confesse is more disputable then either of the former before spoken to In those we had to deale with Antinomians on the one hand Papists Arminians Socinians on the other hand with some few others that are pleased in those points alone to strike in with Arminians and Socinians and in other things to oppose them But in this Papists agree not among themselves but one is against another neither is there that agreement amongst Protestant Writers that might be desired which must not be concealed some are for the affirmative and some for the negative and some seem to stand in a neutral indifferency Bellarmine among the Papists is for the affirmative lib. 4. de justificatione cap. 6. and takes up Soto for the contrary tenent who affirmes as he quotes him that Christians are not only delivered from the Ceremonial Law and the guilt and terror of the moral Law but from the whole Law as written in the books of Moses with this caution as he reports him that we are to keep the Law of Moses as it is natural and as it is in the Gospel and in the Epistles of the Apostles but not as it was written by Moses for Moses saith he could not binde us but it is Christ that bindes us for we are Christians and not Jews Soto hath Suarez and Medina as Master Burges observes with him and among the Protestants Zanchius de redemptione lib. 1. cap. 12. and Musculus in his common places go the same way affirming that the Moral Lawes which go under the name of the decalogue as they were delivered by Moses to the Israelites do not concerne Christians but as they are agreeable to the Law of nature and confirmed by Christ Paraeus as is observed by Rivet in his Explication of the Decalogue page 11. giving in his judgement of the differing opinions of Bellarmine and Soto affirms that the opinion of Bellarmine is most safe to be followed Rivet himself in the place quoted takes it to be a strife of words and the difference to be inconsiderable and in case the authority be granted there seemes indeed lesse danger though the Minister be waved The Antinomian as others have observed is by both parties opposed Some may think that the Law thus gaines in its authority in as much as Christ is of much more excellency then Moses when the Master of the Vineyard saw his servant neglected he said They will reverence my Sonne Mat. 21. 37. But if the servant be once despised and set so light by as we read from some hands Away with stammering Moses it may be feared that the Sonne will not long remaine in honour when servants fared so ill we finde that the Sonne had little better entertainment And in my thoughts there is scarce a readier way then this to strip us of the whole of the Law of God Keeping up to their own principles they can look on no more of the Law as binding Christians then that which is held out to us in New Testament-Scriptures If this be granted we must have a New Testament Text for every Moral duty yet to gratifie adversaries in this particular we may safely yeeld that the Law concernes not Christians as it was delivered by Moses only to the Israelites and so Zanchy's Position keeping strictly to the termes may happily be defended The Moral Laws as delivered by Moses to the Israelites do not appertain to Christians so neither doth Lukes Gospel or the history of the Acts as from him to Theophilus nor yet any of Pauls Epistles as from him to any particular Church or to Timothy Titus or Philemon But looking on Moses as employed of God with his Church with which he was in the Wildernesse Acts 7. 38. and upon his writings as a depositum left with the Church they are of equal concernment to us as they were to the Jews if we be as the Church of the Jewes was a Church of God This to me is plaine not only by those Texts of Moses quoted in New Testament-Scriptures as we heard before but quoted also as from Moses The Apostle pleading for Ministers maintenance saith For it is written in the Law of Moses 1 Cor. 9. 9. How were this argument of force if Moses his writings were not of use That of Peter is convincing 1 Pet. 1. 15 16. But as he which hath called you is holy so be ye holy in all manner of conversation because it is written be ye holy for I am holy This was written by Moses Lev. 11. 44. Lev. 19. 2. Lev. 20. 7. and why should we be engaged to holinesse eo nomine because Moses writ it and gave it in charge in case Moses his writings do not binde Christians This also to me is plaine in reason Christ was King then as now his Church is the same now as then we and they make up one Kingdome Matth. 8. 11. The Lawes of Christ therefore unlesse they appear to be repealed are now in force as in former times There is not a temporal Obligation saith Master Burges Vindiciae Legis page 162. laid upon a perpetual duty The duties are confessed to be perpetual why should Moses then deliver them to be only of temporal permanency Neither is there any thing brought by Soto or any other hand to evince the contrary In the close of the words already quoted he sayes Mose-could not binde us but Christ for we are not Jews but Christians To this we say He could not binde us authoritatively but ministerially and because Christ bindes therefore Moses bindes seeing Moses was a servant in that house where Christ was a Sonne Christ was King of his Church in Moses his dayes Israel tempted Christ in disobeying Moses 1 Cor. 10. 9. He commanded for Christ when he gave command to the Israelites and these commands are of concernment unto Christians who are their fellow subjects The Arguments produced by Soto are satisfyingly answered by Bellarmine Soto saith that the Preface of the law leads to the Israelites onely I am the Lord thy God that brought thee out of the land of Egypt and out of the house of bondage But it was the Jews and not Christians that were in Egypt This is false as one of these Jesuites truly answers the other we were in Egypt as well as the Nation of the Jews They were our fathers and we their children 1 Cor. 10. 1. It was once indeed otherwise with us being branches of the wilde Olive But the natural branches being cut off we are grafted into their stead that mercy of deliverance from Egypt being a Church-mercy is our mercy He further objects that of Luke 16. 16. The Law and the Prophets were until John and is answered that that is understood of the Law prophecying by figures and not instructing in manners which is further explained Matth. 11. 13. For all the Prophets and the Law prophecyed until John that is all the prophesies of the Messiah to come whether delivered in words by the Prophets or by signes
