but authority and power onely to apply that power to him whom they chuse The power of the Imperiall dignity is not in the electours of the Emperours nor the power of that office and authority whereunto a minister is elected in the church who chuseth him to that office If we consider what men give or give not universally it must be denyed that any men can make ministers because they do not give the office gifts or authority which is from Christ alone And therefore as they receive their office and graces from God so they execute their office in the name of Christ and not of the church whereas if the church did virtually and out of power make an officer he should execute his office in her name as we see with those whom the king maketh in the common-wealth But the church dealeth in the election of ministers in a steward-like manner ministring to the sole Lord and Master of the house and receiveth them into the house not in her own but in the Lords name and to do their office not in her name but in the name of their Lord and Master who onely out of power did conferre that office upon them Whence it followeth that ordinary power of the keyes with the execution thereof is not given to the communitie of the faithfull or the whole multitude much lesse to two or three knit together in covenant The keyes of the kingdome of heaven were promised and given to Peter as to a faithfull man and so to all the faithfull or to the communitie of the faithfull By the keyes is meant the Gospel of Christ opening a way by him and his merits as the doore into the kingdome and we must take heed of this deep delusion of Antichrist in imagining that this power of binding or loosing sinnes is held to any office or order in the church Whereupon it followeth necessarily that one faithfull man yea or woman either may as truly and effectually loose or bind both in heaven and earth as all the ministers in the world Either this is not to the purpose or the power of the keyes and so all communicated power ecclesiasticall with the execution thereof is committed to every faithfull man and woman as truly as to the Apostles That private Christians yea women and children may exhort rebuke or comfort ex officio charitat is generali out of the generall office of charity we confesse that by such exhortations people have been brought to the faith we also believe But that power to preach per modum legationis by way of embassage or power of the keyes hath been committed to them we never find rather this power was proper to the ministers ex Divino instituto speciali by speciall Divine institution and established upon speciall promise Unto Peter making confession was the promise of the keyes made but not to him as a confessour but to him and the rest as they should be Apostles sent forth with authoritie and commission to preach the Gospel plant churches bind and loose c. Otherwise not onely the communitie of the faithfull but every faithfull man or woman might excercise those acts of feeding binding and loosing and ruling implyed in the power of the keyes In phrase of speech to deliver the keyes unto a man is to make him an officer steward or dispenser in the house under his lord and master to give him authority to open and shut bind and loose When our Saviour said to his Disciples Whose sinnes ye remit they are remitted As my Father sent me so send I you Go teach all nations Whatsoever ye shall bind on earth shall be bound in heaven doth he not appoint them to chief offices in his house and what doth he give them more then the keyes of the kingdome A legate or messenger is not sent without authority power and jurisdiction nor the keyes of the house committed to his trust and care who is not in office The keyes of the kingdome import not onely authority and jurisdiction but power of exercising and for that reason some have thought Peter to be a sociall type of the whole church because the church doth exercise the keyes But the community of the faithfull are not officers in the house to exercise the power of the keyes to open and to shut And if Peter received the keyes from Christ as a faithfull man then the Apostles and their successours received their order and jurisdiction their authority and power of exercising from the faithfull and not from Christ immediately Thus Protestant Divines dispute against the Papists If Bishops receive their authority and power of exercising immediately from Christ by mandate mission and commission then they derive it not from the Pope And by the same reason if the power of the keyes be the immediate gift of God to the Apostles and their successours then they derive not their power and authority from the people or faithfull in covenant There is a key of supreme Authority proper to God alone a key of Excellency given to Christ and proper to him a key of Ministery given to the Apostles and their successours and if any be pleased so to call it a key of Charity given to all the faithfull who are able to exhort rebuke comfort and instruct For every Christian may admonish rebuke comfort exhort and so convert a sinner from the errour of his way and cover a multitude of sinnes but this is onely an act of love and charity an office or duty which by right of brotherhood every one oweth unto his neighbour without any speciall calling or authority Whereas the matter we speak of is the spirituall power which Christ hath given for the preservation and government of his church the exercise whereof consisteth in acts of order office ministery or function whereunto they are in speciall designed and called And so if the matter of the exhortation rebuke or admonition be one for substance the order function authority commission power of exercising and calling to exercise is not the same And therefore the power of the keyes promised to Peter which doth note power and authority of function was not promised nor given to the communitie of the faithfull much lesse to every faithfull man or woman The power of the keyes given to the Apostles was given to the church intuitu ejusdem tanquam finis totius The flux of ecclesiasticall authority from the church is two fold per intuitum as in them that be immediately called of Christ per interventum as in them that are called mediately It is true the Apostles were given to the church intuitu ejusdem tanquam finis and the power they received was for the good of the whole but this is not enough that power may be said to be received immediately by the church as the first receptacle of it and from it derived unto others but this power must be in the community as the
