Churches to which they goe A sixt way of communion saith hee is by admonition if a sister Church or any member thereof bee scandalous wee are then to send Elders to warn them to call Archippus or any other Elder to take beed to do their dutie if the Elders or Church bee remisse in consuring wee are to take the helpe of two or three Churches moe if yet that Church â—eare not wee are to tell a Congregation of Churches together or if the offence bee weightie wee are to withdraw the right hand of fellowship from such a Church and to forbeare all such sort of exercise of mutuall brotherly communion with them which all the Churches of Christ are to walke in one towards another Answ. You acknowledge that same order which Christ commandeth Matth. 18. to gaine a brother is to bee kept in the gaining of scandalous Churches But 1. What warrant have you of the two first steps of Christs order against scandalous Churches and to omit the third judiciall and authoritative way when sister Churches turne obstinate Christs order for gaining the scandalous is as necessary in the third as in the former two 2. Why doe you allow the third in a sort for if the sister Church will not bee admonished you will have her rebuked before moe sister Churches that are conveened that is before a Synod is it because you thinke there is more authority in a Synod then in one sister Church then you thinke there is authoritie in a Synod for by good Logick wee may inferre the positive degree from the comparative and there is no other reason why the matter should come before a Synod for all in a Synod wanteth authority and power to censure as you thinke yet to complaine to a Synod is an acknowledgement of the authoritie of a Synod as Christs order saith Matth. 18. 17. If hee neglect to heare them tell it to the Church 3. What is the withdrawing of brotherly communion from obstinate sister Churches but as Amesius saith well excommunication by proportion and analogie Ergo say I in this a Synod hath a Synodicall authoritie over the Churches within the bounds of the Synod by proportion for who can inflict a punishment of a Church censure by proportion answerable to excommunication but a Church or a Synodicall meeting which hath the power of the Church by proportion Amesius would prove that a particular Church cannot bee excommunicated because a Church cannot bee cast out of communion with it selfe for then she should bee cast out of herselfe But this argument with reverence of so learned and godly a man proveth onely that a particular Church cannot excommunicate herselfe which I grant but it concludeth not but a particular obstinate Church may bee excommunicated out of the societie of all sister Churches who meeting in a Synod in the name of Jesus Christ have power to save the spirits of sister Churches in the day of the Lord and are to edifie them by counsell and rebuking as the Author granteth and why not by an authoritative declaring that they will have no communion with such an obstinate sister or rather daughter Church Wee have never saith the Author been put to the utmost extent of this dutie the Lord hitherto preventing by his grace yet it is our dutie The Church Cant. 8. tooke care not onely for her owne members but also for her little sister that had no brests and would have taken care if having breasts they had been distempered with corrupt milke if the Apostles had a care of all the Churches 1 Cor. 8. 11. is that spirit of grace and love dead with them ought not all the Churches to care for sister Churches if not virtute officii by vertue of an office yet intuitu charitatis for charities sake Answ. That you have never beene put to these duties to the utmost will never prove that the government is of God for Corinth Ephesus Pergamus Thyatira which were glorious Churches by your owne confession were put to a necessitie of the utmost extent of these duties yea it proveth your government to bee rather so much the worse because Christs government is opposed by secret enemies in the Church 2. You make the spirit of love in a pastorall care over other Churches to bee dead because none have any pastorall care over any other Churches but the particular Congregation over which they are Pastors and pastorall love to unconverted ones as pastorall you utterly deny The last way of communion saith the Author is by propagation or multiplication which is as the Apostles had immediat calling from God to travell through the world and to plant Churches so have particular Churches given to them immediatly from Christ the fulnesse of measure of grace which the inlargement and establishment of Christs kingdome doth require that is when the Bee-hive a parishionall congregation is surcharged they have power to send forth their members to enter by Covenant in Church-state amongst themselves and may commend to them such able gifted Ministers as they thinke may bee Ministers in that young Church Answ. 1. This way of inlarging Christs kingdome is defective 1. It sheweth the way of inlarging the number of invisible Churches and multitudes of converts into new incorporations but doth shew no way how to
by the dominion of free-will but this is Pelagianisme and Arminianisme and Papists and Pelagians will needs examine the inclinations powers and motions of the soule which goe before the wills consent or arise in us without the wills consent from all subjection to a Law that so originall sinne may bee no sinne because as Pâ—â—agius said it is not voluntary and concupiscence when the will joyneth no consent to it is no sinne yea so the unbeleefe and ignorance of fundamentall points as they remaine in the mind shall bee no sinne 3. If this bee no sinne we are not to pray for illumination to see either the truth on the one side nor on the other and what actions wee doe according to these opinions in things not fundamentall wee doe them not with any certaintie of faith or any plerophorie but blindly or doubtingly and so sinfully which is expresly condemned Rom. 14. 13. and is expressely against that full assurance of faith that wee are to have in those very actions which in their owne nature are indifferent as is evident Rom. 14. 14. I know and am perswaded by the Lord Jesus that there is nothing uncleane of it selfe â— 5. Let every one bee fully perswaded in his owne mind 4. If they be not sinnes then are none to bee rebuked for these opinions no more then they are to bee excommunicated for them and though any erre in points not fundamentall they are not to bee rebuked yea nor to bee convinced of them by the light of the word 2. If they bee sinnes then when they are publickly prosested they must scandalize our brother but there bee no sinnes which scandalize our brother but they are susceptible and in capacitie to bee committed with obstinacie Every sinne sub ratione scandali is the subject of Church-censure Yea Iâ—m 16. 17. Every one is to bee avoyded who causeth divisions and 〈◊〉 es contrary to the doctrine which the Church hath learned of the Apostles and every one who walketh disorderly 2 Thess. 3. 11. and 〈◊〉 not the commandement of the Apostles is to bee excommunicated 〈◊〉 hee bee ashamed v. 14. but opinions contrary to the Apostles doctrine in non-fundamentalls are not fundamentalls and if they bee professed cause divisions and offences contrary to the Apostolik doctrine for many non-fundamentalls are the Apostles doctrine 3. What ever tendeth to the subversion of fundamentalls tendeâ—â—â—◠〈…〉 to the subversion of faith and so doth much truly scandalizâ—anâ— bring on damnation that Christ hath ordained to be removed out of the Church by Church-censures but erroneous opinions in points not fundamentall and in superstructures being professed and instilled in the eares and simple mindes of others tend to the subversion of fundamentalls as having connexion by just consequent with fundamentalls and doe scandalize and bring on doubtings about the foundation and so bring damnation Ergo erroneous opinions in points not fundamentall must be removed out of the Church by Church-censures The proposition is cleare he that falleth in a publicke scandalous sinne is to be delivered to Satan both for his owne sake that he be not damned himselfe but that 1 Cor. 5. 5. to the destruction of the flesh the spirit may be saved in the day of the Lord and so also for others because a little Leaven leaveneth the whole lump v. 6. The assumption is proved by dayly experience for corruption in Discipline and Government in the Church of Rome brought on corruption in Doctrine and the same did we find in the Churches of Scotland and England 4. Fundamentalls are no other thing then that which the Apostle calleth Heb. 6. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first principles of the oracles of God and ch 6. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Doctrine of the Principles of Christ which are laid as foundations as ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not laying the foundation againe c. Then non-fundamentalls must be such superstructures as are not the first Principles of the Oracles of God and are not the Doctrine of the Principles of Christ. But the Apostle will not have us to fluctuate and doubt as Skeptickes in a Pyâ—rhonian Vacillation and Uncertainty in these which he calleth the superstructures 1. As is evident by his words 11 Of whom we have many things to say and hard to be uttered but you are dull of hearing 12. For when for the time yee ought to be teachers yee have need that one teach you againe which be the first Principles of the Oracles of God and are become such as have neede of milke and not of strong food 13. For every one that useth milke is unskilfull in the word of righteousnesse for he is a babe 14. But strong meate belongeth to them that are of full age even those who by reason of use have their senses exercised to discerne both good and evill Chap. 6. 1. Therefore leaving the doctrine of the beginning of Christ let us goe on unto perfection not laying againe the foundation of repentance from dead workes c. Whence it is more then evidently apparent to any intelligent mind 1. That when he saith they ought to be teachers of others he cannot be thought to meane that they should teach fundamentalls onely to others because he would have them to be capable of the food of such as are stronger and have their senses exercised to discerne good and ill and will have them carried on to perction now fundamentalls are expressely the foode of babes which bâ—â— neede of milke c. 6. v. 12. and not the foode of the stronger if then they ought to teach superstructures and non-fundamentalls to others they cannot teach and exhort privately for of such he speaketh these things whereof they have no certainty of faith and which they beleeve with a reserve as ready to reject them to morrow upon second thoughts for what we teach to others those as I conceive we are oblieged to speake because we beleeve Psal. 116. 10. 2 Cor. 4. 13. and those we are to perswade because we know not with a reserve but with certainty of faith the terror of the Lord 2 Cor. 5. 11. If it be said teachers now are not oblieged to know all that they teach now to be divine truths with such a certainty of faith as Prophets and Apostles who were ledde by an infallible Spirit for our private exhorting our publick Sermons come not from a Spirit as infallible as that Spirit which spake and wrote canonick Scripture for we may erre in exhorting in Preaching in writing but the pen-men of canonick Scripture were infallible I answer the pen-men of Scripture when they did speak and write Scripture were infallible de jure de facto they could neither erre actually and by Gods word they were oblieged not to erre and in that they were freer from error then we are who now succeed them to preach and write but what God hath revealed in his word whether they be fundamentalls or superstructures doth obliege
Ministery and the Minestery before the Church p. 175 176 177. The Keys and power of ordaining Officers not committed to the Church of believers destitute of Elders p. 180. 181. 182. Robinsons reasons on the contrary siding with Arminians and Socinians who evert the necessity of a Ministery are dissolved p. 182. 183. No Ordination of Elders by a Church of onely Believers but by Elders in a constituted Church p. 184. 185. seq Ordination and Election differ ibidm Corrupt rites of the Romish Church added to ordination destroy not the nature of Ordination though such an Ordination be unlawfull yet is not invalid and null p 186. 187 188. The various opinions of Romanists anent Ordination ibid. Election may stand for Ordination in case of necessity p. 187. Of the succession of Pastors to Pastors p. 185. 186. Calling of Pastors seems by our Brethrens way not necessary p. 200 Arguments for Ordination of Elders by a Church of onely Believers dissolved p. 189. 190 191 seq Believers because not the successors of the Apostles have not power of Ordination p. 192. 193 194. seq The Keys by no warrant of Gods word are given to Pastors as Pastors according to the Doctrine of our Brethren p. 197. seq They side with Sociaians who ascribe Ordination to sole Believers p. 200. Election belongeth to the people p. 201. 202. seq In the ancient Church this was constantly taught till Papists did violate Gods Ordinance p. 203. Election of a Pastor not essentiall to his calliâ—g p. 205. The calling of Luther how ordinary and how extraordinary p. 205 206 207. seq The essence of a valid calling p. 208. 209. How it may be proved by humane testimonies that the now visible Church hath been a visible Church since the dayes of the Apostles p. 229. 230. seq Since the long continuance of the Waldenses p. 235 236. seq A calling frow the Papists Church as valid as Baptisme from the same Church p. 237 238. seq Robinsons arguments are removed p. 239. 240. Of addition of members to the Church p. 241. What sort of Professors whether true or seeming believers doe essentially constitute a visible Church divers considerable distinctions anent a visible Church p. ib. 242. 243 seq The invisible not the visible Church the prime subject of the Covenant of grace and of all the priviledges due to the Church and of all title claime and interest in Jesus Christ and how by the contrary doctrine our brethren imprudently fall into a grosse poynt of Arminianisme p. 244. 245 246 247 248. seq The invisible Church hath properly right to the seales of the Covenant our brethren in this poynt joyne with Papists whom otherwise they sincerely hate p. 242 205 251. seq What sort of profession doth constitute a visible Church p. 356. That Christ hath provided no Pastors as Pastors for converting of soules and planting visible Churches is holden by our Brethren p. 256. The arguments of our brethren for a pretended Church of visible Saints not only in profession but also in some measure of truth and sincerity as the author saith are disolved p. 256. 257 258. Robinsons arguments at length are discussed p. 268. 269 seq The Lords adding to the Church invisible no rule for our adding p. 256. The places Mat 22. Mat. 13 of the man without his wedding garment comming to the feast and of the tâ—res in the Lords Field discussed p. 261 262. 263. The typical Temple no ground for this pretended visible Church p. 263 264. Nor the place 2 Tim. 3. 5. p. 261. Nor Rev. 22. 15. without are Dogs p. 267. 268. And of diverse other places and persons at length in seq Ordinary and prosessed hearing is Church-Communion p. 268 269 270 seq Excommunicated persons not wholy cut off from the visible Church p. 272 273 274 seq Sundry distinctions thereanent collected out of the Fathers and Schoolemen p. 277 278 279 282. Some Separatists deny that the regenerated can be excommunicated as Robinson some say onely the Regenerated are capable of excommunication as Peter Coachman p 279 280 281. Of the diverse sorts of excommunication and the power thereof p. 282 283 295. The reason why Papists debar not the excommunicated from hearing the word p. 275 276. How the Seals are due to the visible Church only in foro Ecclesiastico properly p. 281. In what diverse considerations the word preached is a note of the visible Church p. 283 284. seq The difference betwixt nota and signum p. 301. And nota actu primo notificativa and nota actu secundo and notificans p. 285. Arguments of Robinson and others answered p. 286. 287. Whether discipline be a note of the true church diverse distinctions thereanent p. 287 288. The order of Gods publick worship p. 228. Of the Communion of the visible Catholik Church p. 289 290. The Ministery and Ordinances are given principally to the guides of the Catholick Church and to and for the Catholick Church p. 289 290 291. And not to a Congregation only ibid 292. Congregations are parts of a Presbyteriall Church p. 293 294. Christ principally the head of the Catholick Church and secondarily a Spouse Head Lord King of a praticular Congregation p. 295. The excommunicated is east out of the Catholick visible Church p. 295 296. A sister Congregation doth not excommunicate consequenter only but antecedenter also p. 297. How Presbyteriall Churches excommunicate not by power derived from the Catholick visible Church p. 299 300. Of the power of the Catholick visible Church p. 300 301. A Congregation in a remote I le hath power of Jurisdiction p. 302. A Presbyteriall Church is the first and principall subject of the Ordinary power of Jurisdiction p. 302 303. What power generall councells have and how necessary p. 304. Power of excommunication not in a single Congregation consociated with other Churches p. 205 206. Synods or councels occasionall rather then ordinary p. 307. A Congregational Church how it is by divine right p. 307. 308 Tell the Church Mat. 18. not restrained to a single Congregation only p. 310 311. The place Mat. 18. 17. Tell the Church considered p. 310 311 312 313 seq An appeale from a Church that hath lawful power p. 315. A representative Church p. 316. The power of a single Congregation p 320 321 322. Matthew 18. Tell the Church establisheth a Church Court p. 322 323 324. What relation of Eldership do the members of the classicall Presbytery beare to the whole Presbyteriall Church and to all the congregations thereof p. 325 326 327 328 329 seq They have power of governing all Congregations in those bounds and not power of Pastorall teaching in every one of them ibidem Oncrousnesse of ruling many Churches whereof the Elders of the classicall Presbytery are not Pastors no more then the onerousnesse of advising that is incumbent to sister Churches p. 331 332 333. The power of Presbyteries Auxiliary not destructive to the power of Congregations p 334. 335.
meanes and the people lovâ—d to have it so Jer. 5. 31. Then in Synagogues there was Church-government as at â—erusalem for where the Lord rebuketh any sinne he doth recommend the contrary duty Now Prophets and Priests are rebuked tor their ruling with force and rigour every where and not at Ierusalem onely for that they were not compassionate to carry the Lambs in their bosome as Iesus Christ doth Esai 40. 11. their ill government every where must be condemned 3. Luk. 4. 16. Christ as his custome was went into the Synagogue on the Sabbath day Paul and Barnabas were requested to exhort in the Synagogue as the order was that Prophets at the direction of the Rulers of the Synagogue if they had any word of exhortation they should speake and consequently their order was that every one should not speake Ergo they had customes and orders of Church-Discipline to the which Christ and his Apostles did submit themselves And to tie all Church-government to the Temple of Ierusalem were to say God had ordained his people elsewhere to worship him publickly but without any order and that Christ and his Apostles subjected themselves to an unjust order I further argue thus Those Churches be of the same nature frame and essentiall Constiutions which agree in the same essentials and diffâ—r only in accidents but such are the Church of the Iewes and the Christian Churches Ergo what is the frame and essentiall constiâ—â—tion of the one Church must be the frame and essentiall constitution of the other Ergo c. the major is of undeniable certainty I prove the assumption These which have the same Faith and the same externall profession of Faith these have the same frame and essentiall constitution but they and we be such Churches for we have the same covenant of grace Jer. 31. 31. Jer. 32. 39 40. Heb 8. 8 9 10. Therefore that same faith differing only in accidents their faith did looke to Christ to be incarnate and our faith to that same very God now manifested in the flesh Heb. 13. 8. They were saved by faith as we are Heb. 11. Acts 10. 42 43. Acts. 11. 16 17 18. and consequently what visible profession of faith doth constitute the one visible Church doth constitute the other I know Papists Arminians Socinians doe make the Doctrine and Seales of the Iewish and Christian Church much different but against the truth of Scripture The onely answer that can be made to this must be that though the Church of the Jewes wanted not congregations as our Christian Churches have yet were they a nationall Church of another essentiall visible frame then are the Christian Churches because they had positive typicall and ceremoniall and carnall commandements that they should have one high Priest for the whole nationall Church the Christian Churches have not for that one visible Monarch and Pope they had an Altar Sacrifices and divers pollutions ceremoniall which made persons uncapable of the Passover but we have no such legall uncleannesse which can make us uncapable of the Seales of the New Testament and therefore it was not lawfull to separate from the Jewish Church in which did sit a typicall High Priest where were Sacrifices that did adumbrate the Sacrifice of our great High Priest c. not withstanding of scandalous persons in that Church because there was but one visible Church out of which was to come the Redeemer Christ according to the flesh but the Christian Churches under the New Testament be of another frame Christ not being tyed to one Nation or place or Congregation therefore if any one Congregation want the Ordinances of Christ we may separate therefrom to another Mount Sion seeing there bee so many Mount Sions noâ— Answ. 1. If the Church of the Iewes was a visible Church in its essentiall constitution different from our visible Churches because they were under the Religions tie of so me carnall ceremoniall and typicall mandats and Ordinances that we are not under then doe I inferre that the Tribe of Levy was not one visible Church in the essentiall frame with the rest of the Tribes which is absurd for that Tribe conteyning the Priests and Levites was under the obligatory tie of many typicall Commandements proper and peculiar to them only as to offer Sacrifices to wash themselves when they were to officiate to weare linnen Ephods to beare the Arke of the Covenant now it was sinne for any that were not of the Sonnes of Aaron or of another Tribe to performe these duties yet I hope they made but one nationall Church with the rest of the Tribes Secondly I infer that the Christian Church that now is cannot be of that same essentiall frame with the Apostolick Churches because the Apostolick Church so long as the Jewish ceremonies were indifferent in statu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and mortall but not mortiferae deadly was to practice these ceremonies in the case of scandall 1 Cor. 10. 31 32 33. and yet the Christian Church that now is can in no sort practice these ceremonies yea I inferre that the Eldership of a Congregation doth not make one Church of one and the same essentiall frame and constitution with the people because the Elders be under an obligatory tie to some positive Divine Commandements such as are to administer the Seales Baptisme and the Lords Supper and yet the multitude of Believeres in that same congregation are under no such tie and certainly if to be under ceremoniall and typicall ordinances doth institute the whole Jewish Church in another essentiall frame different from the Christian Churches reason would say that then if the members of one Church be under Divine positive commandements which doth in no sort tie other members of the same Church that then there be divers memberships of different essentiall frames in one and the same Church which to me is monstrous for then because a command is given to Abraham to offer his sonne Isaak to God and no such command is given to Sarah in that case Abraham and Sarah shall not bee members of one and the same visible Church But the truth is different positive commandments of ceremoniall and typicall ordinances put â—o new essentiall frame of a visible Church upon the Jewish Church which is not on the Christian Churches These were onely accidentall characters and temporary cognizances to distinguish the Jewish and Christian Churches while as both agree in one and the same morall constitution of visible Churches for first both had the same faith one Lord one covenant one Iesus Christ the same seales of the covenant in substance both were visibly to professe the same Religion the differences of externals made not them and us different visible Churches nor can our brethren say they made different bodies of Christ different Spouses different royall Generations as concerning Church-frame Yet are wee not tied to their high Priest to their Altars Sacrifices Holy dayes Sabbaths new Moones c. no more then any one private
as you gather First they did not meet often together for prayer and spirituall conference while they were satisfied in Conscience of the good estate one of another and approved to one anothers Consciences in the sight of God as living stones fit to be laid in the Lords spirituall Temple as you require because frequent meeting and satisfaction in Conscience of the regeneration one of another could not be performed by three thousand all converted and added to the Church in one day for before they were non-Converts and at one Sermon were pricked in heart that they had slaine the Lord of glory Acts 2. 37. 42. and the same day there were added to them three thousand souls Our brethren say It was about the Pâ—ntecost when the day was now the longest and so they might make short confessions of the soundnesse of their conversation before the Apostles who had such discerning spirits Answ. Truly it is a most weake and reasonlesse conjecture for all the three thousand behoved to be miraculonsly quicke of discerning for they could not sweare mutually one to another those Church-duties except they had beene satisfied in Conscience of the regeneration of one another Surely such a miracle of three thousand extraordinarily gifted with the spirit of discerning would not have beene concealed though it be sure Ananias and Saphira who deceived the Apostles were in this number Secondly how could they all celebrate a day of fasting and prayer and from the third houre which is our ninth houre dupatch the confessions and evidences of the sound worke of conversion of thirty hundred all baptized and added to the Church Capiat qui volet because this place is used to prove a Church-covenant I will here once for all deliver it out of our brethrens hands The Author of the Church-covenant saith There was hazard of excommunication John 9. 22. and persecution Acts 5. 3. and therefore the very profession of Christ in such periâ—â—us times was a sufficient note of discerning to such discerning spirits as the Apostles Answ. If you meane miraculous power of discerning in the Apostles that was not put forth in this company where were such hypocrites as Ananias and Saphira Secondly this miraculous discerning behoved to bee in all the three thousand for the satisfaction of their Consciences of the good estate spirituall of all of them And if it be miraculous as it must be if done in the space of sixe houres as it was done the same day that they heard Peter vers 41. then our brethren cannot alleadge it for ordinary inchurching of members as they doe Secondly if it be an ordinary spirit of discerning then at one act of profession are members to be received and so often meeting for the satisfaction of all their Consciences is not requisite Thirdly if profession for feare of persecution be an infallible signe then those who are chased out of England by Prelates and come to New England to seeke the Gospell in purity should be received to the Church whereas you hold them out of your societies many yeeres Fourthly suffering for a while for the truth is not much Iudas Alexander Demas did that for a while The Apologie and discourse of the Church-covenant saith These converts professed their glad receiving of the VVord vers 37 38. in saving themselves from that untoward generation else they had not beene admitted to baptisme But all this made them not members of the Church for they might havereturned notwithstanding of this to Pontus Asia Cappadocia c. but they continued stedfastly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the doctrine of the Apostles Secondly they continued in fellowship this is Church-fellowship for we cannot say That it was exercise of Doctrine and Sacraments and confound this fellowship with doctrine no more then we can confound doctrine and sacraments which are distinguished in the Text and therefore it is a fellowship of holy Church-state and so noteth 1. A combination in Church-state 2. In gifts inward to edification and outward in reliefe of the poore by worldly goods Answ. 1. They could not continue stedfast in the Apostles doctrine and fellowship before they were added to the Church for stedfastnesse in Doctrine and saving themselves from the froward generation could not be but habituall holinesse not perfected in sixe houres Now that same day vers 41. in the which they gladly heard the VVord they were both baptized and added to the Church and therefore their stedfast continuing in Church-state can no wayes make them members in Church-state Secondly though they should have returned to Pontus and Asia c. they returned added to the Church Church-state is no prison-state to tie men to such a congregation locally as you make it Thirdly there is no word of a Church-covenant except when they were baptized they made it and that is no Church-covenant and that should not be omitted seeing it conduceth so much first to the being of the visible Church in the which we must serve God acceptably Secondly and is of such consequence to the end that the holy things of God be not prophaned as you say Thirdly that the Seales of the Covenant be not made signes of falshood Fourthly wee would not be stricter then God who received upon sixe houres profession three thousand to Church state Fifthly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellowship is no fellowship of Church-order which made them members of the visible Church because the first day that they heard Peter they were added to the Church and being added they continued in this fellowship and in use of the Word Sacraments and Prayer as a reasonable soule is that which makes a man discourse and discoursing is not the cause of a reasonable soule Beza calleth it fellowship in Christian charity to the poore And the Syrian interpreter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Arablan interpreter saith the same The ancient Latine interpreter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fourthly if Baptisme bee the Seale of our entry into the Church as 1 Cor. 12. 13. as Circumcision was the Seale of the members of the Jewes visible Church then such a Covenant is not a formall reason of our Church-membership but the former is true as I shall prove hereafter Ergo so is the latter The Proposition standeth because all the baptized are members of the visible Church before they can sweare this Covenant even when they are Infants 5. Argu. This Church-covenant is either all one with the Covenant of grace or it is a Covenant divers from the Covenant of grace but neither wayes can it be the essentiall forme of a visible Church Ergo First the Covenant of grace cannot be the forme of a visible Church because then all baptized and all beleevess should be in Covenant with God as Church members of a visible Church which our brethren deny If it be a Covenant divers from it it must be of another nature and lay another obligatory tie then either the Covenant of workes