of Israel After those dayes saith the Lord I will put my Law in their inward parts and write it in their hearts and will be their God and they shall be my people And they shall teach no more every man his neighbour and every man his brother saying Know the Lord for they shall all know me from the least of them even unto the greatest of them saith the Lord for I will forgive their inquity and remember their sin no more This Text is frequently produced for several purposes Answ as to assert an unconditional covenant that all lies on Gods hand and we are engaged to nothing so to decry all Gospel-Ordinances all use of a Ministery to teach the good knowledge of the Lord Some make use of it for one of these ends and confesse it will not serve for both It will set up an unconditional covenant but it will not destroy New Testament-Ordinances Others will have it serve both when the truth is aright understood it serves for neither The two first branches of the former answer will give satisfaction here If Old Testament-Prophecies are to be understood according to New Testament-Interpretations then no unconditional covenant will here be established nor yet Gospel-Ordinances decryed seeing in the New Testament covenant-conditions are clearly and undeniably held out and a Gospel-Ministery established which already in both parts is fully cleared A Ministery is set up with instructions to require faith and repentance and that upon those termes that without them there is no remission of sins no salvation 2. As to that for which it is here produced it rather serves for overthrow of mutual conferences Christian communion for mutual edification than the Ministerial power The Text is not that ye shall have no more Teachers in publick But they shall teach no more every man his brother and every man his neighbour for every one shall know him c. The Apostles charge Col. 3. 16. flies full in the face of this Interpretation Let the Word of Christ dwell in you plenteously in all wisdome speaking to one another This Prophecie is so streined that there is no need of such admonition nor any use of brotherly exhortations Certainly neither of these inferences from this Prophecie were in the Apostles thoughts when he exhorted the Thessalonians 1 Thes 5. 11. Comfort your selves together and edifie one another even as also ye do adding in the next verses And we beseech you brethren to know them which labour among you and are over you in the Lord and admonish you and to esteem them very highly in love for their works sake c. The councel had been more sutable to have bid them to have ceased this mutual consolation and edification And as for thâ—se that were over them that distinction of over and under was Antichristian that they must cease to honour and make it their businesse to level them But above all it is wonder how those that are high in setting up all for Teachers and will have liberty of prophecie promiscuous can with face urge this Text The letter of it being against brother and brother neighbour and neighbour teaching one another and not against a Ministerial way for edification 3. For the full interpretation of the words that of King James must be acknowledged In mystical prophecies it is farre more easie to confute an absurd interpretation than finde out a true one One that joynes in the former part to establish an unconditional covenant against New Testament-light yet leaves them in the latter and says The not teaching one another there spoken of is meant of that obscure teaching which was under the Law I wish that his party would here heed him and that himself would consider that when he would have them to recede from the rigid adhering to the letter of this part of the prophecie for overthrow of all helps for knowledge whether he have not equal cause to recede from that which he would with like rigour fasten upon it I shall undertake as clearly from the New Testament to hold out conditions in the covenant of Grace as any other man shall finde either warrant or Ordinance for publick or private admonition or exhortation They shall not have so much need of teaching as formerly say the Annotations on that place and it is plaine that that is often spoken in Scripture negatively that is meant comparatively I will have mercy and not sacrifice Hos 6. 6. When he would have both mercy and sacrifice though mercy preferred above sacrifice Calvin hath fully spoken to this objection satisfying both his Adversary and his Reader giving them a full refutation and the Text a good interpretation In that some phantastick spirits saith he take occasion from hence to abolish all outward preaching of the Word as though in the Kingdom of Christ it were superfluous their madnesse may easily be answered This is their objection saith he After the coming of Christ a man ought not to teach his neighbour let an outward Ministery then be gone and give way to an inward in piration But they passe that by saith our Author that in the Prophet which is chiefly worthy of observation The Prophet doth not deny that one should teach another but these are his words They shall not teach one another saying Know the Lord as though he should say such ignorance should not possesse the minds of men as heretofore that they should not know who the Lord is for we know there is a twofold use of teaching First That those that were altogether ignorant may begin with the first elements and afterwards that they that are thus entered may make a farther progresse Therefore when Christians as long as they live ought to learn there is none so wise but need to be taught so that a teachable disposition is not the least part of wisdome and what our way to profit is if we will be Christs Disciples Paul sheweth in his Epistle to the Ephesians chap. 4. 11. He gave gifts unto men some Pastours some Teachers c. Whence it appears that nothing else came into the Prophets thoughts than to spoile the Church of so great a benefit Thus far judicious Calvin on Heb. 8. verse 8 9 10 11. In case these words not only might be supplied as some would have it men shall not only teach one another Know the Lord but all shall know me giving instances of the like of necessity to be supplyed in other Scriptures then the whole scope of the place were cleared For the Jews as they did make use of the teaching of men so for the generality they rested in it Here they are taught that which they never minded the necessity of the concurrence of Gods teaching with mans that when man discovers the object God should put in frame the Organ Certain it is that when other prophecies foretell in New Testament-times mens zeal to stirre up one another in the knowledge of God as Isa 2. 3. Zech. 8.