at this day wherein we may observe those that follow to have done more then track the steps of them that have gone before them and this without rebuke In prayer a minister may use the gifts of others to furnish himself with method words matter and arguments and utter his meditations as upon meditation he hath digested them by such helps yea he may use those very expressions and forms which others have used before him when they be more fit and moving then of himself he could reach unto In singing psalmes though the minister be able to turn them into more grave solid exact metre then usuall and nearer to the originall yet it is not denied but he may make use of other mens gifts inferiour to his own In reading the scripture in a prescribed translation which is a part of Gods publick worship whose gifts doth the minister make use of what ministeriall gift is exercised or manifested therein Every child of twelve or thirteen yeares old in respect of the outward act is as well able to reade a chapter as the stinted Liturgie They answer that Between publick reading of scriptures and publick reading of prayers there be two differences First the publick reading of the scripture is Gods ordinance but stinted prayers have not warrant from the word Secondly reading of the scriptures in the publick assembly simply considered in it self is not the proper work of the minister But this later is not to the purpose For we speak of reading the scriptures as it is done by a minister in the publick assembly and in the solemn worship of God be it when he readeth his text being a shorter or larger portion of holy writ The first is a flat contradiction to the reason it self and a plain confession that it is of no worth For when they say Reading the scripture is Gods ordinance wherein the minister useth anothers gifts and not his own but the introducing of new forms by mens devise and appointment is not warranted do they not confesse that this is no just exception against stinted prayer because it should condemn the ordinance of God no lesse then it and that stinted prayer is not unlawfull because a minister in reading it doth make use of another mans gifts but because it is unwarrantable which is the matter to be proved and importeth a confession that it is not proved by this reason but rather overthrown For if they restrain the proposition thus That stinted form of prayer is unlawfull wherein the minister maketh use of another mans gifts not of his own the reason consisteth all of particulars beggeth onely but concludeth nothing If the proposition be generall That is not an ordinance of God in the use whereof a minister exerciseth other mens gifts and not his own the exception here annexed is directly crosse thereunto for the publick reading of the scriptures is Gods ordinance But seeing this is a matter so much insisted upon That a stinted form of Liturgie is not warranted and so unlawfull let us consider a little how many wayes a thing may be warranted and in what sense the proposition holdeth true What is not warranted that is unlawfull A thing is warranted in the worship of God three wayes First by the light of nature and reason according to the generall rules of scripture and so time place method phrase of speech and such like are warranted though nothing be determined particularly thereof in scripture For the scripture commandeth that all things be done in order but it determineth not this or that to be matter of order Thus a stinted Liturgie is warranted Secondly a thing is warranted by necessary consequence when to some particular dutie required this or that particular is necessary or expedient though it be not named and so the translation of the scripture is warranted because is must be read to edification and edifie it cannot unlesse it be understood Thirdly that is warranted which is by speciall institution commanded as a part or substantiall means of worship which should be unlawfull if it was not particularly instituted as being contrary to the second commandment And seeing the word is thus diversly used in different matters unlesse it be wisely distinguished a man shall build false conclusions upon true principles if truly applied and sooner entangle himself then confute his adversary as it fareth with our brethren in this case For taking the word warranted in the strictest sense when they dispute against a set form or Liturgie as an addition to the word and means of worshipping God by the devises and appointment of men they conclude erroneously For a stinted Liturgie is no substantiall means of worshipping or positive worship for these two are one but onely a matter of order or form of words and method wherein we present our requests to God c. And from the same mistake they ensnare themselves while they teach others to argue upon the same grounds and with like force against singing of psalmes and reading of set translations to wit That they are not warranted of God and that we must be carefull as not to take away from the word any ordinance of God so not to adde to the word as means of worshipping God the devises and appointment of men Out of which snare they can never rid themselves unlesse they take the word warranted in a larger sense and distinguish betwixt the substantiall and necessary means of worship and that which is allowed by consequence onely or doth pertein to the worship of God â—s a matter of order For though singing of psalmes be commanded of God though God allow nay command that the scriptures should be translated as that without which they cannot be read to edification yet the frame of words in singing and the translation it self is the work of men and the words and phrases the devises of men not an ordinance of worship This knot cannot be untyed but it will cut the sinews of the former objection Who seeth not that the imposing of prayers devised by other men upn the churches to be used of all ministers ordinarily for theirs and the churches prayers doth much derogate from the honour fruit and benefit of Christs ascension into heaven and from the love care and bounty that he hath and sheweth continually to his church upon earth giving gifts to men for the work of the ministery and the profit of the churches Eph. 4. 8 13. 1. Cor. 12. 4 5 6. with Matth. 28. 20. Whatsoever derogateth from the honour fruit and benefit of the ascension of Christ that is wicked and unlawfull But to reade prayers out of a book derogateth from the honour fruit and benefit of Christs ascension What is here said of imposing prayers devised by others is alledged against the use of stinted prayers and Liturgie and so must be understood and till the use of a prescript form of prayer or Liturgie be proved unlawfull it will never be found