or the Covenant of grace and so must tie us to other duties then either the Law or Gospell require of us and so is beside that Gospell which Paul taught and maketh the teacher though an Angell from Heaven accursed and not to be received The Apologie answering this saith First We call it a Church-covenant to distinguish it from civill Covenants and also from the Covenant of grace for the Eunuch and godly strangers Isaiah 56. 3. were in the covenant of grace by faith and yet complained that they were separated from the Church and not in Covenant with Gods visible Church Answ. 1. No doubt an excommunicated person whose spirit is saved in the day of Christ may be in the Covenant of grace and yet cut off from the visible Church for enormous scandals but this is no ground to make your Church-covenant different from the Covenant of grace A beleever in the Covenant of grace may not doe a duty to father brother or master but it is a weak consequence that therefore there is a Covenant-oath betwixt brother and brother sonne and father servant and master which is commanded by a divine Law of perpetuall equity under both old and new Testament as you make this Covenant of the Church to be which persons must sweare ere they can come under these relations of brother son and servant The Covenant of grace and the whole Evangell teach us to confesse Christ before men and to walke before God and be perfect and so that we should joyn our selves to the true visible Churh But none can in right reason conclude that it is a divine Law that necessitateth me to sweare another Covenant then the Covenant of grace in relation to those particular duties or to sweare over againe the Covenant of grace in relation to the duties that I owe to the visible Church else I am not a member thereof And that same Covenant in relation to my father brother and master else I cannot be a sonne brother or servant this were to multiply Covenants according to the multitude of duties that I am obliged unto and that by a divine commandment The word of God layeth a tie on Pastors to feed the flock and the flock to submit in the Lord to the Pastors But God hath not by a new commandment laid a new tie and obligation that Timothy shall not be made a Pastor of a Church at Ephesus and a member thereof nor the Church at Ephesus constituted in a Church-state having right to all the holy things of God while first they be all perswaded of one anothers regeneration secondly while all sware those duties in a Church-oath thirdly and all sweare that they shall not separate from Church followship but by mutuall consent Heare a reply againe to this of the Apologie such promises as leave a man in an absolute estate as he was before and ingage onely his act not his person these lay no forcing band on any man but as every man is tied to keepe his lawfull promise are tied But yet such promises or covenants as are made according to the Ordinances of God and doe put upon men a relative estate they put on them a forcing band to performe such duties such as are the promises of marriage betwixt man and wife master and servant magistrate and subject minister and people brother and brother in Church-state these put on men a divine tie and binde by a divine Ordinance to performe such duties But these Scriptures make not these relations these places make not every man who can teach a Pastor to us except we call him to be our Pastor indeed if we call him we ingage our selves in subjection to him you might as well say It is not the câ—venanting of a wife to her husband or the subject to the magistrate that giveth the husband power over his wife and the magistrate power over his subject but the word of God that giveth power to both and yet you know well the husband cannot call such an one his wife but by covenant made in marriage Answ. This is all which with most colour of reason can be said But these places of Scripture are not brought to prove the Pastors calling to the people or their relative case of subjection to him but onely they prove that the covenant of grace and whole Gospell layeth a tie of many duties upon us which obligeth us without comming under the tie of an expresse vocall and publique oath necessitating us by a divine Law because in this that I professe the faith of Christ and am baptized I am a member of the visible Church and have right to all the holy things and seales of grace without such an oath because the covenant of grace tieth me to aâ—joyne my selfe to some particular congregation and a called Pastor who hath giâ—â—â— and a calling from the Church is a member of the visible Church before he be called to be your Pastor though he be a member of no particular congregation for you lay down as an undeniable principle and the basis of your whole doctrine of independent government that there are no visible Churches in the world but a congregation meeting in one place to worship God which I have demonstrated to be most false for if my hand be visible my whole body is visible though with one act of the eye it cannot be seene if a part of a medow be visible all the medow thought ten miles in bredth and length is visible so though a congregation onely may be actually seene when it is convened within the soure Angles of a materiall house yet all the congregations on earth make one visible Church and have some visible and audible acts of externall government cummon to all as that all pray praise fast mourne rejoyce one with another and are to rebuke exhort comfort one another and to censure one another so farre as is possible and of right and by Law meet in one councell and so by Christs institution are that way visible that a single cong egation is visible which meeteth in one house though many be absent de facto through sickenesse callings imprisonment and some through sinfull neglect and therefore you doe not prove that we are made members of the visible Church having right to all the holy things of God by a Church-oath or covenant as you speake neither doe we deny but when one doth enter a member to such a congregation under the ministery of A. B. but he commeth under a â—ew relative state by an implicite and vertuall covenant to submit to his ministery yea and A. B. commeth under that same relative state of Pastorall feeding of such an one But you doe not say that A. B. entereth by a vocall Church-covenant in a membership of Church order and that by a commanded covenant of perpetuall equity laying a new forcing band upon both the person and the acts of A. B. just as the husband and the wife come under
may be a true visible Church there as yet and we then wronged them in separation from them Because Gods people in Babel did never wilfully reject the covenant 2. Our brethren professe they cannot receive into their Church the godly persecuted and banished out of Old England by Prelates for the truth unlesse saith he they be pleased to take hold of our Church-covenant Now not to admit into your Churches such as cannot sweare your Church covenant in all one as to acknowledge such not a true Church and to separate from them and so the want of an explicite and formall Church-covenanting to you maketh professors no Church-visible and unworthy of the seales of grace but reverend Parker saith that there is such a profession of the covenant in England sic ut secessionem facere salvâ conscientiâ nullus possit that no man with a safe conscience can separat therefrom 3. The ignorants and simple ones amongst the Papists have not rejected the Gospell obstinately in respect it was never revealed to them yet the simple ignorance of points principally fundamentall maketh them a non-Church and therefore the want of your Church-covenant must un-Church all the reformed Churches on Earth It is not much that this Author saith the primitive Church never did receive children to the communion nor any till they made a confession of their Faith What then a confession of their Faith and an evidence of their knowledge is not your Chuoch-covenant for by your Church-covenant the parties to be received in the Church must give testimony of their conversion to the satisfaction of the consciences of all your Church The old confirmation of children was not such a thing 2. The tryall of the knowledge of such as were of old not yet admitted to the Lords Supper is not an inchurching of them because if â—ny not that way tryed in the ancient Church did fall into scanâ—alcus sins they were being come to yeeres lyable to the censures of the Church which said certainly the ancients acknowledged them to be members of that visible Church but you say expresly they are without and you have not to doe to judge them 1 Cor. 5. 12. And let the author see for this the counâ—ell of Laodicea Gregorius Leo Augustine Tertullian Cyprian Ambrose the councell of Elibert Perkins Martine Bucer Chemnitius Peter Martyr who all teach that confirmation was nothing lesse then your Church-covenant 2. That it had never that meaning to make persons formll members of the visible Church 3. That that was sufficiently done in Baptisme 4. That comfimation was never the essentiall forme of a visible Church but rather the repetition of Baptisme so Whitgift a man much for confirmation confirmatio apud nos usurpatur ut pueri proprio ore proprioque consensu pactum quod in Baptismo inibant coram Ecclesiâ confirment Pareus sayth they were in the Church before Sed impositione manuum in Ecclesiam adultorum recipie bantur Beza saith the same Calvin liberi infidelium ab utero adoptati jure promissionis pertinebant ad corpus Ecclesiae Bullinger acknowledging that in Baptisme infantes were received into the Church saith Pastorum manus illis impone bantur quorum fidei committebatur Ecclesiarum cura 7. Argum. A multitude of unwarrantable wayes partly goeth before partly conveyeth this Church-covenant As. 1. It is a dreame that all are converted by the meanes of private Christians without the Ministery of sent Pastors by hearing of whom Faith commeth all are made materialls and convertes in private without Pastors judge if this be Christs order and way 2. How it is possible a Church shall be gathered amongst Infidells this way Infidells cannot convert Infidells and Pastors as Pastors cannot now be sent by our Brethrens Doctrine for Pastors are not Pastors but in relation to a particular congregation therefore Pastors as Pastors cannot be sent to Indians 3. They must be assured in conscience at least satisfied in every one anothers salvation and sound conversion were the Apostles satisfied anent the conversion of Anainas Saphira Simon Magus Alexander Hymeneus Philetus Demas and others 4. By what warrant of the word are private Christians not in office made the ordinary and onely converters of Soules to Christ conversion commeth then ordinarily and solely by unsent Preachers and private persons Ministery 5. What warrant have the sister Churches of the word to give the right hand of fellowship to a new erected Church for to give the hand of fellowship is an authoritative and pastoriall act as Gal. 2 9. When Iames Cephas and Iohn perceived the grace that was given unto me they gave unto me and Barnabas the right hands of fellowship that is saith Pareus they received us to the colledge of the Apostles so Bullinger and Beza now this is to receive them in amongst the number of Churches as Pareus and members of the catholick Church but Churches being all independent and of a like authority the Sister Churches having no power over this new erected Church what authority hath Sister Churches to acknowledge them as Sister Churches For 1. They cannot be upon two or three houres â—â—ght of them hearing none of them speak satisfied in their consciences of their Regeneration 2. By no authority can they receive them as members of the catholick Church for this receiving it a Church-act and they have no Church-power over them 3. What a meeting is this of diverse Churches for the receiving of a new Sister Church It is a Church I believe meeting together and yet it is not a congregation and it is an ordinary visible Church for at the admitting of all converts to the Church-order this meeting must be surely here our brethren acknowledge that there is a Church in the New Testament made up of many congregations which hath power to receive in whole Churches and members of Churches unto a Church-fellowship this is a visible provinciall or nationall Church which they other wayes deny 6. We see no warrant why one not yet a Pastor or Elder should take on him to speake to a congregation though they all conseâ—t that he speak exhort and pray we desire a warrant from Gods Word that such a thing should be here is preaching and Church-preaching Church-praying and praysing and yet there is no Pastor nor man called to office we see not how this will abide the measure of the Golden-neede especially in a constituted Church 7. We desire to see such a Church-action Acts 2. Where three thousand were added in one day to the Church 8. If it be enough that all be silent and testify their consent to the Church covenant by silence how is the Church-Magistrate and these of other Churches satisfied in conscience of the conversion of all for all consent to this the Magistrate may be a King and he cannot acknowledge these as a Church whose faces he never
saw before 9. They sweare to be good stewards of the manifold graces of God and so to publick prophecying for converting soules here be men sworn in a Church-way to feede the flock and yet they are not Pastor◠10. Here are Church-acts and the power of the Keyes exercised in preaching and praying and discipline and yet no stewards nor Officers of the house who have received the keys to feede Quest. 2. Whether it can be proved from the Old Testament that Christs visible Church was gathered and being fallen restored to a visible Church-state by this Church-covenant Our Reverend Bretheren contend that the Church was ever gathered by this Church-covenant The Author saith that the Lord received Abraham and his children into the Church by a covenant Gen. 17. 7. Then when they violated the covenant he renewed this covenant Exod. 19. 1. 5. whence they were called the Church in the VVildernesse Acts 7. 38. Answ. 1. The covenant Gen. 17. 7. is not a Church-covenant such as you dreame off 1. That covenant is the covenant of grace made with all the people of the Jewes yea with children of eight dayes old v. 7. I will establish my covenant betwixt me and thee and thy seed after thee in their generations for an everlasting covenant to be a God to thee and to thy seed Your covenant is not made with infants for to you infants are not members of the Church visible none are in your Church-covenant but believers of whose sound conversion you are satisfied in conscience 2. This is the everlasting covenant made with Job Melchisedech and many Believers not in Church-state as you grant your Church-covenant made with a visible Church is no everlasting covenant 3. Infants can make no confession ere they be receied in a visible Church 4. If by this covenant Abrahams house was made a visible Church and all his children circumcised then every family in the New Testament professing the Faith and covenant made with Abraham and baptised as Abrahams children were circumcised are the visible Church and the place is for us 5. Abraham and his house before this when they were first called out of Aegypt were a Church of called ones professing the Faith of the Messiah to come 6. The Lord had a Church visible before the renewing of the covenant at Mount Sinai Exod. 19. even in Aegypt and when he brought them first out of that Land of bondage Jerem. 31. 31 32. 33 and before this they did celebrate the Passover the very night that they came out of Egypt Exod. 12. and therefore it is false that for that covenant renewed Exod. 19. They are called the church in the VVildernesse all the forty yeares that they were in the Wildernesse they were the Church in the VVildernesse The apology and Author of the Church-covenant and Manuscript alledge Deut. 29. 10. Yee stand all of you this day before the Lord c. v. 12. that thou mightest enter in covenant with the Lord thy God and the Oath which the Lord thy God maketh with thee v. 13. That He may establish thee to day a people to Himselfe Hence they argue That which maketh a society a people to God to serue Him in all His Ordinances that is that whereby a society is constituted in a Church-state but by a covenant God maketh a society a people to God to serve Him in all his Ordinances Ergo. Now that those were a true visible Church they prove though the word say they had eyes and see not c. yet they were not in a carnall estate but only dull and slow of hearkening to discerne sundry gracious dispensations which sinfull defects were in the Lords Apostles Mat 8. 17. dull and slow of Heart for this was the Generation which was not excluded out of Canaan for their unbeliefe whose carcasses fell not in the wildernesse and they were now within the space of a moneth or thereabout to enter into the promised Land Deut. 1. 3. and it was they who entred by Faith and subdned Kingdomes and kept their children poore and constant in Gods worship all the dayes of Josuah 24. 31. It is true say they God entered also into a covenant with their Fathers 40 yeares before but not till he had humbled them to a conscionable though a legall feare of His great Name and even some of them also it may be remembred that they were borne under the covenant of grace from the Loynes of Abraham though needfull it was that God should enter with them into a new covenant and lead them from the Law to Christ because they had so long degenerated from the spirit and wayes of Abraham during their abode in Egypt Exod. 20. 7 8. Answ. This place maketh both against the constitution of a visible Church and against the Church-Oath framed by cu◠brethren Therefore once for all it must be vindicated and 1. I answer the swearing of a covenant in truth by sound faith putteth person◠in state of membership with the invisible and true body of Christ it is true but not in the state of a Church as visible and therefore the Major of the first syllogisme it false it is one thing to be a member of the Church as true and of the people internally in covenant with God or a Iew in the Heart and another thing to be in covenant externally and a member of the visible-Church to be borne a Jew and circumcised and to professe the doctrine of Moses his Law did formally make persons members of the Jewish visible Church though they should never sweare this covenant as many died in Egypt and lived and died members of the Jewish Church and did eate the Passover and were circumcised whose carcasses fell in the Wildernesse because of their murmuring these did never sweare neither this covenant Deut. 29. nor the covenant Exod. 19. 2. Here is a people in carnall estate and cannot be a covenanted and churched society of Saints for v. 3. the Lord objecteth to them habituall hardnesse 3. The great temptations that thine eyes have seene the signes and these great miracles 4. Yet the Lord hath not given you an Heart to perceive and eyes to see and eares to heare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to this same day this is an habituall blindnesse propagated from fathers to sonnes as Ez◠2. 3. They and their fathers have rebelled against mee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to the body of this day Jerem. 25. 3. and Jeremy 3. 25. we have sinned we and our fathers from our youth to this day Now this is not the state of the Disciples Mar. 8. for Christ is not judging them of their state as if they were yet carnall but of their faithlesse actions in some particular when they wanted bread they distrusted the Lord when I brake the five Loaves amongst many thousands how many baskets took yee up Christ rebuketh them that they were yet hardened notwithstanding some great miracles which might have induced
Christ have no Church on earth for the laying hold on the covenant giveth being and life to the Church as the body of Christ and his true spouse as well as it giveth being to the visible Church according to ouâ— brethrens doctrine and if this covenant cease there is not a Church of Christ on earth 8. We have heard nothing here as yet but the covenant of grace and no Church-covenant But saith the Authour of the Church-covenant g Though it be indeed the covenant of grace and made principally with God it followeth not hence that it is not a covenant of the members amongst themselves for the covenant of God tyeth us to duties to our neighbour and to watchfulnesse and edification one of another Levit. 19 17. Deut. 29. 18. the neglect whereof in the matter of Achan brought sinne on all the congregation Josh. 7. yea it tieth us to duties to children not yet borne who shall after become members of the Church when Iehojadah made a covenant betwixt the King and the people it was but a branch of the Lords covenant obliging the King to rule in the Lord and the people to obey in God Answ. 1. But if particular duties to our brethren bind us by a new Church-covenant because Gods covenant commandeth these duties then because Gods covenant commandeth sobriety toward our selves and righteous dealing toward our brethren there is required a selfe-covenant towards your selves for temperance and sobriety toward your selves as there is required a Church-covenant to binde you to duties to those who are in Church membership with you this no man can say nor can severall duties require severall covenants 2. It is true when we enter into covenant with God we sweare duties to all to whom we are obliged but then we are made members of the visible Church before we sweare this Church-covenant and this is as if Abraham were made a living man before he have a reasonable soule and as if Abraham were Israel his father before Israel be Abraham his sonne for if Abraham be in-Churched when he did sweare the covenant of grace as the Authour granteth then he must be a member of a visible Church while as yet there is not a visible Church to which Abraham is tied I deny not but Israel may sweare obedience to all Gods covenant and all duties therein and that he may sweare also in particular to performe all duties to Abraham his father in another oath but that he cannot enter in the state of relation of sonneship to his father while he sweare that oath in particular is a dreame which hardly can be conceived 3. The peoples finne in not warning Achan was a finne against a duty of the covenant exacting obedience of all in brotherhead though not in a Church-state Levit. 19. 17. and Iob and his friends who were members of no visible Church as you say did performe this one to another Iob 4. 3 4. Iob 2. 11. Iob. 4. 1. 4. The covenant that Jehojadah made betwixt the King and the people will prove the lawfullnesse of a covenant to performe Church-duties beside the generall covenant of grace which we deny not but doth not prove that a covenant to Church-duties is the essentiall forme of Church-membership and the onely way by Divine precept of entring persons in a Church-state for persons already in Church-state may upon good reasons sweare a covenant to these duties yet are they not of new inchurched to that congregation whereof they were members before Their next principall argument as the Apology saith if a Church-covenant be the essentiall forme of a Church as a stock of Saints is the materiall cause then the Church-covenant is necessary to the being of the Church and it is that wherby Ecclesia integra constituitur collapsa restituitur quo sublato Ecclesia dissolvitur destituitur that is it is by this covenant a Church is instituted in its integrity and when it is fullen it is restored to its integrity and when this covenant â—easâ—th the Church is no longer a visible Church Answ. When a Church falleth it is not restored to the state of a visible Church by circumcision and yet circumcision is given as a signe of a covenant betwixt God and his Church Gen. 17. 11. nor is a Church restored by Baptisme or Baptizing over againe and yet Baptisme is that whereby we are entered members of the visible Church 2. When persons faile in omitting Church duties I thinke they faile against your Church-Oath yea when they fall into any sinne that may be a scandall to others yea the finne of adultery yet if they repent and heare â—he Church they are not excommunicated neither doe they â—ose the right of Church-membership and right to the seales of the covenant nor is it needfull they be restored by renewing a Church-covenant but we desire to heare from Gods word proofes of the singular vertues of this Church-covenant 3. Discipline is by all Divines thought necessary to the well being of a Church but not to the simple being thereof and for this we apeale to the learned Parker who denieth Discipline to be an essentiall note of the visible Church and citeth Cartwright for this and therefore saith that Calvin Bortrandus de Logues Mornaeus Martyr Marloratus Galusius and Beza omitteth discipline amongst the notes of the Church The apology addeth if the nationall Church of the Jewes was made a nationall Church by that covenant and therby all the Synagogues had Church-fellowship one with another in the Temple then the congregationall Church is made a visible Church by that covenant 2. Also the fallen Church of the Jewes was restored to a Church-state say they by renewing a covenant with the Lord in the dayes of Asah Hezekiah and these who fell to Judah 2 Chron. 9. 25. are commanded not to stiffen their necks or as in the originall to give their hand unto the Lord that so they might enter into the sanctuary 2 Chron. 30. 8. Answ. Is it credible or possible that all the Synagoues of so many hundred thousand people as were in the 12. Tribes were all satisfied in conscience anent the regeneration one of anotherâ— and this is required of you to the right swearing of a Church covenant else how could they in the Oath joyne themselves to all Israel as to a Generation of Saints â—â— Israel before this Oath was circumcised and had eaten the Passoyer and so was a visible Church before yea then God had no Church visible before this Oath which is against Gods promise made to David and his seed Psal. 89. 28. â—9 Also in Abijahs dayes Judah was the true Church of God 2 Chron. 13. 8. And now yâ—t think to withstand the Kingdome of the Lord in the hands of the sonnes of David 10. But as for us the Lord is our God and we have not forsaken Him 3. The inchurching of members is a Church-action as all the Church casteth out so all
