Parish-assemblies in Old England and if it be lawfull to continue in them Which question must be expounded by the foregoing Quest. 10. If you hold that any of our Parishionall assemblies are true visible Churches c. Hence the 11. Question goeth thus in its genuine sense are we not then to separate from them as from false Churches Now neither the Spouse Cant. 1. 7. c. 3. 1. 2 3. nor David Psal. 63. Psal. 42. Psal. 84 nor Ezra 8. 15 16. nor Christ in these cases when they sought Christ in all his Ordinances in the fullest measure were members of false Churches nor did they seeke to Separate from the Church of Israel nor is it Christs command Mat. 28. 10. to separate from these Churches and to renounce all communion with them because these who sate in Moses Chaire did neglect many Ordinances of Christ for when they gave the false meaning of the Law they stole away the Law and so a principall ordinance of God and yet Christ I believe forbad separation when he commanded that they should heare them Mat. 23. 3. Nor doe I judge that because there was but one visible Church in Israel and therefore it was not lawfull to separate therefrom and because under the New Testament there be many visible Churches and many Mount Sions therefore this abundance doth make separation from a true Church lawfull to us which was unlawfull to the people of the Jewes For separation lawfull is to not partake of other mens sins not to converse bretherly with knowen flagitious Men not to touch any uncleane thing not to have communion with Infidels Idols Belial c. Now this is a morall duty obliging Iewes and Gentiles and of perpetuall equity and to adhere to and worship God aright in a true Church is also a morall branch of the second commande and a seeking of Christ and his presence and face in his owne Ordinances and what was simply morall and perpetually lawfull the contrary thereof cannot be made lawfull by reason of the multitude of Congregations 4. The most that these arguments of our Brethren doe prove is but that it is lawfull to goe and dwell in a Congregation where Christ is worshiped in all his Ordinances rather then to remaine in that Congregation where he is not worshipped in all his Ordinances and where the Church censures are neglected which to us is no separation from the visible Church but a removall from one part of the visible Church to another as he separateth not out of the house who removeth from the Gallery to remaine and lie and eate in the Chamber of the same House because the Gallery is cold and smoaky and the Chamber not so for he hath not made a vow never to set his foote in the Gallery But to our Brethren to separate or remove from a Congregation is to be dismembred from the only visible Church on Earth for to them there is not any visible Church on Earth except a congregation And our Brethrens mind in al these arguments is to prove that not only it is unlawfull to stand in the Parish assemblies of Old England because of Popish ceremonies and we teach separation from these ceremonies to be lawfull but not from the Churches but also that it is necessary to adjoyne to independent Congregations as to the onely true visible Churches on Earth and to none others except we would sinne against the second Commandement which I conceive is proved by not one of these arguments And to them all I answer by a deniall of the connex proposition As this These who must doe all which Christ commandeth and seek Christ in all his necessary Ordinances though superiors will not doe their duties these must separate from true visible Churches where all Christs Ordinances are not and joyne to independent Congregations as to the only true visible Churches on Earth This proposition I deny 5. If our Brethrens argument hold sure that we are to separate from a Church in which we want some Ordinances of Christ through the Officers negligence because say they The Spouse of Christ will not rest seeking Her beloved untill she finde him in the fullest manner Cant. 1. v. 7. 3. 1 2. then the Spouse Cant. 1. 7. 3. 1 2. is separating from one Church to another which the Text will not beare 2. I would have our reverend Brethren to see and consider if this argument doth not prove if it be nervose and concludent that one is to separate from a Congregation where are all the Ordinances of Christ as in New England now they are so being hee goe from a lesse powerfull and lesse spirituall Ministery to another Congregation where incomparably there is a more powerfull and more spirituall Ministery for in so doing the separater should onely not rest as the Spouse doth Cant. 1. 3. seeking his beloved untill he find Him in the fullest manner For he is to be found in a fuller manner under a more powerfull Ministery and in a lesse full manner under a lesse powerfull Ministery But this separation I thinke our Brethren would not allow being contrary to our Brethrens Church-Oath which tieth the professor to that congregation whereof he is a sworne member to remaine there 6. The designe and scope of our reverent Brethrens argument is that professors ought to separat from Churches where presbyteriall government is because in these Churches Professors as they conceive doe not injoy all the Ordinances of God Because they injoy not the society of a Church consisting of onely visible Saints and they injoy not the free use of the censure of excommunication in such a manner as in their owne Churches and because in them the Seales are often administred by those Pastors who are Pastors of another Congregation then their owne and for other causes also which we thinke is not sound doctrine But we thinke it no small prejudice say our Brethren to the liberty given to a