Prophets 1 Cor. 12. 28. The Holy Ghost hath here an hand Acts 13. 2. The holy Ghost said Separate me Barnabas and Saul for the work whereunto I have called them Acts 20. 28. Take heed therefore unto your selves and to all the flock over which the holy Ghost hath made you overseers to feed the Church of God which he hath purchased with his own blood And this sending or authorizing is as their gifting or fitting either extraordinary and immediate nothing of man intervening or else mediate by mans Ministery and his approbation Paul had both an immediate way both his authority and ability for the work he professes that he is an Apostle not of man nor by man he owes it not to man as the Authour so may any Minister of Christ say he owes it not to man as an instrument so only Prophets and Apostles can say As his Calling was thus immediate so in like sort was his instructions for it Gal. 1. 12. For I neither received if of man neither was I taught it but by the Revelation of Jesus Christ They that divide these are exceedingly to blame assuming authority without man but confessing that for abilities as they must look up to God so they must make use of man must apply themselves to reading and make use of the helps of others The immediate Call is by Vision Revelation or whatsoever otherway God pleases to manifest himself Thus in a vision Paul was called where that is not the mediate Call only remains which is the way of all that attaine to gifts by education study and the blessing of heaven on their endeavours This is called as in Scripture so in Church-writers by the name of Ordination and the whole work containing as well that which is essential to it as the adjuncts of it may be thus described An act of men in a Ministerial function associated in a Presbytery setting some apart upon proof and examination as Presbyters and Elders in the Church by fasting and praying with imposition of hands We find no other but men in Ministerial function in all the holy Scriptures acting in it Paul and Barnabas ordaine Elders in every Church which in their journal they visite Acts 14. 23. Timothy is directed in the way of it 1 Tim. 5. 22. Lay hands suddenly on no man Titus is enjoyned to ordaine Elders in every City in Creet Tit. 1. 5. He is named alone but the naming of one excludes not others and therefore it appears that in Timothies Ordination a Presbytery or a combination of Presbyters did joyne 1 Tim. 4. 14. which way in our Church hath ever been held The Bishop supposed by some to be vested in the whole power of Ordination never had authority to ordaine alone but grave Presbyters according to the Canon were to joyn with him though by reason of greatnesse his vote ordinarily did overmuch sway in it Some would have the people here to have their hand in that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place of the Acts chap. 14. 23. implies a lifting up of the hand But whatsoever the word in its Etymology may imply the use is not such as is plaine by comparing Acts 10. 41. where the immediate Ordination of God by the same word is held forth unto us They know the weight of the Ministerial function and they are best able to judge of requisite abilities One that is willing to give as much to the people as may be yet confesses that in Grammatical construction the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can agree with no other but Paul and Barnabas and that it was only their act and therefore he would finde it in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which saith he doth not signifie in every Church as it is translated but according to the Church instancing in the Orators phrase Faciam secundumte I will do it according to thy minde So they viz. Paul and Barnabas ordained them Elders according to the Church that is according to the minde and will of the Church If this were granted it would only conclude an acquiescency in the people and that they had satisfaction in that Ordination carryed on by Paul and Barnabas Yet this phrase here can no where prove that the Church or people made choise of them then we man prove from that injunction of the Apostle Titus 1. 5. to ordaine Elders in every City that the whole City had there their vote in Elections As much stresse may be laid upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every City or according to the minde of the City in this of Paul to Titus as upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every Church or according to the minde of the Church in that of Luke in the History of the Acts. What power the people or the faithful may have in Election and how farre it may be convenient that they may be overborne for their good I will not here dispute I only conclude that we finde not the people any where ordaining we read of Ordination in Churches for the Churches use not Ordination by Churches taking it in that sense for the whole community of Beleevers These in a Ministerial function in this act of Ordination set select men apart for Presbyters or Elders so Acts 14. 23. Titus 1. 5. Titus is enjoyned to ordaine Elders in every City in Creet who are the same with Bishops as appeares in Titus 1. verse 5. 7. compared The qualification of Elders is there prescribed and the reason is given for a Bishop must be blamelesse which will hold no congruity if an Elder be not the same with a Bishop Which also may be seen Acts 20. comparing ver 17. and the 28. together The Apostle there speaks to the Elders of Ephesus and he gives them a charge to take heed to all the flâ—ck over which the Holy Ghost had made them Overseers that is had given them an Episcopal charge as the word signifies Elders must set apart men for Elders and Presbyters are to be set apart by a Presbytery This Ordination of Elders is to be in the Church or for the Church which may be taken either for the universal Church visible or for some particular Church and that either congregational or classical Ministerial functions are appointed of God for the Church universal visible God hath set some in the Church first Apostles secundarily Prophets thirdly Teachers c. 1 Cor. 12 28. No one particular Church congregational or classical enjoys all the particular kindes there enumerated yet so as the exercise of this function is to be with limit to one particular only They are Ministers of the Church universal yet so as orderly to exercise their function only there where God by his providence shall designe them There are some functions as I may say Catholick what such a one doth any where in his function is good every where as a publick Notary or Master of the Chancery that which they
before Antichrist was raised to his height and strength in his delusions and Antichrist still holds them of all sorts and sizes Either of both of these mayâ—e Negative or Positive Negative are such where the doctrine of faith is not laid Positive where it is mis-laid where edifying doctrines are not preached and where they are mis-preacht both tend to the Churches danger a house never compleat or built up entire but defective in several parts little differs from that which is ruinous The Apostle who is worthily stiled a wise Master-builder 1 Cor. 3. 10. makes known the whole counsel of God Acts 20. 