the Church receiveth in as you say but the putting of Iudah and the strangers of Israel to this Oath was by the Kings authority who convened them 2. Chron. 15. 9. And Asah gathered all Judah and Benjamin and the strangers with them and they were compelled by the Royall sanction of a civill Law to this covenant v. 12. and they entred into covenant c. 13. That whosoever would not seek the Lord God of Israel should be put to death whether small or great man or woman 4. How were they all in conscience satisfied anent the regeneration one of another 1. Being such a number of Iudah Benjamin and strangers out of Ephraim Manasse and Simeon v. 9. Were 2. Gathered together and meet but one day 5. This covenant obliged young ones your covenant seekes no Church duties of little ones for to you they are not members of a visible Church 6. The place 2 Chron. 30. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yeild to God as servants Iunius humbly imploring his help as the same phrase is Lament 5. 6. we have served the Egyptians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Assyrians to be satisfied with bread neither doth the Text say in infinitive that yee may enter into the Sanctuary as if a renewed covenant were a necessary preparation before they could enter into the Sanctuary but it is set downe as an expresse Commandement of the King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enter yee into his Sanctuary and there is not a word of a covenant in the Text but only of the peoples keeping the Passover and though there had been a covenant of which the Spirit of God speaking so much of Iosiah's zealous Reformation would not have been silent it is not to a purpose Iudah was a visible Church before Hezekiah wrote Letters to them to â—ome to Jerusalem to keepe the Passover as is cleare ch 29. 17. they begun to sanctifie the House the first day of the first moneth and all the congregation worshipped 36. And Hezekiah rejoyced at their zeale and so there was a visible Church and the Passover was eaten the 14. day according to the Law also in all covenants renewed by the people of the Jewes the matter was done suddenly and all convened in a day when a voluntary preparation and evidenced regeneration could not be evidenced to the satisfaction of the conscience of all the people nor can this preparation be called Jewish and temporary for it is as morall to all who sweare Churches duties one to another as the covenant it selfe which our brethren say is of perpetuall equity And all these may be answered to the covenant Neh. 10. where there is no insinuation of Church duties but in generall 29. Yo walke in Gods Law and to observe and â—â—e all the Commandements of the Law and not to marry strange â—vives The apology saith it is to no purpose that the people 2 Chro 15. was a Church before this covenant because the place is not alledged to prove that a people are made a Church by entering into covenant with God but to prove that a decayed Church is restored by a covenant now the Church at this time was corrupted with idols sodomy c. Answ. 1. Yet it proveth well that this covenant is not the formall cause of a visible Church for a visible Church hath not its formall being before it hath its formall cause 2. The convening of all the people to sweare is an act of the Church visible now nothing can have operations before it have the formall cause 3. The Author saith who knoweth that all the Tribes of Israel were yet in covenant with God from the dayes of their Fathers Answer I think that it is easily knowne that they used and exercised many Church actions also and so were a Church visible of a promiscuous multitude and it is knowâ—n that none were excluded from this covenant none selected and chosen out as Regenerates who onely were thought fit to sweare this covenant and so that it is not your Church-covenant that all were forced to and commanded under painâ— of death to attest Our brethren as first our Author secondly the Apology thirdly the Author of the Church-covenant repose much on Isai. 56. 3. where the stranger is joyned to the Lord in a personall covenant for his own salvation for so the Text saith v. 3. 4. yet are they not joyned to the visible Church while they lay hold on the covenant that is to sweare a Church-covenant now that they are not members of the visible Church is cleare fâ—r Deut. 23. 1 2 3. The Moabit Ammonite though never so holy cannot be members of the visible Church because they are discharged to enter into the congregation of the Lord. 2. They complainâ— that they are not of the visible Church The Lord hath separated me from his people 3. Adjoyning of them to the visible Church is promised as a reward of their faith and obedience v. 8. even a Name in Gods House Hence it is cleare persons under the New Testament have a promise and propbecy thâ—â— if they be inwardâ—s joyned by faith God shall give them a Name of Church-membership amongst his people by swearing a Church-Oath or if they lay hold on the covenant of the Church Ans. 1. There is no churching here of strangers and Eunuches by Church-Oath but as Calvin Musculus Gualter Iunius observe the Eunuch and stranger are comforted that under the Messiâ—hs Kingdome they shall have no cause to complaine of their ceremoniall separation from Gods people and the want of some ceremoniall priviledges of that kind because the stranger and Eunuch shall have v. 5. an everlasting roome and honor in Gods Housâ— and the Son of the stranger a place in the Catholick Church v. 6. 7. so being they believe and obey But 1. v. 6. to lay hold on my covenant is not to lay hold on the Church-covenant give us precept promise practise or one syllable in Gods Word for this interpretation 1. v. 4. to take hold on the covenant is to believe the covenant and not to sweare a vocall Oath 2. To lay hold on the covenant saith Musculus is to keep the covenant and not to depart from it to live according to it saith Iunius and to rest on God to doe what is Gods will commanded in the covenant saith Calvin and Gualter and so all who spake sense on that place and never one dreamed of a Church-covenant before 3. God saith of it my covenant there is no reason then to call it a Church-covenant here more then Ierom. 31. 32. 33. Psal. 25. 10. Isai. 55. 3. Ierem. 50. 5. Zach. 2. 11. 4 Laying hold on the covenant is not an externall professed vocall visible and Church embracing of the covenant for then the Lord promiseth to the Eunuch the name of a faithfull visible fellow member in a congregation if he shall lay hold on the covenant and sweare it
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
end could not be existing in Gods wisdome without the meanes that watchmen should goe about the walls before the City bee walled and discipline erected I cannot conceive without Officers the ordinary disciplinators the City of God can be no governing City It is saith he strange where multitudes are converted and that where neither Apostles nor Officers were present that there were no Churches here it is grosse to say That in the Apostles times nothing was begun but by them A. There was conversion of multitudes to the Lord Ergo there was a Church-Covenant in stating them all in Church-State you cannot say it your selves Secondly it is not grosse but Apostolike that all new Acts of government should take their beginning from the Apostles as the chusing of Matthias Acts 1. the ordaining of Deacons Acts 6. the preaching to the Gentiles Acts 10. had their beginning from the Apostles who founded and planted Churches 3. Quest. Whether or not ordination of Elders may be by the Church of beleevers wanting all Elders or Officers Here these particulars must be discussed first from whence is ordination of Elders from Elders or from the people Secondly if election by the people be all that is requisite in a lawfull calling Thirdly the argument from the calling of our reformers must be discussed For the first observe the following considerations First A succession in the Church is necessary ordinarily extraordinarily and in cases of necessity it may be wanting Secondly we deny the popish succession to be a note of the Church nor doe we in any sort contend for it First because a right succession must be a succession to truth of Doctrine not personall or totall to the chaire and naked office So Tertullian and falshood may succeed to truth sicknesse to health as Nazianzen Yea as Occam saith Laymen and Teachers extraordinarily raised up may succeed to hereticall Pastors Secondly there is succession to the errors of preceding teachers either materiall without pertinacie holding what they hold or formall to the same errors with hatred of the truth and pertinacie the latter we reject the former may be in lawfully called Pastors See what Beza saith of this Neither will we here go from true succession whereas Ireneus saith men Cum Episcopatus successione charisma veritatis acceperunt And as Augustine when they doe prove themselves to be the Church onely by Scriptures non nisi caenonic is libris Thirdly we deny not but Asia Africa Egypt and a great part of Europe heard not a word of Christ for a long time as Binnius observeth in the Laâ—eran Councell And succession was interrupted many ages in the world saith Prosper and Augustine Nor can Bellarmine deny it 3. We desire that more may be seene of this also in 〈◊〉 Cyprian Augustine And a great Iesuit Suariz in words passeth from this note The Epistles of Aâ—acletus to all ingenious men except to such as Stapleton are counterfeit and the Greeke Church hath as much of thâ—s as the Roman and more Antiochia Alexandria and Constantinople may say more for it also 3 Distinct. It is one thing to receive ordination from a Pâ—â—latâ— lawfully and another thing to receive lawfull ordination The former wâ— deny Ministers siâ—ne who receive ordination from a Prâ—late as they sinne who receive baptisme from the Romish Church yet is the ordination lawfull and valid because Prelacy though different in nature from the office of a true Pastor is consistent in the same subject with the Pastors office 4. Distinct. Though election by the people may make a minister in some cases yet it is not the essentiall cause of a called Pastor as a Rose caused to grow in winter by art is of that same nature with aRâ—se produced by nature in summer though the manner of production be different So are they both true Pastors those who have no call baâ— the peoples election and those who have ordination by Pastors 5. Distinct. The substance and essence of ordination as we shâ—â— after heare consisteth in the appointing of such for the holy ministery by persons in office All the corrupt rites added to this by Papists take not away the essence and nature of ordination For the Greeke Church even this day at Rome receiveth ordination by imposition of hands not by the reaching a cup and a platter and that with the Popes good will Whereas the Latiâ— Church have far other Ceremonies following the decree of Eâ—ginius the fourth and the common way of Rome approved by Innocentius the third and yet they grant both wayes of ordinations lawfull because as Bellarmine Uasqâ—â— Joan. de Lugo the Popes Professor this day at Rome saith These are but accidents of ordination and because say they Christ ordained that this Sacrament should be given by some materiall signe but whether by imposition of hands or otherwise he hath not determined in individuo particularly see for this Peter Arcudius his reconciliation of the Easterne and VVeâ—erne Church in the Councell of Florence The Greek Church is not blamed though imposition of hands be commanded in the Councell or Carthage See that variations may be in a Sacrament and yet such as make not the Sacrament invalid in Sotus Suarez Vasquez Ioan. de Lugo Scotus But since Robinson granteth that the Baptisme of the Romish Church is not to be repeated ordination of Pastors is of that same nature and must stand valid also Hence our first conclusion In cases of necessity election by the people onely may stand for ordination where there be no Pastors at all This is proved before by us first because God is not necessarily tied to succession of Pastors Secondly because where men are gifted for the worke of the ministery and there be no Pastors to be had the giving of the holy Ghost is a signe of a calling of God who is not wanting to his owne gracious intention though ordinary meanes faile And see for this that learned Voetius Nor do we thinke that we are in this straited as the Papist Iansenius in that place saith That wee must wait for an immediate calling from Heaven as also Robinson saith 2. Conclus Thence may well be deduced that they are lawfull Pastors and need not a calling revealed who in cases of extraordinary necessity are onely chosen by the people and not ordained by Pastors and that Pastors ordained by Pastors as such are Pastors of the same nature as Matthias called by the Church and Paul immediately called from Heaven had one and the same office by nature 3. Conclus The established and setled order of calling of Pastors is by succession of Pastors to Pastors and Elders by Elders 1 Tim. 5. 22. Lay hands suddenly on no man 2 Tim. 4. 14. Neglect not the gift which was given to thee by prophâ—cie with the laying on of the
not that his calling was â—â—t from the Church whereof hee was a member that is from the Roman Church and from God and that his calling to cast downe Babylon was not from the Church of Rome and his gifts being extraordinary 2. His Spirit heroick and supernaturally couragious and so extraordinary 3. His Faith in his Doctrine greate that hee should so bee blessed with successe in his Ministery extraordinary his calling in these considerations may well bee called extraordinary though not immediate or apostolick 10. Then wee may well acknowledge a middle calling betwixt an ordinary and every way immediate calling and an extraordinary and immediate calling for the calling of Luther was neither the one nor the other in proper sense but a middle betwixt two and yet not an immediate calling See Sadaecl and 〈◊〉 11. The question if such a pastor bee called lawfully is a question of Fact not a question of Law as this if such an one be baptized and there be an invincible ignorance in a question of Fact which excuseth And therefore wee may heare a gifted pastor taken and supposed by the Church to have the Churches calling though indeed he received no calling from the Church at his entry 1. Conelus To shew that our Church was a visible Church before Luther arose and that our Reformers were lawfully called oâ— God and hâ— Church is a question of Fact and cannot be proved by the Word of God Because the Word of God is not a Chronicle of these who were the true Church and truly called to the Ministery since the Apostles departed this life 2. Because these must be proved by Sense and the Testimony of humane writtings who can erre 2. Câ—nclus Yet may it be gathered from humane writers that the visible Church of Protestants this day hath beene since the Apostles dayes I meane the determinate persons may be knowen by humane reasons and signes as 1. If Orthodox Doctors are knowen to have lived in all ages since the Apostles it is likely that there was a visible Church which approved of these Doctors and if we teach that same Doctrine in substance that these Doctors did then hath our Church this determinate Church beene since the Apostles time But Orthodox Doctors are knowen to have lived in all â—ges as men of approved learning and soundnesse in the Faith Ergo our present Church visible hath continued since the Apostles time The proposition is probable for these Fathers would not be so renowned if the Church about theÌ„ had not approved their Doctriâ— It is probable I say because the writters against them have beene suppressed false Teachers have beeve spoken of and renowned and true Prophets ill reported of Mat. 5. 11 12. I prove the assumption for there lived in the first age Iohn the Baptist the Apostles and Polycarpus the Scholler of Iohn as they say and Ignatius And in the 2. age Iustinus Clemens Alexandrinus Ireneus Melito Sardensis Theophilus In the 3. age Tertullian Cyprian Dyonisius Alexandrin Methodiâ—s Origen It is likely they opposed purgatory prayer for the dead reliques and the Popes supremacy which in their seede did arise in this age In the 4. age were Eusebius Caesariensis Basilius Athanasius Magnus Gregorius Nissenus Nazian Macarius Cyrillus Bishop of Jerusalem Arnobius Lactantius Epâ—phanius Optatus Melivitanus Hilarius Ambrose Prudentius Hieronymus Ammonius Ephrem Faeustinus I thinke they opposed the infallibility of councells invocation of Saints and the monastick life springing up in this age In the 5. age were Anastasius Chrysostome Augustine Alexandrinus Theodoretus Leo Socrates Vigilianus Cassianus Prosper Elutherius Marcus eremita Marius Victorius Wee conceive these opposed the corrupt Doctrine anent freewill sinne originall justification by works mens merits In the 6. age were Fulgentius Cassiadorus Fortunatus Olympiodorus Gregorius Magâ—â—s Maxâ—ntius These opposed the heresies of this age as the Doctrine of worshipping Images Indulgences Satisfactions Crossing Pilgrimages Service in an unknowen Tongue Offerings for the dead worshipping of Reliques of Saints necessity absolute of Baptisme the making the Sacrament a Sacrifice for the dead In the 7. age being a time of Darknesse very few Isiodorus and few others here the holiest opposed the Popes stile and place of being universall Bishop and the abominable Sacrifice of the Masse In the 8. arose Beda Paulus Diaconus Joann Damascen a superstitious Monke Carolus Magus Albinus In this age came in Transubstantiation the Sacrament of penance and confirmation It was an evill time In the 9. age were Rabanus Haymo Reâ—igius Hinaemarus Pashasius then extreme unction orders and marriage were made Sacraments In the 10. age was Theophylact Smaragdus Giselbertus In the 11. Anselme Algerus In the 12. Schoole Doctors such as Peter Cluniarensis Alexander Alensis Thomas Aquinas Scotus at length Luther and Melanthon came but from these we build no infallible argument to prove our Church to be the true Church 2. The very visible Church that now is was in the Waldenses 1. One of their owne writters Rainerus saith quod duraverit à tempore Sylvestri alii dicunt quod à tempore apostolorum a Novator set out by the Jesuite Gretserus Petrus Pilichdorffius saith they arose eight hundereth yeeres after Silvester in the time of Innocentius the 2. In the City of Walden in the borders of France one arose who professed voluntary poverty and because they were against preaching of the Gospell he and his followers were excommunicated but he is found a lier by popish writters who lived long before Innocentius the 2. and make mention of them The articles of Iohn Hus saith Aeneas Silvius cum confessionibus Calvinianorum consonant and Silvius is not our friend I grant Gretser denieth this that the Faith of such as are called Calvinists agreeth with the articles of Hus because hee will have them grosser Flaccius saith these Waldenses called Leonistae their Doctrine was spread per Lâ—mbardiam Alsatiam totum tractum Rhenanum Belgicam Saxoniam Pomeraniam Borussiam Poloniam Luciniam Sueviam Silesiam Bâ—hâ—miam Moraviam Calabriam Siciliam Carolus Lotharingus the Cardinall complaineth as also Hegesippus that for sixteene ages since Christ the first onely was of God and of the Church was a Virgin And none made these complaints but these who were Waldenses So also complaineth Lactantius and Isiodorus pelusâ—ota Why did Costerus taking on him to prove the succession of the Roman Church for 1400 yeeres leaves 300. years blanck where hee cannot finde his Mother Church and yet Nicephorus saith Simon Zelotes preached the Gospell in Maurâ—tania Aphrorum regione even to Brittaine that is to the end of the Earth yea Balaeus Flemingus Siropâ—s say that Ioseph of â—rimathea preached in Briâ—taine and Tertullian in the second century which was his owne time saith the like See the Centuriasts yea and Barontus and Origen about an 206. saith the same and Ierome an 407. Gattia Britannia Africa
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
their God can alter what he has spoken or lic Psal. 89 33 34 35. They can no more cease from being in Gods Favour or be cast off of God then the ordinances of Heaven can depart from before God then Heaven can be measured above or the foundations of the Earth searched out beneath Jerem. 31. 35. 36 37. Nor the Mountaines and Hills can be removed out of their places Esa. 54. 10. Or the World can be destroyed with the waters of Noah againe Or then God can retract his Oâ—th and promise Heb. 6. 18 19 20. But the visible Church of 〈◊〉 or that congregation or parish as our Brethren say of Rome Corinth Colosse Thessalonica Philippi and the seven Churches of Asia shall not endure as the dayes of Heaven yea they are all this day under horrible defection of Antichistian Idolatry and Turcisme and Judaisme if it be said the faithfull and believing of the visible Churches at Rome Corinth Colosse c. could no more fall away then the house of Israel and seed of David could cease to be Gods people I answer this is to flee to the invisible Church but the Professors of these visible Churches as Professors and in Church-state might fall away from the Church profession If they say they cannot fall from the sincerity of a true profession now yet they are aside and flee from the visible Professors and Churches visibility agreeing to the Church as visible to the Churches sincerity and invisible grace of constancy proper to the invisible Church and by this meaning none are the true visible Church nor members thereof but only such as have profession and withall sincerity of profession so Hypocrites though never so fairely inchurched have no power of the Keyes of censures of excommunication of admitting of Church members of Baptizing c. All which is very Anabaptisme that there is no visible Church on Earth but a company of truely and in foro Dei regenerated and converted persons and the onely redeemed of God and. 2. Our Divines in vaine contend with papists anent the visible Churches failing on Earth for most certaine it is except we hold with Arminians Socinians and Papists the apostacy of Believers neither the catholick Church nor a particular congregation of sincere Believers can fall into heresies and lose true and saving Faith But we hold that there is not a visible Church consisting of only visible professors never so orthodox but it may fall into fundamentall heresies and we give instance in the sometime orthodox and visible Church of Rome which hath fallen from the sound Faith and is become Bâ—bel and a whore and mother of fornications 3. A Church consisting of seven professors which our Brethren in this place say is a visible Church may have foure or five yea six hypocrites in it and yet the essence of a visible Church the nature of a Church-state Church-covenant the power and use of the keyes is 〈◊〉 in such a Church of seven for it is certaine Professon 〈◊〉 uniting themselves together in one Church-state are not led by an infallible and apostolick Spirit that they cannot erre inconstituting a visible Church but if they be fallible and obnoxious to error then in erecting a Church of seven five six and by the same reason all the seven may be in foro Dei in Gods Court yea and in an ordinary providence now with relation to the state of man fallen into sin often are unbelievers and unconverted persons and yet a visible Church performing all Church-acts of a visible profession Now if our Brethrens grounds hold good seven unbelievers are a company in covenant with God and can no more fall from the covenant and grace thereof then God can lie or alter that which is gone out of his mouth 2. The Church with whom the covenant is made and to whom the promises of the covenant are made is the Spouse of Christ his mysticall body the Sons and Daughters of the Lord God Almighty a royall priest-hood a chosen generation Kings and Priests to God but this is the invisible Church of elect believers not the visible Church of visible professors Therefore the invisible and not the visible Church is the first subject of all the priviledges of Christians and all the promises of the covenant The proposition is not doubted I prove the assumption The visible Church as it is such is a company of professors of the truth and connot be as it is such the Spouse of Christ and his Body 1. Because then Professors as Professors should be Christs redeemed Body which is openly false and against the Word of God for Rom. 9. 6. for they are not all Israel which are of Israel 2. Our Brethrens argument is strong to prove that the Church of Elders are not the true Church spoken of in the Word For say they the true Church is a flock that Christ hath Redeemed with his Blood Acts 20. 28. The Temple of the living God 1 Cor. 3. But the Church of Elders is not a flock of redeemed ones and Temples of the holy Spirit but in so far as they believe and are elected to glory and not as a flock of Elders are they redeemed so they say true Elders as Elders are not a part of the true Church nor the Church to whom Christ gave the keyes Mat. 16. But the Church making Peters confession So say wee the Church of visible professors as they are such are not the redeemed of Christ and Temples of the holy Spirit but in so far as they are Believers and the elect of God For if our Brethren say the Church as it is a company of visible Professors is also essentially the Church of Redeemed ones then only the Church of visible Professors and all the Church of visible Professors are redeemed of God but this is absurd and false Quod convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Brethren acknowledge there may be an hundred Believers and Temples of the holy Spirit who are a flock of redeemed ones and yet not be a company of visible Professors 1. Because they are not united say they covenant-wayes into a Church-body 2. Say they because of weakenesse and for feare of persecution men may hide their profession as many doe in the Church of Rome and yet be the redeemed of God and be the seven thousand who have not bowed their knees to Baal and our Brethren cannot say that all the visible Church are the flock redeemed of God for then should there be no hypocrites in the visible Church 3. In this our Brethren maintaine one of the â—â—ossest poynts of the Arminian Popish and Socinian Doctrine even that all visible Professors are chosen to glory redeemed of God and the children of the promise and that in Gods purpose the coveâ—ant of grace and the promises of the covenant are made to all and every one in the visible Church and that God hath an intention that Christ shall die for all and