congregation in these words Mat. 18. Tell the Church if he heare not the Church c. That the power of excommunication should be taken from them and given to a Presbyterian or nationall Church and so your Churches wante some ordinances of Christ. Answ. Farre be it from us to take from the Churches of Christ any power which Christ hath given to them for we teach that Christ hath given to a single congregation Mat. 18. a power of excommunication but how 1. He hath given to a congregation that 's alone in an Iland separated from all other visible Churches a power which they may exercise there alone and. 2. He hath given that power to a congregation consociated with other sister congregations which they may use but not independently to the prejudice of the power that Christ hath given to other Churches for seeing all sister Churches are in danger to be infected with the leaven of a contuâ—acious member no lesse then that single congreation wherof the contumacious resideth as a
or the Covenant of grace and so must tie us to other duties then either the Law or Gospell require of us and so is beside that Gospell which Paul taught and maketh the teacher though an Angell from Heaven accursed and not to be received The Apologie answering this saith First We call it a Church-covenant to distinguish it from civill Covenants and also from the Covenant of grace for the Eunuch and godly strangers Isaiah 56. 3. were in the covenant of grace by faith and yet complained that they were separated from the Church and not in Covenant with Gods visible Church Answ. 1. No doubt an excommunicated person whose spirit is saved in the day of Christ may be in the Covenant of grace and yet cut off from the visible Church for enormous scandals but this is no ground to make your Church-covenant different from the Covenant of grace A beleever in the Covenant of grace may not doe a duty to father brother or master but it is a weak consequence that therefore there is a Covenant-oath betwixt brother and brother sonne and father servant and master which is commanded by a divine Law of perpetuall equity under both old and new Testament as you make this Covenant of the Church to be which persons must sweare ere they can come under these relations of brother son and servant The Covenant of grace and the whole Evangell teach us to confesse Christ before men and to walke before God and be perfect and so that we should joyn our selves to the true visible Churh But none can in right reason conclude that it is a divine Law that necessitateth me to sweare another Covenant then the Covenant of grace in relation to those particular duties or to sweare over againe the Covenant of grace in relation to the duties that I owe to the visible Church else I am not a member thereof And that same Covenant in relation to my father brother and master else I cannot be a sonne brother or servant this were to multiply Covenants according to the multitude of duties that I am obliged unto and that by a divine commandment The word of God layeth a tie on Pastors to feed the flock and the flock to submit in the Lord to the Pastors But God hath not by a new commandment laid a new tie and obligation that Timothy shall not be made a Pastor of a Church at Ephesus and a member thereof nor the Church at Ephesus constituted in a Church-state having right to all the holy things of God while first they be all perswaded of one anothers regeneration secondly while all sware those duties in a Church-oath thirdly and all sweare that they shall not separate from Church followship but by mutuall consent Heare a reply againe to this of the Apologie such promises as leave a man in an absolute estate as he was before and ingage onely his act not his person these lay no forcing band on any man but as every man is tied to keepe his lawfull promise are tied But yet such promises or covenants as are made according to the Ordinances of God and doe put upon men a relative estate they put on them a forcing band to performe such duties such as are the promises of marriage betwixt man and wife master and servant magistrate and subject minister and people brother and brother in Church-state these put on men a divine tie and binde by a divine Ordinance to performe such duties But these Scriptures make not these relations these places make not every man who can teach a Pastor to us except we call him to be our Pastor indeed if we call him we ingage our selves in subjection to him you might as well say It is not the câ—venanting of a wife to her husband or the subject to the magistrate that giveth the husband power over his wife and the magistrate power over his subject but the word of God that giveth power to both and yet you know well the husband cannot call such an one his wife but by covenant made in marriage Answ. This is all which with most colour of reason can be said But these places of Scripture are not brought to prove the Pastors calling to the people or their relative case of subjection to him but onely they prove that the covenant of grace and whole Gospell layeth a tie of many duties upon us which obligeth us without comming under the tie of an expresse vocall and publique oath necessitating us by a divine Law because in this that I professe the faith of Christ and am baptized I am a member of the visible Church and have right to all the holy things and seales of grace without such an oath because the covenant of grace tieth me to aâ—joyne my selfe to some particular congregation and a called Pastor who hath giâ—â—â— and a calling from the Church is a member of the visible Church before he be called to be your Pastor though he be a member of no particular congregation for you lay