and not to give that honour unto Jesus Christ or to give it unto any other is a breach of the first commandment It is true that inward and outward worship both when they are both of one nature or kind are required in the first precept as if I must pray unto God in the mediation of Jesus Christ or pray unto Jesus Christ mine onely Saviour I may kneel or prostrate my self or bow my body in the exercise of religion and these actions must be referred to the same commandment It is also true that the second commandment reacheth to the heart and requireth that we rightly conceive of allow approve and affect the ordinances of instituted worship appointed of God as well as exercise and maintein it but seeing the worship it self commanded is instituted it is also outward Besides there be some things of mere nstitution which pertein to the third and fourth commandments as the institution and observation of the seventh day from the creation in time of the Law and of the first day in the week in time of the Gospel M r Jacob himself saith The fourth commandment in the word Sabbath setteth down one particular even the ordinary seventh day of rest but understandeth all holy dayes instituted of God that they are likewise to be sanctified By his own confession then all instituted doctrines and ordinances are not referred to the second commandment The just and true generall matter of the second commandment is a free and voluntary institution or matter instituted onely or specially in the exercise of Gods worship wherein it hath no way any necessary use of it self This is the generall matter or full extent of the second commandment even in the mind and purpose of God himself the authour of it And it is likewise the just and full definition of Gods instituted worship in generall that is whether true or false This is obscure and doubtfull If the meaning be that all instituted or positive worship of God which carrieth the Lords stamp and approbation must be referred to this commandment and that all worship devised by men for nature use and end one with the worship instituted of God is a breach of the second commandment it will be granted freely and might have been delivered plainly But if the meaning be that all free and voluntary institutions whatsoever must be referred to the second commandment if of God as just and allowable if of men as sinfull it hath no ground of truth or probability For many free institutions cannot be referred to the second commandment and concerning the instituted worship of God God hath left many things undetermined wherein the church may take order and give direction without sinne unto what commandment soever in generall the things may be referred The Lord forbidding to bow down unto or serve an image doth therein forbid all approbation liking or reverence though never so small shewed towards any institutions and inventions of men set up in the room of or matched with the Lords own instituted worship But an invention for nature and use one with the true worship of God and an institution in the exercise of religion are not one and the same There ought to be very clear and plain proof in Gods word to warrant every visible church if the members thereof desire to have comfort to their own souls because this is even the first and weightiest matter in religion that can concern us viz. to be assured that we are in a true visible and ministeriall church of Christ For out of a true visible church ordinarily there is no salvation and by a true visible church and not otherwise ordinarily we come to learn the way of life Therefore above all things it is necessary that every Christian do rightly discern of the divers kinds of outward ordinances in this behalf chiefly of visible churches and withall to understand which kind or form thereof is the true visible church of Christ or kingdome of heaven upon earth which is the onely way and in it the onely truth ordinarily leading to eternall life hereafter For the true visible church of Christ is but onely one questionlesse in nature form and constitution There are expresse and pregnant texts of scripture which shew what is the true visible church of God whereunto Christians may and ought to joyn themselves in holy fellowship in the ordinances of worship As where the covenant of God is there is the people of God and the visible church For communication and receiving the tables of the covenant is a certain signe of a people in covenant For what is it to be the flock sheep or people of God but to be in covenant with God to be the church of God The word maketh disciples to Christ and the word given to a people is Gods covenanting with them and the peoples receiving this word and professing their faith unto God is their taking God to be their God Those assemblies which have Christ for their Head and the same also for their foundation are the true visible churches of Christ It is simply necessary that the assemblies be laid upon Christ the foundation by faith which being done the remaining of what is forbidden or the want of what is commanded cannot put the assembly from the title and right of a church For Christ is the foundation and head-corner-stone of the church The form is coming unto Christ and being builded upon him by faith the matter is the people united and knit unto Christ and so one unto another Now where the matter and form of a church is there is a church Every society or assembly professing the intâ—re and true faith of Christ and worshipping God with an holy worship joyning together in prayer and thanksgiving enjoying the right use of the sacraments and keeping the unity of the Spirit in the bond of peace is the true church of Christ The Gospel may be preached to Infidels some supernaturall truths may be professed by hereticks the use of the sacraments may be in adulterate churches but the intire profession of all fundamentall articles of faith to be believed and main precepts and morall laws for practice to be acknowledged the dwelling of the truth amongst men and the right use of the sacraments which is ever joyned with true doctrine and to be esteemed by it is proper to them that be in covenant with God The laws and statutes which God gave to Israel was the honour and ornament of that nation a testimony that the Lord had separated them from all other people even the Gentiles themselves being judges This is your wisedome and your understanding in the sight of the people He gave his law unto Jacob his statutes and ordinances unto Israel Thou gavest them right judgements and true laws ordinances and good commandments Who received the lively oracles to give unto us They have Moses and the Prophets Sound doctrine