he redeemed with the Blood of God Acts 20. 28. Eph. 5. 25. 26. Col. 1. 18. 1 Cor. 12. 12. Is a church whereof all the members without exception are taught of God Jerem. 31. 34. They shall all know me saith the Lord from the least unto the greatest Esa. 54. 13. All thy children shall be taught of the Lord. And therefore they all haveing heard and learned of the Father come to Christ Iohn 6. 45. and therefore have all the anointing within them which teacheth them all things 1 Iohn 1. 27. And so they have all Eares to heare Yea among such a company Esai 35. 9. 10. there is no Lyon no ravenous beast but the Redeemed and Ransomed of the Lord. But so it is that no visible congregation on Earth that are visible Professors of any competent number is such a Church whereof all the members are taught of God all ransomed and redeemed and therefore no visible church as such is a people or Church in covenant with God See Rodgers Catechisme 3. Conclus A visible profession of the Truth and Doctrine of godlinesse is that which essentially constituteth a visible church and every member of the visible church onely our Brethren and we differ much about the nature of this profession which is required in members added to the Church Our Brethren will have none members of the visible Church but such as are satisfactory to the consciences of all the visible church and give evidences so cleare as the judgement of discerning men can atraine unto that they are truly regenerated We againe do teach that the scandalously wicked are to be cast out of the Church by excommunication and these of approved piety are undoubtedly members of the visible Church so these of the middle sort are to be acknowledged members of the Church though the Church have not a positive certainty of the judgement of charity that they are regenerated so they be knowen 1 To be Baptized 2. That they be free of grosse scandals 3. And professe that they be willing hearers of the Doctrine of the Gospell Such a profession as giveth evidences to the positive certainty of the judgement of charity of sound conversion is not required to make and constitute a true visible Church 1. Argu. Israel entered in covenant with God Deut. 29. was a true visible Church as our Brethren Teach because that they conceive to be a Church-covenant Deut. 29 but Churches by that Oath were not such as to the satisfaction of Moses and the whole people their consciences gave positive certainty of sound conversion Because v. 4. The Lord saith the Text hath not given you an heart to perceive nor eyes to see nor Eares to heare to this day Deut. 31. 27. for I know thy Rebellion and thy stifneck behell while I am yet alive with you this day yee have been rebellions against the Lord. ver 21. Deut. 32. v. 5. v. 15 16 17. Josh. 24. 23. 2. Argu. Christ would not seven times have said He that hath Eares to heare let him heare what the Spirit saith to the Churches if he had not supposed that in these seven Churches there were blind obdurate and carnall hearers as there were when Mat. 13. upon occasion of the like hearers he uttereth these same words in substance Now Christ would have blamed their ill discerning in admitting such to be the materialls of a visible Church as hee reproveth their other faults in government Neither could Christ reprove these Churches for not exercising the Church-censures against liers false Apostles fleshly Nicolaitans followers of Balaams wicked Doctrine Jezebed and other ill doers and seducers if these had not been Church-members as our Brethren teach how can we conceive that Christ would call these Churches who were false in the matter or give his presence and communion by walking among the golden candlestickes and holding the starres the Ministery in his right hand And if every one of these Churches were approved to the consciences one of another that they positively knew they were all of them a royall Priest-Hood an holy Generation all taught of God all sonnes and daughters of the Lord God Almighty how are there such grosse scandals put upon them by Jesus Christ 3. Argu. Paul clearely teacheth 1 Cor. 5. That the Church of Corinth convened had the power of the Lord Iesus amongst them and was a betrothed Bryde espoused in a Church covenant even all of the visible Church as one chaste Virgin to God as our Brethren prove from the 1 Cor. 11. 1 2 3. Who had received the Spirit and the Gospell their minds being knit thereunto in the simplicity of Iesus Christ now if the matter of this betrothed Church was such as our Brethren say then Christs Power and Presence and Spirit were in these as the Temples of the Holy Ghost and these were betrothed to Christ Iesus and had received the Spirit and were Saints by calling were justified washen sanctified who were incestuous Fornicators Drunkards Railers carnall Schismaticks going to the Law one with another before Infidells partakers of the Table of Christ and of divells deniers of the Resurrection to whom the Word was the savour of Death and the Gospell as it is to these whom the God of this world Satan hath blinded What can be more repugnant to the truth and to the Gospell of Christ It cannot be answered that these in Corinth who were hypocrites and walked so contrary to the Gospell were not members of the Church of Corinth For only the truly converted were such I answer 1. Then Paul writeth not to the visible Church and to all whom he doth rebuke the contrary whereof is cleare 1 Cor. 2. 11. 2 Cor. 3. 22. 1 Cor. 5. 1. 2. 1 Cor. 6. 1. 2. 3. 1 Cor. 11. 17 18 19 30. 1 Cor. 15. 12. 1 Cor. 10. 21. 1 Cor. 8. and in many other places 2. Then the visible church was not betrothed to Christ as a chaste Virgin contrary to this our Brethren alleadged 1 Cor. 11. 1 2 3. 3. Not only is conversion professedly true in the judgment of charity but also in the judgement of verity essentiall to a visible church as you teach and so none can be a member of the visible church but he who is a member of the invisible Church which is Anabaptisme 4. Three thousand in one day were added to the visible church who could not as I have proved all be approved to the conscience one of another as true converts Acts 2. Since amongst them were Ananias and Saphira and the time was short 5. If we are to beare one anothers burdens and so fulfill the Law of Christ and if grace may be beside many and great sinnes as we see in Asa in Salomon who remained the children of God under many out breakings if the children of God may be the children of God and yet some of them habitually proud passionate some of them worldly minded some talkative and imprudently rash in zeale some lustfull
Christ to be their Head though we cannot conceive whether they be sound believers or not for a profession is sufficient to make them members of the visible body though indeed to be souâ—d Believers maketh them members of Christs Body invisible 2. That Christ is the Head of the visible Church as visible iâ— not in all the Word of God he is the Head of the Church catholick and invisible by influence of the Life and Spirit of Christ Eph. 1 22 23. Eph. 4. 16. Coloss. 1. 18. and in a large sense may be called the Head of the church-visible as visible in regard of the influence of common graces for the Ministery government and use of the keys but because of such a degree of Christs Head-ship it followeth only that these are to be admitted members under Christ the Head whom we conceive to be â—t members of the Church as it is a Ministeriall and a governing society and for this there is not required an union with Christ as head according to the influence of the life of Christ but only an union with Christ as head according to the influence of common gifts for the governing a Ministeriall Church in which respect Christ may be called the Head of Judas the Traitor and of some other hypocriticall Professors and also though the promiscuous multitude that is a multitude of prophane Atheists and scandalous mockers be not members of Christ nor are to be acknowledged as his members but to be Excommunicated yet the promiscuous multitude of Professors whereof there be Reprobate and Elect good and bad are to be received and acknowledged as members of Christs visible body wherof he is Head in the latter sense 2. The Argument proceedeth upon the false ground before observed and discovered that Christ is Head of the Church and the Spouse redeemer and Saviour of the visible Church as it is visible which is the Arminian Doctrine of universall grace 3. If these who are conceived to be members of Christ the Head and sound Believers are to be admitted why doe you professe that Brethren of approved piety and so conceived to be Believers by you and consequently members of Christ the Head cannot be members of your Church except they sweare to your Church government which you cannot make good from Gods Word Now to refuse communion to these who are knowen to be members of Christs body and to separate from them is all one and therefore in this you separate your selves from Christs Body The Author addeth The visible Church is said to be the habitation of God by the Spirit Eph. 2. 22. to be the Temple of the Holy Ghost and the Spirit of God to dwell in them 1 Cor. 3. 16 17. To he espoused to Christ as a chaste Virgin 2 Cor. 11. and sonnes and daughters of the Lord God Almighty 2 Cor. 6. 18. And are exhorted to be followers of him as deare children Eph. 5. 1. Now how can the visible Church be the members of the Body and the Spouse of Christ c. Except they be in charitable discerning as indeed the Holy Ghost discribeth them to be Saints by calling 1 Cor. 1. 2. and faithfull Brethren Gal. 1. 2. and that not only in externall profession for these are too high stiles for hypocrites but in some measure of sincerity and truth Answ. The argument must be thus These only we are to admit members of the visible Church who in the judgement of charity are conceived to be such as were the members of the visible Church of Corinth and Ephesus But only such as are the habitation of God by his Spirit and the sons and daughters of the living God not only in profession but in some measure of truth and sincerity were the members of the visible Church of Corinth and Ephesus Ergo such onely are we to admit to be members of the visible Church Now this argument concludeth not what is in question Ergo only these are to be admitted members of the visible Church whom we conceive to be the Spouse of Christ and truely regenerated Now if our conception be erroneous as it cannot be infallible then we may admit these who are not regenerated to the Church-membership if we conceive them to be regenerated and so our Brethren say falsely that the admitted must be Saints and faithfull not only in profession but in some measure of sincerity und truth for these are members of the invisible Church who are truly and in a measure of sincerity regenerated if our conception be not erroneous yet it is by accident that they are admitted de facto who are not Saints in truth for the Church may be deceived and receive in for members of the Head Christ hypocrites and such as are not the Habitation of God by his Spirit but of Satan as is cleare in Ananias and Saphira admitted by the Apostles to Church-fellowship Acts 5. 1. 2. and in Simon Magus Acts 8. admitted to the Church and baptized by the Apostolick Church who was yet in the Gall of bitterness But. 1. The assumption is false for the Apostle admitted to be members of the Church visible of Corinth and Ephesus not only Saints by true profession but also carnall men deniers of the Resurrection partakers of the Tables of Divells and in Ephesus false Apostles and Liers Revel 2. 3. But Paul speaketh of Corinth according to the best part for the Epistle and Doctrine of the covenant is written and preached for the Elects sake and for Believers neither is the covenant of grace made with the Reprobate and Unbelievers nor doe the promises of the covenant indeed and in Gods Intention belong to the visible Church though the Word be preached to carnall men for their conviction 3 This proposition is false these onely we are to admit to the visihle Church whom we conceive to be Saints and are in the judgement of charity perswaded they are such for the Apostles admit all Professors even three thousand at one Sermon in one day Acts 2. and they could not be perswaded in the judgement of charity that they were all Saints 4. This argument sayth that all the visible Church of Ephesus was a Spouse betrothed to Christ and Saints by calling which the Word of God sayth not For were all the carnall in Corinth betrothed as one chaste Virgin to Christ were these who called themselves Apostles in Ephesus and tryed by Church censures to be Liers Revel 2. 2 3. betrothed to Christ as a chaste Virgin were all the visible Church the sinnes and daughters of the Lord God Almighty and that not only in profession but in some measure of sincerity and truth It is true the stiles given to the Church of Corinth are too high to be given to hypocrites but these stiles are not given to that Church precisely as visible and as a professing Church as you suppose but as an visible and true Church of Believers for a Church of Believers and a Church of Professors of beliefe
Catholick body but the case for ordinary and constant power of ordinary and constant Jurisdiction is not so in a Presbyteriall in a provinciall in a Nationall in the Catholick visible Body And therefore it followeth not that they are not compleat Bodies and entire Churches for all ordinarie and constant Jurisdiction and the reason is cleare because Synods or Synodicall Churches above a Presbytery to me are not ordinary not constant Courts but extraordinary and prore nata occasionall having their rise from some occurrence of providence as is most cleare by Scripture The Church of Ephesus being a Presbyteriall Church did constantly exercise Discipline and try false Prophets and those which called themselves Iewes but were lievs Revel 2. 2. Whereas that famous Councell at Ierusalem was not an ordinary and constant Court but extraordinary that is occasionall for so I take the Word for expressions cause and had its rise Acts 15. 1. from a meere occasion because some came from Iudea and taught the Brethren except yee be circumcised after the manner of Moses you cannot be saved And the subject of this Court was not the constant and ordinary affaires of Discipline that belonged to the presbytery of Ierusalem and Antioch No v. 6. the subject was only an incident controversy raised by false teachers subverters of soules v. 24. and therefore it is said v. 6. The Apostles and Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to consider of this matter therefore the presbyteriall Church hath both Word and Sacraments dispensed in it distributively through all the Churches and for the power of Jurisdiction ordinary intensivè and quoad essentiam Ecclesiae ministerialis according to the entire essence of a ministeriall Church it is as perfit and compleat in one single Congregation as in a provinciall as in a Nationall yea as in the Catholick visible Body whereof Christ is the Head onely a provinciall nationall and the Catholick Church visible extensivè according to the power of extension is a larger and a superior Church and though the presbyteriall Church be a part of the Catholick it is so a part as it is a perfit whole Church as a man is a part of this great all the World yet so as he is a perfit reasonable Creature and so a whole man and a part of the World but a Congregation is so a part of the Presbytery that it hath not a whole entire compleat intensive power over its owne members to excommunicate them because its members are for contiguity and necessity of neere visible communion parts that cannot avoyd dayly edifying or scandalizing of consociated Churches and therefore the consociated churches trust have a power over the members of a Congregation But our Brethren will say Contiguity of locall cohabitation doth not in be a visible Church but only the voluntary agreement of Professors who doe ex pacto and by covenant tacit or expresse make up a conseciation for a Papist and a Protestant may cohabit in one house Answ. That is true but contiguity is such a necessary foundation of externall visible Church fellowship in one presbytery as without that contiguity I see not how jure Divino there can be either a Congregationall Church or any other Church for sure I am Christ hath not ordained me to be a member of a Congregation in America or of a presbyteriall Church in Geneva And that such persons and no more be members of a Congregation is not juris Divini yet without a contiguity lesse or more they cannot be members of a Congregation nor is this single Congregation a limbe of this presbyteriall Church jure Divinâ— onely this in abstracto is jus Divinum that there be a Congregation of a convenient number and a presbytery of such as may meete conveniently in their guides But to returne the Brethren do deny that God gave a power of Jurisdiction to the Catholick visible Court of the Oâ—cumenick Church And why because a generall councell cannot excommunicate nor relax from Excommunication a nationall Church But I answer 1. It is by accident and not through want of innate and intrinsecall power that the Court of a Catholick councell cannot in an ordinary and constant way exercise the power that Christ hath given to her as the presbyteriall church doth and the exigence of providence maketh it so because it falleth out by the blessing of God that Zion must say as it is Esai 49. 20. The place is too streight for me give place to me that I may dwell And because she inlargeth the place of her Tent and stretcheth forth the curtains of her habitation and lengthneth her cords and breaketh forth on the right hand and on the left and her seed inheriteth the Gentiles Esai 54. 2 3. and because from the rising of the Sun to the going dâ—â—ne thereof his Name is great amongst the Gentiles and in every place incense is offered to him Mal. 1. 11. yet have generall councells condemned Hereticks as Nestorians Macedonians Eutyches and others and I see nothing to prove that a generall councell hath no power to excommunicate a Nationall Church If the Lord should be pleased to give the Christian Churches a generall councell this day they might lawfully in a juridicall way declare the faction of Romish pretended catholicks to be mysticall Babylon a cage of uncleane Birds which is excommunication in the essence and substance of the Act nor is there need of a legall and juridicall citation of nationall Churches or a citation of witnesses to prove Romish Heresies and perfidious and detestable obstinacy for their writings and deeds are so notorious that the senses of men may as infallibly prove the fact as we know there is such a City in the world as Rome and Câ—nâ—tantinople as for the instance that a catholick councell cannot ordinarily be had to relax a repenting nationall Church I answer the same inconvenience will follow if we suppose an ordinary case the Church congregationall as our Brethren suppose of Ierusalem Acts. 2. consisting of three thousand and a hundred and twenty having excommunicated Ananias Saphira and others who yet by the grace of God should truely repent in the meane time the Sword of the Roman Emperor intervening scattereth this Church that they cannot convene in a spirituall Court to relax them and out of Court they have no authority of Jurisdiction here were an invincible necessity of their remaining in Satansbonds in foro externo ecclesiae But what then This is to limit God as Papists do in binding and tying salvation of Infants to the outward signe of externall baptisme as if God in soro caeli in his own Court could not absolve penitent sinners because the Church will not which is more ordinary through mens corruption or cannot absolve through the necessity of exigence of divine providence and the more catholick that crosses be as warâ— the universall and catholick cruelty and treachery of the church of Mâ—lignants against the true catholick Church of Christ the more easily are
congregation of which the ' Delinquent is a member or after that you have complained to that congregation if the former be said then you cannot tell the presbytery or superior Courts but in case of obstinacy for if you can gaine a Brother or a Church in a private way you are not to bring him to a more publickeshame that is contrary to Christs order v. 15. If he heare thee thou hast gained thy brother And if you tell it the Presbytery and the superior Courts after you have told it to the Church whereof he is a member then you make foure steps in your reclaiming your brother where Christ hath made but three Ans. Christs order according to the number of steps are three when the fault is private scandalls of many Congregations cannot be private and in publick scandalls we cannot go but to that church which the offence doth immediatly concerne and if you make foure steps or five according to your grounds I see no transgression if 1. You admonish the offender 2. Before two 3. Before the half of the Elders 4. Before all the Elders and. 5. If you be willing that the Elders bring it to the hearing of the Congregation the number of three precisely are not of positive Divine institution they are only set downe by Christ to shew we are to labour to gaine our brother in private before we publish his shame to the Church and if he commit the offence before two I think you need not tell him your selfe alone but before two and yet the offence is private if three only be privy to it seeing it is not yet come to the Church 3. I much doubt if no faults be punishable by excommunication but only obstinacy I thinke the 〈◊〉 of incest parricide and the like deserveth excommunication though no contumacy be supervenient to such crimes Ob. 7. The Church spoken of Mat. 18. is all one with the House of God and the House of Prayer where two or three agree to pray for onething v. 19. and the place where worshiping is and word and Saâ—raments that society in which stewards give a portion of the treaâ—â— of life to every child of the House Mat. 24. 45 1 Cor. 4. 1. 2. 〈◊〉 publick Rebukes are tendered to these who sin publickly before all that others may feare 1 Tim. 5. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this must be in the Churches hearing and before the Congregation meet for the Word and Sacraments for these ordinances of God worke for the edifying both of the party reproved and before all the Congregation which shall heare and feare and they worke upon the Heart as the Word of God doth now a presbyteriall Church convened in some Elders of divers Congregations for Church censures and exercise of jurisdiction is not such a House of God where are the Word Sacraments and publick rebukes in the hearing of the Congregation for the Congregations of all the presbytery being 20. or 30. cannot meet in one Church Answ. That onely a Congregation and not the catholick Church is the House of God I judge the Word of God cannot teach as Esai 56. 5. To them will I give a name within my House What a name to be a member of a single Congregation No but of a whole visible Church opposed to the condition of Euâ—uches and strangers v. 4. that were not of the people of God Cant. 1. 17 The beames of our House are cedars this is the catholick Church and Spouse of Christ Cant. 3 4. I would not let Him goe till I brought Him to my Mothers House not a Congregation but Ierusalem saith Ainsworth the Mother of us all Cotton the Catholick Church Alstedius Ierusalem Heb. 3. 2. as Moses was faithfull in all his House Not a single congregation 2. This Church here is formally a Ministeriall Church meeting to bind and loose and excommunicate Nor is there need to expound it of an House of praying congregationally but rather 2. 19. of ligatory and authoritative prayers of the Presbytery 3. Nor is rebuking in a Congregation for the edifying of the hearers any thing but the execution of the judiciall sentence of a Presbyteriall Church which we grant may be done in the congregation whereof the Delinquent is a member and yet the Church here shall not signifie a congregation convened for the Word and Sâ—crameâ—ts except you say all the people must necessarily be present yea and authoritative actors to bind and loose as this Church is expresly called v. 18. for if the place speake 1 Tim. 5. 20. of concionall rebuking then it proveth nothing that is done by Timothy as a Pastor virtute potest at is ordinis and not by the Presbytery as an act of jurisdiction which is done by the Church not by one man if it be meant of juridicall rebuking that is done in a Court where all the congregation are not present or if it be done before the congregation in Name of the Presbytery what is done before the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before many is not done by those many as if they were the Church which our Saviour biddeth us tell and sure nothing iâ— here against us Ob. 8. The Word Church is never used in the New Testament for the Presbytery and if it signifie a Representative Church the meaning of this the Angell of the Church of Pergamus might be the Angell of the Church of Pergamus for the Representative Church is the Eldership of that Church Answ. This being the first time that Christ spake of the Church which the Hebrewes or Iewes who knew his language behoved to understand hee could not meane any thing but a representative Church not the common multitude and though it were taken other wayes in all Scriptures beside here it must have this meaning because he speakth of a court If he heart not the Church c 2 Of a company who bindeth and looseth on Earth 3. Whose sentence is â—atified in Heaven 4. Binding and loosing are words of highest royall judiciall authority in Scripture Psal. 105. 20. The King sent and loosed him 21. He made him Lord over his House v. 22. to bind his Princes at his pleasure Psal. 148. 8. To bind their Kings with chaines and their Nobles with fetters of Iron v. 9. To execute upon them the judgement written Mat. 22. 13. Take him and bind him Pauls being in bands is to be under the Judges power Acts 12 6. Peter was bound with two chaines So the Captaine of the Guard Jâ—r 40. 4. and now be hold I loose thee this day from thy chaines 2. The representative Church is not called the Elders of the representative Church nor the Angell of the representative Church but of the collective Church and therefore there is no Angell of a Church of a Church here Ob. 9. From the Church here spoken of their is no appeale because the sentence is ratified in Heaven 2. It inflicteth the highest punishment the censure of excommunication and a
Text beare that the Elders set up a Court before the Eyes of all the people and delivered such a man to Satan so as this is called the head of Elders and people as our Brethren teach and here they distinguish where the Scripture distinguisheth not Fourthly if the Scripture give to us Thrones really different though names and titles cannot be found more then we find expresly and in words two Sacraments three Persons and one God Christ Iesus in two Natures and one Person then have we what we seeke but wee have these different in the things themselves as Acts 2. 46. wee have a Church meeting in an House for Word and Sacraments as Acts 20. 8. and a Congregation in Corinth meeting in an House 1 Cor. 11. 20. 1 Cor. 14. 23. and consequently here must bee some power in this meeting to order the worship of God this single meeting is to rebuke those that sinne openly and to hinder Women to preach in the Congregation and to forbid by the power of the Keys that two speake at once because God is the God of order to borbid Doctrine that edifieth not and speaking Gods Word in an unknowen Tongue c. 2. There is an Eldership 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every City in Ephesus in Ierusalem who met for Jurisdiction Acts 21. 18. who layd hands on Timothy 1 Tim. 14. 14. in Antioch Acts 13. 1. 3. There is a meeting of a provinciall Church in Galathia where there are many Churches as may be gathered from Acts 5. 9. 10. who were to purge out the scandalous and false Teachers who leavened all others and who were Gal. 6. 1. to restore with the spirit of meekenesse any fallen Brother and 4. There a map and patterne of a generall Synod warranting both a nationall Church-meeting and an Oâ—cumenick councell And the like may be gathered from that Synod Acts 1. and Acts 6. where these universall guides of the whole Christian World to wit the Apostles were and did exercise Jurisdiction by ordaining of Officers and though instances of these could not be given in Scripture there is a morall ground and warrant for it 1. Because joynt power of Jurisdiction are surer and better then a lesser and dispersed power For if the Keys be given to the Church visible not to this or this little Church as meetting in a private House Acts 2. 46. Acts 20. 8. The division or union of this power the extension of it must be squared by the rule of most convenient edification and it cannot stand with edification if it be given to one Congregation onely The God of nature for conserving humane societies hath given the power of government originally not to one but to a multitude for one onely is not in danger to be wronged and oppressed in a society but a society is in this danger therefore hath God given this power to a multitude and a multitude is the formall object of policy and government and cannot but be dâ—ssolved where Lawes and Government are not So the God of Grace must have given a power of government to a society and multitude of little Churches for a multitude of Congregations is a multitude and therefore this society and consociation cannot subsist except Christ have provided a supernaturall government for it It is not reasonable that some say a morall institution is not an institution for Magistracy is both morall and a Divine institution that God have a certaine day for his service is both morall and also a Divine institution all institutions are not meerly positive as some suppose such as is that the last day of the week be the Sabbath that Bread and Wine be signes of Christs Body brâ—ken and his Blood shed for us So supposing that Christ have a visible Church it is morall that shee have power of government also in so farre as shee is a Church Yea power of government upon this supposition is naturall or rather con naturall so by the same ground upon supposall that Christ have in a Nation a multitude of consociated Churches who for vicinity may either edifie encourage comfort and provoke â—re another to love and good workes they submitting themselves to the Lawes of Christs policy or may scandalize one another as many consociated Churches in Galathia were bent to bite devâ—ure and consume one another Gal. 5. 15. it is morall yea and con-naturall that they be under a Divine policy externall Nor is it more agreeable to the Wisdome of Christ that a multitude of consociated Churches in one Land should be left to the Lawes of nature and Christian brother-hood and be loosed from all Lawes of externall policy then that the just Lord who intendeth the conservation of humane societies should leave every man to the Law of nature and not give them a power to set up a Magistracy and to appoynt humane and civill Lawes whereby they may be conserved And I thinke we should all say if God had appoynted every great Family yea or every twenty Families in the World to be independent within it selfe and subordinate to no civill law to no power to no Magistracy without that independent little incorporation that God had not then appoynted a power of civill Policy and civill Lawes for the conservation of mankind and the reason should be cleare because in one Shire Countrey Province and Nation there should be a multitude to wit ten hundred ten thousand independent Kingdomes subject to no Lawes nor civill policy but immediately subordinate to GOD in the Law of nature and when these ten thousand should rise up and with the Sword devoure one another and one society independent should wrong another the onely remedy should be to complaine to God and renounce civill communion with such Societies that is traffique not with them doe not take or give borrow or lend buy or sell with them but it is unlawfull to use any coercive power of naturall or civill reparation to compell them to doe duty or execute mercy and Judgement one toward another now seeing grace destroyeth not nature neither can there be a policy independent which doth contradict this maxime of naturall policy acknowledged by all in all policies civill naturall supernaturall God intending the conservation of societies both in Church and State hath subjected all Societies and Multitudes to Lawes of externall policy but so it is a Multitude of little Congregations is a Multitude and a Society Then it must follow that government of independent little bodies under no coactive power of Church censures must want all divine institution and so be will worship For these it shall be easie to answer the obloquies of some saying that a nationall Church under the New Testament is Judaisme Hence say they a nationall Religion a nationall Oath or Covenant is like a World-Church a Church a huge body as big as the Earth and so if some Augustus should subdue the whole VVorld to himselfe with the Sword Hee might compell the VVorld to bee