down as an undeniable principle and the basis of your whole doctrine of independent government that there are no visible Churches in the world but a congregation meeting in one place to worship God which I have demonstrated to be most false for if my hand be visible my whole body is visible though with one act of the eye it cannot be seene if a part of a medow be visible all the medow thought ten miles in bredth and length is visible so though a congregation onely may be actually seene when it is convened within the soure Angles of a materiall house yet all the congregations on earth make one visible Church and have some visible and audible acts of externall government cummon to all as that all pray praise fast mourne rejoyce one with another and are to rebuke exhort comfort one another and to censure one another so farre as is possible and of right and by Law meet in one councell and so by Christs institution are that way visible that a single cong egation is visible which meeteth in one house though many be absent de facto through sickenesse callings imprisonment and some through sinfull neglect and therefore you doe not prove that we are made members of the visible Church having right to all the holy things of God by a Church-oath or covenant as you speake neither doe we deny but when one doth enter a member to such a congregation under the ministery of A. B. but he commeth under a â—ew relative state by an implicite and vertuall covenant to submit to his ministery yea and A. B. commeth under that same relative state of Pastorall feeding of such an one But you doe not say that A. B. entereth by a vocall Church-covenant in a membership of Church order and that by a commanded covenant of perpetuall equity laying a new forcing band upon both the person and the acts of A. B. just as the husband and the wife come under
Christ have no Church on earth for the laying hold on the covenant giveth being and life to the Church as the body of Christ and his true spouse as well as it giveth being to the visible Church according to ouâ— brethrens doctrine and if this covenant cease there is not a Church of Christ on earth 8. We have heard nothing here as yet but the covenant of grace and no Church-covenant But saith the Authour of the Church-covenant g Though it be indeed the covenant of grace and made principally with God it followeth not hence that it is not a covenant of the members amongst themselves for the covenant of God tyeth us to duties to our neighbour and to watchfulnesse and edification one of another Levit. 19 17. Deut. 29. 18. the neglect whereof in the matter of Achan brought sinne on all the congregation Josh. 7. yea it tieth us to duties to children not yet borne who shall after become members of the Church when Iehojadah made a covenant betwixt the King and the people it was but a branch of the Lords covenant obliging the King to rule in the Lord and the people to obey in God Answ. 1. But if particular duties to our brethren bind us by a new Church-covenant because Gods covenant commandeth these duties then because Gods covenant commandeth sobriety toward our selves and righteous dealing toward our brethren there is required a selfe-covenant towards your selves for temperance and sobriety toward your selves as there is required a Church-covenant to binde you to duties to those who are in Church membership with you this no man can say nor can severall duties require severall covenants 2. It is true when we enter into covenant with God we sweare duties to all to whom we are obliged but then we are made members of the visible Church before we sweare this Church-covenant and this is as if Abraham were made a living man before he have a reasonable soule and as if Abraham were Israel his father before Israel be Abraham his sonne for if Abraham be in-Churched when he did sweare the covenant of grace as the Authour granteth then he must be a member of a visible Church while as yet there is not a visible Church to which Abraham is tied I deny not but Israel may sweare obedience to all Gods covenant and all duties therein and that he may sweare also in particular to performe all duties to Abraham his father in another oath but that he cannot enter in the state of relation of sonneship to his father while he sweare that oath in particular is a dreame which hardly can be conceived 3. The peoples finne in not warning Achan was a finne against a duty of the covenant exacting obedience of all in brotherhead though not in a Church-state Levit. 19. 17. and Iob and his friends who were members of no visible Church as you say did performe this one to another Iob 4. 3 4. Iob 2. 11. Iob. 4. 1. 4. The covenant that Jehojadah made betwixt the King and the people will prove the lawfullnesse of a covenant to performe church-Church-duties beside the generall covenant of grace which we deny not but doth not prove that a covenant to Church-duties is the essentiall forme of Church-membership and the onely way by Divine precept of entring persons in a Church-state for persons already in Church-state may upon good reasons sweare a covenant to these duties yet are they not of new inchurched to that congregation whereof they were members before Their next principall argument as the Apology saith if a Church-covenant be the essentiall forme of a Church as a stock of Saints is the materiall cause then the Church-covenant is necessary to the being of the Church and it is that wherby Ecclesia integra constituitur collapsa restituitur quo sublato Ecclesia dissolvitur destituitur that is it is by this covenant a Church is instituted in its integrity and when it is fullen it is restored to its integrity and when this covenant â—easâ—th the Church is no longer a visible Church Answ. When a Church falleth it is not restored to the state of a visible Church by circumcision and yet circumcision is given as a signe of a covenant betwixt God and his Church Gen. 17. 