other by all means lawfull yet they must bear one with another not for a time onely but continually For such are the ignorances and frailties of all men that if they bear not one with another of necessity they must break off all society one with another If all that dissent in opinion in any circumstances of religion if all that be judged too remisse or over-zealous or if every one that is waspish rash stiff in his own opinion or laboureth under such like infirmity must be cut off I know not where we shall find a church upon earth Besides it is one thing to bear with faults for a season when we have power in our hands to reform them another to hold communion with the church in the worship of God where such abuses are continued Such as have power in their hands to reform should tolerate abuses for a time onely sc untill there be opportunity of reformation But such as have not power in their hands to redresse abuses may and ought to hold communion with the church of God in the publick worship of God notwithstanding such abuses continued for the continuance of such corruptions is not the sin of him who hath used all good means for their removall but cannot obtein it The Lord never gave commandment to his people to depart from and forsake his ordinances because such as ought did not reform but maintein abuses in his sanctuary If they abode still in that corrupt society and joyned in the publick worship of God because they had not authority to redresse them then it followeth that communion in Gods ordinances is not sin to them who mislike the corruptions that are allowed and practiced pray desire and by all other good means seek reformation but break not off society because the Lord hath given them no authority so to do goeth not before them therein they should walk by their own light and not by Gods commandment nor the approved examples of the Saints recorded in scripture For one or a few private Christians to break off society with the church in prayer or participation of the sacraments because they are administred in a stinted Liturgie or the corruptions pretended therein is a greater disorder and corruption then any they can alledge in the Liturgie concerning prayer or administration of the sacraments because in so weighty businesse they challenge that authority which Christ never committed to them and go directly crosse to the order established by our Saviour Christ But of that more at large in the chapters following CHAP. X. It is lawfull to communicate in a mixt congregation where ignorant and prophane persons be admitted to the sacrament THis is made an exception against communicating in our assemblies that we are a mixt congregation and that ignorant and prophane persons are admitted unto the Lords table To trie the weight of this reason the better we must remember that sinners which may come into question are either secret that is not of publick note though one or other perhaps the minister himself may know them in their course scandalous or else notorious such as are commonly defamed and known for evil by evidence of fact and course if not juridicé The first sort sin in coming prophanely unto the Lords ordinances and they pollute the holy things of God unto their own destruction if they come without repentance and purpose of amendment But they are not to be repelled if they offer themselves because though one know them to have sinned thus and thus it is unknown to others and so the sin is private and not openly known Christ knew Judas his fetches yet he suffered him and though his treason was hidden and there were no witnesses of his intendment yet his theft was acted and not purposed onely De secretis non judicat ecclesia Et privata scelera non habent vindictam When it is not notorious and manifest that such a man hath lost his right to the sacrament it ought not to be denied unto him in the face of the congregation otherwise liberty should be granted to wicked ministers to punish with this punishment whomsoever they please The law of God in all ecclesiasticall and civil punishments requireth either confession by the party of the fault which is committed or else proof by witnesses Augustine tom 9. lib. De medicin poen cap. 3. is clear of this opinion Nos à communione quenquam prohibere non possumus nisi aut spontè confessum aut in aliquo judicio ecclesiastico vel seculari nominatum atque convictum as he is cited by the glosse ad 1. Cor. 5. and by Aquinas in the place above mentioned It is requisite for the common good and convenient order both of church and common-wealth that all common favours which are publickly to be disposed and distributed according to the dignity of private persons should be dispensed by publick ministers designed thereunto not according to the private knowledge of this or that man neither of that minister but according to a publick and notorious cogniscance And whosoever doth by his offense against God lose his right and interest to the holy things of God he must lose it in the face of the church before it can be denied him in the face of the congregation And he is to be judged as in all other cases not by any man 's nor by any ministers private knowledge but according to proofs and allegations For the common good necessarily requireth that such publick actions of this nature should be regulated by a kind of publick and not private knowledge which once admitted into judicature would soon fill up the church and state with a world of scandals injuries and inconveniences Grosse notorious scandalous sinners should be excluded from the sacrament but yet according to the order and appointment of the Lord. Cast not pearls before swine give not holy things to dogs Therefore the primitive church about to administer the Deacon cryed out against flagitious persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with which the charge in our Liturgie well suteth Amongst the heathen some were accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who were admitted into the entrance but not into the temple Whence among the Latines they are called profane because they stood before but might not enter the temple Hence also was that question amongst the Heathen in their services 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Who is here to which it was answered of the assembly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Many and good Hence that of Callimachus in hymnis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Virgil expresseth thus Procul ô procul este profani Conclamat vates And amongst the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are thought to have their name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is because they did restrain ar drive the profane from them And if the heathen had such care of their idolatrous services that they