Churches profession of the truth formally constituteth a visible Church and Church union in ordinances and government and this was alike in the Synagogues and in Ierusalem It was a thing meerely typicall that at Ierusalem onely and in the Temple onely should there bee offerings and sacrifices because in Christ God-man all our worship and service and prayers are accepted of the Father but I pray you did this instampe Ierusalem with any note of Church-supremacy above the meanest Synagogue in all Israel and Iudah I see it not all the Synagogues and all the land were members of the nationall Church and every one a member of his owne Synagogue the persons processing the truth and dwelling at Ierusalem had no supremacie over the Synagogues because they did inhabit that typicall place but the Priests and Levites were indeed servants to all the land in offering sacrifices and in governing in the Synedry either the greater or the lesse but these professors who did constitute the visible Church at Ierusalem had no Church supremacie at all for their relation to the Temple their cohabitation or bodily contiguitie was no Church-relation then or now and that these of the Synagogues behooved to worship in some solemne acts onely at Ierusalem did no more give supremacie to the inhabitants of Ierusalem to bee a Church over them then the Synagogues could claime supremacie over the inhabitants of Ierusalem for the inhabitants of Ierusalem were tied to worship there and in no other place and to stand to the determinntion of the great Synodrie without appeale because there was not a Catholick visible Church in the world but the Church of the Iewes and this argument with as great force of reason might conclude that all the cities and incorporations of England are in government dependent and subordinate to London and the suburbs because they are subordinate to the honorable Houses of Parliament if wee should suppone that Westminster by a standing Law of the Kingdome were the unalâ—erable seat where the Parliament can fit and in no other place which yet could prove nothing seeing London and the suburbs are in their government no lesse subordinate to the Parliament then the meanest village and towne in England and therefore I see no ground because some representative worship was tied to Jerusalem to give Jerusalem a Church-supremacie 2. because one Congregation doth pray for another that is under pestilence and diseases and praises God for the deliverance from these evills which also is a sort of representative worship every Church and person partaking of a Christian priesthood to offer up prayers and praises one for another it will not as I conceive prove that one Congregation hath Church-supremacie and power of jurisdiction over another Because 1. all Israel was alike circumcised 2. all alike the called people of God in covenant with God 3. all had claime to the Altar Sacrifices Temple Arke c. 4. All alike professed their subjection to God to Priests and Prophets in these same ordinances whether typicall or judiciall or morall therefore every Synagogue alike at Ierusalem at Dan or Bersheba were alike Congregationall Churches without dependance one upon another and all depended upon the whole nationall Church and on the Synodries supreme subordinate and the Synagogue-government according to their subordinations respectively and I see no nationall Church in Israel peculiar to them or typicall more then there is a nationall Church in Scotland or England though God put some distinguishing typicall notes upon their government yet it never made either the invisible or visible Church of the Iewes to differ in nature and essence from the Christian Churches Object 17. From the power of jurisdiction in a Synod you may inferre a power of jurisdiction in a nationall Church and a power of jurisdiction in the whole Christian world and wee know not any Politicall Church Catholick and visible in Scripture and if then were any such Church Catholick then might they conveene and sweart a Catholick-covenant for uniformitie of doctrine worship and government of the Church as wee have done in Britaine and this Catholick Church might impose it upon a nationall Church even by that same Law of proportion by which the nationall Church may impose it on particular Churches which are parts of the Nationall Church Answ. I see not how the consequence holdeth every way good that as wee inferre from a juridicall power in a presbytery the same power juridicall in a Synod and the same in a nationall Assembly that therefore wee may inferre the same juridicall power in an Oecumenick councell and the reasons of the disparitie I take to bee these 1. The farther remote in locall distance of place that Churches bee as it falleth out in the Catholick visible Church the danger of scandalizing one another by visible communion and so the opportunitie of edifying one another is the lesse and so the communion visible is the lesse and consequently the power of jurisdiction is the lesse 2. An universall and oecumenick councell of all the visible Churches on earth is an act of the visible Church which supposeth all the visible Churches on earth to bee in that morall perfection of soundnesse of faith of concord and unitie that some one Congregation or classicall presbytery of Elders according to Gods heart may bee in which morall perfection perhaps is not de facto attainable though it bee not physically impossible in this life except wee suppose the heavenly dayes of Christs visible reigne on earth a thousand yeares when yet there shall bee no Temple nor externall ministery of which state I cannot now dispute and therefore I conceive these sixteene hundred yeares there never was an integrall and perfect oecumenick councell of all the Churches on earth and therefore if wee should dispute of the juridicall power of such a Catholick assembly whether it may impose an oecumenick and Catholick oath on a nationall Church against their will and excommunicate a nationall Church is but a needlesse and a Châ—mericall dispute and it includeth two contradictory suppositions 1. That all the Churches on earth are of one sound faith worship doctrine and Church-government and yet one nationall Church is supposed to bee heterodox scandalous and obstinate so that that whole nationall Church must bee constrained to take a lawfull oath and must bee excommunicated such an hypothesis is not possible where the Gospell is preached for even the whole Romish Church in all its members deserveth not excommunication in respect wee are sure God hath thousands in the bosome of that Church who beleeve in Christ and doe not defend popery with obstinacie and such an hypothesis is contradicent to the supposition of the soundnesse of faith and unitie of all Christian Churches on earth and therefore I plainely deny that Christ hath given the like power of jurisdiction to the Catholick visible Church that hee hath given to a nationall Church over a provinciall Church or Synod and to a Synod over a classical
to Jerusalem by revelation as Paul did Gal. 1. Ergo all their acts that they did there they did them by immediate revelation Answ. The consequence is null Paul went by revelation up to Jerusalem and there Gal. 2. hee rebuked Peter as an Apostle no as a Brother for then Paul should have exercised Apostolick Authority over Peter which is popish Object 3. If the Apostles did act as Presbyters here they did wrong the particular Churches and took their Liberty from them in exercising ordinary Ministeriall acts there which are proper to that Church Answ. It followeth upon the denyed principles of an independent Congregation onely for a Church without Elders hath no Presbyteriall power and therefore such a power can not bee taken from it you cannot take from a Church that which by Law it hath not If the Acts of the government in the Apostles are according to the substance of the Acts all one with the Acts of government in the ordinary presbytery Ergo say I those Acts come not from an Apostolicall and extraordinary power even as the Apostles preaching and baptizing are not different in nature and essence from the Acts of preaching and baptizing in ordinary Pastors though they had power to preach and baptize every where and wee onely where wee have an ordinary calling of the Church and from the Apostles preaching and baptizing every where wee may inferre it is lawfull for the ordinary Elders their successors to preach and baptize in some place why may we not inferre because the Apostles in collegio in one presbytery did ordaine ordinary officers that we have thence a patterne for an ordinary presbytery Object 4. If there were no institution for preaching and baptizing but onely the Apostles naked practise we were not warrantably to preach and baptize from the sole and naked example of the Apostles Answ. Shew us an institution for preaching and baptizing then for that which we alledge is an institution Matth. 28. 19 20. Mark 14. v. 15. to you is a commandement given to the Apostles as Apostles as you said in the 1. objection proponed by you and therefore we have no more warrant to preach and baptize from the Apostles example then we have to work miracles and because by the same reason of yours Christs command to his Apostles to preach before his death Matth. 10. is not ordinary presbyteriall preaching but conjoyned also with the power of casting out devills Matth. 10. 1 2 3. it must also upon the same ground bee a Commandement given to the Apostles not as ordinary Pastors but as Apostles if we compare Matth. 10. 1 2 3. with Mark 16. 15 16 17 18. If you flee to John Baptist his practise of baptisme 1. you are farther off then you were 2. What warrant more that John Baptist his practise should warrant preaching and baptizing if it want an institution then the Apostles preaching and baptizing when it is separated from an institution 2. This argument pincheth you as much as us for a thousand times in your bookes a warrant for our ordinary Elders to preach and baptize is fetched from the sole practise of the Apostles 3. By this the argument for the Christian Salbath from the Apostles observing that day shall also fall 4. This also shall make us loose in fundamentalls of Church government which are grounded upon the Apostles practise 5. The Apostles had no Apostolick and extraordinary ground which moved them to preach and baptize according to the substance of the Acts for they did preach and baptize upon these morall and perpetuall motives and grounds which doe obliege ordinary Elders to preach and baptize even to Christs second comming Ergo their very practise not considered with the institution is our patterne and rule It is as evident that there was a Presbyteriall Church at Ierusalem after the dispersion seeing the dispersion as we have proved did not reâ—rench them to one Congregation because our Brethren doe conclude from a company of Elders of the Church of Ephesus Acts 20. of Ierusalem from the Angell of the Church of pergamus of Thyatira a formall ordinary Presbytery of Ephesus of Ierusalem of Thyatira Let us have the favour of the same argument upon the supposall of many Congregations which the word doth warrant and upon the supposall that it is called one Church alwayes as Acts 2. 47. The Lord added to the Church Acts 5. 11. feare came upon all the Church Acts 8. 1. there arose a great persecution against the Church Acts 12. 1. Herod stretched forth his hand to vex certaine of the Church v. 5. prayer was made without ceasing of the Church unto God Acts 15. 4. and when they were come to Jerusalem they were received of the Church and of the Apostles and Elders Acts. 21. 15. Paul went up to Jerusalem and v. 18. The day following Paul went in with us into James and all the Elders were present Here be Elders of the Church of Ierusalem and Ierusalem is named one Church frequently and alwayes before and after the dispersion it is called a Church in the singular number not onely in relation to persecuters but also in relation to government and because they were a politicall society to which there were many added Acts 2. 47. and which hath Elders Acts 15. 4. Acts 21. 15. 18. And a Church-union in a constituted body hearing the Word and receiving the Sacraments as this Church did Acts 2. 42. is not a Church but in regard of Church-policy and Church-government They reply That enemies doe persecute the Church Acts 8. 1. Acts 12. 1. Acts 8. 3. Saul made havock of the Church that is of the faithfull of the Church for Saul had no regard in his persecution to a Church in their government or Church combination therefore the enemies are said to persecute the Church materially I answer this objection I tooke off before But 2. Principally the enemies persecuted the Church under the notion of â— Society politicall holding forth in a visible Church-profession their faith in Christ and that by hearing receiving the Seales and subjecting themselves in a visible way obvious to the Eye of all to the government of the Christian Church Yea the enemies had no better character to discerne them to be Saints and so worthy of their malice then Church-characters of a Church-profession But 2. Whereas the Holy Ghost giveth the name of one Church to the Church of Ierusalem all constantly speaking of it both as a Church and in relation to persecuters and that every way in that notion as our Brethren say that the Scripture speaketh of their own Corgregationall Church wee have the same reason to call it one Church because of one government for the question is not now if it bee many Congregations but it it bee one Church Object 2. They are called the Elders at Jerusalem not the Elders of the Church of Jerusalem Ergo from this it is not concluded that they were one Church Answ. Acts 16. 4.
Judas and Silas gathered toâ—ether the multitude and delivered the Epistle and Acts 11. 26. and Barnabas and Paul their assembling with the Church a yeare must be taken distributively And that there were more assemblings of the multitude and Church at Antioch then one for Silas Paul Barnabas abode a good space at Antioch and taught the Word of the Lord with many others Acts 15. 34 35. and therefore there is no ground or warrant to say that the Epistle was read to all that meeting in one day and at one meeting and as little warrant there is to say that Barnabas and Paul assembled themselves Acts 11. 26. with one and the same single Church-assembly consisting of all the Christians at Antioch in one house and in one day the space of the whole yeare in which they abode at Antioch nor shall I believe that Paul and Barnabas and many other Teachers at Antioch Acts 15. 35. Acts 11. 20 26. Acts 13. 1 2 3 4. assembled all in one materiall house at one single Church-convention but it suteth not with the wisdome of Christ who sent his Disciples out two by two for the hastening of the worke Mat. 10. That they did all even the many prophets at Antioch Acts 15. 35. Acts 13. 1. 2. onely bestow their labours upon one single Congregation And the word Church and Synagogue both are taken distributively in the Scripture and must of necessity be taken so And so must we take the word Exod. 12. 6. and so Ainsworth readeth it and the lambe shall be kept by you untill the fourteenth day of this moneth and the whole Church of the congregation of Israel shall kill it between the two evenings immolabunt eum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arias Montanus turneth it omnis cetus catus Synagogae Israel Now the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place must be taken distributively For all the children of Israel collectively did not meet to slay the Lambe for the Text saith v. 3. it was to be slaine in the House that is saith Ainsworth as the Greeke translateth Houses And here v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the House of their Fathers The word House here must bee taken distributively for Rivetus with great reason inclineth to thinke that the Passeover was not a Sacrifice properly so called And truly to me the Lord doth determine the question Jer. 7. 22. for I spake not to your fathers nor commanded them in the day that I brought them out of the Land of Egypt concerning burnt offerings and sacrifice for 2 Chro. 30 v. 2. 17. there is no necessity to expound the place of these convivall Lambes of the Passeover but of other Sacrifices offered at this time see Lyran and Cajetanus And also Cornelius a lapide saith on the words because he can find no ground for the Mosse in the place hinc pateâ— universos sacerdotes non immolasse hos agnos paschales in Templo uti sentit Claudius Sainctes 1. Repet Eucharist c. 7. Abulensis in Exod. 16. ex eo Serrarius in Josu 5. 9. 22. and it is certaine every Master of the Family did slay his owne Lambe and Diodatus on these words in every House to shew the communion of the Church in the enjoying of Christ and his benefiâ—s And the seventy Interpreters render the place Exo. 12. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Chaldee paraphrast c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immolabunt eum omnis Ecclesia filiorum Israel Hieron immolabit eum universa multitudo filiorum Israel However there were neither Priests nor Temple as yet in Israel when they came out of Egypt And therefore every head of a Family did slay the Lambe and so the Church of the Congregation distributively taken slew the Lambe every one by himselfe and so is the word Synagogue taken where it s every way a Congregationall assembly as Mat. 13. 54. And when hee was come to His owne Country He taught them in their Synagogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word Synagogue must be taken distributively For he did not teach in one single Synagogue onely in his own Countrey but in many Synagogues one after another in diverse places and at divers times as it is expounded Luke 4. 44. and Hee was preacking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Sgnagogues of Galilee in the plurall number Mat. 9. 35. He went about all Townes and Villages teaching in their Synagogues c. Joh. 18. 54. I ever taught in the Synagogues and dayly in the Temple whither the Iewes alwayes refort And therefore Synagogue Mat. 13. 54. in the singular number must be expounded distributively for many Synagogues in diverse places and diverse times and so doe I thinke the word Church and muluitude Acts 11. 26. Acts 5. 30. must be taken distributively and so the word Church is taken 1 Cor. 14. 19. Yet in the Church I had rather speak five words with my understanding that I may teach others then ten thousand words in an unknowen Tongue Paul I hope desired not to speake in a knowen tongue to edifie in one single Congregation of Corinth onely but in all the Churches where he taught and 1 Cor. 14 35. It is a shame for a Woman to speake in the Church the word Church cannot be in that place restricted to the one single Congregation supposed to meet all in one house at one time in Corinth because it is a shame for a Woman to preach in all the Churches of the World as is clear 1 Tim. 2 11 12. and Exod. 12. 47. all the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Israel shall doe it that is they shall eate the Lambe in their Houses and shall not break a bone thereof so the 70. Interpreters render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Chaldee paraphrast Omnis caetus Israel faciet illud It were easie to bâ—ing infinite instances out of the Word of God to make good that a collective noun such as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Church is taken distributively So James 2. 2. if toere came unto your assembly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man with a gold Ring c. Except the word assemblie or Church be taken distributively and not collectively it shall follow that all the dispersed Iewes to whom Iames doth write have one single place of Church-assembly as Heb. 10. 25. not forsaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assembly of your selves together aâ— the manner of some is but can any inferre from this place more then from Acts 11. 26. Acts. 15. 35. that all the whole Hebrewes to whom that Apostle doth write had one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 single Church-meeting and one Congregation in the which they did all meet for worship I thinke not or will it follow that there were none amongst all these Iewes who did separate from any Church-assemblie except onely from the Church-assembly of a single Congregation
Earth Answ. I see this sayd without any probation Churches depend on many above them for unity but what consequence is this Ergo they depend upon one visible Monarch It is an unjust consequence Mr. Mather Mr. Thomson c. 2 pag. 26. The Graecians and Hebrewes made not two Churches but one Congregation they called the multitude of Disciples together v. 2. Answ. That the chiefe of both Grecians and Hebrewes were convened in one to give their consent to the admission of their Officers the Deacons I conceive but that all the thousands of the Church of Jerusalem were here as in one ordinary Congregation I judge unpossible Mr. Mather c. 3. pag. 27. 28. If your argument be good if thy Brother offend and refuse to submit tell the Church because Christs Remedy must be as large as the Disease then if a Nationall Church offend you are to complaine to a higher Church above a Nationall Church and because offences may arise betwixt Christians and Indians you may complain of an Indian to the Church Ans. Because ordinary communion faileth when you got higher then a Nationall Church and Christs way suppoleth an ordinary Communion as is cleare If thy Brother offend c. Therefore I deny that this remedy is needfull in any Church above a Nationall Church 2. Christs remedy is a Church remedy for Offences amongst brethren and Members of the visible Church And Indians are no Members of the Church and so being without they cannot bee judged 1 Co. 5. 12. We say that if the Magistrate be an enemy to Religion may not the Church without him convene and renew a Covenant with God Mr. Mather and Mr. Thomson answer c. 3. pag. 29. if the supreame Magistrate be an enemy to Religion it is not like but most or many of the people will be of the same mind Regis ad exemplum as it is in France and Spaine and was in the dayes of Queene Mary and then the Believers in the Land will not be able to beare the name of the Land or Nation but of a small part thereof nor can it be well conceived how they should assemble in a Nationall Synod for that or any other purpose when the Magistrate is a professed Enemie nor doth God require it at their hands Answ. This is a weake answer the Christians under Nerâ— were not like their Prince and it s not like but sincere Christians will bee sincere Christians and professe truth even when the Magistrate is an enemy And 2. If your meaning be it cannot be conceived how they should assemble in a Nationall assembly when the Magistrate is an Enemy because it is not safe for feare of persecution Then you say nothing to the argument because the argument is drawen from a duty a Nation professing the Gospell after many backslidings are obliged to convene in a Nationall Synod and are to renew their Covenant with the Lord and your answer is from an ill of affliction and if you meane that because the Princes power is against their Synodicall convening this is nothing against the power of the Synods that CHRIST hath given to His Church But if your meaning be that it is not lawfull to them to convene in a Nationall Synod to renew a Covenant with GOD against the supreame Magistrates will I hope you minde no such thingâ— for so doe Malignants Now alledge that wee never read of any Reformation of Religion in Scripture warranted but where the Prince did contribute his authority because he onely is to reforme and he onely rebuked for the standing of the high places but hee may soone be answered 1. Both Israel and Iudah were so bent to backsliding that wee read not that ever the people made any reall Reformation of Religion Josiah Hezekiah and Asa did it for them But what an argument is this Iudah did never for the most of the Land seeke the Lord God of their Fathers with all their heart Ergo the seeking of the Lord God with all the heart is an unwritten tradition 2. Princes are obliged to remove high places But are they obliged with their owne Hands to breake all the Images No I thinke if they remove the high places by the Hands of their Subjects or command their Subjects to remove them they doe full well But I see not this consequence Ergo Princes onely are obliged to remove the high places it followeth not 3. If it be the Princes part to command his Subjects this duty of Reformation and removall of the high places then they may performe their duty without the Prince 4. There is a twofold Reformation one an heart-Reformation Sure this is not the Princes onely All the Land may repent without the King There is another an outward Reformation And that is twofold either Negative or Positiveâ— Negative is to refraine from ill and the unlawfull and superstitious manner of worshipping GOD as in new Offices not warranted by his Word Antichristian Ceremonies and a Masse-Booke c. Certainly all the Land are to abstaine from sinne though the King command not now all the Reformation for the most part in both Kingdomes is in obstinence from superstitious superadditions that defiled the worship of GOD and to this there is no necessity of the Magistrates authority more then wee needâ— the Kings warrant to put an Obligation upon Gods Negative Commandements All that is Positive is the swearing of a lawfull Covenant to observe and stand by the faith and true Religion of the Land but I see no more a necessity that a King warrant the lawfull Vow of twenty thousand then the Lawfull Vow of one Man seeing it is a lawfull profession of CHRIST before Men commanded in the third Commandement And to the observance of that Law of God which God and Conscience hic nunc doe oblige us there is no addition of a Kingly authority by necessity of a Divine Law required to make it valid no more then if all the Kingdome at such a solemne day of humiliation should all in every severall Church sweare to Reformation of life 5. The Apostles and Christ positively did reforme Religion and the Church without and contrary to the mind of civill authority nor is it enough to say the Apostles were Apostles but wee are not Apostles for upon this morall ground Acts 5. 29. Wee ought rather to obey GOD than man they reformed contrary to the Magistrates mind And wee doe but contend for that very same Faith Jud. 3. which was once delivered to the Saints So to Reforme is to seeke the old way and to walks in it Jeremy 6. 16. to turne to the LORD with all the heart Jeremy 1. and for this cause Jeremy 3. 10. Iudah is sayd not to veturue to the LORD with her whole heart but fainedly because when a zealous King reformed them they returned not with all their heart Whence Reformation of Religion must bee the peoples duty no lesse then the Kings and I believe such a divine precept carrying
