inconvenient in such assistance because Churches are as Sisters one to another Cant. 8. 8. And therefore it is our practice in ordination of Ministers as also in removall of them to have such assistance But for authority and power we know none that Ministers have properly so called in any Congregation or Church save that one over which the Holy Ghost hath made them overseers and therefore we thinke it not lawfull nor convenient when a Church is to ordaine Officers to call in such assistance viz. by way of authority or power of the Ministers of other Churches Fourthly we judge it lawfull and convenient that every Church of Christ what ever their humane learning be whether much or lesse should elect and choose their Ministers God doth not for ought we know give this power of calling their owne Ministers unto such Churches as have many learned men in them and deny it unto others but gives it indifferently to every Church as they are a Church and so to one Church as much as to another If we thought you doubted whether the power of calling Ministers were given by Christ unto the Church we might here alledge many Reasons for it but this being the constant judgement of the eminent Lights of this age and the former who have been studious of Reformation wee must hope till we hear to the contrary that your selves do not differ from them in this point As for us those grounds and reasons from the holy Scripture which are alledged by 1 Calvin 2 Zanchius 3 Mr Cartwright 4 Dr Ames and 5 others doe satisfie us in this particular 1 Institut 4. 3. 14. 15. 2 De redemp in 4. praecep p. 1015. 1016. c. who alledgeth Bucer and Musculus 3 1. Reply p. 44. c. 4 Mâ—dul Theol. l. 1. c. 21. Sect. 30 cas consc lib. 4. c. 25. Q. 5. 5 Demonist of disc c. 4. Fifthly as for that objection which seemes to be implyed in the word illiterate that it should not be lawfull or convenient for a body to choose their owne Ministers because they are illiterate or want men of humane learning among them wee further answere thereto first that among us when a company are to be combined into a Church-body as you speake there is usually one or other among them who doe not want all humane learning but have been trained up in Universities and usually have been Ministers and Preachers of the Word in our native Countrey and approved by the godly there and are here by the company that doe so combine intended to be chosen afterwards for Pastors or Teachers and accordingly after the Church is gathered are in due time elected and ordained into their places Secondly but yet if there were none such among them at their first combining and uniting we doe not see how this could hinder them of liberty to choose Ministers to themselves afterward when God shall send any to them that may be fit for the worke because this is a liberty that Christ hath purchased for them by his precious bloud and they that are fit matter to bee combined into a Church-body are not so illiterate but they have learned the Doctrine of the holy Scripture in the fundamentall points thereof they have learned to know the Lord and their owne hearts they have learned Christ the need they have of him and of all the meanes of enjoying him the worth that is in him and the happinesse laid up for them in him and therefore they may not be reproached as illiterate or unworthy to choose their owne Ministers nay they have the best learning without which all other learning is but madnesse and folly and science falsly so called 1 Tim. 6. 20. and indeed of none account with God nor available for direction and guidance in the affaires of the house of God such as is this election of Ministers nor for the salvation of the soule in another world 1 Cor. 1. 19. 20. 2. 14 Job 32. 8. 9. though it may be and is very usefull therewith Thirdly you know and we doubt not doe abhorre as much as wee the spirit of those men that are proud of their owne learning and vilified Believers in Christ for want thereof saying Doe any of the Rulers or of the Pharisees believe in him but this people which know not the Law are cursed John 7. 47. 48. 49. First a company of fourty persons or twenty or lesse is not such a small company but they may be a Church properly and truely so called if there be nothing against them but this that such a number may seeme not sufficient We do not finde that God doth any where say they must be above fourty or else they cannot be a Church and therefore no mortall man can justly say it Nay rather that speech of Christ of two or three gathered together in his name Matth. 18. 20. doth plainly imply that if there be a greater number then two or three whom they being not satisfied in the answere of an offendor may appeale unto and in so doing tell the Church such a small number may be a Church and may have the blessing of his presence to be among them Besides the time hath been in the dayes of Adam and Noah when there was not fourty persons in the world and yet Adams family in his time and Noahâ— in his was in those dayes a Church if there was any Church on earth And if Christ and his twelve Disciples were the first Christian Church it is too much for any man to say that twenty or fourty is such a small company that they cannot be a Church Secondly for the matter of Government there is a difference between ability and right In respect of the former in as much as some cases are more difficult then others and some Churches of lesse spirituall abilities then others and God doth not afford assistance and direction at some times so much as at others therefore in such cases it is requisite that Churches should seeke for light and counsell and advice from other Churches as the Church at Antioch did send unto the Church at Ierusalem in a Question which could not bee determined among themselves Act. 15. 2. But this is not because they have no right but when they are not able Thirdly as for right let it be considered how the Church at Antioch did long endevour to have ended that matter amongst themselves before they determined to send to Ierusalem vers 2. which shewes that they had power or right to have transacted that businesse among themselves if ability had served or otherwise that endevour had been sinfull as being a presuming to doe that whereunto they had no right We conceive then that every Church properly so called though they be not above fourty or twenty persons or ten or the least number that you mention have right and power from Christ to transact all their owne Ecclesiasticall businesses among themselves if so be they be able and
of themselves And Master Parker in the same place afore alledged in the page immediately precedent clearly sheweth against Doctor Downham Doctor Sutcliffe and others that those particular Congregations which have Presbyters of their owne with power within themselves are the most perfect and are precisely formed juxta formam illam quae in verbo patefacta est according to that forme which is revealed in the Word whereas others which have not the like are more defective and imperfect And if this be so then to binde Churches to do no weighty matters without the counsell and consent of Classes were to blinde them to bee imperfect And for Synods if they have such power that their determination shall binde the Churches to obedience as you speake it is more then we yet understand Indeed Bellarmine makes Bishops in a Councell or Synod to be Judges and that standum sit corum sententiae quia ipsi sic statuerunt quomodo statur sententia Praetoris in causis politicis that is either to obey or suffer de Concil Eccles l. 1. c. 18. But the Orthodoxe Writers do not consent to him therein for in their judgement the sentence of a Councell or Synod is onely inquisitio quaedam dictio sententiae ministratoâ—ia limitata ita ut tantum valeat decretum Concilii quantum valeat ejus ratio as Doctor Ames hath it in his Bellarminus enervatus upon that place of Bellarmine that is The sentence of a Synod is onely a certaine enquiring and giving of sentence by way of Ministery and with limitation so that the decree of the Councell hath so much force as there is force in the reason of it And Junius expresseth it thus Sententia Concilii per se ipsam suasionis non coactionis est judicium ministeriale non authoritatem per se necessitatemque adferens Animadvers upon Bellarmine in that place that is The sentence of a Councell is of it selfe onely of advice not of compulsion or constraint and brings with it a judgement ministeriall not authority of it selfe nor necessity whereunto we doe wholly consent As for that clause in this Question That the determination of a Synod should binde if not to obedience yet to peaceable suffering we know not what sufferings those should be for punishments in Purse or Person in respect of the body or outward man are not to be inflicted by Synods but by civill Magistrates and Church-censures of Excommunication or the like belong to the particular Church of which an offendor is a member out of the communion whereof a man cannot be cast but onely by his owne Church Onely Christ hath Authority to make Lawes for the government of each particular Church and the Members thereof and hâ—s lawes doe oblige all the Members and may not be omitted without sinne Jam. 4. 