the church ought to be saints and holy must be such as they ought to be in some measure or they shall not be approved of God They are saints who have made a covenant with God by sacrifice But as for the wicked they have nothing to do with the covenant The end of the calling of the church is holinesse to the glory of God at all times and it is true in one age as well as another that they who are utterly unanswerable or clean contrary affected to the ends of the true church which are holinesse and the glory of God they are not called into covenant or communion with God If in one age of the church the scriptures asscribe not holinesse to a people for some fews sake if the rest be unholy and profane it asscribeth it to them in no age If in one state of the church unclean persons and things do pollute and unhallow clean persons and things and a little leaven leaveneth the whole lump it must hold true in every age in its proportion And therefore if ignorant unwise impenitent uncircumcised in heart and life rebellious and obstinate in course and conversation might be in externall covenant with God and in that respect a separated holy and chosen people with whom the faithfull might hold communion externall in the ordinances of worship then it is lawfull for Christians to partake in the ordinances of Gods worship though scandalous livers be admitted with whom in partaking we must have externall communion For if the scandalous were in covenant then they may be so now If communion with the wicked defile now it defiled then If the godly might then communicate because they could not cast out the ungodly the same reason is good at this day If the faithfull be bound to reprove their delinquent brother and not suffer sin to rest upon him the same duty did concern them in former times If the sacraments be now available and of use according to the covenant of promise which God hath made to the faithfull and their seed and none otherwise as the sacraments are one in their common nature so in their use available onely to the children of the covenant at all times If it be contrary to the main ends for which the Lord gathereth and preserveth his church upon earth that wicked and ungodly men should be received into covenant or permitted to continue in the society of the faithfull it was unlawfull in the Jewish as well as in the Christian churches And therefore if the church of the Jews all this notwithstanding continued the true church of God when it was corrupted in doctrine and manners in officers and ordinances of worship when the teachers were dumb dogs and blind guides the prophets prophesied lies and the priests received gifts and the people rebellious adulterous oppressours an assembly of rebells when the priesthood was bought and sold the temple defiled and made an house of merchandise the law corrupted with false glosses and made void with false and sinfull traditions when errour heresie idolatry oppression rebellion stubbornnesse and all manner of sin was exceeding rife among them If when all these things were amisse and greatly out of order they yet continued the sheep of the Lords visible flock and the Lord was pleased to own them for his people his flock his inheritance if they reteined still the holy law of God and the seal of his covenant and the prophets and faithfull servants of God held lawfull communion with the church in the ordinances of God then the covenant of God is not disannulled with his people because ignorant and prophane persons are tolerated in the assembly nor the godly defiled because scandalous persons are suffered to communicate The word may be preached to heathen and infidels for their conversion Paul preached the word to the scoffing Athenians and to the blasphemous Jews and yet had no externall communion with them as with members of the same body The word may be preached to them that are without for their conversion to the faith to them that be within the church by baptisme and externall profession for their found conversion unto God conversion from particular sinnes and building forward in grace and holinesse The word is preached to heathens and inâ—idels but no communion with them is had thereby because they are not of the Christian society But to scandalous persons first received into the church by baptisme and not cast out by publick censure the word is preached as unto members and not as unto bare hearers and they are admitted to the prayers of the congregation as well as to the hearing of the word and that as members in outward covenant Therefore it is an act of communion in some mens opinions To use one ordinance and not another is to make a schisme in the church And as the preaching of the word not the bare tender of the word but the giving of it to dwell and abide with a people is a note of a true church so is the hearing of the word an act of communion with the church If the presence of the wicked doth not defile Gods ordinance to the worthy receiver then it is lawfull to receive the sacrament in a mixt congregation where scandalous persons are admitted For what but pollution or defilement can warrant voluntary Separation and departure from the Lords ordinance But the presence of the wicked doth not defile Gods ordinance to the worthy receiver The simple presence doth not defile For then the presence of close hypocrites and secret dissemblers who are in truth unworthy though they appear not so to us should pollute and defile Not his knowledge of their unworthinesse For then Judas his presence had stained the ordinance of God to our Saviour himself to whom the unworthinesse of Judas was well known then one man should be bound in conscience to excommunicate another or himself rather before the matter be brought to the church yea for that which in conscience cannot be brought unto the church Not the notorious knowledge of their unworthinesse seeing he hath no power to repell them nor leave from Christ to withdraw or separate himself from the society It is the duty of a godly man to withdraw himself from all private familiarity with the wicked and by no voluntary friendship to ensnare himself with them But it is one thing to avoid the private society of wicked men another for the hatred of the wicked to renounce the publick communion of the church and so of Christ who is present with his people The duties which I ow to a brother in this course I must perform but privately excommunicate him or separate my self from the congregation for his sake I must not because I have no charge from God no pattern from the godly so to do My communion with the