11. nor is a Church restored by Baptisme or Baptizing over againe and yet Baptisme is that whereby we are entered members of the visible Church 2. When persons faile in omitting Church duties I thinke they faile against your Church-Oath yea when they fall into any sinne that may be a scandall to others yea the finne of adultery yet if they repent and heare â—he Church they are not excommunicated neither doe they â—ose the right of Church-membership and right to the seales of the covenant nor is it needfull they be restored by renewing a Church-covenant but we desire to heare from Gods word proofes of the singular vertues of this Church-covenant 3. Discipline is by all Divines thought necessary to the well being of a Church but not to the simple being thereof and for this we apeale to the learned Parker who denieth Discipline to be an essentiall note of the visible Church and citeth Cartwright for this and therefore saith that Calvin Bortrandus de Logues Mornaeus Martyr Marloratus Galusius and Beza omitteth discipline amongst the notes of the Church The apology addeth if the nationall Church of the Jewes was made a nationall Church by that covenant and therby all the Synagogues had Church-fellowship one with another in the Temple then the congregationall Church is made a visible Church by that covenant 2. Also the fallen Church of the Jewes was restored to a Church-state say they by renewing a covenant with the Lord in the dayes of Asah Hezekiah and these who fell to Judah 2 Chron. 9. 25. are commanded not to stiffen their necks or as in the originall to give their hand unto the Lord that so they might enter into the sanctuary 2 Chron. 30. 8. Answ. Is it credible or possible that all the Synagoues of so many hundred thousand people as were in the 12. Tribes were all satisfied in conscience anent the regeneration one of anotherâ— and this is required of you to the right swearing of a Church covenant else how could they in the Oath joyne themselves to all Israel as to a Generation of Saints â—â— Israel before this Oath was circumcised and had eaten the Passoyer and so was a visible Church before yea then God had no Church visible before this Oath which is against Gods promise made to David and his seed Psal. 89. 28. â—9 Also in Abijahs dayes Judah was the true Church of God 2 Chron. 13. 8. And now yâ—t think to withstand the Kingdome of the Lord in the hands of the sonnes of David 10. But as for us the Lord is our God and we have not forsaken Him 3. The inchurching of members is a Church-action as all the Church casteth out so all
ad me pertinet scias quiae crudelis est And Nazianz. Charitatem potius hic quam potestatem ostendendam To rebuke is a worke of charity rather then of power Calvin saith Good Ministers stand in need to be admonished Davenant thinketh that Archippus in the absence of Epaphras his collegue was to supply his absence and it is like was somewhat cold and therefore needed to be admonished But because the Collossians were to exercise an act of mercy towards their Pastor which the Law of nature enjoyned them it is a wide inference therefore they had Church authority and power over him to censure deprive excommunicate him so the faithfull receiveth a charge Hos. 2. 1. Say ye to your brethren Ammi and to your sisters Ruhammah 2. Plead with your mother plead pleading for wheredomes is more then a simple exhorting of Archippus yet none can well collect from these words that those faithfull who kept themselves cleane from the common defection had power of jurisdiction over their breth en sisters and mother to censure them judicially and by authority to un-Church them And certainely the Apostle if he had commanded here the judiciall act of Church-jurisaiction to all the Saints of Colosle men and women who may admonish Archippus we we would looke he had said command and charge with all authority Archippus to take heed to his ministery Also it is much to be doubted if the duties of rebuking exhorting and comforting one another be positive acts of Church-membership which the fellow-members of a visible Congregation owe one to another by vertue of a Church-covenant or that the people owe to the Pastor in a Church way for these ex hort teach comfort one another are duties mutuall not restricted to fellow-members of a visible Church or Parish but such as we owe to all the members of the Catholique Church as we are occasionally in company with them Yea and duties as our brethren say that sister Churches owe to sister Churches and acts of the Law of nature that we owe to all as brethren not as brethren in Church-membership Levit. 19. 17. onely I will here answer What Robinson saith By the Keyes is meant the Gospell opening a way by Christ and his merits as the doore into the Kingdome the power of binding and loosing opening and shutting Heaven is not tied to any Office or Order in the Church it dependeth onely upon Christ who alone properly forgiveth sinnes and hath the Key of David and this Key externally is the Gospell which with himselfe he giveth to the Church Isa. 6. 9. Rom. 3. 2. Ergo the Keyes are given to all though not to be used by all and every one alike which were grosse confusior The Keyes were not given to Peter as Prince of the Apostles as Papists say nor to Peter as chiefe Officer of the Church and so to Prelates nor to Peter as a Minister of the Word and Sacraments but we say to the confâ—ssion of faith which Peter made by way of answer to Christs demand and therefore to every faithfull man and woman who have received the like precious faith with Peter 2 Pet. 1. 