12. Jsa 33. 22. â— Mat. 23. 8 9 10. â—ct 3. 23. But for particular Churches they have no power to make Lawes for themselves or their Members but to observe and see all their Members observe those Laws which Christ hath given and commanded Mat. 28. 20. Deuâ— 33. 3. Iohn 10. 27. If any Church shall presume further they goe beyond their Commission and in such case their Ecclesiasticall Lawes may be omitted without sinne nay it would be sinne to be subject to them Col. 2. 20. To walke after them Hos 5. 11. to be such servants of men as not to stand fast in the liberty wherewith Christ hath made us free 1. or 7. 23. Gal. 5. 1. The outward calling of a Minister consisteth properly and essentially in election by the people as Doctor â—mes sheweth Cas Cons l. 4. c. 25. Q. 6. And this election is so essentiall that without it the Ministers calling if you speak of an ordinary Church officer is a nullity And therefore Mornay that learned noble man of France approveth that saying of Chrysostome election by the people is so necessary as that without it there is neither Altar nor Church nor Priest-hood where omitting other things it appeares to be their judgement that without election by the people the Ministery is void And Mornay addeth of his owne concerning the Bishops amongst the Papists that they were nullá plane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nulla proinde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the one presupposed the other no Imposition seeing without election in his booke of the Church c. 11. p. 375. Yet sometimes the peoples acceptance and approbation afterward may supply the want of election at the first as Iacobs after consent and acceptance of Lea made her to be his wife though hee chose her not at the first And by this we hold the calling of many Ministers in England may be excused who at first came into their places without the consent of the people If ordination by imposition of hands were of the essence of a Ministers calling then in those Churches where such ordination is not used their Ministers should want a lawfull calling which were an hard sentence against many Ministers in Scotland where as is reported this ordination is not thought necessary and therefore used or omitted indifferently Wee looke at Ordination by Imposition of hands as a solemne investing of men into their places whereto they have right and calling by election like to the inauguration of a Magistrate in the Common-wealth yet necessary by divine Institution 1 Tim. 4. 14. But not so necessary as if the Ministers calling were a nullity without it Essentia ipsa vocationis in electione legitima consistit Ordinatio pendet ab electione sicut Coronatio Principiâ— aut Magistratus inauguratio ab electione successione aut aequivalente aliqua constitutione Ames Bellarm. enervat Lib. 3. de clericis c. 2. Sect. 3. That is the essence of a Ministers calling consists in lawfull election Ordination depends upon Election as the Coronation of a Prince or the Inauguration of a Magistrate depends upon Election Succession or some other Constitution aequivalent And againe Ritus impositionis manuum non est absolute necessarius ad esse Pastoris non magis quam Coronatio ad esse Regis aut celebratio nuptiarum ad earum esse sect 10. That is the right of Imposition of hands is not absolutely necessary to the essence of a Pastor no more then the Coronation to the essence of a King or the Celebration of Marriage to the essence thereof Ordination of Ministers is not a private action but publique and ought to be done publiquely in the Assembly of the Church and therefore the persons that performe it whether they be ordinary Church Officers or no cannot in any congruity of speech be called meere private persons in that Action 2. The Church that hath no Officers may elect Officers or Ministers unto themselves therefore it may also ordaine them which Argument Dr. Whitaker useth as wee shall see anon If it have Commission and power from Christ for the one and that the greater it hath it also for the other which is
the lesser Now ordination is lesse then election and depends upon it as a necessary Antecedent by divine Institution by vertue of which it is justly administred being indeed nothing else but the admission of a person lawfully elected into his Office or a putting of him into possession thereof whereunto he had right before by election as was said before in answer to the precedent Question 3. If a Church have Ministers or Elders before then this ordination is to be performed by the Elders of the Church and in their Assemblie 1 Tim. 4. 14. as also many other acts are to be performed by them 4. This Ordination thus performed by the Elders for the Church may fitly be called the Act of the whole Church as it is the whole man that seeth that heareth that speaketh when these acts are instrumentally performed by the eye the eare and the tongue in which sense Master Parker saith Ecclesia per alios docet baptisaâ—que Polit. Eccles l. 3. c. 7. p. 26. 5. But when a Church hath no Officers but the first Officers themselves are to be ordained then this Ordination by the Rite of imposing of hands may be performed for the Church by the most prime grave and able men from among themselves as the Church shall depute hereunto as the children of Israel did lay their hands upon the Levites Numb 8. 10. Now all the Congregation could not impose all their hands upon them together all their hands could not possibly reach them together and therefore it must needs be that some of the Congregation in the name of the whole body performed this Rite And as this Scripture sheweth that the people may in some cases lay their hands upon Church Officers for the Levites were such upon whom the children of Israel did lay their hands so let it be considered whether these reasons doe not further make it manifest 1. Men that are in no Office may elect therefore they may ordaine because ordination is nothing else but the execution of Election 2. If it were not so then one of these would follow either that the Officers must minister without any Ordination at all or else by vertue of some former Ordination received in some other Church or else they must be ordained by some other Minister or Ministers of some other Church that were ordained afore them and so the Ministery to be by succession But the first of these is against the Scripture 1 Tim. 4. 14. Heb. 6. 2. And the second were to establish the Popish opinion of the indeleble Character imprinted as they imagine in their Sacrament of holy Orders Whereas for ought we can discerne If when they are called to Office in any Church they have need of a new Election notwithstanding their former election into another Church then they have by the same ground need of a new Ordination for Ordination depends upon Election If their former Election be ceased their former Ordination is ceased also and they can no more minister by vertue of a former Ordination unto another Church then by vertue of a former Election And for the third we doe not understand what authority ordinary Officers can have to ordaine Ministers to such a Church of which themselves are not so much as Members Besides at some times namely at the first Reformation after the times of Popery there were no others to be had but from the Pope and his Bishops and Priests Now it were a pittifull case if the Sheep must have no Shepherd but such as are appointed to them by the wolves That is if Gods people might not have Ministers but onely from the popish Bishops This were to say either that the Ministers of Antichrist must or may ordaine Ministers to the Church of Christ or else that the popish Bishops are true Ministers of Christ And if Protestants thinke it necessary that their first Ministers should be ordained by the popish Bishops it is no marvell if the Papists do thereupon believe that their Church is the true Church and their Bishops true Ministers Such a scandall is it unto them to maintaine this personall succession of the Ministery But God doth so much abhorre Antichrist that hee would not have his people to seek to him nor his Priests to ordaine Christs Ministers as he would not take of Babilon a stone for a Corner nor a stone for a foundation Ier. 51. 26. 