27. and builds not up defective Churches 5. All errors being against Christ who is the foundation to bear up and carrie on the whole work accordingly as they dash upon Christ and obscure his glory whether more or lesse the estimate of the danger is to be taken These are either such that render Christ in an uncapacity to be our Mediatour and Saviour or such that are inconsistent in whole or in part with his Mediatourship of the former kinde are those that are against his person 1. Those that impugne the Godhead of Christ such that though they give him the glory to be above Angels yet will make him no more than a creature a God in title and place as are Magistrates not in nature or power An opinion that involves the Apostolick Church and all Churches in succession in idolatry giving the honour of God the worship due to God unto him who by nature is no God A doctrine that will make Christ an impotent and not an omnipotent head too weak for his work to govern the world and bring under his enemies 2. Those that deny his manhood as having not taken our flesh and so no suitable head but a phantastick or seeming body Those that are against his Mediatourship are either such that obscure or some way eclipse it as every errour doth that is any way considerable or such that raze if not utterly overthrow it in some of the necessary parts of it his Kingdome Priesthood or Prophetical Office These are overthrown either directly in termes of full opposition or else by consequence and this such that is either immediate and evident the truth being confest these cannot be denied or else the consequence more remote and not so easily discerned These things being premised we must bring it home to our purpose 1. Where fundamental truths are not only questioned doubted and disputed but abjured and denyed errours directly or by immedate clear consequence introduced so that the truth cannot be known but the errour must be seen and this declared by publick confession and generally held Christians are to be gone here are not sufficient edifying truths nor yet antidotes to preserve from danger when they would have healed Babylon and she would not be healed then it is time to forsake If any man come unto you and bring not this doctrine receive him not into your house neither bid him God speed 2 John 10. saith John much lesse then may we hold such communion with them It is said of Mice that when the house through ruines is falling they will be gone shall nature teach them to provide for their safety and shall nothing teach Christians to see to their own salvation When Jerusalem was to be destroyed according to Christs prediction and not one stone to be left upon another a voice is said to be heard crying Get out to Pella Foundation-breaches seen and suffered are as this voice to be gone such a Jerusalems walls are falling There is a flight too soon when care might keep up the buildings when with the poore man we may save and deliver the City Eccles 9. 15. They that preached Christ in those Churches of Galatia and preached down Circumcision and other points of Judaisme pleased the Apostle better then they that without such endeavour should desert it so those that had preached the resurrection in Corinth had better pleased then those that had left the place for their sakes that denyed it A Church may not onely degenerate but apostatize may not onely languish but lose her vital spirits may not onely displease her Bridegroom but suffer a divorce perhaps keep the title of a wife and indeed be a strumpet and want all evidence of relation to the Bridegroome 2. In the case of pollutions of a more inferior alloy a Christian may be necessitated to leave 1. When the food of life knowledge in the word or means to compasse it cannot be had In such a case it must be sought They must resolve with the Lepers 2 King 7. 3. not to sit still and die When the Priests and Levites left their suburbs and pessessions under Jeroboams government being cast out of their employment and the lowest of the people men of self-consecration set up in their stead after them out of all the tribes of Israel such as set their hearts to seek the Lord God of Israel came to Jerusalem to sacrifice to the Lord God of their fathers 2. Châ—â—n 11. 16. Being without a teaching Priest they were as the Prophet tells Asa 2 Chron. 15. 3. without the Law and without God and there was no staying there 2. When a man by compulsion is necessitated to give approbation to such pollutions in any such way that speaks his compliance whether it be by the civil power through unsufferable fines â—ulcts imprisonments unavoidable or peril of life Or by the Ecclesiastical power in excommunications when men are driven out or necessitated for soul-subsistence to go out there is full liberty and warranty to leave But when Ordinances in a saving way may be enjoyed with liberty and safety no Laws being enacted for their so heavy persecution or through indulgence or connivence not put into execution there the Churches good calls for good mens stay not their secession or separation There was not a little leaven in the Churches doctrine in Christs time errour was advanced into Moses chaire yet Christ himself with many other that waited for redemption in Jerusalem held communion as Church-members All was not right in every Church of the Saints to whom Christ wrote Revel 2. 3. and to whom Paul sent Epistles yet as they retained still the honour of Churches and the happinesse of Christs presence so we hear nothing of separation enjâ—â—ned or practised The condition of Beleevers in the Synagogue of Rome was otherwise The key of knowledge is there taken away the people not allowed to read it in private or to heare it in publick but kept reserved in an unknown language neither could they without capital danger keep themselves from compliances in their sinne so that reformed Churches did not in any unwarrantable way of Schisme leave but rather were left They forsook not the Church but the botches and corruptions in it though we were never forbidden to partake of their truths yet we are forbidden to partake of their sins lest we partake
continued That such a one is established appears First By the work that they have to do given them in commission by Christ Jesus Matth. 28. 19 20. Go Disciple all Nations baptizing them in the Name of the Father the Sonne and the Holy Ghost teaching them to observe all things whatsoever I have commanded you Here is commission given for the dispensation of the Word and Sacraments That of the Word is either for laying the first foundation or for the superstruction either for their work of planting preaching where Christ was never known by name or else for watering to carry on that happy beginning Their first work in laying the first foundation is given in charge in these words Disciple all Nations which was not the work of one age Though Egesippus as he is quoted by Doctor Andrews Preface to the Decalogue page 7. saith That there was no known Common-wealth in any part of the world inhabited but within fourty years after Christs passion received a great shaking off of Heathenish Religion yet the whole work after so many Centuries of yeeres is not yet done Those that are learned in Geography say that there is not above the nineteenth part of the inhabited world that beares the name of Christian and a great part of those so over-runne with Barbarisme that they have little more than a name that they live when yet we beleeve the work shall be more universal that as God was once knowne in Jury his Name great in Israel So it shall be from the rising of the Sunne to the going down thereof Mal. 1. 11. And that the Kingdomes of the world shall become the Kingdomes of our Lord and of his Christ Revel 11. 15. Their work of superstruction or building up of Disciples is given them in charge in these words teaching them to observe all whatsoever I have commanded you As long as homage is due to Christ so long a Ministery is to be continued to call for it and give directions in it which we finde farther held out Ephes 4. 11 13 14 15. There is an enumeration of Ministerial functions extraordinary and ordinary as there is an appointment of Apostles Prophets Evangelists So also of Pastors and Teachers their work is there pointed out for the perfecting of the Saints for the work of the Ministery for the edifying of the body of Christ as also their duration and continuance till we all come in the unity of faith and of the knowledge of the Sonne of God unto a perfect man unto the measure of the stature of the fulnesse of Christ. When in the world all are Saints and no imperfection can be found in these Saints nor any thing wanting in the Mystical body of Christ when there is not an errour to be found either in judgement or practice nor a seducer or false teacher feared then and not before a Ministery may be spared This will not be as long as there is a Devil in Hell and a man with corruption upon earth There is not a man that opposeth a Ministery but the being of that man is an unanswerable argument for the establishment of it Their work for dispensation of the Sacraments is given in charge explicitely in those words Baptizing them c. as implicitely in that charge Teaching them to observe all that I have commanded This of Baptisme answers in duration to that other Sacrament of the Lords Supper 1 Cor. 11. 