1. Ans. 1. If the Keyes be given to as many as the Gospell is given unto all have the Keyes who are beleevers children women whether within or without the Church for all have obtained alike precious faith So it is vaine to speake there of a Church builded on the Rockâ— or of any ministeriall Churcâ— 2. The Keyes are not given to the naked Office or Order distinct from the spirits working and proving the acts of preaching and discipline to be mighty through God 2 Cor. 10 5. to open hearts Act. 16. 14. for what or who is Paul and who is Apollo but Ministers by whom ye beleeved 1 Cor. 3. 4 5. and Christ alone worketh with the Sacraments and without him great Iohn Baptist can but baptize with water Joh. 1. 26. yet all say administration of Sacraments externally is so tied to the Office as none can administer them without warrant but Pastors 1 John 5. 25 Math. 26 19. 1 Cor. 1. 17. and therefore this is weake to prove that because Christ onely hath the Keyes of the Word yea and of the Sacraments also that therefore he hath not committed the Keyes to certaine Officers under him who are Stewards and Key-bearers 3. The places alledged prove not Is. 6. 9. Christ is given to us that is to the Church as to the subject O say it not but to us the Church as the object and end for our salvation Ergo the Keyes and the Gospell are given to the Church yea and to every faithfull that they may by preaching open and shut Heaven You cannot say so Also Rom. 3. 2. to the Jewes were committed the Oracles and Scriptures that every one might be a Priest and Prophet to teach and sacrifice it is a shame to say so but to the Jewes as to the object and end that by the Scriptures and faith in these Oracles they might be saved 4. The Keyes that is the Gospell is given to all though not to be used alike by all and every one which were grosse confusion that is the same we say the Gospell in use is not given alike to all but to the believers as to the object and end to the Officers as to the subject and proper instrument And so you fall into grosse confusion while you eschew it Robinson The Keyes be one and the same in efficacy and nature and depend not upon the number and excellencie of any persons but upon Christ alone though the order and manner of using them be different Ans. The Sacraments remaine one and the same in nature and efficacy who ever be the persons many or few excellent or not excellent in whose hands soever they be it followeth not therefore the power of administration of Sacraments is given to all 2. We see no difference in the order and manner of using the keyes if all even a faithfull man or woman either may also truly and effectually loose and binde both in heaven and in earth as all the Ministers of the world for those be your words Robinson These keyes in doctrine may be turned also as well upon them which are without the Church as upon them which are within and their sinnes either loosed or bound Matth. 28 19. in discipline not so but onely on them that are within 1 Cor. 5 13. Answ. If this distinction were in Gods Word we would receive it but seeing by preaching there is receiving in and casting out and binding and loosing I aske how these who were never within can bee judged and cast out by preaching more then by discipline may Pastors judge these who are without by preaching and not judge those who are without by discipline and that in a setled Church Robinson There is an use of the keyes publike ministeriall by men in office by the whole Church joyntly
though there doe result a vertuall covenant Farre lesse is there a necessity of an expresse and vocall covenant before that steward can have claime to the keyes or be received in office So when one entereth into covenant with God and by faith layeth hold on the covenant there resulteth from that act of taking the Lord to be his God a covenant-obligation to doe duty to all men as the covenant of God doth oblige him yea and to doe workes of mercy to his beast for a good man will have mercy on the life of his beast and he is obliged to a duty by that covenant with God to his children which are not yet borne to servants who are not yet his servants but shall hereafter be his servants to these who are not yet converted to Christ now it is true a vertuall and tacite covenant resulteth toward all these even toward the beast the children not yet borne c. when the person first by faith entereth in covenant with God but none master of common sense and judgement will say there is required a vocall and explicite and professed covenant betwixt such an one entered in covenant with God and his beast and his children not yet borne or that the foresaid tacite and vertuall covenant which doth but result from the man his covenanting with God is either the cause or essence or formall reason whereby he is made a formall contracter and covenanter with God So though when I enter a member of such a congregation there ariseth thence an obligation of duty or a tacite covenant tying me in duties to all members present or which shall be members of that congregation though they should come from India yet in reason it cannot be said that there is required an expresse vocall covenant betwixt me and all who shall be fellow-members of this congregation and farre lesse that such a covenant doth make me a member of that congregation yea because I am already a member of that congregation thence ariseth a tacite covenant toward such and such duties and persons 6. I understand not how our brethren doe keepe Christian and religious communion with many professours of approved