3. It is thus in civill Corporations and Cities the Major Bayliffe or other chiefe Officer elect is at his entrance and inauguration to receive at the hands of his Predecessors the Sword or Keyes of the City or to have some other solemne Ceremonie by him performed unto him yet if either there be no former as at the first or that the former be dead or upon necessity absent when his Successor entreth then is this Ceremony and worke performed by some other the fittest Instrument neither need that City borrow any Officer of another City neither could he entermeddle there without usurpation though both the Corporations have the same Charter under the same King And so it is in this spirituall Corporation or City the Church of God 4. That this point may seeme the lesse strange to you we pray you consider with us a little further the nature of this Ordination and then wee will adde the Testimonies of some eminent Protestant Writers in this case that you may see this is not any singular opinion of ours For the former some indeed have so highly advanced this Ordination that they have preferred it farre above preaching the Word ministring the Sacraments and Prayer making it and the power of Excommunication the two incommunicable Prerogatives of a Bishop above an ordinary Minister yet the Scripture teacheth no such thing but rather the contrary for when the Apostles were sent out by Christ there was no mention of Ordination in that Commission of theirs but only of teaching preaching baptising Mat. 28. 19 20. Mark 16. 15 16. If Ordination of Ministers had bin such a speciall worke there would belike have bin some mention of it in their Commission And certaine it is the Apostles counted preaching the Word their principall worke and after it Prayer and the ministring of the Sacraments Act. 6. 4. 1 Cor. 1. 17. If ordaining of Ministers had bin in their account so prime a worke it may seem Paul would rather have tarried in Creete to have ordained Elders there then have gone himselfe about preaching seaving Titus for the other Tit. 1 5. By all which it appeares that ordaining of Ministers is not such an eminent work as that it is to be preferred above preaching the Word and ministring the Sacraments and therefore to be performed by them that are superiours unto ordinary Ministers preaching and ministring the Sacraments being left as inferiour workes unto Ministers of an inferiour ranke as they would have it that stand for the superiority of Docesan Bishops neither is it equall unto those other workes afore
mentioned that onely he that doth those may performe this other also as some others thinke but being nothing else in the true nature and use of it but the execution and accomplishment and confirmation of election it may bee performed by the people of God that yet have no Officers even as Election may upon which it doth depend 5. Lastly let these sayings of some Protestant Writers of singular note either for holinesse or learning or both be well considered of Master Perkins saith Succession of Doctrine alone is sufficient for this Rule must bee remembred that the power of the Keyes that is of order and jurisdiction is tyed by God and annexed in the New Testament to Doctrine If in Turkey or America or elsewhere the Gospel should be received by the counsell and perswasion of private persons they need not send into Europe for consecrated Ministers but they have power to choose their owne Ministers from within themselves because where God gives the Word he gives the power also upon Gal. 1. 11. Doctor Willet saith Whereas Bellarmine objecteth that as in the old Law the Priesthood went by carnall generation and lineall descent from Aaron so in the New it must bee derived by succession from the Apostles we answere first that our Saviour Christ and his Apostles could shew no lineall descent from Aaron neither had their ordination from his Successors and yet were the true Pastors of the Church And a little after This we say further that both before Christ there were true Pastors and Prophets which were not ordained by the Priests of Aaron and since Christ that received not their ordination successively from the Apostles First in the old Law when the ordinary Priesthood was corrupted God raised up Prophets from other Tribes that received not from the Priests their ordination and allowance such an one was Amos who was among Heardsmen and was made a Prophet as he was gathering wilde black-berries After the same manner in the corrupt times of the Gospel the Lord hath raised up faithfull Ministers to his Church that could shew no succession from the degenerate Clergy And a little after If Paul were made an Apostle without the ordination of the lawfull Apostles much more may the Lord raise up new Pastors to his Church without ordination from the usurpers of the Apostles Synops Papism contr 2. Q. 3. of Succession Error 20. p. 81. Morâ—â—y his words are full and plaine to the same purpose viz Although some of our men in such a corrupt state of the Church as we have seene in our time without waiting for calling or allowance of them who under the title of Pastors oppressed the Lords Flock did at first preach without this formall calling and afterward were chosen and called to the holy Ministey by the Churches which they had taught yet this ought to seeme no more strange then if in a free common-wealth the people without waiting either for the consent or for the voices of those that tyrannize over them should according to the Lawes make choice of good and wise Magistrates such happily as God would serve his turne of for their deliverance and for the publike restitution And hereof wee have examples first in the Acts where wee read that Philip who was but a Deacon preacheth in Samaria without the calling of the Apostles yea without their privity who for all that gave their allowance to his worke In Frumentius carried upon another occasion into the Indies a meere Lay-man who yet there preacheth the Gospel and a good while after is there made Bishop In those of whom Origen speaketh that shall come by chance into a City where never any Christian was borne shall there begin to teach and labour to instruct the people in the Faith whom the People shall afterward make their Pastors and Bishops and besides in all the Scriptures there is not one place that bindeth the Ministery of the Gospel to a certaine succession but contrariwise the Scripture sheweth that God would send two speciall witnesses to prophesie against Antichrist Of the Church chap. 11. p. 371. Doctor Whitaker answering Bellarmine that would prove Protestants to have no Church because their Ministers had no Ordination by Bishops saith That as sometimes Bishops were chosen by the Clergy and sometimes by the People so the same may be said of Ordination viz. that it was sometimes by the Clergy and sometimes by the People and then addeth Quod si vocationem corum Episcoporum legitimam fuisse concedat Bellarminus De ordinatione minus laboramus Qui enim habent authoritatem vocandi iidem etiam authoritatem ordinandi habent si legitima ordinatio non possit impetrari nam ordinatio sequitur vocationem qui vocatur iâ— quasi in sui muneris possessionem mittitur de Eccles Q. 5. cap. 6 p. 510. Finally Doctor Ames doth also witnesse the same in many places of his workes for a taste take these few sayings of his in this case viz. Ad totam Ecclesiam semper pertinet ordinatio quoad jus vim virtutem illam quam habet in Ministro Ecclesiae constituendo sicut celebratio matrimonii vim aut virtutem omnem acceptam refert legitimo consensui conjugum Ecclesie statu ministerio ordine deficiente collapso vel corrupto à plebe etiam actus iste ordinationis quatenus necessarius est ad Ministri constitutionem in tali casu potest legitimè exerceri Bellarm enervat lib. 3. de clericis cap. 2 de ordinatione And againe a little after Episcopos veros à veris Episcopis ordinariè dicimus ordinandâ—s esse sed nomine Ecclesiae cui ordinantur And againe a little after Potestas ordinandi est aliquâ— modo originaliter in tota Ecclesia sicut potestas videndi originaliter est in toto animali quamvis formaliter subjectivè sit in oculo tantùm tum etiam ordinationis exercitium pendet à tota Ecclesia sicut actus videndi hoc vel illud determinatè pendet non ab oculo sed à toto And againe Quamvis in Ecclesia benè constituta non debeat aliis quam presbyteris ordinandi manus mandari in defectu tamen idoneorum presbyterorum potest non presbyteris mandari And yet againe in the next place Si concedatur hoc quòd ex ordine nemo possit esse legitimus pastor nisi sit à legitimo Pastore Episcopo ordinatus In ordinis tamen defectu cùm jam primò instaurari debet ordo non potestâ—tam accuratè observari atque adeo extraordinarium aliquid tum potest intervenire sine ullo vitio These words you see are punctuall and plaine that the power of ordaining Ministers is originally in the Church and that though when a Church hath Presbyters the act of ordaining is to be done by those Presbyters yet in defect of such it may be performed by them that are no Presbyters lawfully and without fault which is the case of our Churches that are in their beginnings and may