of these congregations as where there is not a head of a Family and members there is not a Family and so you prove not Jerusalem a presbyteriall Church over many fixed and formed Churches as they are in Scotland and if the Apostles were pastors in a circular and fluid way to many congregations every one was a pastor to many congregations and so elected by many congregations which is absurd Ans. 1. Fixed or not fixed cannot vary the essence of the government 1. The Priests Levites and Prophets teaching in the wildernes from place to place and the people by war scattered to sundry Tribes doth not make these meetings not to be under the government of the great Sanedrim more then if the meeting made a fixed Synagogue divers members and dverso heads in one Family occasioned by death and pestilence diverse Souldiers and new Commanders in a Regiment diverse Inhabitants yea and weekly altered rulers and watchmen in a City doth not infer that that family Regiment and City is not under one government of the City one of the whole army and one parliamentary law of the whole kingdome no more then if all were fixed in members and heads 2. Churches their persecution may have both members and teachers removed to a corner and altered yet they remain the same single Congregation having the same government 3. Officiating in the same word seales censures by Peter to day and by Andrew to morrow though members also be changed is of the same species and nature even to the worlds and if we suppose the Church of Ierusalem to be one Congregation induring a patterne these sixteen hundred yeares members and officers must be often altered yet it is one Congregation in specie and one single Church in nature though not in number and the government not altered through the fluidity and alteration of members and officers as it is the same Parliament now which was in the raigne of King Iames though head and members be altered fluidity and alteration of rulers and members must be by reason of mortality accidentall to all incorporations and yet their government for all that doth remaine the same in nature if these same Lawes and Government in nature by these Lawes remaine CHAP. 4. SECT 5. Why we doe not admit the Members of the Churches of Old England to the Seales of the Covenant Quest. I. VVHether the Seales of the Covenant can be denyed to professors of approved piety because they are not members of a particular visible Church in the New Testament Our Brethren deny any Church Communion and the seales of the Covenant Baptisme to the children of Beleevers the Lords Supper to beleevers themselves who come to them from Old England because they be not members of the particular Congregation to which they come and because there is no visible Church in the New Testament but one particular Parish and all who are without a particular Parish are without the visible Church and so are not capable of either Church censures or the Seales of the Covenant because 〈◊〉 have right to the seales of the Covenant but onely this visible Church We hold all who professe faith in Christ to be members of the visible Church though they bee not members of a visible Congregation and that the seales of the Covenant should not be denyed to them And for more full clearing of the question let these considerations be observed First Dist. All beleevers as beleevers in foro Dei before God have right to the seales of the Covenant these to whom the Covenant and body of the Charter belongeth to these the seale belongeth but in foro Ecclesiastico and in an orderly Church-way the seales are not to be conferred by the Church upon persons because they beleeve but because they professe their beleeving therefore the Apostles never baptized Pagans but upon profession of their faith Second Dist. Faith in Christ truely giveth right to the seales of the Covenant and in Gods intention and decree called voluntas beneplaciti they belong onely to the invisible Church but the orderly way â—f the Churches giving the seales is because such a society is a professing or visible Church and orderly giving of the seales according to Gods approving will called voluntas signi revelata belongeth to the visible Church Third Dist. The Church may orderly and lawfully give the seales of the Covenant to those to whom the Covenant and promises of grace doth not belong in Gods decree of election Fourth Dist. The Church may lawfully adde to the Church visible such as God addeth not to the Church invisible as they may adde Simon Magus and the Church may lawfully cast out of the visible Church such as Christ hath not cast out of the invisible Church as the Church may excommunicate regenerate persons for scandalous sinnes Fift Dist. Then the regenerate excommunicated have right to the seales of the Covenant as they have to the Covenant and yet the Church doth lawfully debarre them hic nunc in such a scandalous case from the seales of the Covenant Wee hold that those who are not members of a particular Congregation may lawfully be admitted to the seales of the Covenant First Because those to whom the promises are made and professe the Covenant these should be baptized But men of approved piety are such though they be not members of a particular Parish The proposition is Peters argument Act. 2. 38. Secondly Those who are not Members of a particular Church may be visible professors and so members of a visible Church Ergo the seales of the Covenant belongeth to them Thirdly The contrary opinion hath no warrant in Gods Word Fourthly The Apostles required no more of those whom they baptized but profession of beleefe as Act. 10. 47. Can any forbid water that these should not be baptized who have received the Holy Ghost as well as we Act. 8. 37. If thou beleevest with all thy heart thou mayest he baptized no more is sought of the Jaylor Act. 16. 31. 34. The Authour saith To admit to the Seales of the Covenant is not an act of Christian liberty that every Christian may dispense to whom he pleaseth but an act of Church power given to the Ministers to dispense to those over whom the Holy Ghost hath made them overseers but we have no Ministeriall power over those of another Congregation and who are not members of a particular Congregation Answ. First To dispense the Seales to whom we please as if mens pleasure were a rule were licentiousnesse not Christian Liberty There may be a communion of benefits where there is no communion of punishment Beneficia sunt amplianda Secondly It is false that Pastors have no Ministeriall power over those who are not of their Congregation for if so all communion of Churches should fall for Letters of recommendation from other Churches whereof they are Members cannot make Pastors of New England to have a Ministeriall power over those of another
because their calling is ordinarily traffiquing and so not consistent with a membership in a setled congregation are they I say without not to be edified by the censures of the Church but left to the immediate judgement of God this is contrary to Gods Word and an insolent interpretation and I find iâ— not in your place of Amesius They reason from inconveniencies Hence say they Church assemblies shall be confused meetings if all out of Church membership â—e admitted Answ. If by confused meetings you meane meetings of sound beleevers and hypocrites then Christs Kingdome compared to a draw-net wherein are good and bad are confused meetings and unlawfull which none can say but Anabaptists But if you meane meetings of these of your owne Congregation and strangers of approved piety these are not confused meetings but you begge what is in question and utterly abolish all Communion of Churches They adde the Church shall endanger the propbaning of the Seales and want a speciall meanes whereby their grace and piety shall be disâ—erned if without respect of their Church estate men be admitted to the seales for their owne testimony is not enough also how can they be of approved piety who against light refuse to professe subjection to the Gospell by an orderly joyning themselves with some approved Church when they have opportunity seeing Church-fellowship is an action of piety required in the second Commandement and this meane of tryall hath beene so blessed that many approved men have beene after tryall found light to others and to their owne consciences Answ. Meanes of discovering sincerity or hypocrisie would be warranted by Gods word and meanes of eschewing the prophaning of the Seales also Simon Magus was not so tryed yea when Peter found him in the gall of bitternesse we sinde not that he cast him out of the visible Church in respect his sinne was not that publikely scandalous as to offend the whole Church 2. We grant that strangers are not rashly to be admitted to the Seales but you prove them not to be of approved piety because they will not sweare your Church-oath and your discipline as the onely true way and in so doing you say they refuse Church-fellowship commanded in the second Commandement but this is to be proved and not to be nakedly averred by you they beleeve and can give evidences of their beliefe so should by the word of God be admitted to the Seales Act. 10. 47. Act. 8. 37. Act. 16. 14 15. ver 31 32 33. 1 Cor. 11. 38. you deny them the Seales as iâ— they were dogges and unworthy prophaners of the Seales onely because they cannot sweare to your Church-government which you cannot prove from the word of God 3. You deny them to be of approved piety who will not joyne to an approved Church you meane your owne onely But you adde if they have opportunity but what if they want opportunity then the strong hand of God deharreth them their seed from the Seales of Grace now if any be to traffique by Seas and to travell to farre Countries in a lawfull calling he is legally uncleane and incapable of the Seales to himselfe or his seede for he cannot in Conscience and through necessity of his lawfull calling sweare your Church-oath for he must sweare to observe the manners of his fellow-members to edifie them by exhortation consolation rebuking to joyne himselfe in an eternall Covenant to that visible Church yea never to remove thence except the Congregation consent so your oath obligeth him to all these now this is impossible because of his lawfull calling and because he cannot be a Church-member for ever while he traffiqueth in his lawfull calling the comfort of the Lords supper is denyed to him and Baptisme to all his seede and that by a strong hand of providence without any fault in him shew us a warrant from the Law and the Testimony where any are to be debarred from the Seales of the Covenant and that ordinarily where sicknesse and some other Physicall impediments doth not occurre where there is no morall unworthinesse or guiltinesse in the persons debarred Will you debarre all from Church-comforts the presence of Christ in his Church the comfort of his walking beside the Candlestickes and his influence in the word Preached the power of the keyes the rebukes of the Saints their exhortation and private comforting of sinners the comforts of the Ordinances of Baptisme and the supper of the Lord because a strong hand of providence in a lawfull calling doth perpetually debarre them 4. You say your trying of Church-members is a meane blessed of God to try many mens sincerity I answer Unlawfull meanes as the persecution of Tyrants may have this successe what then is it a lawfull meane 2. I would Gods name were here spared it is not a meane blessed of God it chaseth away many from the net of the Gospell and the Pastorall care of the Shepheards and is not a conquering way to gaine Soules John Alasto say they in the dayes of Edward the sixth would bapize none but such as were members of that Church and therefore pâ—â—paned this question to the Fathers Are these infants that you 〈◊〉 the seede of this our Church that they may lawfully be Baplized Answ. John Alasto had reason because of some present abuse some indifferent Atheists infidels in heart refused to joyne to either Churches either Protestant or Papists and sought Baptismeto their children in either Churches as they might have it and therefore was that question proponed to the Fathers but it proveth not your point Alasto excluded the Children of Atheists who would joyne to no Church as his words cited beare Ergo approved Christians and their seede are to be excluded from the Seales of the Covenant How weake is your reasoning If the Rechabites say they the Posterity of Jethro shall live in the â—idst of the Common-wealth of Israel some of them prove true beleeters as Jonadab the sonne of Rechab yet if they shall refuse to take bold of the Covenant of Israel to become Prâ—selytes it is no sinne for Israel to withold the Passeover from them circumcision from their Children Answ. You might have proved your point a nearer way many legally uncleane and yet sound beleevers because of leprosie for no sinne were debarred from the Seales amongst the Jewes but have you any law to debarre any from the Seales of the Covenant of grace under the New Testament and that ordinarily for no sinne 2. Calvin thinketh their Vow not lawfull Bucanus Polyander and Willet think it the lawfull Vow of the Nazarites commanded Numb 6. What then If by Gods Law of the Nazarites they abstained from wine and the Passeover God is above his owne Law Ergo you may debarre men from the Seales under the New Testament for no sinne it doth not follow 3. How prove yee they abstained from the Passeover being so divine a Law might not their Vow suffer
professor at Rome Joan. de Lugo teach that the Sacraments are morall causes of grace but not physicall It is grosse that Henricus saith that God createth grace per tactum Sacramentorum by the touch of the Sacraments as Christ cured the Leper by the touch of his hand for Sacraments are not miracles as Papists say Phisicke worketh upon a mans body when he sleepeth so doe Sacraments justifie and worke grace ex opere operat◠though the faith of the Sacrament-Receiver doe worke nothing at all 4. Sacraments are considered 1. As holy signes 2. As Religious seales 3. As instruments by which faith worketh 4. As meanes used by us out of conscience of obedience to Christs commandement who hath willed us to use them Sacraments as signes are objective and morall causes exciting the mind as the word doth in a morall way they represent Christ and him crucified and this Sacraments have commune with the word The Sacrament is a visible word teaching us 2. Sacraments have the consideration of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tantum they be seales and not teaching and representing signes onely this way also they have no reall or physicall action in them or from them for a seale of a Prince and State as it is such conferreth not an acre or rigge of land but it is a legall Declaration that those lands written in the body of the Charter doe duely belong to the Person to whom the Charter is given But Arminians do here erre as Episcopius and also Socinus and Smalcius who teach that the Sacraments be nothing but externall rites and declarative signes scadowing out Christ and the benefits of his death to us because they find a morall objective working in the Word of God but a substantiall and Physicall working betwixt us and Christs bodie they say is ridiculous but they would remember that this is an insufficient enumeration the seale of a Kings Charter hath besides a morall action on the mind by bringing to the mind such lands given to such a man and so the seales worketh upon the witnesses or any who readeth the Charter as well as upon the owner of the Charter I say beside this the seale hath some reall action I grant not in it but about it and beside it for it sealeth that such lands are really and in effect given by the Prince and State the action is about the seale not in or from the seale When a Generall of an Army delivereth the keyes of a Castle to a Keeper thereof he saith I deliver the house to you when he delivereth the Keyes onely Physically and not the stones walls or timber of the house by a Physicall action or Physicall touch contactu Physico yet in delivering the keyes he doth really deliver to him the Castle but in a legall and morall way Arminians and Socinians may see here that there is neither an action by way of naked representation and teaching for the Sacrament is a teaching signe to the beholders who receive it not nor is it a Physicall action as if Christs Physicall body in a Physicall way were given yet it is an action reall and morall so the Sacraments are signes exhibitive and not naked signes Our brethren doe side with Arminians and Socinians who so often teach that Sacraments make nothing to be what they were not but onely declare things to be what they are It is true the formall effect of a Sacrament is to seale and confirme to seale and confirme is but a legall strengthning of a right and not the adding of any new thing Yet in this the Sacrament differeth from a seale 1. That to a civill seale there is not required the beleeving and faith of the owner of the Charter to make the seale effectuall for whether the Lord of the lands beleeve that his seale doth confirme him in the lands or not the seale of it selfe by the Law of the Prince State maketh good his right to the lands but Sacraments doe not worke ex opere operato as civill seales doe worke even as Physicke worketh upon the body without the faith of the mind though the man bee sleeping Hence the third consideration of a Sacrament as an instrument Faith in and through the Sacrament being wakened and stirred up layeth hold upon Christ his death and benefits and for this cause there is a reall exhibition of the thing signified and the Sacrament is an exhibitive seale 4. The Sacrament in the use is considered as wee use it in obedience to God who saith in the Lords Supper Do this in remembrance of me and in this it differeth from a civill seale also The Prince doth not conferre a seale to confirme a man in his land upon condition that he will make use of it otherwayes it shall be to him as no seale But God hath given the scale of grace upon condition that wee make use thereof in Faith else the Sacrament is blanke and null Therefore if you beleeve and not otherwayes the Sacrament of the Supper sealeth and confirmeth you in this that Christ is given already and is in the present given to be nourishment to your soule to life eternall and so oft as you eate the certioration and assurance groweth and the faith is increased and a further degree of a communion with Christ confirmed but it is not so in civill seales though yee repeate and reiterate the same seale of lands ten thousand times it never addeth one aker more to the in heritance because the repetition of a civill seale is not commanded under the promise of addition of new lands nor is it commanded as obedience to the owner of the Charter that hee should make use of the seale but from the using in faith the Sacrament we receive increase of Grace and a Sacramentall Grace Hence Baptisme is a seale of our incorporation in Christs visible Church 1 Cor. 12. 13. For by one spirit we be all baptized into one body whether we be Jew or Gentile or whether we be bound or free Act. 2. 41. Then they that received the word were baptized and the same day there were added unto them three thousand souls so Matth. 28. 19. the taught Disciples are to bee baptized in his name Act. 8. 38. Philip was this way received in the Christian Church and Cornelius Act. 10. 47. and Lidia Act. 16. 15. and the Jaylor vers 23. 2. That which distinguisheth by a visible note the Church as visible from the invisible Church and from other visible societies and sealeth our visible union with Christs body that is the seale of our entry in the visible Church but baptisme is such Ergo. 3. What circumcision was to the Church of the Jewes that baptisme is to the Christian Church because in re significatâ in the thing signified and inward substance of the Sacrament they were both one Col. 2. 11. 12. Phil. 3. 3. But circumcision was a seale of the
ignorant of some lesse fundamentalls 2. Because we see in a mirror and imperfectly 3. In respect of beleeving upon a false ground as for miracles In respect of the object the certaintie is most sure as sure as that God cannot lie In respect of our adherence of understanding and affections in this respect the knowledge of fundamentalls must bee certaine 1. By a negative certitude which excludeth doubting and so Pastor and people must have a certitude of fundamentalls as Rom. 14 5. Col. 1. 9. Heb. 5. 12. but for a positive certitude there is not that measure required in a teacher that is in a scholler for all the body cannot be an eye 1 Cor. 12. 17. yet is a Christian certitude and fulnesse of perswasion required even of all Christians Colos. 2. 2. Colos. 3. 16. highest and greatest in its kind though many may bee saved with lesse yet a distinct knowledge of fundamentalls in all is not necessary by a necessitie of the meanes necessitate medii as Beza and Doctor Ames teach There is a faith of fundamentalls implicite in respect of the will and affections which Papists make a wide faith as the Jâ—uâ—e Becanus thinke to beleeve these two fundamentalls 1. That there is a God 2. That this God hath a providence conâ—â—â—ning mens salvation though other particulars be not knowne Or implicite faith is saith Estius when any is ready to beleeve what the Church shall teach which faith Suarez saith though it include ignorance yet keepeth men from the danger of errors because it doth submit the mind to the nearest rule of teaching to wit to the Church the knowledge of fundamentalls in this sense doth not save but condemne Thomas saith better then he 6. Dist. They are not alike who beleeve fundamentall hereâ—ies 2. And who defend them 3. And who teach them and obtrude them upon the consciences of others For the first many beleeve fundamentall errors who are ignorant of them and doe thinke that they firmely adhere to Christian Religion Oâ—cam termeth such haereticos nescientes ignorant heretickes as the Marcionites and the Manicheans and these the Church should tolerate while they bee instructed It is true the Jesuite Meratius saith When many things are proposed to the understanding for one and the same formall reason to wit for divine authoritie the understanding cannot imbrace one but it must imbrace all nor â—â—ject one but it must reject all which is true of a formall malitious rejecting the Manichean beleeveth nothing because God saith it and hath faith sound and saving in nothing but it is not true of an actuall or virtuall contempt in one or two fundamentalls because beleevers out of weakenesse ignorance and through strength of tentation may doubt of one fundamentall as the Disciples doubted of the resurrection Joh. 20. 9. and yet in habite beleeve all other fundamentalls but the Church is to correct such as professe fundamentall heresies and to cast out of the Church seducers and deceivers 7. Dist. It is one thing to hate a fundamentall point as that Christ is consubstantiall with the Father as the Arians doe and another thing by consequence to subvert a fundamentall point as Papists by consequence deny Christ to bee true man while they hold the wonder of Transubstantiation yet doe not they hate this conclusion formally that Christ is true man 8. Dist. Though it were true which Doctor Christo. Potter saith If we put by the Points wherein Christians differ one from another and gather into one body the rest of the articles wherein they all gnerallaly agree we should finde in these propositions which without all controversie are universally received in the whole Christian world so much truth is contained as being joyned with holy obedience may be sufficient io bring a man to everlasting salvation I say though this were true yet will it not follow that these few fundamentalls received by all Christians Papists Lutherans Arians Verstians Sabellians Maccdonians Nestorians Eutychanes Socinians Anabaptists Treithitae Antitrinitarii for all these be Christians and validely baptized doe essentially constitute a true Church and a true Religion Because all Christians agree that the old and New Testament is the truth and Word of God and the whole faith of Christian Religion is to bee found in the Old Testament acknowledged both by Jewes and Christians for that is not the Word of God indeed in the Old Testament which the Jewes say is the Word of God in the Old Testament Yea the old and new Testament and these few uncâ—nâ—â—averted points received universally by all Christians are not Gods Word as all these Christians expone them but the dreames and fancies of the Jewes saying that the old Testament teacheth that Christ the Messiah is not yet come in the flesh the Treithitae say there be three Gods yet are the Treithitae Christians in the sense of Doctor Potter so that one principall as that There is one God and Christ is God and man and God is noely to be adored not one of these are uncontraverted in respect every society of Sectaries have contrary expositions upon these common fundamentalls and so contrary Religions Who doubteth but all Christians will subscribe and sweare with us Protestants the Apostolicke Creed but will it follow that all Christians are of one true Religion and doe beleeve the same fundamentalls now these fundamentalls are the object of faith according as they signifie things To us and to the Treithitae this first Article I beleeve in God as I conceive doth not signifie one and the same thing now joyne this I beleeve in God with holy obedience as wee expone it and as the Treithitae expone it it could never bee a step to everlasting salvation for it should have this meaning I beleeve there is one only true God and that there be also three Gods and what kind of obedience joyned with a faith made up of contradictions can bee availeable to salvation 3. One generall Catechise and confession of faith made up of the commonly received and agreed upon fundamentalls would not make us nearer peace though all Christians should sweare and subscribe this common Christian Catechise no more then if they should sweare and subscribe the old and new Testament as all Christians will doe and this day doth 9. Disl Though the knowledge of fundamentalls be necessary to salvation yet it cannot easily be defined what measure of knowledge of fundamentalls and what determinate number of fundamentalls doth constitute a true visible Church and a sound beleever as the learned Voetius saith Hence 1. They are saved who soundly beleeve all fundamentalls materially though they cannot distinctly know them under the reduplication of fundamentalls nor define what are fundamentalls what not 2. Though a Church retaine the fundamentalls yet if wee beforced to avow and beleeve as truth doctrines everting the foundation of faith against the article of one God if we must worship as many Gods as there bee hosties if Christs
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