piety and that in private conference praying together and publiquely praising together and yet deny to have any Church-communion with such approved professors in partaking with them the seales of the covenant and censures of the Church I doubt how they can comfort the feeble minded and not also warne and rebuke them which are called acts of Church-câ—nsure Then the question is not if there be a tacit and vertuall covenant when persons become members of such a visible congregation 2. Nor doe we question whether such a Church-covenant may be lawfully sworne We thinke it may though to sweare the last article not to remove from such a congregation without their consent I thinke not lawfull nor is my habitation in such a place a matter of Church-discipline 3. But the question is if such a Church-covenant by Divine or Apostolick warrant not onely be lawfull but the necessary and Apostolick meane yea and the essentiall forme of a visible Church so as without it persons are not members of one visible Church and want all right and title to a Church-membership to the seales of grace and censures of the Church Our brethren affirme we deny Concl. The former considerations being cleare we hold that such a Church-covenant is a conceit destitute of all authority of Gods Word Old or New Testament and therefore to be rejected as a way of mens devising 1. Argum. All will-worship laying a band on the Conscience where God hath layed none is damnable but to tye the oath of God to one particular duty rather then another so as you cannot without such an oath enter into such a state nor have title and right to the seales of grace and Gods Ordinances is will-worship and that by vertue of a divine Law and is a binding of the Conscience where God hath not bound it The major is undeniable Papists as Alphonsus à Castro and Bellarminâ— lay upon us that which was the errour of Lampetians that we condemne all sorte of voweâ— â—â— snares to the Consciences of men But Bellarmine saith that Luther and Caâ—â—in acknowledge We thinke vowes of things commanded of God lawfull the truth is we teach it to be will-worship to a person to vow single life where God hath not given the gift of continency because men binde with an oath that which God hath not bound us unto by a command So Origen Gregory Nazianzen Ambrose Augustine say Those which want the gift of continency cannot live without wives and so should not burne See how Bellarmine and Maldonat contending for will-worship prescribe the contrary I prove the assumption for a Minister to sweare the oath of fidelity to his flocke is lawfull but to tye an oath so to his Ministery as to say the Apostles teach he cannot be a minister who sweareth not that oath is to lay a bond on the Conscience where God hath laid none That a father swear to performe the duties of a father a master the duties of a master towards his servant is lawfull but to lay a bond on him that he is in Conscience and before God no father no master except he sweare to performe those duties is to lay a bond on the Conscience where God hath laid none So to sweare subjection to such a Ministery and visible Church is lawfull but to tie by an Apostolike Law and practice the oath of God so to such duties as to make this Church-oath the essentiall forme of such membership so as you cannot enter into Church-state nor have right to the Seales of the Covenant without such an oath is to binde where God hath not bound for there is no Law of God putting upon any Church-oath such a state as that it is the essentiall forme of Church-membership without the which a man is no Church-member and the Church visible not swearing this oath is no Church 3 That way are members to be in-Churched and to enter into a Church-fellowship which way members were entred in the Apostolike Church But members were not entred into the Apostolike Church by such a Covenant but onely they beleeved professed beleefe and were baptized when the incestuous person is re-entred it is said onely 2 Cor. 2. he was grieved and testified it and they did forgive him and confirme their love to him 7 8. there is here no Church-Covenant and Samaria 8. 12. received the Word gladly beleeved and was baptized when Saul is converted Acts 9. Simon Magus baptised Acts 8. Cornelius and his house baptized Acts 20. the Church of Epheâ—us planted Acts 19. of Corinth Acts 18. 8. of Berea Acts 17. 10. Philippi Acts 16. Thâ—ssalonica Acts 17. of Rom Acts 28. We heare no expressed vocall Covenant So Acts 2. three thousand were added to the visible Church now they were not gathered nor in-Churched
a marriage covenant So C. D. sometime excommunicated now repenteth and is received as a gained brother in the bosome of the Church all the members of the Church come by that under a new relation to C. D. as to a repenting brother and they are to love reverence exhort rebuke comfort him by vertue of the covenant of grace but I conceive not by a new Church covenant entering them as in a Church membership and Church order towards him So a new particular Church is erected and now counted in amongst the number of the visible Churches all the sister Churches are to discharge themselves in the duties of imbracing loving exhorting edifying rebuking comforting this sister Church new elected But I thinke our brethren will not say That all the sister Churches are to make a new expresse vocall Church covenant with this sister Church and such a Church covenant as maketh them all visible Churches which have right to all the holy things of God in and with this new sister Church it is the covenant of grace once laid hold on by all these sister Churches which tieth them to all Christian duties both one toward