in their meal lest they be sowred with their leaven The comparison of the leaven used by the Apostle is to be understood in likenesse of nature not in their equality of effecting For leaven sowreth naturally and cannot but sowre the meal the godly may be hurt by the wicked but it is not necessary Therefore every member must look warily to himself and do his endeavour to reclaim other or that he may be cast out if notorious and incorrigible but not withdraw himself from the ordinances of grace The doctrine of the Gospel is compared to leaven in respect of its efficacy but all that heare it are not seasoned by it though it be a good means of seasoning The corrupt doctrine of the Pharisees is compared to old leaven but every one that heard it was not necessarily tainted with it It is true if the whole church shall bear with scandalous notorious offenders and do not their endeavour to bring them to repentance or to have them cast out they are polluted and stained by their remissenesse indulgence and this is that which the Apostle presseth upon the Corinthians that they should give all diligence to clear themselves and prevent the danger which might come by their negligence But if the church be remisse or slack the private men who mourn for what they cannot amend and labour conscionably to discharge their duties may not separate from the communion or withdraw themselves from the Lords table For the Apostle who blameth the Corinthians because they suffered the incestuous person doth never blame the faithfull for communicating with him before he was cut off nor intimate unto them that unlesse he did amend they must absent themselves from their assemblies and holy exercises or depart away being come together They that have authority to debarre men from the sacrament sin if wittingly or negligently they allow such to approch as worthy guests to the Lords table who are known unto them notoriously to be unworthy but if authoritie be wanting if we have done the office of private Christians or publick ministers to communicate with the wicked outwardly in the worship of God is none offense And thus the minister may reach the sacrament to an unworthy communicant and yet be innocent For he doth not so much give it him as suffer his communion because he hath not power or authority to put him back He reacheth him the signes as that which he cannot withhold because he is held in by the most prevailing power without which he cannot be debarred In this case the minister is neither actour nor consenter in his admission because he doth it not in his own name but according to the order established by God who will not have any member of the congregation publickly denied his interest and right to the holy things of God by the knowledge will and pleasure of one singular minister If a minister know a man to be unworthy he must yet receive him because he cannot manifest it to the church And for the same reason if his unworthinesse be notorious if it be not so judged by them that have authority he must administer the sacramentall signes unto him not as unto one worthy or unworthy but as unto one as yet undivided from them A man is not onely bound in his place to do his best for the reclaiming of his brother but to see his place be such as wherein he may orderly discharge the duties of admonition otherwise both his practice and place are unlawfull This is not sufficient that we labour by the best means to have manifest evils amended except our places be such and we in such churches as wherein we may use the ordinary means Christ hath left for the amendment of things otherwise our places and standings themselves are unwarrantable and must be forsaken If all places and standings be unwarrantable wherein we may not use the ordinary means God hath left for the amendment of things then all places are unlawfull wherein the greatest part of the church at least do not conscionably discharge their duties and of them which have greatest authority Then the Levites might not abide in their standings when the priests neglected their office nor the prophets when the priests and Levites had corrupted their wayes Then the people might not sacrifice nor receive spirituall blessings by their hands when Eli's sons had notoriously corrupted their wayes nor the faithfull remain in society when the priest and people both had corcupted the law worship offices and manners To speak no more of abuses if this rule hold no place or standing in the church is lawfull wherein three or more private persons who can make Peters confession of faith have not power of the keyes to receive into and shut out of the church to censure and determine authoritatively And so it may well be questioned to say no more whether ever there was any lawfull standing in a constituted church Since the death of the Apostles if they be put unto it according to this position they must confesse there was never any And considering the ignorance infirmities diversities of opinions that be amongst the godly passions distempers and corruptions how is it possible but that the church must fall into as many schismes almost as there be men if each man must renounce others standing as unlawfull wherein he conceiteth he is restrained of some power or hindred of some ordinary means which Christ hath left for the amendment of things No church in the world now hath that absolute promise of the Lords visible presence which the church then had till the coming of Christ It was simply necessary that Messiah should be born in the true church wherein he might have communion and fulfill the law The Lord did afford the Jews even in their deepest apostasie some or other visible signes of his presence and those extraordinary when ordinary failed thereby still declaring himself to remember his promise There was that onely visible church upon the face of the earth tyed to one temple altar sacrifice priest hood in one place and no man could absolutely separate from that church but he must separate from the visible presence and from all solemn worship of God Moreover the Jewish church had not that distinct ecclesiasticall ordinance of excommunication which we now have but that the obstinate or presumptuous offender was by bodily death to be cut off from the Lords people the same persons namely the whole nation being both church and common-wealth according to that speciall dispensation These observations rightly applyed do manifestly overthrow what hath been and is by others objected against communion with us in the worship of God For if it was absolutely necessary that the Messias should be born in the true church wherein he might have communion then a church corrupted in officers and offices doctrine worship and manners may be a true