26. As oft as you eat of this bread and drink of this cup you shew forth the Lords death till he come Secondly It appears in the promise of Christ Jesus annext by way of encouragement in this work verse 20. Lo I am with you alwayes even unto the end of the world This is we see to the uttermost extent of time alwayes even all dayes to the worlds end And howsoever some quarrel may be raised about the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saeculi being taken in so various an acception in the holy Scriptures yet the subject matter whereon it is spoken is a work of more lasting as hath been observed than one age together with the phrase annext The consummation or finishing plainly signifies that this promise is for perpetuity till Christs coming at the end of ages That which puts a period to the Lords Supper must alone put a period to this work And for any to make a promise to a dying man ready to yeeld up the ghost for help for many years who is but to live few yeares were a strange promise And to settle a function of the Ministery with a promise of assistance through all ages when it must be extinct in that age were as strange a promise A promise to a Non-entity or meere Chimara Ministers then are in the Church as Starres not as Meteors they grow as Plants not as Mushromes their duration is not for a yeare for an age but through all ages Thirdly this appeares by the Apostles care for a succession Being not suffered to continue by reason of death they took care for others to fill up their places in the Churches which they had planted Therefore Paul called not by man but by a vision and voice from heaven gives order for a Ministerial call by Ordination Giving charge to Titus Tit. 1. 5. to ordaine Elders in every City and this by laying on of the hands of the Presbytery 1 Tim. 4. 14. to whom the care of Church-inspection was by him committed Acts 20. 17. compared with verse 28. And Paul and Barnabas in their journal Acts 14. 23. Ordained Elders in every Church and recommended them to God with prayer and fasting of which more afterwards Fourthly this appears in the setled Pastors which were found in constituted established Churches Epaphroditus in Philippi Philip. 2. 25. Archippus in Colesses Col. 4. 17. Those of Ephesus which gave the Apostles meeting at Miletum Acts 20. 17. John who lived longest of the Apostles and wrote his Revelation towards the ending of his dayes in the Issle of Pathmos Rev. 1. 9. in his banishment there for the testimony of Jesus Christ writes several Epistles to the Angels of the several respective Churches in Asia which Angels were to be his survivors and are not denied by any to be Ministers of those several City-churches there mentioned Whether these Churches were such as have been called Diocesan Presbyterial or Congregational is not here to be questioned but that they were Ministers appointed over their several charges is out of question Fifthly This appeares by the charge given for respect and esteeme to be given to those who thus stood up in succession in such established Churches 1 Thes 5. 12 13. We beseech you brethren to know them which labour among you and are over you in the Lord and admonish you and to esteeme them very highly in love for their works sake Phil. 2 29. Receive him therefore in the Lord with all gladnesse and hold such in reputation Obey them that have the rule over you
in the same latitude as Beleever and is the most common appellation in the New Testament for all that are separate for God and dedicated to him The distinguishing name for professing Christians as the title of People of God Circumcision was for the people of Israel some do not hear of the word Saint but presently they understand a Saint in glory and will not endure that any man should be a Saint upon earth Others will have none Saints but those that are really such and shall be for heaven They will have no denomination of a Saint from a holy profession But if we look into the Scriptures and may be suffered to speak in that language we shall finde Saint for the most part taken for men upon the earth The psalmist professedly names Saints upon earth Psal 16. 3. And those Saints not often taken for other than a Saint by profession He is a Saint that makes a Christian profession We read of Collections for the Saints 1 Cor. 16. 1. Administration to the Saints Heb. 6. 10. which can reach no higher than visible Professours and can by no means be limited to Elect Regenerate ones When Paul shut up many of the Saints in prison and did much evil against them Acts 26. 10. he knew no other way of distiction then an outward profession and so he explaines himself those of that way Act. 9. 2. We read of Churches of the Saints 1 Cor. 14. 33. and they were taken in to be Church-members assoon as they made profession that is assoon as they ceased to be Jews or Pagans and took them to the way of Christianity As we see in those three thousand Acts 2. The Samaritans The Eunuch Simon Magus assoon as they were taken off from Heathenisme Judaisme for Christianity they had that name of Saints The Epistles wrote to particular visible Churchs are inscribed to Saints among which what some are read both the Epistles to the Corinthians yea what almost all are in some Churches read the Epistle to the Church of Sardis Amesius judged by some to be of the opposite party hath these words It is most probable that there is no particular Church in which the profession of the true faith flourisheth but in the same we may finde some truly Beleevers Medul lib. 1. cap. 32. sect 8. The Apostle tells us of the Faith once delivered to the Saints Jude 3. the Doctrine of Faith as is agreed on all hands is there understood All that professe that Doctrine are Saints no other Comment can be put upon it than upon the Apostles words Rom. 3. 1. To the Jews were committed the Oracles of God Saint then is a name of distinction to set out those that take the way not of Jews or Heathens but the way of Christians and Saints are men in covenant For the terme Disciple enough hath been spoken before This argues an interest in the covenant as well as the former of Saints and Beleevers and whole Nations are in capacity to be Disciples Matth. 28. 19. that is to be put into a way of salvation as sometimes the Nation of the Jews was in the fruition of saving Ordinances And the Kingdomes of the earth being made the Kingdoms of the Lord and his Christs by a visible profession are Discipled Judas is called a Disciple Matth. 10. 1 4. as well as Simon Magus is called a Beleever Saul breathed out threatnings against the Disciples of the Lord Acts 9. 1. In case you will know who the holy Ghost there means see verse 2. all that Saul could finde of that way He made it not his work to enquire after their Regeneration or inward work of Sanctification we may well think he understood as little of that as Nicodemus It was enough to him that they made such a profession Complaint is made Acts 15. 10. that those that urged the necessity of circumcision put a yoke on the necks of the Disciples which neither they nor their fathers were able to bear and they urged it upon all in visible profession and not upon regenerate ones alone Let that one Text speak for all in what latitude the word Disciple is taken and in how large comprehension it is used John 6. 66. From that time many of his Disciples went back and walked no more with him For the last of these termes Christians it stands in the same latitude as the other where we first heare of it we finde it the same with Disciples Acts 11. 26. The Disciples were first called Christians in Antioch And in what acception through all ages it hath past is also manifest All of these imply an interest in the covenant and these are given to unregenerate persons Here that of our Saviour is objected Object Luke 14. 27 33. If any man come to me and hate not his father and mother and wife and children and brethren and sisters yea and his own life also he cannot be my Disciple These qualifications are signes of Regeneration and these only that are thus qualified are Disciples of Christ Regenerate men then onely have that honour of Disciples I answer They only do the duty of Disciples they onely are worthy of that title as Christ explaines himself Mat. 10. 