carry matters justly and according to the Rules of the Word The power of the Keyes Matth. 16. 19. among other things noteth Ministeriall or delegated power of Government and this power is committed by Christ unto the Church as may appeare if wee consider first to whom Christ directed his Speech in that place of Scripture not to Peter alone but to all the Disciples also for to them all the Question was propounded by Christ vers 15. And â—eter answered in all their names Secondly that he and they were not then looked upon as Apostles or generall officers of all Churches for that Commission was not yet given them but as Disciples and Beleevers believing with the heart and confessing with the mouth Jesus Christ the rocke upon whom the Church is built wherein as they did represent all Believers so in Peter and the rest the Keyes are committed to all Believers that shall joine together in the same confession according to the order and ordinance of Christ And therefore afterward this power of Government is expresly given to the Church Matth. 18. 17. according hereunto in that description of the visible Church as it is instituted by Christ in the new Testament Rev. 4. The members of the Church are seene by John in a vision sitting on thrones cloathed with white rayment having on their heads Crownes of Gold vers 14. Now Thrones and Crownes are ensignes of authority and power to note unto us that authority and governing power which is committed by Christ unto the Church Doctor Fulke hath this saying The Keyes of the Kingdome of Heaven whatsoever they are be committed to the whole Church and not to one person onely as Cyprian Augustine Chrysostome Jerome and all the ancient Doctors agreeably to the Scriptures doe confesse against the Popes pardons chap. 3. P. 381. And elsewhere he saith The authority of Excommunication pertaineth to the whole Church although the judgement and execution thereof is to be referred to the Governours of the Church which exercise that authority as in the name of Christ so in the name of the whoâ—e Church whereof they are appointed Governours to avoid confusion against the Rhemists on 1 Cor. 5. Sect. 3. And Doctor Whitaker hath these words Hoc est quod nos dicimus Petrum gessisse personam omnium Apostolorum quare hanc promissionem non uni Petro sed toti Ecclesiae factam esse totam Ecclesiam in illo claves accepisse De pontif Roman Q. 2. c. 4. Sect. 17. And in that Booke hee is pregnant and plaine in this that by the Keyes is meant all Ecclesiasticall power and Jurisdiction and that these Keyes are given in Peter to the whole Church The same is also taught by Master Parker Polit. Eccles l. 3. c. 1. 2. 3. 4. 5 6. where he proves by many Arguments that every visible Church which hee acknowledgeth to be no other but a particular congregation hath the power of all Ecclesiasticall Government and Jurisdiction commited to it by Christ Jesus and answereth many Objections to the contrary And page 2 of that third Book making mention of foure Opinions concerning those words of the Keyes and power of binding and loosing Matth. 16. 19. the first of them that understand the Pope onely to be meant thereby as Peters successour the second of them that understand it of the Diocesan Bishop The third of them that understand those words as meant of the Ministers but the Ministers alone The fourth of them that understand Peter to represent the Church in that place and therefore that that promise is made unto the Church Of these he refuseth the three first as unsound and maintaines the fourth as onely agreeing to the truth And Master Baine saith Every Church by Christs institution hath power of Government Dioces Tryall Quest 1. p. 8. And hee tells us page 11. what hee meant by Church The word Church saith he wee understand here not figuratively tataken Metonymically for the place Synâ—cdochecally for Ministers administring ordinances but properly for a body politicke standing of People to be taught and governed and of Teachers and Governours So that in his judgement every Church properly so called hath power of Government within it selfe and by these words of his it may also be concluded that all power of Government is not in the Elders alone for the power of Government by Church institution is in every Church properly so called But Ministers are not a Church in propriety of speech but onely figuratively by a synecdoche And therefore all power of Government is not in the Ministers alone but a Church properly so called is the Body politique consisting of people and Ministers But of this more may bee said in the next Question Fourthly for the matters of Independency whereof this Question also makes mention We doe confesse the Church is not so independent but that it ought to depâ—nd on Christ both for direction from the rules of his holy Word Ioh. 10. 27. Act. 3. 23. and for the assistance of his holy Spirit to discerne those rules and to walke according to them when they shall be discerned Ioh. â—5 5. and 16. 13. but for dependency upon men or other Churches or other subordination unto them in regard of Church Government or power Wee know not of any such appointed by Christ in his Word Our Saviours words are plaine If a man heare not the Chuâ—ch let him beto thee as an Heathen or Publican And his promise unto his Church is plaine also that whatsoever they shall binde on earth shall be bound in Heaven c. Mat. 18. 17. c. And the Apostle bids the Church deliver the impenitent sinner unto Satan 1 Cor. 5. 4. 5 6. Now when the man upon the Churches censure comes to be in case as an Heathen or Publican yea becomes bound in Heaven as well as bound in earth and also delivered unto Satan this seems to us to be such a firme ratification of the Churches censure as leaves no roome for any other Ecclesiasticall power on earth to reverse or disanull the same and so takes away that kinde of dependency and subordination of Churches Nos plane dicimus â—cclesias initiò regi solitas esse à suis pastoribus sic quidem ut nullis essent externis aut Ecclesiâ—s aut Episcopis subditae non Colossensis Ephaesiâ—ae non Philippensis Thessaloniensi non hâ— Romanae non Romanae cuiquam seâ— paris omnes inter se juris essent id est sui omnes juris et mancipij Whitak de Pontif. Roman Question 1. Chapter 1. Section 3. That is in summe The Churches were not dependent and subordinate to others but all of them absolutely free and independent Wee affirme saith Master Baine that all Churches were singular Congregations equall in dependent each of other in regard of subjection Diocesse tryall Q 1. pag. 13. The twentieth Chapter of Mr. Parker his third Booke of Eccles Politie hath this Title De summitate Ecclesiae particularis And
the Title of the 21. is De paritate Ecclesiarum where he openeth and explaineth and by many Arguments and Testimonies confirmeth what we hold of the independency and paritie of Churches to which learned discourse of his we referre you for further satisfaction in this point Wee doe believe that Christ hath ordained that there should be a Presbytery or Eldership 1 Tim. 4. 14. And that in every Church â—it 1 5. Acts 14. 23. 1 Cor. 12. 28. whose worke is to teach and rule the Church by the Word and lawes of Christ 1 Tim. 5. â—7 and unto whom so teaching and ruling all the people ought to be obedient and submit themselves Heb. 13. 17. And therefore a Government meerly Popular or Democraticall which Divines and Orthodox Writers doe so much condemne in Morillius and such like is farre from the practice of these Churches and we believe farre from the minde of Christ Secondly neverthelesse a Government meerely Aristocratical wherein the Church government is so in the hands of some Elders as that the rest of the body are wholly excluded from entermedling by way of power therein such a government we conceive also to be without Warrant of the Word and likewise to be injurious to the people as infringing that liberty which Christ hath given to them in choosing their owne Officers in admitting of Members and censuring of offendors even Ministers themselves when they be such as the Church of Colosse must admonish Archippus of his duety Col. 4. 17. Master Parker you know hath 22. Arguments to prove the superiority of the Churches over and above her officers Polit. Eccles lib. 3. cap. 12. And Master Baine saith If the Church have power by election to choose a Minister and so power of instituting him then of destituting also Instituere destituere ejusdem est potestatis Dioces Triall P. 88. And againe no reason evinceth the Pope though a generall Pastors subject to the censure of a Church oecumenicall but the same proveth a Diocesan Bishop and wee may adde and a Congregationall Minister subject to the censure of the particular Church pag. 89. And whereas it might be objected then may Sheep censure the Shepherd Children their fathers which were absurd To this he answereth that similitudes hold not in all things naturall Parents are no waies Children nor in state of subjection to their Children but spirituall fathers are so fathers that in some respects they are children to the whole Church So Shepherds are no waies Sheep but Ministers are in regard of the whole Church 2. Parents and Shepherds are absolutely Parents and Shepherds bee they good or evill but spirituall Parents and Pastors are no longer so then they do accordingly behave themselves p. 89. To the same purpose and more aâ— large is this Objection answered by Master Parker Polit. Eccles l. 3. c. 12. p. 78. 