Arminians Pelagians and old Anabaptists expound it of the visible Church that they may make Judas whom they alledge was chosen out of the world no lesse then Peter an example of their universall election and of the small apostasie of the truly elected and regenerated And you have to side with you in this the Apostate Peter Bertius the Arminians at Hage Arminius himselfe the Socinians as Socinus Theoph. 〈◊〉 and you may see your selves refuted by Amesius refuting the Arminians in the conference at Hage and this you expressely say with Arminians and Socinians 1. Because as you say Judas was one of them whom the Father had given to Christ out of the world whom alone of all them so given to him he hath losed Ergo Christ speaketh of a visible donation Answ. The Antecedent is false Joh. 6. 37. All that the Father had given me commeth unto me and him that commeth unto me I will in no wayes cast out v. 39. And this is the Fathers will which â—â—th sent me that of all which he hath given me I should lose nothing but should raise it up at the last day But Judas was cast out and losed and is not raised up at the last day as one which commeth that is beleeveth in Christ. 2. This is the very exception of the Arminians and Amesius answereth quae Scriptura manifesto est judicio Iudam non it a Christo datum commendatum fuisse a Patre ut â—aeteros Christ saith Robinson speaketh of such persons as the world hated because they were not of the world Job 15. 14. But the wicked world 〈◊〉 not hate men as they are elected before God and invisibly or inwardly separated â—ut as they are outwardly separated whether they bee inwardly so or not Answ. 1. Invisible election and the contrary spirit that the children of God are led by which is most unlike to the spirit that leadeth the world is the true ground and cause why the world doth hate them and this choosing out of the world is seene and made visible by the fruits of the spirit to the wicked world but the consequence is nothing he speaketh of election that is visible or made visible yet not as visible for often Paul tâ—â—rmeth the visible Churches Saints Temples of the holy Spirit the sonnes and daughters of the living God and when he tearmeth them such he speaketh to and of a visible Church yet not as visible because to be the temple of the holy Spirit and a sonne and daughter of the living God is a thing formally and properly invisible for faith and the spirit of adoptien are not things visible or obvious to the senses but Separatisâ—s are often deceived with this hee speaketh to the visible Saints Ergo he speaketh to them as visible Saints this is the vaine collection of ignorant Anabaptists Paul writeth to the visible Church but every priviledge that hee doth ascribe to them doth not agree to them as they are visible He saith to the visible Church of Colossians ch 3. v. 3. your life is hid with Christ in God an unvisible life cannot agree to the Colossians as they are a visible Church so separation from the world made manifest and visible is the cause why the world hateth the children of God yet that separation is formally invisible and not seene to the eye of men for it is an action of God to choose men out of the world and no eye mortall can see his actions as they be such And therefore except Robinson prove that this choosing out of the world is common to elect and reprobate and to be seene in Peter and Iudas he bringeth nothing against us to prove his point but hee plainly contradicteth his owne tenents for in his first reason he will have the true Church separated from the world as Iudas the traytor was separated from the world which we grant that is separation in show and in profession and so maketh his visible Church to be made up of traytors and hypocrites who cannot bee the Spouse of Christ nor a part of Christ his mysticall body and his redeemed flocke Now hee still harpeth on this that the visible Church rightly constitute is the Spouse of Christ the redeemed of God the mysticall body of Christ and so hee contradicteth himselfe and saith with us that there bee no visible separation from the world essentiall to such a Church as they dreame of to wit of called Saints Temples of the holy Spirit c. and therefore never one of that side understood to this day the nature of a true visible Church though they talke and write much of it for the truth is the essence and definition of a Church agreeeth not equally to a true Church and a visible Church yea a visible Church as it is visible is not formally a true Church but the redeemed Church onely is the true Church Lastly He speaketh saith he of such a choosing out of the world as he doth of sending unto the world v. 18. Which sending as it was visible and externall so was the selection and separation spoken of Answ. The choosing out of the world is not opposed to sending unto the world for sending unto the world is an Apostolick sending common to Judas with the rest whereby they were sent to preach the Gospell to the world of chosen and unchosen of elect and reprobate but to bee chosen out of the world and given to Christ is proper to the elect onely who are chosen out of the loosed and reprobate world 2. It is also false that the sending of the Apostles is altogether visible for the gifting of them with the holy Spirit is a great part of sending the Apostles as our brethren say a gifted man is a sent Prophet but the Lord his gifting of the Apostle is not visible You cannot saith Robinson be partaker of the Lords Table and of devills Ergo we must separate from the ungodly Answ. The Table of Idols is that Table of devils and of false worship kindly in respect of the object that wee must separate from but a scandalous person at the Lords Supper partaketh of the Table of devils by accident in respect the person being out of Christ eateth damnation to himselfe but it is not per se and kindly the Table of devils to others and therefore I must not separate from it The Supper was to Judas the devils Table because Satan entered in him with a sup to cause him to betray the Lord and Christ told before one of them twelve had a devill and so to one of the twelve the Supper was the devils Table yet could not the Disciples separate therefrom Further he objecteth Paul condemned the Church of Corinth as knâ—â—ed lumpe and as contrary to the right constitution finding so many aberrations and defections from that state wherein they were gathered unto a Church who dare open so prophane a mouth as to affirme that this faithfull labourer
in lawfull office of the Ministery 2. When conversion doth follow it doth not follow from the preaching of a Pastor or by vertue of his office but by the blessing of God Answ. 1. The former reason is most weake conversion followeth not alway upon Christs preaching and the Apostles their preaching did not alwayes produce conversion but I pray you because they were not efficacious meanes of conversion doth it follow Therefore they were not ordinary meanes I thinke not 2. The second is as weake Conversion followeth not upon the preaching of a Pastor by vertue of his office but by the blessing of God What Ergo Pastorall preaching is not an ordinary meane of conversion neither doth conversion follow upon preaching by vertue of the gift no more then by vertue of the office but by the blessing of God Ergo neither is preaching of a gifted man the ordinary mean of conversion as you teach nor are the Sacraments by this reason ordinary meanes to seale up our communion with Christ and the graces of the Covenant for Sacraments are efficacious meanes onely by the blessing of God and not by vertue of the office We doe not hold that the office hath influence either in the word preached or in the Soules of people but it followeth not that the Pastorall preaching of these who are sent Rom. 10. 14. Esa. 40. 9. and that with Pastorall authority are not the meanes appointed of God for conversion but here they confound meanes actu primo lawfull and ordinary with meanes efficacious and in actu secundo blessed with successe from the Lord. This we acknowledge say they that sound conversion of sinners argueth that the instruments of such conversion were sent of God Rom. 10. 14 15. Jer. 23. 32. yet we dare not say that Gods word is not effectuall to conversion unlesse the man that speaketh it be a Minister that is a Church-officer the contrary being evident Joh. 4. 10. Act. 8. 4. Matth. 11. 19 21. 1 Cor. 7. 16. and to say so mere to limit the Spirit of God where he hath not limited himselfe 1 Cor. 12. 11. 1 Cor. 1. 27. 29. Answ. 1. Sending Rom. 10. 14. is an officiall and authoritative sending not onely a bare gifting and habilitating of the man sent for it is such a sending as the sending of Prophets whose feete were pleasant upon the mountaines and the watchmen who lift up their voice Esa. 52. 7 8. Nah. 1. 15. and this is not a naked gifting but besides they were commanded by God to speake and so had authority now though private Christians be instruments of conversion yet it followes no wayes that they are preachers sent of God in the sense that the Scripture speaketh Rom. 10. 14. 15. and farre lesse in the sense that is spoken Jer. 23. 32. for it is said these who prophecie lyes in Gods name and were not sent shall profit the people nothing now the sending denyed to be in these false teachers is not onely want of gifts but want of an authoritative command of God to preach as is cleare v. 21. I have not sent these Prophets yet they ranne I have not spoken unto them yet they prophecyed When it is said The word of the Lord came to Jeremiah to Ezekiel c. the meaning is not that Jeremiah was gifted onely but beside 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hability to prophecy the Lord gave him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 authority by a speciall Commandement saying Go speake Loe I have sent thee c. Now this immediate Commandement from God himselfe speaking from heaven or in a viâ—on is not in the Churches of the New Testament yet God speaketh by the Elders and Presbytery to Pastors now 1 Tim. 4. 14. 1 Tim. 5. 22. Tit. 1. 9. 10. except you I say with Arminians and Socinians there is no neede now of the Churches sending all gifted may preach the Gospell without any Church-call 3. This consequence is loose conversion of sinners argueth that the instruments were sent of God Ergo the Preaching of Pastors â—â— Pastors is not the ordinary meane of conversion Lastly We deny not but private Christians may be instruments of conversion but the places which afterward shall be examined prove not the point that Pastorall preaching in a constitute Church is not the ordinary meane but your Doctrine is that Pastors as Pastors doe onely confirme those in the faith who are already converted but that they convert none at all as Pastors but that the onely ordinary meanes of conversion and of planting of men in formall state of Church-membership are men gifted to preach and not Pastors by office Sending say they sometimes importeth but an act of Gods providence whereby men are gifted and permitted to do such a thing though they be not commanded of God nor do in obedience to God but for sinisterous ends so God sent the King of Assyria Esay 10. 6. 2 King 24. 2. So they that preached of envy Phil. 1. 15. are sent So Balaam was sent 2. Some are sent who beside gifts and permission have also a sincere mind to imploy their gifts God by his Spirit stirring them up 1 Joh. 7. 18. 3. Those are sent of God who have both gifts permission and a sincere mind to imploy their gifts and withall a lawfull calling to the office if men want a lawfull calling to that office of the ministery and are not sent of God the third way yet may they preach and convert soules as sent of God the first and second way Answ. 1. There should have beene places of Scripture to prove that Balaam and the enviers of Paul Phil. 1. 15. who preached Christ of envy were sent the first way for Balaam prophecied of the Starre of Iacob as one lawfully sent and a called Prophet as all other Prophets though hee was not a gracious man for Numb 24. 2. Balaam saw the visions of God and the Spirit of God came upon him 4. He saw the visions of the Almighty and fell in a trance and Isaiah Ieremiah Ezekiel had no other calling as Prophets though in zeale and simplicitie of prophecying they differed from Balaam and Paul would never have rejoyced that these teachers preached Christ Phil. 1. 15. if they had without all calling of God preached Christ doubtlesse they had a calling of the Church to preach except you thinke that none have a calling as called pastors but those who are converted 3. By this distinction you hold that men may be ordinary Preachers gifted and so sent of God to preach and may and doe convert soules though they have no calling of the Church which unsound doctrine the Arminians and Socinians hold this day for they teach 1. That all gifted persons may preach the Gospel and convers soules 2. That all who are gifted to preach are sent and lawfully called to preach though the Church doe not call them 3. That now since the Gospell is sufficiently revealed and the Apostles are dead there is
and Paul tooke Titus and Timothy with him often for helping the worke of the Lord. The next Scripture saith Robinson is 1 Pet. 4. 10 11. As every man hath received the gift so let him minister as good stewards of the manifold graces of God if any man speake let him speake as the oracles of God Answ. This saith with us for private Christians are not stewards who gave them the keyes Yea 1 Cor. 4. 1. it is a word of office and it is not given to Ministers not in office as Beza observeth well he setteth downe one generall that the Ministers be ready to distribute and then two species 1 Preaching Ministers that they speake the Oracles of God 2. Serving Ministers Elders and Deacons that they minister out of the habilitie that God giveth them and the place is against private Prophets Robinson alledgeth Revel 11. 3. I will give power to my two witnesses and they shall prophecy a thousand two hundreth and sixtie dayes clothed in sackcloth The Clergie men are not onely witnesses against the Antichrist In the Antichrists raigne no Church officer aâ— anâ— officer witnesseth against him but all for him as both having their authority from him and binding themselves to submit their doctrine to his censure The persons indeed that were officers even Masse-Priests Monkes and Friers witnessed some of them against him but so did not their office something was extraordinary I acknowledge in respect of the then prevailing order and in respect of their degree of gifts and graces but no extraordinary and miraculous gift of prophecying and Brightman exponeth the two witnesses to bee the holy Scriptures and assemblies of the faithfull Answ. The two witnesses saith Junius are the Ministers for number few and for place contemptible so saith Couper and Paraeus induceth many paires of witnesses as in Bohemia John Hus and Jerome of Prague An. 1415 1416. in Saxonie Luther and Melancthon in Argentine Bucer and Cariton in Helvetia Zwinglius and Oecolampadius in France Farell and Calvin and these were Pastors in office We need not stand upon the number of two but because two is the least and fewest number the witnesses were two But first there is no reason to fetter and restrict the Text to witnesses and Martyrs out of office excluding the Ministers and Prophets in office and to inferre thence that gifted persons in a constitute Church are the ordinary Ministers of conversion 1. These two witnesses did prophecie in the midst of Popish Babylon where God had no visible Church They did upon a particular exigence being called thereunto as the Martyrs of Christ to give a witnesse for Christ against Antichrist and they sealed the truth with their blood but the consequence is null a Martyr at the stake though no Pastor may give a confession of his faith to the persecutors as Stephen did Therefore a gifted person not in office may ordinarily preach in the Church I would not buy such logick with a rotten nut 3. Many women were witnesses and Martyrs and gave a testimony against Antichrist Ergo women may preach in the Church what vanitie is this 2. Also if those witnesses had an extraordinary measure of gifts and graces to beare witnesse to the truth it followeth not Ergo Christians gifted with an ordinary measure of the Spirit are ordinary Prophets for the conversion of soules 2. Though these witnesses were only unofficed Prophets yet the prophecying ascribed to them after they arose from the dead will not inferre that unofficed Prophets are ordinarily to preach for the rising againe of slaine Prophets is not to be exponed of the raising againe of the persons of unofficed Prophets to preach but it is to be exponed of the rising againe of the buried Gospel which in the ministery of faithfull Pastors and in other new Martyrs Pastors and others arose againe from the dead with the Spirit and power of these Martyrs and that buried truth that was in former times persecuted by Antichrist did now revive againe to the wondering of Babylon for the intent of the Spirit is to show that the Gospel and true Church slaine and buried shall arise againe within a short time as three dayes and a halfe 4. It is vaine that he saith none of the Clergy witnessed and prophecied against Antichrist he is not versed in the Churches history who teacheth so for Monkes and Fryars were Ministers though their office unlawfull and as Ministers of Christ. Luther Melancthon and thousands other gave testimony against Antichrist Robinson addeth Revel 14. 6. Where an Angell flyeth in the midst of heaven that is in the visible Church having the everlasting Gospell to preach to them that dwell on the earth and to every nation and kinred That is God raised men in the midst of popery not miraculously inspired for you can show me no such who preached the Gospel not by vertue of an office The office of a Friar Monk or Massâ—-Priest is no ministery of Christs appointment and when they gave their clearest testimony they were almost all excluded out of Rome and so in respect of their personall gifts and graces they were Angels of God in respect of their office they were Angels of Antichrist Answ. 1. There is no reason to reject the interpretation of Junius that this Angell was a type of the servants of God who opposed Popery after the times of Bonifacius the eight as Cassiodorus the Italian Arnoldus de villa nova Occam Dante 's Petrarcha Ioannâ—s de Rupe the Franciscan Wickliff And Pareus refers the type to Wickliffe Marsilius Patavinus Petrarcha Our country man Napper exponeth it of Luther Melancthon and Calvin in the seventh age Anno 1541 and it is false that they were all excommunicated and though the accident of their office to be a Monke a Fryar was Antichristian yet the ministery it selfe was of Christ and by it they did preach against Antichrist as they did validely baptize for I hope they did not baptize as unofficed Prophets Lastly this Angel did not preach in the visible Church but in the midst of Popery and therefore doth not prove it is lawfull in a true visible constituted Church for gifted Prophets out of office to bee ordinary Preachers Robinson much urgeth the place 1 Cor. 14. 1 Because the Apostle speaketh of the manifestation of the gifts and graces common to all as well brethren as ministers ordinary as extraordinary 2. Hee speaketh of the fruits common to all edification exhortation and comfort compared with 1 Thess. 5. 11. 14. and of that which at all times remaineth amongst the Christians to wit love Answ. The cohesion of this Chapter with the former is cleare charitie should be followed because so excellent Therefore cover gifts which are most conducing to love and edification and that is to prophecie he proveth excellencie of prophecying above others and teacheth in this Chapter the right ordering of publick Church meeting Now Robinsons Argument is
the Pastoes and Elders as such have the keyes not but as they are beleevers and a part of the mysticall body but as they are Pastors and Elders they have not received the keyes at all by our brethrens doctrine yea as Elders or officers they are not parts of the Church but onely adjuncts and ornaments thereof For the second to wit the execution of the censures of the Church if they doe it as Pastors and by vertue of their office execute the sentence of the Church as Pastors they are meere servants of the Church not collaterall Judges with the Church and are not as the Judge who doth direct the Jury for the Jury doth only cognosce of the fact but hath no judiciall power to pronounce the sentence or discerne the qualitie of the punishment nor can the Jury at all discerne any punishment But the Judge cognosceth both of the Law and the fact and authoritatively pronounceth sentence but the Elders have no authoritative power in directing the people to pronounce or not pronounce the sentence or what sentence to pronounce or what censure to inflict for if they have this authoritative power then we seeke Scripture to warrant this power 2. The Elders must then have the keyes in a more emminent manner then the people or Church of beleevers so all bee but blanke and emptie titles given to Elders hitherto Fiftly saith the Author The Elders have power to dismisse the people or Church and that with a blessing Numb 6. 23. to 26. which is an act of seperioritie Heb. 7. 7. An. This is but an emptie title also For 1. The Pastoronly one dismisseth Doctor Elders Deacons and the whole Congregation and so one is a Pastor of Pastors and an Arch-Elder of Elders hath authority by this over his fellow Elders and candismisse them therefore there is nothing peculiar in an officiall power here to the whole presbytery above the people 2. A majority or superioritie is one thing and a power of jurisdiction is another Blessing of the Church at their dismission is nothing but a prayer of the whole Church the Minister being mouth who blesseth all and is no act of superioritie of jurisdiction or power of the keyes of which wee now dispute And you cannot thinke that to obey those who are over you in the Lord and submit to them as it is Heb. 13. 17. is nothing but to receive a dismissory blessing from the Pastor And I much doubt if the Priests blessing of the people Numb 6. was morall and if it was not typicall hee not taking in himselfe but as a type of Christ pronouncing the whole visible Church blessed sorypifying Christ our Priest in whom all the nations of the earth are blessed Gal. 38. 14. And do not the people pay the Pastor home in his owne coyne for you make the Church of beleevers to ordaine their owne Elders and to lay hands upon them and blesse them so you teach 3. Nor is dismissing of the Church an act of authoritie or of officiall power for your preaching and unofficed professors may dismisse as well as they may publikely pray and preach 2. A dismission is agreed upon by the Church before hand and floweth from the nature of all publike meetings 3. Ejusdem est potestatis congregare dimittere caetum congregatum you know to conveene Christs Courts authoritatively is due to no man on earth the Church hath an intrinsecall power of herselfe to conveene being the Court of the Lord Jesus and so also to dissolve and this is the usurped power that the Antichrist taketh to himselfe to conveene the generall councells as Bellarmin Suarez Pighius and Cajetanus teach us Sixtly our Author saith In case of Apostasie of the Church or other notorious scandals or obstinacie thereof their Elders have power to denounce the judgement of God against the Church and withdraw themselves from it As upon the Idolatry of the Israeliâ—es Moses tooke the Tabernacle and pitched it without the camp Exod. 33. And Paul with Barnabas rejected the Jewes for their blasphemy and turned to the Gentiles Act. 13. 45 46. Answ. Here be two diverse things sewed together to make up one thing 1. to denounce the judgement of God is one thing 2. to separate from the Church is another thing the former is an act of authoritie being rightly taken the latter is an act of no authoritie But for the first to denounce judgement on a visible Church and that with a separation is â— nothing but an act of Pastorall teaching and so no act of officiall power of governing in the Elders above the Church is brought in all these six and so yet the difference betwixt the feeders and the fed the shepheards and flocke the watchman and the citie or the people who are to submit and obey these who are over them in the Lord who rule well is close everted and all the Churches are turned masters feeders governors rulers for Elders have no officiall authoritie by our brethrens doctrine which is not in the Church of beleevers 2. To denounce judgement to an Idolatrous and obstinate Church who by their Apostasie do declare themselves not to bee Christs body is a Pastorall act of Pastors exercised on those who now leave off to be Churches and this is to play the Pastors to that which is not a flocke and as unlawfull as for a husband to exercise the actions of a husband to one who is not his wife 3. To separate from an obstinate Church is by you thought lawfull to all private Christians who would not defile themselves with the pollutions of the Church how then do you make it an authoritative act of ruling Pastors 4. For Pastors to remove the Gospell and preach no more to an obstinate Church is not nor can it in reason be that wherein wee are to submit and obey those who are over us in the Lord. My reason is we are to be agents at least for most part in submitting and yeelding our selves to those who in teaching and governing are over us in the Lord because they watch for our soules But in their separating from us and removall of the Gospel wee are meere patients and cannot be agents 5. Moses his removall of the Tabernacle and Paul his turning from the Jewes was by another spirits warrant then Pastors now a dayes can dare to remove themselves and their Ministery from a visible Church for Paul turned from the Jewes for their universall Apostasie blasphemy and opposing of the maine and principall foundation of the Christian faith to wit that Christ Jesus came in the world died for sinners rose againe and ascended to heaven c. The 4. case to wit of any particular scandall or scandals and of obstinacie therein cannot bee the like ground for Elders to separate from a Church and never preach the Gospel againe to them CHAP. 6. SECT 1. Of communion of sister Churches amongst themselves I Here bee seven wayes saith
or Church assembly have any power to bind the Churches to obedience because these commandements and decrees of censure are but ministeriall and limited and in so farre onely of force as they have reason from the Word of God as you say 3. Conclusion There is an authoritative power in Synods whereby they may and doe command in the Lord the visible Churches in their bounds the whole Churches are subject to the ordinance and decree of the Church Act. 1. where with common consent of a Synodicall meeting Matthias is ordained an Apostle Ergo all the Churches are to take him for an Apostle This argument cannot bee repelled because the Apostles by their extraordinary power did choose Matthias Because 1. they themselves cite this place to prove the peoples power ordinary which is to indure to Christs second comming in calling and electing their owne officers and Elders 2. Almain a Papist alleadgeth the place with good reason to prove that a generall councell is above Peter or the Pope because Peter would not choose Matthias without consent of the Apostles and Church 3. If this was extraordinary that Matthias was chosen why then is the vow and consent of the Church sought for there is nothing extraordinary and Apostolick flowing from an Apostolick spirit which is concluded or done by the spirit ordinary of the Church of beleevers So also Act. 6. If the Apostles did not by the ordinary and Synodicall power of ordinary Pastors choose seven Deacons how doe they first require that the Churches of Grecians and Hebrewes should seek out seven men v. 3. and did ordaine them with the common consent of the whole multitude v. 5. Act. 15. A Synod of moe Churches give decrees which obliege the Churches v. 28. ch 16. v. 4. Ergo Synods have authoritie over the Churches Those who say this Synod is not a patterne for after Synods say farre aside for their reason is this was 1. An Apostolick Synod 2. the holy Ghost was here 3. the thing determined was canonick Scripture But this is a way to clude all the promises made to Pastors in the word when as they are first made to Apostles this promise Behold I am with you to the â—nd of the world and this I will send you the other Comforter who 〈◊〉 lead you in all truth cannot bee made to faithfull Pastors and the Christian Church that now is for it is certaine Christ is otherwise present with his Apostles then with his Pastors after them And that he gave them a tongue a spirit when they were before the councels and rulers as to Apostolick men as Act. 4. 8. 9 10. Act. 5. 29. as Christ promised Matth. 10. 19. 20. Luk. 21. 13 14 15. for they were full of the holy Ghost before rulers but by our brethrens doctrine it shall follow none of these promises belong to Pastors now adayes in the like because no pastors now are Apostles Surely this were to fetter and imprison many glorious promises within the pale of the onely Apostolick Church and because Christ ascending to heaven sent downe the Apostolick spirit to his Apostles to write and preach canonick Scripture it shall follow he fulfilleth that promise John 16. 13. to none now adayes because none have the Apostolike spirit in the manner and measure that the Apostles had Yea further it is canonick Scripture that the Apostles at the last supper did shew forth the Lords death till be come againe therefore it shall follow that we have no warrant to shew forth the Lords death till he come againe 2. But that the Apostles in an ecclesiastick way did determine in the Synod for our imitation and not in an Apostolike way is cleare by many evidences in the text as Act. 15. 2. Paul and Barnabas were sent commissioners to the Apostles and Elders about this question Paul as an Apostle needed not be sent to know more of the matter then he knew as an Apostle for as an Apostle he knew the whole mystery of the Gospel Gal. 1. 16. 17. Ephes. 3. 4 5. Ergo he was sent to the Synod as a Pastor and that as an ordinary Pastor 2. They came together v. 6. to consider of this businesse but as Apostles they needed not the help of a Synod Ergo they came together as ordinary Pastors for the Churches after imitation 3. There was much debating and disputing v. 7. about the matter 4. They set down their minds and sentences in order one after another as Peter first v. 7. 8. then Barnabas and Paul v. 12. then James v. 13. and to James his sentence the whole Councell agreeth v. 22. Now what the Apostles as Apostles and from an infallible Spirit do they doe it not by seeking light and help one from another 5. The Decree of the Councell is a thing that Apostles Elders and Brethren and the whole Church resolveth after much dispute v. 22. But all these especially brethren and the whole beleevers as our Brethren say doe not joyne themselves with the Apostles either to write canonick Scripture or to give their consent to the writing of it therefore they doe consent by a synodall authority for the after imitation of the Churches Also there bee reasons of moment for Synods and 1. if according to the Law of nature and nations no man can bee a Judge in his owne cause then are appeales from the Eldership of one congregation when they are a party to the accused person naturall and from a Session to the Presbyteries and Synods of many moe Elders But the former is reason nature Law of Nations Ergo so is the latter 1. It is best reason which hath most of Scripture Paul and Barnabas Act. 15. 1. 2. had no small disputation with those who said circumcision was necessary finding their parties could not be Judges They appeale to a generall councell at Jerusalem where were the Apostles and Elders The Church of the Grecians and the Church of the Hebrewes strive neither of them can judge other and both appeale to a higher judicatory to the twelve Apostles and their owne Churches meeting with them and there is the matter determined aâ—ent helping the poore by Deacons if the Judge doe wrong and one particular congregation shall oppresse one sincere and sound beleever what remedy hath the care of Christ provided for this that the oppressours may be edisied by Church censures and the oppressed freed and delivered by remedy of discipline of Christ whose it is to judge the poore of the people and to save the children of the needy Ps. 72. 4. Now it is knowne that Diotrephes doth sometime excommunicate and the evill seâ—vant ruleth all Hieronymus saith Arrians ruled all in the dayes of Constantius and Valens Basil saith we may say in our time that there is neither Prince nor Prophet nor Ruâ—â—â— nor oblation nor incense Athanasius and Vincentius Lirinent complain'd that it was in the Arrians times as with the Church and Prophets in the