37. He that loveth father or mother more than me is not worthy of me Yet others have the name as we have heard and the outward priviledges in order to bring them to the duty of true Disciples There are Disciples as to the fruition of visible priviledges and those are they that make visible professions There are Disciples for glory and life and those onely are Regenerate ones John 3. 3. Except a man be borne again he cannot see the Kingdome of God Ordinances are granted in a greater latitude than Regeneration All that enjoy the priviledges of Ordinances are Disciples and therefore it is no honour proper to Regenerate persons Secondly as these titles argue a covenant-interest when the parties are yet short of Regeneration so the manifold absurdities that will follow upon this restraint of the covenant alone to Regenerate plainly evince that it is to be taken in a larger extent and that it takes in unregenerate Professours 1. This restriction of the covenant to out shut all non-Regenerate makes an utter confusion between the covenant it selfe and the conditions of it or if that expression do not please the covenant it self and the duties required in it between our entrance into covenant and our observation of it or walking up in faithfulnesse to it All know that a bargaine for a summe of money and the payment of that summe the covenant with a servant for labour and the labour according to this covenant are different things Faithful men that make a bargaine keep it enter covenant and stand to it But the making and keeping the entring and observing are not the same many enter and transgresse covenant for much and performe nothing So it is in the covenants of men and so
duty they ought are a congregational Church A Pastour ought to watch over his people and a people ought to attend to their Pastour which how it can be when the Pastour makes his residence at Ephesus the people some at Ephesus some at Corinth some at Philippi and so scattered it cannot be imagined We finde seven several Epistles written from heaven to seven several Churches all which had their abode at the place whence the Church bore its name these are Scripture-Churches Now if any one Church be made up of Christians some inhabiting at one of those places some at another a third at a third place scarce three of one Town no more than of one minde here is not Scripture-order which is of God but an Apocryphal confusion Exceptions may be taken at the over-large extent and disordered situation of divers Parochial Congregations which calls for Reformation coming too near the inconvenience before mentioned but Parochial Assemblies not the name but the thing viz. a people inhabiting at convenient distance and joyning together under Officers according to Scripture is the way that comes up both to the light of reason and the Presidents of primitive times Our dissenting Brethren will have the limit of a particular Church to be within that number of persons that may congregate in one place for Ordinances if this be yielded as it must be for Churches meerly Congregational then it will easily be proved that Parish-congregations that is congregations of men dwelling in a vicinity are of divine institution Saints that made up a Church were still Saints in cohabitation such convenient numbers as are fit to make up a Church did not live divided in place and scattered some here some there but were as in faith so in habitation joyned together Thirdly all professing Christians in such cohabitation especially the civil power authorizing are to be esteemed and judged members and not to be refused when they offer themselves as members where there is a holinesse of separation for God and a professed engagement to real holinesse there is no Scripture-warrant for repulse Those that offer themselves to learn are taken into the School and not those only that have made a good progresse in knowledge and fit for the uppermost forme Me thinks this should be a Proposition agreed upon between us and our dissenting brethren seeing reverend Master Cotton laying down certain Propositions consented to on both sides in his Treatise of the holinesse of Church-members page 1. saith That such as are borne of Christian Parents and baptized in their Infancy into the fellowship of the Church are initiated members of the same Church though desâ—itute of spiritual grace until they justly deprive themselves of the priviledge of that fellowship For even of such is the Kingdome of God as Mar. 10. 14. This was the case as we conceive of those that have gone from us into those parts of America Here they were in infancy baptized here they have joyned in Communion at the Lords Table If they say they were not baptized here into such Church-fellowship then they must say that here is no Church of God amongst us which as we abhorre to speak or think of them so we must not yield concerning our selves and farther conclude their baptism here a meer nullity and no more than an application of a little common water They whose baptisme is valid are baptized into one body 1 Cor. 12. 13. and therefore in a baptized estate cannot be out of fellowship with that body The late Confession of Faith agreed upon by the Assembly of Divines not excepted against in that particular by our brethren that I know define baptisme to be a Sacrament of the New Testament ordained by Jesus Christ not only for the admission of the party baptized into the visible Church but c. Admission into Church-membership they then lay down as a thing never doubted which reverend Master Cotton seems to affirm likewise and I know no Orthodox Writer that questions Assoon as any were discipled through the Acts of the Apostles according to Christs commission Mat. 28. 19. they were thus received I have often marvelled what men mean when they speak of admission of members into Churches when the parties of whom they speak have already equal right with themselves to membership Have they any other or better right than title to the covenant and admission by the seal of baptism if they have let them produce it and then submit it to Scripture-trial I know none other that will abide the teste If they confesse baptism to be an admission then their title is as good that were thus before admitted as theirs that give them admission Their plea in both is one viz. birth of Christian parents and baptism For those that they passe by either forbearing to give them admittance desiring or that through scruple cannot joyne themselves not seeing warrant for such a way varying from the way of all the Churches of the Saints heretofore what do they judge of them Do they look upon them as men without and unworthy of their Communion Then they leave them without hope without God in the world Eph. 2. 12. yea they put them into an incapacity according to Gods ordinary way of salvation Acts 2. 47. All were not saved that were added nor saved in the judgement of charity that is a comment as strange as new but all were added and none refused that would enter themselves into salvation-way which they might do out of affection of novelty at that time possest with amazement by reason of the miracles under great present convictions through Peters powerful Scripture-applications and upon twenty other accounts which might be but fits flashings or present workings yet all that were to be saved were added All the maids that were brought to Ahashuerus and offered for purification Esther 2. 3 4. Were not made Queens but none was made Queen that was not thus offered and purified If it be said they are within as many passages from several hands would seem to imply as well concerning such that are refused as those that do refuse the modesty of many is such that they are loth to unchurch all but themselves then they are heires of the same promise with themselves and all the essentials of a Church of God are with those that in this way of Communion are none of theirs and consequently their covenant or separate way is not of necessity to Church-constitution whether it be at all according to Scripture-pattern rests farther to be enquired and debated Fourthly men by Providence seated among those that are thus in Covenant by a visible Profession and joyning in Ordinances as before must much rather make it their businesse to reform and redresse abuses that are found in the respective Societies on which they are cast than by any means withdraw and separate from them We finde frequent advice in Scripture of considering one another provoking to love and to good works Hebrews 10.