79. And againe if their owne Churches have no power over them it will be hard to shew wherein others have such power of Jurisdiction over persons who belong not to their owne Churches p. 89. So that all power is not in the Officers alone seeing the Officers themselves if they offend are under the power of the Church Even Paul himselfe though an extraordinary Officer yet would not take upon him to excommunicate the incestuous person without the Church but sends to them exhorting them to doe it and blames them because they had not done it sooner 1 Cor. 5. which shewes that the exercise of all Church power of government is not in the Officers alone And therefore the Lord Iesus reproving Pergamus and Thyatira for suffering Balaamites Nicholaitans and the woman Iezebel among them and calling on them for reformation herein Rev. 2. sends his Epistle not onely to the Angels of those Churches but also to the Churches or whole Congregations as appeareth Rev. 1. 11. And also in the conclusion of those Epistle where the words are let him that hath an eare heare what the spirit saith not onely to the Angels but unto the Churches whereby it appeares that the suffering of these corrupt persons and practises was the sinne of the whole Church and the reforming of them a duty required of them all Now the reforming of abuses in the Church argues some exercise of Church government as the suffering of them argues some remissenesse therein and therefore it followes that some exercise of Church government was required of the whole Church and not all of the Angels alone Sure it is the whole Congregation of Israel thought it their duty to see to the reforming of abuses when they appeared to spring up amongst them as appeareth by their behaviour practise when the two Tribes and an halfe had set up the Altar upon the bankes of Jordan Ios 22. for it is said that the whole Congregation of the Children of Israel gathered themselves together at Shilo to go up to warre against them v. 12. And when Phineas and ten Princes with him were sent to expostulate with them about the matter it was the whole Congregation that sent them v. 13 14. And when they delivered their Message they spake in the name of the whole Congregation saying Thus saith the whole congregation of the Lord what trespasse is this c. v. 16. which plainely declares that the whole congregation and not the Elders or Rulers alone thought it their duty to see abuses reformed and redressed which could not be without some exercise of government And when Achan the Sonne of Caâ—mi had committed a trespasse in the accursed thing â—is 7. it is counted the sinne of the whole congregation and such a sinne as brought a Plague upon them all for it is said the children of Israel committed a trespasse in the accursed thing v. 1. And God saith to Ioshua not the Elâ—ers have sinned but Israel hath sinned and they have transgressed my Covenant and they have stolne of the accursed thing and put it among their owne stuffe v. 11. And for this wrath fell on all the congregation of Israel and that man perished not alone in his iniquity Iosh 22. 20. Now why should not he have perished alone but wrath must fall upon them all and why should his sinne be the sinne of all the congregation if the care of preventing it and timely suppressing the same which could not be without some exercise of Church government had not bin a duty lying upon all the whole congregation but upon the Elders and Officers alone doubtlesse the just Lord who saith every man shall beare his owne burden Gal. 6. 5. would not have brought wrath upon all the congregation for Achans sinne if such government as might have prevented or timely reformed the same had not belonged to the whole congregation but to the Elders alone And before this time all the children of Israel and not the Elders alone are commanded to put Lepers and uncleane persons out of the Campe Numb 5. 1 2. By all which it appeareth that all exercise
of Church Government is not in the Elders alone but some power is in the people And else-where he counts it no Sacriledge for Members of the Church though not in office to handle those keyes Mat. 16. but rather a frivolous thing to thinke otherwise Quasi absque sacrilegio saith he tractare claves privaâ—i nequeant qui eâ—â—s privatim tractare jubeatur Quoties fratres suos admonere consolari et aedificare Imò veâ—ò est publica clavium tractatio quam plebs Christiana in unum coacta sine ullo sacrilegio ministrat 1 Cor. 5. Polit. Eccles l. 3. c. 2. p. 8. And yet this is not a singular conceit of his or ours but the concurrent judgement of many worthy witnesses of the truth in these latter dayes who do with great consent hold the Ecclesiasticall government to be of a mixt form compounded of all three Estates and that the people are not to be wholly excluded from having any thing to do therein Si velimus Christum ipsum respicere fuit semper Ecclesiae Regimen monarchicum Si Ecclesiae presbyterâ—s qui in Doctrina et disciplina suas partes agebant Aristocraticum si totum corpus Ecclesiae quatenus in Electione Episcoporum et presbyterorum suffragia ferebat it a tamen ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 semper à presbyteris servaretur Democraticum Sic partim Aristocritum partim Democraticum partim etiam Monarchicum est semper que fuit Ecclesiae Regimen Whita de pontif Rom. Qu. 1. c. 1. sect 2. The Church saith Mr. Cartwright is governed with that kinde of Government which the Philosophers that write of the best Common-wealths affirme to be the best For in respect of Christ the head it is a Monarchy and in respect of the Ancients and Pastors that Governe in Common and with like Authority among themselves it is an Aristocraty or rule of the best men and in respect that the people are not secluded but have their interest in Church matters it is a Democraty or popular State 1 Reply p. 51. And when Dr. Whitegift from the Doctrine of the Authors of the Admonition would infer this consequence viz. that then the more that ruled the better estate it should be and so the popular state should be the best In Answer hereunto he saith I have spoken of this before where I declared that the mixed estate is best both by the example of the Kingdome of Christ and also of this our Realme pag. 181. 182. And againe whereas Mr. Dr. saith that Excommunication and consequently Absolution or restoring to the Church again pertaineth only to the Minister it remaineth that I shew that the Presbytery or Eldership and the whole Church also hath interest in the excommunication and consequently in the absolution or restoring unto the Church againe p. 183. And againe it is certaine Saint Paul did both understand and observe the rule of our Saviour Christ viz. that rule Mat. 18. Tell the Church but he communicateth this power of Excommunication with the Church and therefore it must needs be the meaning of our Saviour Christ that the Excommunication should be by many and not by one and by the Church and not by the Minister of the Church alone for hee biddeth the Church of Corinth twise in the first Epistle once by a Metaphor another time in plaine words that they should Excommunicate the Incestuous person And in the 2d. Epistle understanding of the Repentance of the man he intreateth them that they would receive him again And therfore considering that the Absolution of the Excommunication doth pertain unto the Churches it followeth that the excommunication doth in like manner appertainunto it p. 184. And again that the Ancients had the ordering of these things and that the peoples consent was required that the Ministers did not take upon them of their own Authority to Excommunicate c. It may appeare almost in every page of Cyprians Epistles In Augustines time it appeareth also that that consent of the Church was required p. 187. To these may be added Mr. Fenner who speaking of the Ecclesiasticall Presbytery and of the businesse which the Presbytery is to deale in which hee distinguisheth into judiciarie as deciding of doubts and dispencing of Censures and extrajudiciary as Election Ordination c. hath these words Atque haec sunt negotia quae praestari debent In quibus per omnes Ecclesias summa Ecclesiastica potestas presbyterio demandata est ita tamen ut in his quae maximi sunt momenti et ad ecclesiae totius bonum velruinam maxime spectant post 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suam de his captum consilia Ecclesiae denunciantur ut si quid habeant quod consulant vel objiciant in â—â—edium proferant postea autem auditis et assentien ibus nisi ad majorem Senatum negotium deferri fuerit necesse ad turbas vitaâ—das sive componendas quod tum cum Major pars Ecclesiae dissentit faciendum est decervenda et pro decretis Ecclesiis proâ—onenda sunt and then he declares what hee meanes by those matters maxim momenti viz. excommunication absolution elections and deposings of Ministers and such like Sacrae The. lib. 7. c 7. wherin he plainly sheweth that though the power of the Presbytery be very great yet in things of greatest moment as Censures and Elections the people if they have any thing to counsell or object have liberty to bring it in and afterwards matters are to be concluded when they have bin heard speake and have given their consent for which liberty and power of the people he bringeth these Scriptures 2 Chro. 30. 23. Acts 1. 15. 23. 26. 1 Cor. 5. 4. 2 Cor. 1. 6. 7. Zanchius speaking of that Question per quos exerceri debet excommunicatio answers thus nempe per Ecclesiaâ— seu per ministros Ecclesiae nomine eoque et cum consensu totius Ecclesiae Promissio illa Quaecunque ligaveritis ad totam Ecclesiam est facta Ergo c. Praeterea Apostolus hoc expressius declaravit 1 Cor. 5. congregatis vobis c. alloquebatur autem totam Ecclesiam Patres idem docent Cyprianus ad Cornelium Rom. Episcopum seribit se multum laborasse apud plebem ut par daretur lapsis pâ—enitentibus Si ergo non erat unius Episcopi cum suo Presbyterio solvere quempiam sed requirebatur plebis eoque totius Ecclesiae consensus Ergo neque ligari quispiam poterat id est Excommunicari sine totius Ecclesiae consensu Augustinus etiam contra Donatistas ait supersedendum esse excommunicatione Quando tota plebs laborant eodem merbo Quid ita causam adfert Quia inquit non assentientur excommunicationi c. Satis aperte docet tunc temporis non solitum fuisse excommunicationem ferri in Quempiam sine totius Ecclesiae consensu et ratio est in promptu Quae enim adomnes pertinent eum consensu omnium fieri debent Ergo sine totius