other churches we shall not find the number of believers mentioned precisely but without question it was not samall in Antioch of which it is said a great number believing turned unto the Lord as that Barnabas by his preaching added a great multitude unto the Lord and that Paul and Barnabas continued there teaching and preaching with many others the word of the Lord. The like may be said of Corinth Philippi and the seven churches of Asia which are all spoken of as particular churches and societies They stretch the limits of the church of Corinth too farre that extend it to all the Saints in Achaia because the Apostle nameth the rest of Achaia with them as he doth all Saints in all places For he might speak of them as of divers churches in one province as he doth in other places And it is too grosse to think that all in Achaia came to Corinth to be instructed and make their contribution every church using the first day of the week when they assembled to make their collections within themselves Neither can it be well conceived how all Achaia should assemble together for the service of God and the execution of discipline as it is noted of the church of Corinth It will easily be credited that the number of believers was great in Ephesus if we call to mind that when Paul had been there but two yeares all they which dwelt in Asia had heard the word of the Lord both Jews and Graecians those that had used curious arts came and burned their books in the sight of all men which could not be done without great danger unto the church unlesse a great part of the city had believed the art of making shrines and Diana's temple was in danger to be set at nothing and that a great doore and effectuall was opened unto the Apostle at Ephesus And that the multitude of believers was great in all proper settled politicall societies appeareth in this that the Apostles appointed divers overseers elders and deacons to teach and govern the people and take care of the poore which they would not have done nor could the church have born the charge thereof if the number had not been large Two or three making Peters confession cannot be the church in this passage of scripture for the party complained of is one member and the complainant another and he is to take with him one or two if he be not heard before he bring the matter unto the church and how then shall any two or three separated from the world and consenting together in an holy covenant be the church in this place If any two or three consenting in an holy covenant serve to make up this community or church what hindreth but it may consist of women and children onely and so the spirituall authority of teaching exhorting binding loosing remitting reteining sins shall originally executivè agree unto a community of believing women whereof every member is regularly uncapable For the Apostle teacheth plainly that a woman may not speak in the congregation And though he speak particularly of prophesying and teaching yet layeth he down a more generall rule forbidding all such speaking as in which authority is used that is usurped over the man which is done specially in judgement And if a woman may not so much as move a question in the church for instruction how much lesse may she give a voice or rather a reproof for censure And if women be debarred by their sex as from ordinary prophesying so from any other dealing wherein they take authority over the man how can two or three believing women be the church with power ministeriall publickly to bind and loose remit and retein sinnes And if two or three gathered together have the same right and power with two or three hundred or two or three thousand let the society without officers be never so great it cannot be the church that is here meant For those Divines which hold power and authority of binding and loosing to be delivered by Christ to the whole church that is to every particular church collectively because it perteineth to them to deny Christian communion to such wicked persons as adde contumacy to their disobedience and to remit the punishment again upon repentance they generally with one consent maintein that the execution and judiciall exercising of this power perteineth to that company and assembly of officers or governours in every church which the Apostle calleth a presbytery But our Saviour in that text of Scripture speaketh of the execution and exercise of the power of binding and loosing which was never committed to the community of the faithfull without officers If the joynt consent of orthodox Divines move not let it be considered that the exercise of ecclesiasticall censures externall and authoritative was never committed to the community of the faithfull without officers never exercised by the faithfull in any age of the Christian church Let such as plead for this power bring forth either commission for it or precedent of it if they be able The externall and authoritative power of binding and loosing as the greatest power in the church doth comprehend under it all matters subordinate and of the same nature power to preach the word autoritatively and to admit unto or put from the sacraments but the exercise of this inferiour power was never committed to a Christian society or church without officers And if we will not make one text of scripture contrary to another we cannot think the exercise of that power is here given to the community of the faithfull few or many without officers which in all other places is given to the governours never to the faithfull without guides By the church the whole multitude of believers whether with officers or without cannot be understood For that power agreeth not to the whole body in actu primo or in esse as they speak whereof many particular members regularly are not capable as the faculty of speaking or seeing should not first belong to man as the principium Quod if the whole in all parts were not capable of that power But the power of binding or loosing cannot regularly agree to many particular members of that community sc women and children And if women and children though believers be here excluded the word church must not be taken in the largest and most ordinary signification in the new Testament for so it comprehendeth all believers disciples faithfull linked in society If the authority of binding or loosing pertein to the whole church in actu primo sive in esse and to the Presbytery alone in actu secundo sive in operari as the act of speaking perteineth to a man as the principium Quod but to the tongue alone as the principium Quo yet the church cannot be taken for the whole community for our Saviour