of their plagues Rev. 18. 4. and therefore to depart and be gone when their truths could not be enjoyed but their guilt through sinne contracted and it is onely their sinne that we relinquish It is their Schisme in that or any other Church that obtrude these Heterogeneal things and not theirs that do refuse them 6. Corruptions in conversation scarce admit of separation provided that doctrine be such in which men may have communion for edification If we look upon the people of Israel through the revolution of all times after they were a visible body come out from Abrahams loines we may finde high titles given them of singular glory by reason of priviledges which they enjoyed by their call into Church-fellowship children of God holy people Gods peculiar ones his portion his heritage The apple of his eye Deut. 14. 1 2. and 32. 9. Zach 2. 8. and abundant the like Elogies in sundry other texts of Scripture A people near unto God Psal 148. 14. the adoption and the glory and the covenants and the giving of the Law and the service and the promises did appertaine to them Rom. 9. 4. Therefore Prophets and righteous persons kept their residence among them held communion with them and saw no ground of separation from them the words of eternal life being with them as Christ testifies in his speech to the Samaritan woman John 4. 22. when in the meane time their qualifications were as low as their titles high their conversation no way answering their calling but branded to be stiffe-necked of an iron sinew adulterous a sinful Nation a people foolish and unwise as Sodom and Gomorrah to the Lord Deut 9. 6. Isa 48. 4. Ezek. 16 32. Isa 1. 4. Deut. 32. 6. Isa 1. 10. It is a great contradiction with some men to name men at all Saints beleevers professours when their lives evidence an unsuitablenesse to such a glory yet we know the Churches to whom Epistles are directed in Scriptures are so honoured as we may see in their frontispieces and among them the choicest and most upright-hearted had converse and communion when yet they did wrong defraud contended aud disputed for Idol pollutions and defilements prophaned the Lords Table were fornicators unclean lascivious luke-warm having onely a name to live when they were dead 1 Cor. 3. 3. 1 Cor. 6. 7. 1 Cor. 8. 10. 1 Cor. 11. 20. 2 Cor. 12. 20. Rev. 3. 16. Rev. 3. 1. So that Calvin on 1 Cor. 1. 2. puts a question how Paul could give the name of a Church to them If we would know what the Prophets and Apostles held concerning lawfulnesse of communion in such Churches we may enquire what was their practice They did not leave them but made it their businesse by all ways in their power to reclaim them to work a change and conversion among them The advice that was sometimes given to a maid that for religions sake would retire her self to a solitary life if she were bad she needed the City to better her if good the City needed her may be given to these persons either they stand in need of the Church or the necessities of the Church call for their help and assistance 7. The same that I have said of corruption in conversation I may affirme of neglects in discipline Reverend Master Cotton judges that the many notorious scandalous Persons that were found in the Church of Israel did argue the neglect of Church-discipline in the toleration of such publick scandals in the Church Holinesse of Church-members pag. 21. And yet none of the Prophets or men of God who could not be ignorant of the Churches duty and their sinne in such neglects ever made attempt of setting up purer select Churches nor made separation from that which was in this sort as is said faulty All was not right in exercise of discipline in the Churches planted by the Apostles some are censured as foully faulty The Church of Corinth 1 Cor. 5 2. The Church of Smyrna Rev 2 14. The Church of Thyatira Rev. 2. 20. Neither could the â—hurch of Sardis be free seeing that the greatest part as it appeares were openly bad there being but few that had not defiled their garments Rev. 3. 4. and yet nothing is heard by way of advise for any to make separation nor reproof for their holding up communion nor any one instance of a separatist given Those that for many years together during the Reigne of the three last Princes denyed to come up to a full conformity to this Church had a low opinion of the discipline then exercised of which they have left behinde them large evidences yet how tender were they of the Churches honour to keep Christians in Communion How zealous were they against separation As may appeare in the labours of Master Parker though distasted by him that prefaced before his work of Ecclesiastical Policy Master Paget Master Ball Master Brightman laid us low enough when he did not onely parallel us with luke-warme Laodicea but made that Church the type and us the antitype Our state as we stood at that time by reason of our discipline according to him being rather aimed at by Jesus Christ in his Epistle then the Laodicean State in Asia then existent yet how zealous is he against separation from these Assemblies Having largely set out a double and singular honour in that Church as he stiles it viz Christs entrance into those that open to him and his sweet residence and abode being entred with them he breaks out into these words Therefore their errour is wicked and blasphemous who so forsake the Church as if Christ were altogether banished thence no hope of salvation left for those that do remain Let them think upon Christ as feasting here with his Will they be ashamed to sit down where they see Christ is not ashamed Will they be more holy and pure then he wherfore do they not convince themselves in their own practice they cannot deny but they beleeved in â—hrist before they made a divorce from us whence â—ad they this faith came it not by the preaching in our Church and can any one preach unlesse he be sent Rom. 10 13. Wherefore then do they so perversly nause 〈◊〉 the word upon any pretence of blot in an external calling when they are sensible of its divine power in their hearts Wherefore returne to the unity of the Church which hath begotten and hath nourished you if you flie from Christ 〈◊〉 feasts with his elect in our Congregation entertaining them mutually truly you will finde him no where How doth Reverend Master Cotton in his preface to Master Hildersams work upon the fourth of John whom without honour I cannot mention set forth his renoune for this work of opposing separation of which he still appeares to be tender though he seeme page 13. of his Treatise of holinesse of Church-members to be over indulgent to it Speaking in excuse of those that withdraw from communion