be the case of any Church when they come to be without Officers as by warre pestilence c. it may come to passe There are some things common to Pastors with Teachers as that they are both Officers of the Church appointed by Christ both Elders or Bishops to rule and feed the Church by labouring in the Word and Doctrine Act. 20 28 1 Tim. 3. 1. Tit. 1. 5 7. and therefore the name of Pastour in a generall sense may be given to them both Ier. 3. 15. as also the name of Teacher Isa 30. 20. as those names may also be given to Apostles in as much as they also are Elders Pastors Teachers to rule to feed to teach the Church of God 1 Pet. 5. 1. Ioh. 21. 15. 16. 1 Tim. 2. 7. 2. 1. 11. And if Pastors and Teachers be both of them Church officers to feed and rule the Church by labouring in the Word and Doctrine they must not do this without application of it to the consciences and states of the hearers as God shall helpe them for this application is one part of his worke that is by his office to preach the Word without which the Word is not handled in such a manner as it ought to be 2 Tim. 2. 15. 1 Cor. 14. 25. Luk. 12. 42. and many hearers need this the Word delivered in generall without application of it being to them as bread set before children in the whole loafe And if both of them must labour in the Word and Doctrine and not onely in a generall way but with application we see not but they may both of them administer the Seales or Sacraments wherein there is a speciall application of the promises of the Gospel and the grace of Christ therein unto the faithfull and believing receivers 2. And yet for all this community between them they are not in propriety of speech the same Officers but distinct and so the Scripture speaketh of them Ephes 4. 11. For if a man would say their Offices are confounded because the same generall worke of preaching the Word and applying the same belongs unto them both By the same reason a man might say the offices of Apostles and Evangelists were confounded for both of them were to preach the Word with application of the same by doctrine and Seales and also that the ordinary Pastors were the same office with them both because hee also is to doe the same worke of preaching and applying But an Apostle is to feed and rule and teach by way of Doctrine and Application as an Apostle an Evangelist as an Evangelist and an ordinary Pastor as an ordinary Pastor and therein lyes the difference and wee may adde a Teacher as a Teacher and therein is he distinguished both from the Pastor and from all other Church Officers even as by the same they all are distinguished one from another the same generall worke of Doctrine and Application being common to them all 3. And for the Teacher and Pastor the difference between them lyes in this that the one is principally to attend upon points of Knowledge and Doctrine though not without Application and the other to points of Practice though not without Doctrine and therefore the one of them is called He that teacheth and his worke is thus expressed let him attend on teaching and the other He that exhorteth and his worke to attend on exhortation Rom. 12. 7 8. and the gift of the one is called a word of knowledge and the gift of the other a word of wisedome 1 Cor. 12. 8. as experience also sheweth that one mans gift is more doctrinall and for points of knowledge and anothers more exhortatory and for points of practise It is not the manner of Elders among us whether Ruling onely or Ruling and Teaching also to strive for authority or preheminence one above another as remembring what lesson our Saviour taught his Disciples when they were at strife among them which of them should be the greatest Luk. 22. 24 25. c. If Diotrephes strive for preheminence 3 Ioh. 9 10. verily we abhorre such striving and by the grace of God respect one another as Brethren As for the peoples duty toward their Elders it is taught them plainly in that place 1 Thes 5. 12 13. as also in that of 1 Tim. 5. 17 Let the Elders that rule well bee counted worthy of double honour specially they that labour in the Word and Doctrine and this Word specially shewes them that as they are to account all their Elders worthy of double honour so in speciall manner their Teaching or Preaching Elders These are answered in that which was sent the last yeare We doe believe that every Minister of the Gospel ought to be maintained with sufficient and honourable maintenance according to his need and occasions in regard of his person calling charge of children and hospitality so as he that preacheth the Gospel may in all these respects live of the Gospel 1 Cor. 9. 14. Gal 6. 6. 1 Tim. 5. 17. And this maintenance is not to be allowed as almes and courtesie but as debt and duty to bee paid according to the rule of Justice the Labourer is worthy of his wages Luk. 10. 17. which the Apostle sheweth to be according to all Lawes of nature nations Moses and Christ 1 Cor. 9. But for setled and stinted maintenance there is nothing done that way amongst us except from yeare to yeare because the conditions of Ministers may vary and of the Church to which they doe belong Neither doe we know any such thing to be appointed by Christ our Lord for the maintenance of the Ministery in these dayes but this we know that the great mountaine burning with fire cast into the sea upon the sounding of the second Trumpet Rev. 8. 8 9. is applyed by some good Writers to those times when Constantine brought setled endowments into the Church with ampla praedia as they are called are counted by some to bee no better then poyson to the Church as the Stories say that upon the fact of the good Emperour a voice was heard which said Hodie seminatum est virus in Ecclesiam And if those Writers be not deceived which so expound that Scripture as for our parts wee know not but they expound it truely then in as much as upon the casting of that mountaine into the sea a third part of it became blood and a third part of living creatures dyed and a third part of ships were destroyed it may be truely gathered thence that the bringing in of setled endowments and eminent preferments into the Church hath been the corruption and to some the destruction of such as lived by them both Church-officers and Church-members We doe not permit and call upon such whom you call meere Lay men and private persons neither being in the Ministery nor intended to it ordinarily to preach or prophecy publiquely in or before the Congregation if by ordinarily you meane frequently