another and also toward all Churches to come in I thinke there is no necessity of an expresse covenant of marriage betwixt this new Church and all the former sister Churches as there is a solemne marriage oath betwixt the Husband and the Wife and a solemne covenant betwixt the supreame Magistrate and the King and his Subjects when the King is crowned all we say is this if for new relations God laid a bond and compelling tie of conscience and that of perpetuall equity whereby we are entered in every new relative state beside the bond that Law and Gospell lay on us to doe duties to all men both in Church and Common-wealth then when a person is converted unto Christ and another made a Lawyer and another a Pastour another a Physitian another a Magistrat another a learned Philosopher and President of an Academy another a skilled Schoolemaster and so come under new relations many and diverse in the Church and State I should not be obliged to love honour and reverence them all by vertue of the fifth Commandement but I behoved by vertue of a particular Covenant I know not how to name it to come under some new relative marriage toward all these else I could not performe duties of love and reverence to them and though there be a convenant tacite betwixt a new member of a congregation and A. B. the Pastor and they come under a new relation covenant waies which I grant is not the point in question but this new covenant is that which by necessity of a divine Commandement of perpetuall equity maketh the now adjoyner a member of the visible Church and giveth him right and claime to the seales of the covenant so as without this covenant he is without and not to be judged by the Church but left to the judgement of God as 1 Cor. 5. 12 13. one who is without Thirdly the Apologie saith and Author of the Church covenant The covenant of grace is done in private in a mans closet betwixt the Lord and himselfe the other in some publique assembly 2. The covenant of grace is of one christian in particular the other of a company joyntly some call the one personall the other generall Answ. Though the covenant of grace may be layd hold on in a closet or private chamber yet the principall party contracter is God on the one part and on the other not a single man but Christ and all his seed yea the Catholique church all the House of Israel But our brethrens mind is that conversion of soules to Christ is not a Church act nor a Pastorall act but a worke of charity performed by private christians yet by the Pastorall paines of Peter three thousand Act. 2. were converted and this is a depressing of publique ministery and an exalting of popular prophecying which is the onely publique and ordinary meane blessed of God for conversion 2. By this all the covenants sworne in Israel and Iudah were not a swearing of the covenant of grace but of a Church covenant which we must refute hereafter 3. We desire an instance or practice of receiving any into the publique assembly by this Church covenant publique receiving by baptisme we grant in Cornelius Act. 10. the Eunuch Act. 8. Lydia and her house Act. 16. the Iayler Act. 16. but we never read of Sauls Churchâ—covenant and Church confession wherby he was publiquely received into Church membership nor of such private tryall of Church members and therefore wee thinke it to bee a devise of men 6. Arg. If this Church-covenant be the essence and forme of a visible Church which differenceth betwixt the visible and invisible Church then there have beene no visible Churches since the Apostles dayes nor are there any in the Christian World this day save only in New England and some few other places for remove the forme and essence of a thing and you remove the thing it selfe now if this be true and if Ministers have Ministeriall or pastorall power over people and the people no relation unto them as to Pastors except they mutually enter into this Church-covenant then are they no Pastors to the people at all and so all Baptised in the reformed Churches where this covenant was not are as Pagans and Infidels and all their Baptisme no Baptisme and all their Church Acts no Church Acts and they all are to be Rebaptized The Author of the Church-covenant saith there is a reall implicite and substantiall comming together and a substantiall professing of faith and agreement which may preserve the essence of the Church in England and other places though â—hers be not so expresse and formall a covenanting as neede were The eternity of the covenant of God is such that it is not the interposition of many corruptions that may arise in after time that can disanull the same except they willfully breake the covenant and reject the offer of the Gospel which we perswade our selves England is not come unto and so the covenant remaineth which preserveth the essence of the Churches to this day and he giveth this answer from learned Parker and he alleadgeth Fox who out of Gilda saith England received the Gospell in Tiberiâ—â— his time and Joseph of Arimathea was sent from France to England by Philip the Apostle an â—2 Answ. I deny not but Tertullian and Nicephorus both say the Gospell then came to the wildest in Brittaine and no doubt be â—â—ved to come to Scotland when Simon Zelotes camâ— to Brittaine but so did the Gospell come to Rome Philippi Corinth will iâ— follow that the covenant is there yet And 1. If the not wilfull rejecting of the Gospell save the essencâ— of a visible Church in England which charity we command in our Brethren Rome may have share of the charity also and there