and in case it were wholly yielded him whether thence he could draw his conclusion that Ministers in England should not baptize the infants of all that professe the Faith in Christ Jesus He confesseth in this question he hath disadvantage For if a man be looked upon saith he as a visible Saint and reputed a Member of a true Church if that Member be very scandalous and the Church let him alone and not deale with him that person may challenge any Ordinance in the Church both Baptisme and Lords Supper But I conceive such a person is not sufficiently qualified to make a Member of a Church nor ought to be continued a Member of the Church but the Church ought to seek to reforme him or if not to cast him out so that if the Church will let such a person alone and give him these Ordinances there will be guilt charged upon that Church Here is his acknowledgement that they are continued Church-Members though they should not be continued and see what he hath further It is true the wicked Jewes being members of that National Church so long as their Membership held they might challenge circumcision so for wicked persons so long as they continue members and the Church lets them alone they may challenge Baptism and so upon his own grounds they may of right challenge it and Ministers then must needes do wrong in case they deny it and so in all mens judgements the question is concluded in the Affirmative yea should the Church passe to the highest of her censures through all that is allowed to the highest top yet still the person under censure continues in a fundamental right of Membership though debarred of present fruition and so their infants entituled as we have seen to Baptisme His Arguments are worthy of examination in which he concludes such a one is not fit to be a Member First Members of Churches according to the Gospel are Saints visible But such a person as the question mentions is not a visible Saint Ergo. The Minor he proves Such as will say that such a person as the Question mentions is a visible Saint I thinke his eyes are not good He that tells me the Saints which Paul mentions in those places were no other than such a person as is in the Question he must pardon me though I beleeve him not Answ Visible Saint is taken either in regard of Separation for and dedication to God or for real qualifications according to the power of godlinesse in the first sense such are real Saints that he mentions and rejects in which sense we have shewn Saint to be frequently taken and such were most of the Members of the Church of Sardis there being few that had not defiled their garments and many such in the Church of Corinth In the second sense and I know not a third his eyes are better than mine that can determine concerning them Inward graces onely make a real Saint and these to me are invisible if he meanes so far as mens judgements can upon any fair ground conclude that they are such then the Apostles will be involved in our guilt who hand over head admitted members the same day they were converted being in foul sins and never staying time to make judgement of the hopeful truth of their graces Paul calls all those that he persecuted Saints Acts 26. 10. So doth Ananias Acts 9. 13. all those for whom after conversion he ordered and made Collections 1 Cor. 16. 1. And these were some of them as bad as any that in his Epistles he reproves Secondly If a bare profession in Christ be sufficient to make a member of a Church then no person can justly be excommunicated out of a Church for the vilest sins or heresies provided he doth but hold this profession of his faith the consequence is cleare the person is the same which he was when you took him into the Church The consequence is clearely erroneous for he made a profession of his faith and not of sin as we see in Simon Magus Thirdly He that manifestly opposeth Christ in his visible Kingdome is not fit to be a member of a Church But such a person as the question mentions doth manifestly oppose Christ in his visible kingdome Ergo Not fit to passe without censure should have been added but whiles he acts rebellion he professeth subjection and in the Apostles language is a professor Tit. 1. 2. Having thus made way he propounds several Arguments that Ministers by the Gospel are not to baptize the children of such Parents We come now to our Authours arguments First Such persons as de jure ought and de facto are excluded by godly Ministers from the Lords Supper ought also to be excluded from their childrens Baptisme But such persons as the Question mentions de jure ought and de facto are excluded from the Lords Supper Ergo. The Major is proved If Baptisme doth seale to the same covenant which the Lords Supper doth and doth signifie and seale as great blessings and priviledges as the Lords Supper doth then those who are excluded from the Lords Supper ought also to be excluded from theâ—r childrens Baptisme But the Antecedent is true Ergo. The Consequent This is Master Blackwoods argument to keep infants from Baptisme because they are kept from the Supper And if it be of any validity to serve our Authors turn it is of as great force for Master Blackwood Give me leave in Master Blackwoods behalfe to urge it in this manner with the least change of words that is possible If Baptisme doth seal to the same covenant which the Lords Supper doth and doth signifie and seale as great blessings and priviledges as the Lords Supper doth then those that are excluded from the Lords Supper ought also to be excluded from Baptisme But all infants are excluded from the Lords Supper eo nomine because they are infants and therefore they are to be excluded from Baptisme When Master Firmin hath given a faire and full answer to this Syllogisme he may easily fit it to his own to give like satisfaction An infant in covenant may be admitted by that signe and scale in the use of which he is meerely passive and yet be kept back on the account of his infancy from that sign and seale which the Participants must actually improve for their spiritual benefit and consequently a Parent may put a present bar to his actual admission by reason of present guilt to the one when his innocent infant can put no barre to his admission to the other The Parent stands de jure entituled when for the present he may be for his spiritual benefit de facto suspended Another reverend Authour hath made use of this argument from the uniformity of the service of God in general and in particular from the uniformity in the Sacraments to another purpose not to exclude any infants at all who descend from Christian Parents from Baptisme but for admission of