and usually For where ordinary Officers are not wanting to a Church and neither detained from their worke by sicknesse nor just absence we thinke it most meet to offer our Sacrifice to God and to the Church of our best gifts But yet if you oppose ordinary to extraordinary we doe confesse that some private members to wit such as are eminently fitted with knowledge and utterance being also men of humble spirits and holy lives all which qualifications we finde but in a few may without an extraordinary calling from God be called forth by by the Church upon some occasion and namely in the absence or bodily weaknesse of Ministers or for tryall of gifts when a man intends the Ministery to speake to edification exhortation and comfort Iehosaphat sent Princes who neither were Ministers nor intended so to be to teach with the Priests and Levites to wit at least to incourage the people to hearken to the Priests and Levites come amongst them 2 Chron. 17. 7 8 9. As Jehosaphat himselfe also did the like 2 Chron. 20. 20. Yea and was their mouth also to God in prayer v. 2. 5. to 13. As for that prophecying 1 Cor. 14. We conceive as some things in it be extraordinary so some things ordinary Extraordinary that private men and new converts should be so soon so suddainly so much enlightened enlarged as to be able to prophecy publikely to the edification of a whole Church But yet this we conceive to be ordinary that some private men may be found at least in some Churches grown Christians of able gifts who may have received a gift of Prophecy and for such we doe not thinke it requireth any more an extraordinary calling for them to prophecy in our Churches then for Iehosaphat and his Princes to prophecy in the Church of Israel Our Answer to this Question is that we never knew any Ministers that did call upon the people thus to doe and as for us such calling upon them is farre from us All that we know to be holden in this case is this that some thinke the people have a liberty to aske a Question publiquely for their better satisfaction upon very urgent and weighty cause though even this is doubted of by others and all judge the ordinary practice of it not necessary but if it be not meekly and wisely carried to be inconvenient if not utterly unlawfull and therefore such asking of Questions is seldome used in any Church among us and in most Churches never True it is in the times a little afore the Synod divers that were infected with corrupt opinions were very bold forward in this kind of asking Questions after Sermons especially when they had heard somthing delivered publiquely that did make against their Tenents by which kind of asking Questions they plainely discovered of what spirit they were but for being called upon by us thus to doe as it seems to your Question that you have been informed the truth is there was no such matter But now these men are long since the greatest part of them to an Island called Aquedneck departed from amongst us some of them being excommunicated or banished or both others departing voluntarily or for feare of the like censure by meanes of which departure of these troublesome spirits from amongst us and the blessing of God upon the Synod Sermons that have laid open reproved this disorderly asking of Questions a man may now live from one end of the year unto another in these Congregations not hear any man open his mouth in such kind of asking Questions 1. The conversion of sinners unto God doth not alwaies follow the preaching of every one that is in a lawfull office of ministery as experience and Scripture doe aboundantly witnesse Isay 49. 4 5. 53. 1. Ezech. 3. 7. 2 King 17. 13 14. Mat. 11. 20 21. c. Iohn 12. 37. 2. And when it doth follow it is not by vertue of him or of his office but by vertue of Gods blessing and the mighty operation of his spirit as he pleaseth without which the Minister and his office could have had no vertue at all to convert sinners unto God 1 Cor. 3. 6. no more then Peter and Iohn could heale the lame man by virtue of any power or holinesse that was in them Act. 3. 12. For otherwise faithfull Ministers should not have their labours blessed for conversion some more and some lesse but all in the same measure inasmuch as one of them is no more a Minister then another nor no more in Office then another their office being the same the effect in conversion would bee the same if conversion were by the vertue of their office The truth it is the Law of the Lord the whole Word of God that converts the soule Psal 19. 7. And the Gospell that is the power of God unto Salvation Rom. 1. 16. And therefore the conversion of a man to God is to be ascribed to God and to the Word of his Grace and not to the Minister nor any vertue of his office 3. But this we doe acknowledge that the sound conversion of sinners whensoever such a thing comes to passe doth argue that the Instruments of such conversion are sent of God God would not so have blessed them as to convert any by them if himselfe had not sent them at all Rom. 10. 14 15. Ier. 23. 32. 4. And yet we dare not say that Gods Word is not made effectuall to conversion unlesse the man that speakes it be a Minister that is to say a Church Officer for the contrary is evident from the Scripture John 4. 39. Act. 8. 4. with 11. 19 20 21. 1 Cor. 7. 16. They that were scattered abroad upon the persecution that arose about Steven were not Church Officers at least all of them for the Apostles who were their chiefe if not their only preaching Officers were not scattered abroad upon that persecution but remained still at Jerusalem Acts 8. 1. and yet these men did so preach the Word of the Lord Jesus to the Iewes and the Grecians that through the good hand of the Lord that was with them a great number believed and turned to the Lord And the same we say of the woman of Samaria by whose Testimonie of Christ many of the Samaritans believed on him To restraine the efficacy of Gods Word in such sort as to say that none can be converted by it unlesse he that speakes it be a Minister is to limit the spirit of the Lord where he hath not limited himself who is free in working by whom he pleaseth and as he will 1 Cor. 12. 11. Even as the wind bloweth where it listeth Iohn 3. 8. and sometimes doth bring to passe great things by weake meanes that his owne glory may be the more 1 Cor. 1. 27 28 29. If any say how can these things stand together that a man that is no Minister may be an Instrument of conversion and yet
and children and these need no Covenant there is no Covenant to make a man a Parent or a childe There are also violent relations as between Conquerour and Captives and in these there is no Covenant neither but others are voluntary and these alwayes imply a Covenant and are founded therein whether they be morall and civill as between husband and wife Pro. 2. 17. between Master and servants Luk. 15. 15. between Prince and subject between Partners in Trade 2 Chro. 20. 35 36 37. where the Covenant or agreement is that men shall bare such a share of charges and receive such a share of profits or religious as between Minister and people between the Church and the members all these are done by way of Covenant A man cannot joyne himselfe to a woman as her husband but by way of Covenant A man cannot joyne himselfe to another as a servant or apprentise but by way of Covenant And so may we say of all the rest nor into any body corporate but by the same way and means If men be united into a body politick or incorporate a man cannot be said to be joyned to them by meere heartie affection unlesse withall he joynes himselfe unto them by some Contract or Covenant Now of this nature is every particular Church a body incorporate 1 Cor. 12. 27. Yee are the body of Christ c. and hath power to cast out 1 Cor. 5. 13. and to forgive and receive in Penitents 2 Cor. 2. 7. 8 as a body incorporate and therefore he that will joyne unto them must doe it by way of Covenant or Agreement and so this Answer to this Objection may be a fourth Argument to prove the point in hand that joyning in Covenant is that which makes a man a member of a Church All voluntary relations all relations which are neither naturall nor violent are entred into by way of Covenant But he that joynes into a Church as a member or enters into a Church doth take upon him such a relation Therefore joyning to a Church as a member is by way of Covenant A fifth Argument may be drawne from the power which all Churches Officers and members have over all their members in the Lord. If all Churches Officers and members have power in the Lord over all their members then joyning in Covenant is necessary to make a man a member of a Church but the former is true therefore the latter is true also The Assumption in this Argument that all Churches have power over their members is proved from 1 Cor. 5. 4 5. 13. where the Apostle reproveth the Corinthians for suffering the Incestuous man amongst them and commands them to deliver him to Satan and cast him out from amongst them Now this he would not have done if they had had no power over him or if there had been any roome for them to say wee have nothing to doe with him wee have no power over him And the same is prooved in other Scriptures also as Mat. 18. 17. Psal 149. 6. 7 8 9. And the Consequence of the Major Proposition viz. that then members doe engage themselves by Covenant is proved by this reason That Churches have no power over such as have not engaged themselves by Covenant and committed power unto them by professing to be subject to all the Ordinances of Christ amongst them The truth whereof may appeare by two Reasons First Because all Christians have power and right jure divino to choose their owne Officers to whom they commit their soules Act. 6. 1. 14. 23. where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports choosing by Election and so the word is used and translated 2 Cor. 8. 19. he was chosen by the Churches c. It is not ministeriall gifts that makes a man a Minister to every Church nor investeth him with spirituall power over them nor though he dwell amongst them unlesse they call him and he accept of that call And as they have power to choose their Officers so likewise to choose their brethren according to God Rom. 14. 