dayes of Elias and amongst Papists Occam the author of Onus ecclesiae and Picus Mirandula complaine there was in their time no saith no truth no Religion no discipline no modesty but all sold offices Churches dignities and benefices and that ambitious Popes spill all the Clergy entered by Simony ruled by Simony the holy place corrupted At which times all the godly were crying for a free generall councell as a remedy against the corruption of inferior judicatories Saâ—anoâ—ala reputed a Prophet counselled Charles the eighth of France to reforme the Church as he would returne from Italy with honour as saith Philip de Comines Gerson pleadeth for the necessity of a generall Councell Genebrard saith for an hundred and fifty yeeres Popes to the number of fifty had made defection from the faith and godlinesse of their Ancestors Aventinus maketh the same complaint and Almain also that Prelats were more eaten up with the zeale of money then the zeale of Gods house Is there not need then of a generall Councell Hence came also appeales from the Pope The Emperour Lodovicus Bavarus saith the German Chronicle appealed from Pope John 22. misinformed to a generall Councell and the Pope better informed and the crime was because he had taken the title of Emperour before he was confirmed by the Pope for which he was excommunicated Sigismond Duke of Austria appealed from Pope Pius the second to the next succeeding Pope and a generall Councell under him for the Pope excommunicated Sigismond because he kept backe Cardinall Cusan from the Bishoprick of Brixen within his Dominion for the Bishoprick was given to him by a commendam by the Pope See Aeneas Silvius Philip the fourth appealed from wicked Boniface the eighth to the Sea Apostolike then vacant and to a future Councell so Platina relateth The University of Paris appealed from Leo the tenth who wickedly condemned the Councell of Basill to a future Councell as you finde it in the treatise called Fasciculus c. The Archbishop of Cullen excommunicated by Paul the third appealed to a lawful Councel in Germany because the Pope stood accused of heresie and idolatry as Sleidan saith The glosse of the Canon Law saith the Pope cannot be Judge in his owne cause and we all know how justly Luther appealed from Leo the tenth to a generall Councell all which saith that the like is warranted by the Law of nature where a particular Eldership and congregation is accused of scandals that superiour Synods there must be to discusse such causes And the good use of councels you may see in one The Councell of Constance Sess. 11. art 67. condemned John 23. because he taught there was no life eternall Nequeâ—aliam post hanc vitam pertinaciter credidit animam hominis cum corpore mori extingui ad instar animalium brutorum dixitque mortuum semel esse etiam in novissimo die minime resurrecturum The necessity of Assemblies when common enemies trouble the Church prove that Christ hath instituted Synods And 1. our present Authour reasoneth from the Churches necessity Synods may conveene to examine saith he either corrupt opinions or suspitious practises and citeth for this the Councell of Jerusalem Act. 15. Now this councell did authoritatively command Act. 15. 28. Act. 16. 4. Act. 20. 19. and not give advise or counsell onely 2. If by the Law of nature and by vertue of the communion of Saints Churches conveened may give advise then say I as communion of counsels and advises is lawfull so by the Law of nature communion of authoritative power is lawfull As after the eye saith Almain seeth the danger of the body it should give warning to the rest of the members to use their power And this power saith he denunciative or by way of charity though not authoritative is in private persons for the conveening of a Councell As after saith Almain in the same place any is instructed by a skilled Physitian of that which is necessary for the health and safety of the whole body he is obliged to use that necessary meane not now by vertue of the precept or rather counsell and advise of the Physitian but by vertue of the precept and authoritative power of the Law of nature for the safety of his body yea further saith he if the right band were fettered with chanizees or should refuse pertinaciously at the nodde of the imagination to defend the body then the whole power of defending the body should remaine in the left hand And certainly this is most naturall if a forraine enemy should invade a whole Land or any part of a Land the whole Land by the Law of nature were obliged with joynt authority and power to resist that common enemy Now seeing a number of consociated sister Churches make one visible Church body having visible communion together as the Author granteth in the Sacrament of the Lords Supper which is saith he a seale of the communion of all the Churches of the Saints and in other externall acts of Church communion as hearing the Word exhorting rebuking comforting one another then are all these visible Churches with united authority and Church power as Churches and not as Christians onely to conveen and condemne a common heretick infecting all or any part of that visible Church body and if any one Church or Congregation under the pretence of plenitude of independencie of government within themselves should refuse to joyne with the whole yet the authoritative power of Synodicall judging and condemning such a heretick doth reside by the Law of nature in the rest of the body If there bee a communion of gifts there is also a communion of authoritie And if a nation have intrinsecally authoritative power under a Prince to repell a common enemy for the safetie of the whole then hath a visible body of many Churches in joyning one externall communion of sisterly consociation under one Christ one Church power to repell a scandalous heretick who is a common enemy to the whole Churches visible This Argument is grounded upon the necessitie of Synods our brethren are forced to acknowledge their necessitie by way of counselling and advising but Synods as Synods to bee necessary they thinke popish The best popish councell wee read of is that of Basil where it was ordained that a generall councell should be holden within five yeers next following the next councell within seven yeers and alwayes after that every ten yeers and in the councell of Basil the Pope is discharged to transgresse that time of convocating a councell Now the councells as councells are no popish devices but rather hated by right downe and well died Papists as is cleare by Gersons complaint who saith omission of generall councells is the Churches plugue a lover of reformation Franc. Zabarell saith wicked Pâ—pes neglecting generall councells have undone the Church The learned author of the
changeth not he can reveale no contradictory truths for one of them must be a lie and he is the Lord who cannot lie Answ. Then I say these non-fundamentals are in themselves and intrinsecally certaine and if God reveale them in his Word he must reveale them under the notion of things certaine and we are to beleeve them as certaine truths having intrinsecall necessity in themselves from the authority of God the revealer therefore I am not to beleeve them with a fluctuation of mind to casheere the truth of them to morrow and the next and the third morrow But you say I doe beleeve non-fundamentals as they are revealed now they are not revealed to me in the word in that measure and degree of clearnesse and evidence of light that fundamentall points of faith are revealed therefore I may lawfully beleeve these non-fundamentals which are lesse evidently revealed with a reserve that upon the supposall I see I had an error of judgement in taking them to be truths whereas now I see them to be untruths I doe renounce them but because fundamentals are clearely revealed I am to beleeve them without any reserve at all Answ. The degrees of revelation and proposals of truths to our minds lesse or more evident or lesse evident so they be revealed by God in a sufficient measure of evidence they free us from obligation of faith in tanto non in toto as is cleare John 15. 22. If I had not come to them they should not have had sinne the sin of unbeliefe and in such a measure yet if God reveale these non-fundamentals though not so perspicuously as he revealeth fundamentals we are obliged to know them and beleeve them with certainty of faith and upon this formall reason because Jehovah speaketh them in his word no lesse then we are obliged to know and beleeve fundamentals for our dulnesse and blindnes of mind doth not licence us to beleeve what God revealeth to us in his Word with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a fluctuation of mind no more then the naturall man is licenced to beleeve the fundamentals of the Gospel with doubting because they come in under the capacity of his understanding as foolishnesse 1 Cor. 2. 14. But say you upon supposall that our darkened hearts doe not see these non-fundamentals clearely we are obliged to take their meaning and sense with a reserve and so to receive and entertaine the truths of these non-fundamentals as we leave roome upon supposall of our misapprehensions to retract our judgement and to beleeve the contrary of what we once beleeved and this bindereth not but that we are simply and absolutely obliged to beleeve the non-fundamentalls Answ If we be simply and absolutely obliged to beleeve non-fundamentals though they be not so clearely revealed to us as the fundamentals as no doubt we are then doe we contrary to the morall obligation of a divine precept and so sinne in beleeving with a doubting and hesitation of that which God hath revealed in his word and when we beleeve Gods truth with a reserve to retract our judgement when a cleare light shall make naked to us our error that revealed error if revealed to be an error by the Lord speaking in his word doth clearely evince that God never revealed nor meant to reveale in his Word the former truth that was beleeved with a reserve for God cannot reveale things contradictory and out of the mouth of the Lord commeth no untruth therefore God in these non-fundamentals revealeth to us but one thing to be beleeved and that absolutely without all reserves for God can no more shine with a new light to delare the contradicent of what he hath once revealed as truth then he candeny himselfe or lie which to assert were high blasphemy and if the first truth of the non-fundamentall doe onely appeare truth to our understanding and be no such thing but in it selfe an untruth then doth the God of truth reveale no such thing 2. Upon supposall that we see not the truth of these non-fundamentals clearly we are neither to beleeve with a reserve nor to beleeve them absolutely nor yet are we to suspend our beliefe because I conceive all the three to be sinfull and we are never obliged to sinne but we are obliged to know and beleeve simply without all reserve having laid away our darke and confused conscience and are to know clearely and beleeve firmely that God speaketh this not this in his Word nor because I doe fluctuate about the truth of these non-fundamentals am I obliged to follow in non-fundamentals the endictment of a fluctuating conscience seeing holding the plenitude and plenary perfection of Gods Word the Lord hath no lesse manifested his will in setting downe superstructures and non-fundamentals in his Word then he hath revealed his mind to us in fundamentals But our Brethren prove that we may tolerate one another in diverse and contrary opinions about non-fundamentals from Phil. 3. 15. Let us therefore as many as be perfect be thus minded and if in any thing yee be otherwise minded God shall reveale this unto you 16. Neverthelesse whereunto we have already attained let us walke by the same rule let us mind the same thing Now there is nothing more opposite to this rule then the practises of some who will exclude and allow communion in nothing where there is difference in anything The labours of Davenant and others in this needfull case of syncretisme and pacification in those times are very seasonable I answer I distinguish three things that may be judged the object of syncretisme or mutuall toleration 1. Fundamentalia fundamentall points 2. Supra circa fundamentalia things that are builded on the foundation or superstructures or things about the foundation as many positive and historicall things that cannot result by good consequence off or from the foundation as that there were eight soules in Noahs Arke and some rituals of Gods institution in the Sacrament of the Supper and Baptisme c. 3. Praeter fundamentalia things meerely physicall not morall having no influence in Gods worship at all as such a day for meeting of an Assembly of the Church Wednesday rather then Thursday a cloake when you pray in private rather then a gowne these have or contribute of themselves no morall influence to the action as in what corner of your Chamber you pray in private these are meerely indifferent and tolerance in these I would commend It is true there is a strict connexion often betwixt the physicall and the morall circumstances so as the physicall circumstance doth put on by some necessity a morall habitude and respect and then the physicall circumstance becommeth morall as in what corner of your Chamber you pray it is meerely physicall and indifferent but if that corner that you pray in cast you obvious to the eyes of those who are walking in the streets that they may see and heare your private prayers then the place putteth on the
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
Church because that mediatory kingdome substisted fortie yeeres in the Jewish Church in the Wildernesse without circumcision yea and Apostles and Evangelists are no meanes subordinate to that kingdome because Christs mediatory kingdome subsisteth now without these officers 2. Neither is it true that magistracie conferreth no helpe to this kingdom but in these things which concerne the externall man for in a politick and coactive way the Magistracy taketh care by commandements that the Church bee fed with the pure Word of God onely this proveth that magistracie and Church ministery have two different objects and the way of proceeding of these two states the one carnall and with the sword Joh. 18. 36. Rom. 13. 3 4. the other spirituall to the manifestarion of the truth to the conscience 2 Cor. 4. 1 2. Psal. 110. 1. 2. Esâ—y 11. 4. Heb. 4. 12. which we grant to be true 5. It is objected Christ himselfe performed all the parts of his mediatory kingdome and all the functions thereof in his owne person and by his disciples while hee was on earth but hee refused all civill Magistracy and did inhibit his disciples thereof because it is not contained under the administration of his mediatory office as subordinate thereunto Answ. Christ refused magistracie not because it is not subordinate to edification which is the end of Christs mediatory kingdome but because it is not compatible with his spirituall kingdome in one and the same person and therefore this is a caption à non causa pro causa in one and the same person and subject the civill and the Ecclesiasticall power are inconsistent and incompatible that is true Ergo in the kind of lawfull meanes these two powers are unconsistent and uncompatible I deny it to follow for both royall power and Church power concurre for the producing of one and the same end to wit edification and obedience to both Tables of the Law but after different wayes carnall and spirituall I thinke it most considerable that though the Prince may by a coactive way command that same which a Church Synod may command in an ecclesiasticall way yet differeth these same powers in their formall objects because the King commandeth that which is good religious decent in Gods worship as a thing already taught and determined judicially either expressely in Gods Word or then by a pastorall or Synodicall determination and that not by way of teaching informing the mind exponing the Scripture or by pastorall dealing with the conscience as oblieging to a Church Liturgie and ceremonies as one who intendeth formall edification and faith repentance and obedience to God but the King commands that which is good and extra as it is already taught and expounded and as it is an imperated act of externall worship or mercy and justice done by a coactive power Hence the Magistrates power is not to edifie formally but to procure that edification may bee 2. The Magistrates power is Lordly the Churches power is onely ministeriall 3. The Magistrates power may bee in one to wit in the King the Churches power of the keyes is in the Church 4. They differ in formall objects as hath been said Now to obviate what the Jesuite Lysimachus Nicanor saith wee are no wayes of Papists mind in the matter of the Magistrates power for Papists 1. exclude Kings and Emperours from any medling with Church matters Charles the fift was upbraided by Paul the third the Pope of Rome because hee did as became a Prince ordaine meetings conferences and assemblies for composing of differences in Churches matters not giving the power of conveening councells onely to the Pope comparing his fact to the attempt of Uzzah who put his hand to the Ark and to Câ—rah Dathan and Abirams conspiracie against Moses yea and Nicolaus the first in his Epistle to Michael the Emperour denyeth that Emperours are to bee present in Synods except in generall Synods where both Church men and laicks are present wee teach that the Magistrate is as the hand the ministry as the eyes and both are to concurre for the spirituall good of the body of Christ. 2. Papists will have the Magistrates so to defend the faith as they have not power to judge not as Christians with the judgement of descretion what is right or wrong but they must as blind servants execute what Prelates decree yea and see non prâ—priis saith Henr. Blyssemius sed alienis Episcoporum ac pâ—aelatorum suorum oculis videre not with their owne eyes but with the eyes of their Prelates yea and the Magistrate should not read the Scripture say Papists and Nicanâ—rs brethren the Jesuits expresly contrary to Gods Word Deut. 17. 17. Hee shall read in the booke of the Law all the dayes of his life Joshua 1. 8. but onely beleeve as the Church beleeveth and this is blind obedience that they require of Princes this faith or obedience wee thinke abominable in all men as in Princes Of old Popes and Prelates were subject to Kings and Emperors as wee teach from the Word of God Rom. 13. 1. and 1. wee teach against the Jesuit Lysimachus Nicanor that his Prelates should not invade the King and civill Magistrates sword and be civill Judges as Popes and Prelates are against which writeth Tertullian Origen Hilarius Chrysostome Ambrosius Augustinus The author of the Survey saith that if every Eldership be the tribunall seat of Christ what appellation can bee made there from to either provinciall or generall councell and hee meaneth that there can bee no appellation to the King seeing the Presbytery in Churches causes is as immediatly subject to Jesus Christ and the highest Judicature on earth as the King is Gods immediate vicegerent on earth nearest to Jesus Christ in civill causes I answer the cause that is meerely ecclesiasticall as the formall act of preaching and ecclesiasticall determining of truth in Pulpits and the determining the truth in Church assemblies in an ecclesiasticall way in Synods and the excommunicating of a scandalous person are immediatly subject to Jesus Christ speaking in his owne perfect Testament and these causes lie not at the feet of Princes to bee determined by them as Kings but in a constitute Church they are to bee determined by the ordinary Church assemblies and in this place there is no appeale from the Presbytery to a King but it followeth not that there can bee no appellation from a Presbytery to a provinciall or to a nationall assembly 1. Because though every Presbytery bee the tribunall seate of Christ yet it is but a part of the tribunall seat of Christ and such a part as may easily erre and therefore appellation may bee made from the weaker and the part more inclined to erre to the stronger and maniest or the whole who may more hardlier erre and that is not denied by this author who dare not deny but they may appeal from a Bishop who doth and may misleade
the supper at night and after Supper 1 Câ—r 11. 21. few thousands should bee able to communicate after Supper 2. There was no necessitie that these wise master-builders should divide the Church and the first visible Church in so many parts and this successive communion doth clearely prove our point that there were many Congregations for every successive fraction being a competent convention of beleevers having the Word and Sacraments and so power of jurisdiction not to admit all promiscuously to the Lords Table is to our brethren a compleat Church for to it indeed agreeth the essentiall Characters of a visible instituted Church for there is here a ministery the Word and Sacraments and some power of jurisdiction within it selfe and so what lacketh this successive fraction of an intire Congregation But what ground for so needlesse a conjecture that the Apostolick Church did celebrate the Lords Supper in the Temple never in private houses The contrary is Act. 20. 7. And upon the first day of the weeke the Disciples came together to breake bread Paul preached unto them v. 8. And there were many lights in an upper Chamber where they were conveened so the Text is cleare the first day of the weeke 1 Cor. 16. 1. was the day of the Christians publick worship and Augustine Calvin Luâ—her Melancthon Bullinger Diodatus and so Lorinus and Sanchius say this was the Lords Supper who can imagine that the Apostles did bring so many thousand Christians after Supper to the Temple to celebrate a new Evangelick feast and that immediatly after Peters first Sermon Act. 2. 42 1. Before the Apostles had informed the Jewes that all their typicall and ceremoniall feasts were now abolished yea while they stood in vigor and the Apostles themselves kept them in a great part was this like the Spirit of the Gospel which did beare with Moses his ceremonies for fortie yeares 2. The Apostles Act. 4. 1. are indited before the Synedry that they taught in the Temple Jesus Christ if they had with so many thousands gone to the Temple with a new extraordinary ceremoniall ordinance as a new Sacrament so contrary in humane reason to all the sacred Feasts Sacrifices and ceremonies should not this with the first have beene put in their inditement that they were shouldering Moses out of the Temple yet are they onely accused for teaching the people yea Christ the Law-giver who preached the Gospell daily in the Temple would not take the last Supper to the Temple but celebrated it in a private Chamber and Paul being accused alwayes as an enemy to Moses and the Temple his enemies the Jewes who watched him heedfully could never put on him that hee celebrated a Sacrament in the Temple as for Baptisme it being a sort of washing whereof the Pharisees used many Matth. 15. Mark 7. it was performed often sub diâ— in rivers never in the Temple wee desire any author father Ocecumenius doubteth onely Doctor Divine Protestant or Papist late or old who said the Apostles celebrated the Supper in the Temple 3. Our brethren say all These did conveâ—ne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Act. 4. 31. When they had prayed the place was shaken where they were assembled together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2. 46. and they continued daily with one accord in the Temple and breaking bread from house to house did eate their meat with gladnesse Answ. The place Act. 4. 31. saith not that all the five thousand beleevers were in that one place which was shaken for v. 21. that when the Apostles were let goe by the Priests and Captaines of the Temple they returned to their owne company 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to their owne but no circumstance in the Text doth inferre that they came backe to the whole five thousand but onely to some few of the first beleevers that were converted before the first Sermon of Peter was made cap. 2 they returned Lyra and Hugo Cardinalis to their owne company ad domesticos suos and so saith Lorinus who citeth the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hachaiehin ad fratres suos Salmeron ad suos â—apostolos sive condiscipulos domesticos fidei and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signifie the whole Church but friends and domesticks as Mark 5. 19. Goe home to thy own house and shew thy friends Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compared with Luk. 8. 39. and Gal. 6. 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 1 Tim. 5. 8. therefore the place saith that the five thousand were gathered together in this one place which was shaken 2. Giving and not granting that they were all conveened to prayer it doth not follow that they did meet ordinarily in one place for partaking of Word and Sacraments as one Congregation for â—oe might conveene to prayer and hearing the Word then could meet ordinarily in a Congregationall-way Neither will any Text inforce us to expone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 collectively but distributively as wee say all the Congregations in Scotland met 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one every Lords day that is every one of the Congregations is in one place but the sense is not that all the Congregations collectively are in one place And wee may justly aske what this place was which was shaken it is not like that it was the Temple that which should have beene more prodigious like and presaged a ruine to the Temple would not have beene concealoâ— by the holy Ghost for it would have more terrified the Jewes and the Temple is never called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sine adjecto without some other thing to make it bee knowne to bee the holy place if it was a private house give us leave to say it could not containe five thousand to heare prayer farre lesse a more numerous multitude Wee reâ—it it to the judgement of the wise if the Apostles were so lazie to propagate the Gospell that where twelve of them were present undoubtedly Act. 4. 23 31. Act. 6. 2. and as many of the learned thinke the seventie Disciples that eleven Apostles did heare the Word onely and one did speake to one Congregation onely which consisted of so many thousands for to the five thousand if there were no moe c. 5. 14. mere beleevers were added to the Lord multitudes both of men and women who could not conveniently heare This I thinke not imaginable for 1. now the harvest was large thousands were to bee converted 2. The Spirit was now powred upon all flesh 3. Christ when hee sent the twâ—lve but to Judeâ— hee sent them two and two and would have every man at worke and the Apostles went out in twoes Act. 13. Paul and Bâ—rnaâ—as and sometimes but one Peter was sent to the Jewes Paul to the Gentiles and the world divided amongst them 1. of other officers Timothy is sent to Ephesus Titus to Crete that so they might the more swiftly spread the Gospell to all the world What wisedome could wee