Considerations exam pag. 4. Another cause why we refuse communion 〈…〉 for that you 〈◊〉 God not as himself commandeth co Cant. Necessitâ—e of 〈…〉 78 79 Cambdeâ— in anno 1560. Greenwood Against Gifford pag. 18 Id. pag. 80. Copy of a Letter pag. 23. Answ Can. ubi supr◠〈…〉 Greenw Against Gifford pag. 28. Read prayers were devised by Antichrist An apologie or defense of such true christians c. a posit pag. 67. The worshipping of God by read prayer is part of the worship of Antichrist used and caâ— joyned in the Papacie c. Cann ibid. A Treat of Minist of Engl. pag. 3â— H. Ainsworth Considerat examined p. â— Missâ—m audire dicitur qui liturgiam auscultat Missis tenere est eâ—clesiasticos conventus agere Hence missâ—rum solennia celebrare Grat. De Consecrat dist 1. can 12. 50. auditis missarum solennibus c. 54. ex Concil Tol 4 can 12. Ambros epist 35. l. 5. Concil Milâ—vit can 12. See Gentillet Exam. Concil Trident. lib. 4. sess 22. Bellarm. De Missa lib. 1. c. 1 Tertullian Cyprian Origen Lactantiuâ— Hierome Augustine never used the word MASSE Jewel Against Hard. art 1. div 5. Mâ— Gifford saith there were Liturgies in the church before Antichrist was lifted up into his throne which I will not deny I would have all men understand that I do not go about to prove the church no church that hath a Liturgie Greenwood ubi â—â—prà p. 28. See â—ivet Crit. sacr specim l. 1. cap. 3. l. 4. Col. censure pag. 10. Jewel Against Hard. art 1. div 5. Gratian. Decret dist 15. cap. 3. Bell. De Missa l. â— cap. 17 20. Polydor. Virg. De inventor ver l 5. cap. 10. See Gentillet Exam. Concil Trâ—d l. 4 sess 22. Trasat ad 〈◊〉 3. in Bâ—erâ—iâ—r Rom. Ex 〈◊〉 potissiâ—â—m scriptura probâ—tâ—s 〈◊〉 conâ—ectum 〈…〉 l. 1. â—ap 1. §. 4. See Act. Mon. vol. 3. pag. 1631. Of Dr Taylours testimony concerning our service-book Mr Decrings testimony is well known Copy of a Letter pag. 24. Apologie or defense of such true Chriâ—◠〈◊〉 pag. 68. 〈…〉 Argum. 1. Copie of a Letter pag. 26. Treatise of the minist of England pag. 34. The second way whereby they profane Christs intercession is by offering up in Christs name and mediation their devised stinted popish worship and ministration which being never appointed by Christ but devised by man is an abomination to God Object 1. Answ Sins are either controvertible or manifest If controvertible and doubtful men ought to bear one vvith anothers different judgement if they do not but any for this make a â—reach of Separation they sin Ainsw Against M r Bern. reas removed pag. 17 Matth. 13. 29. See Calvin Epist 117. August Epist 119. Object 2. Copie of a Letter pag 32. Aplog or Des of such true Christ Pet. 3. pag. â—8 reas 5. Answ Object 3. Answ Object 4. Answ If this were a good ground that every one approveth of the evill done in matter or manner where he is present none could live with good conscience in any society of men on earth Persons so minded are best live alone for vvith others they will keep no peace Robins Treatise Of the lawfulnesse c. pag. â—1 Object 5. Answ Argum. 2. There were in the Jewish Church in Christs time and in divers of the Apostolicall churches afterwards more and greater errours taught then are in any or all the churches of England Robins Treat Of the lawfulnesse of bearing â— c. pag. 16. Matth. 5. 18 19. 20. Loquiâ—â—r hîc Dominus proptiè de justitia inhaerente quae consistit in bonis operibus ut patet tum ex collatione cum justitia Pharisaeorum tum ex sequenâ—â—◠〈…〉 prorum Dâ—calogs Pisc in Matth. 5. 20 â—chol Sculiet â—xerâ—it l 2. cap. 19. Rainold 〈◊〉 with 〈…〉 7. 〈…〉 15. 5 〈…〉 with Hart ch 7. div 4. p. 268 269. Matth. 23. 12 13. Chrysost in Hebr. Hom. 34. Augustin contra lit Petil. l. 2. cap. 6. Matth 15. 13 14. Matth. 16. 6. 1. Sam. 2. 17 18 19 20. 1. Sam. 1. 1 2 3. 1. Cor. 11. 20. Phil. 1 15. Phil. 2 20 21 Object 1. Answ Our knowing of it maketh not our act the more or lesse an act of approbation It I do an act wherein I do indeed approve of a thing if I know the thing I really approve of it upon knowledge if I know it not I really approve of it but ignorantly Robins Treat of the c pag. 30. Object 2. Answ Argum. 3. Euseb Hist l. 3. cap. 32. l. 4. cap. 22. Gr. Chrysostom in 1. Cor. Hom. 36. Verè tum coelum Ecclesia fuit Spiritu euncta admin strante cuncta Ecclesiae capita moderante c. Nunc verò vestigia tantùm rerum illarum tenemus P. Ramus Epist ad Carolum Lotharingium an 1570. de quindecim à Christo seculis primum verè esse aureum reliqua quò longiù abscederent esse nequiora ac deteriora Isidor Pelus l. 3. Epist 408. Florente Ecclesià nondum morbo laborante Divinae gratiae circa eam velut chorum agebant sancto Spiritu ies administrante atque antistâ—tum unumquemque incieante ac Ecclesiam in coelum convertente Apoc. 18. 4. Brightm in Apoc. 18 4. 2. Cor. 6. 17. Hebr. 13. 13. 1. Joh. 2. 19. See Symonds Pisga Evang. cap. 11. p. 209. 220. cap. 13 pag. 246. Cameron Praelect de Eccless de Schismate Carleton Consens Eccl. cathol de Script cap. 1. Bellarm. De verbo Dei lib. 2. cap. 6. August De civ Dei lib. 18. cap. 43. De doctrina Christ lib. 2. cap. 11. See Chamier Panstrat tom 1. lib. 12. cap. 1. lib. 13. cap. 3 4 5 c. lib. 14. cap. 2 3 c. Platina De vit Pontif. Damas 1. Hieron in Isa 4. The worst translation that this day is commonly used either in the English or in the French or in the Dutch tongue is farre better and truer then that old Common translation in the Latine Jewel Dâ—f of the Apol. part 1. cap. 1. div 1. Euseb Hist. lib. 5. cap. 24. Socrat. l. 5. cap. 21. Sozom l. 7. cap. 19. Cypr. epist 48. Graf De consecr dist 1. can 2. Hieroin Mart. cap. 14. Cypr. De lapsis Nec derelicto cibo poculo Domini ad profant contagia spoâ—â—â— properavimus c. accipientibus caeteris locus ejus advenit August epist. 23. ed Bonifac. 107. ad Vitalem Ansegis in leg Franocari capit lib. 1. cap. 155. Osor lib. 9. De gest Eman. In modo Baptizandi Aethiop Bruxelin edito An. 1550. Just Martyr qu. 155. Basil De Spirit S. cap. 27. Concil Nieen can â—0 Tert. De coron milit cap. 3. Hieron Advers Lucifer cap. 4. Ambr. lib. 3. De Sacram. cap. 1. Cypr. De spectacul Tert. De Oral lib. 2. ad uxer Hieron Apol. ad Pammaâ—â— Concil Caesar august can 3. See Whitak De Script contr