1. Now if they have power to choose their Officers and brethren then none can have power over them as Officers and brethren without their owne consent and whom they never chose nor promised by any Covenant or Engagement to be subject to the Lord. Secondly If the Church should exercise any Act of Church-power over such a man as never entred into Covenant with them suppose to Excommunicate him for whoredome or drunkennesse or the like the man might protest against their Act and their Sentence as Coram non judice and they could not justifie their proceedings if indeed there have passed no Covenant or Engagement between him and them If he shall say you have nothing to doe to passe Sentence or Censure upon me I am none of your Church but of another Church Suppose in Holland in France c. and I am onely here now for Merchandise sake or upon some other occasion what shall they say to stop his mouth if there never passed any Covenant between him and them But Ministers have power over the people by the word of God Heb. 13. 17. 1 Thes 5. 12. 1 Tim. 5. 17. and not by mens engaging themselves by Covenant But what is it that makes men Ministers to such a people Officers to such a Church or maketh them sheepe of my flocke Is it not those Scriptures that makes every man a Pastour or Teacher or Ruler to a people unlesse they call him to that Office and then in so doing they Covenant and Engage themselves to be subject to him in the Lord and then those Scriptures take hold on them One might as well say it is not the Covenanting of a wife to her husband that gives him power over her but the Word of God For as the Word of God commands people to obey their Ministers so it commands wives to be subject to their husbands Ephes 5. 22. And yet all men know a man cannot take this woman for his wife but by Covenant So that if shee once makes her selfe a wife by her owne voluntary Covenant then the word of God takes hold on her and bindes her to doe the duties of a wife but if shee hath made no Covenant the man hath no power over her as her husband neither is shee his wife So if men once make themselves members of such a Church sheepe of such a mans flocke by their own voluntary Covenant then the word of God takes hold of them and bindes them to doe the duties of members to their fellow-brethren and of people to their Pastours or Ministers But if they never chose such a man to be their Minister nor Covenanted to be subject to him in the Lord he then can have no power over them as a Minister unto them because they have right to chose their owne Ministers A sixth Argument may be taken from the distinction that is between members and not
particular Congregation 1 Cor. 5 4 14. 23. 11. 17. 20. and having power of judgeing her own Members as all visible Churches have yet had no power of Judgeing any but such as were within that particular Congregation as all them they had power to judge whether they were believers in Christ or no. Mr. Bâ—iâ—â— as we said before is very large and cleare in proving this Position that the Churches instituted by Christ and the Apostles were only such as might meet in one Congregation ordinarily and answers many objections to the contrary Diâ—ces tryal Q. 1. 4. For the Question it selfe we hold that every believer if possibly he can is alwayes bound to joyne himselfe as a Member to some particular Congregation or other and yet not because else he is a Heathen and Publican or out of possibilitie of salvation as this Question suggests but upon other grounds 1. Because of the Commandment of God Cant. 1. 8. Math. 6. 10. 33. 2. Because willingly not to doe this is a secret disparagement to the wisdome of God that hath ordained Churches with giving power and privilegdes therunto Mat. 18. 17. 1 Cor. 5. 4. and promises of his gracions presence to be with them and amongst them Mat. 18. 20. Rev. 2. 1. Exod. 20. 24. Now to what end were all these if believers should live and noâ— joyne themselves to some Church These priviledges and promises would in such case be all in vain and the mercy of God offered therin unthankfully neglected Thirdly voluntarily abstaining from joyning to the Church is noted and condemned as a sinne Heb. 10. 25. and a signe of fearefull unbelievers Act. 5. 13. of the rest durst no man joyne unto them Fourthly good men in Scripture have been forward in practise this way Isay 2. 2 3. Zach. 8. 23. Act. 2. 41 42. and 9. 26. and have mourned with much bitternesse when they have been deprived of Liberty so to doe Isay 56. 3. and Ps 42. and 63. and 84. Fiftly this joyning is a part of that Order and orderly walking which is required of believers Col. 2. 5. 1 Cor. 14. 40. Sixtly If Believers doe neglect this joyning it is not onely a wrong to themselves but also a great unkindnesse to God for if one believer may doe this why not another and if two why not three foure c. and if all believers should doe thus God should have no visible Churches upon Earth unles he will acknowledge the Assemblies to be of unbelievers Churches foras stones in the Mountains are not an house untill they be joyned together though they be digged up out of the Quarry and squared hewn and hereby are made fit to be joyned together and so to become an house so believers are not a Church till they be joyned in holy Covenant in some Congregation though the worke of Grace and Faith in their soules have made them fit and meete to be a Church of God which is the House of the living God or as the humane soule and body are not a man unlesse they be united so Christian or believers are not a visible Church without visible union into some particular Congregation Mr. Perkins having said that forth of the militant Church there are no meanes of salvation no preaching of Gods word no invocation of Gods Name no Sacraments and therefore no Salvation concludes with these words For this cause every man must be admonished evermore to joyn himselfe to some particular Church being a sound Member of the Catholick Church Expos of Creed in the Article of the Church and Doctor Ames gives 6. Reasons why every Christian should ioyne himselfe to some particular Church or other Cas Consâ— L. 4. c. 24. Q. 1. and in another place he hath these words Illi igitur qui occasionâ—â— habent adjungendi sese Ecclesiae â—am negligunt gravissimè peccant non tantum in Deum ratione Institutionis sed etiam in suas proprias animas ratione benedictionis adjunctae etsi obstinatè persistant in ipsa incuâ—ia quicquid alias profitentur vix possunt haberi pro fidelibus Regnum Dei verè quaerentibus Medul Theol. l. 1. c. 32. Sect. 28. First whereas this 13th Question speakes of private and illiterate persons into a Church Body combined wee looke at this as an incongruous expression if not a contradiction For a company so combined as to make a Church are not fitly called private though they be illiterate in respect of humane learning in as much as a Church or a Church-body especially in times and places of peace and liberty is a publike Congregation and society and the acts of Communion which they have among themselves such as is the election and deposing of Ministers whereof the Question makes mention are not private acts but publike or people-like Neither are literate or learned men therefore publike because they are indued with humane learning unlesse withall they be called to publike office or imployment in Church or Common-wealth and therefore if illiterate be an exegesis of private we conceive that exegesis is not good Secondly whereas this Question asketh Whether it be lawfull and convenient that such a company should themselvs ordinarily examine elect ordain and depose their owne Ministers if ordinarily be as much as frequently we answer three things First that if one Church doe frequently come to such actions that is to take in and put out the same men this is not without suspition of much levity and rashnesse in the people or unfaithfulnesse or unworthy walking in the Ministers or both and therefore ordinarâ—ly that is frequent taking in and putting out againe in this manner is as much as may be to be avoided Secondly when such things doe often and frequently fall out it is doubtlesse a Judgement of God upon such a people to have so many changes in their Ministers as was that of which it was said three shepheards have I cut off in one moneth Zach. 11. 8. that People should be so oft as sheep having no Shepheard for the transgression of a land many are the Princes thereof Pro. 28. 2. So in like sort for the transgressions of a Church many are the Ministers thereof we meane when they have many Ministers by the comming in and going out of the same men or the removing of some and the taking in of others in their roome for otherwise it is a blessing of God when a Church is furnished with variety of Ministers at the same time Acts 13. 1. 21. 18. Phil. 1. 1. Thirdly yet this word ordinarily doth seeme to imply that in your judgement sometimes this may be lawfull and convenient to be done Now upon the same ground on which it may be done sometimes upon the same it may be done at other times if there be just occasion Thirdly for the assistance of the Ministers of other Churches of which this Question maketh mention if this be onely by way of counsell or advice we know nothing unlawfull or