the Church receiveth in as you say but the putting of Iudah and the strangers of Israel to this Oath was by the Kings authority who convened them 2. Chron. 15. 9. And Asah gathered all Judah and Benjamin and the strangers with them and they were compelled by the Royall sanction of a civill Law to this covenant v. 12. and they entred into covenant c. 13. That whosoever would not seek the Lord God of Israel should be put to death whether small or great man or woman 4. How were they all in conscience satisfied anent the regeneration one of another 1. Being such a number of Iudah Benjamin and strangers out of Ephraim Manasse and Simeon v. 9. Were 2. Gathered together and meet but one day 5. This covenant obliged young ones your covenant seekes no Church duties of little ones for to you they are not members of a visible Church 6. The place 2 Chron. 30. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yeild to God as servants Iunius humbly imploring his help as the same phrase is Lament 5. 6. we have served the Egyptians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Assyrians to be satisfied with bread neither doth the Text say in infinitive that yee may enter into the Sanctuary as if a renewed covenant were a necessary preparation before they could enter into the Sanctuary but it is set downe as an expresse Commandement of the King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enter yee into his Sanctuary and there is not a word of a covenant in the Text but only of the peoples keeping the Passover and though there had been a covenant of which the Spirit of God speaking so much of Iosiah's zealous Reformation would not have been silent it is not to a purpose Iudah was a visible Church before Hezekiah wrote Letters to them to â—ome to Jerusalem to keepe the Passover as is cleare ch 29. 17. they begun to sanctifie the House the first day of the first moneth and all the congregation worshipped 36. And Hezekiah rejoyced at their zeale and so there was a visible Church and the Passover was eaten the 14. day according to the Law also in all covenants renewed by the people of the Jewes the matter was done suddenly and all convened in a day when a voluntary preparation and evidenced regeneration could not be evidenced to the satisfaction of the conscience of all the people nor can this preparation be called Jewish and temporary for it is as morall to all who sweare Churches duties one to another as the covenant it selfe which our brethren say is of perpetuall equity And all these may be answered to the covenant Neh. 10. where there is no insinuation of Church duties but in generall 29. Yo walke in Gods Law and to observe and â—â—e all the Commandements of the Law and not to marry strange â—vives The apology saith it is to no purpose that the people 2 Chro 15. was a Church before this covenant because the place is not alledged to prove that a people are made a Church by entering into covenant with God but to prove that a decayed Church is restored by a covenant now the Church at this time was corrupted with idols sodomy c. Answ. 1. Yet it proveth well that this covenant is not the formall cause of a visible Church for a visible Church hath not its formall being before it hath its formall cause 2. The convening of all the people to sweare is an act of the Church visible now nothing can have operations before it have the formall cause 3. The Author saith who knoweth that all the Tribes of Israel were yet in covenant with God from the dayes of their Fathers Answer I think that it is easily knowne that they used and exercised many Church actions also and so were a Church visible of a promiscuous multitude and it is knowâ—n that none were excluded from this covenant none selected and chosen out as Regenerates who onely were thought fit to sweare this covenant and so that it is not your Church-covenant that all were forced to and commanded under painâ— of death to attest Our brethren as first our Author secondly the Apology thirdly the Author of the Church-covenant repose much on Isai. 56. 3. where the stranger is joyned to the Lord in a personall covenant for his own salvation for so the Text saith v. 3. 4. yet are they not joyned to the visible Church while they lay hold on the covenant that is to sweare a Church-covenant now that they are not members of the visible Church is cleare fâ—r Deut. 23. 1 2 3. The Moabit Ammonite though never so holy cannot be members of the visible Church because they are discharged to enter into the congregation of the Lord. 2. They complainâ— that they are not of the visible Church The Lord hath separated me from his people 3. Adjoyning of them to the visible Church is promised as a reward of their faith and obedience v. 8. even a Name in Gods House Hence it is cleare persons under the New Testament have a promise and propbecy thâ—â— if they be inwardâ—s joyned by faith God shall give them a Name of Church-membership amongst his people by swearing a Church-Oath or if they lay hold on the covenant of the Church Ans. 1. There is no churching here of strangers and Eunuches by Church-Oath but as Calvin Musculus Gualter Iunius observe the Eunuch and stranger are comforted that under the Messiâ—hs Kingdome they shall have no cause to complaine of their ceremoniall separation from Gods people and the want of some ceremoniall priviledges of that kind because the stranger and Eunuch shall have v. 5. an everlasting roome and honor in Gods Housâ— and the Son of the stranger a place in the Catholick Church v. 6. 7. so being they believe and obey But 1. v. 6. to lay hold on my covenant is not to lay hold on the Church-covenant give us precept promise practise or one syllable in Gods Word for this interpretation 1. v. 4. to take hold on the covenant is to believe the covenant and not to sweare a vocall Oath 2. To lay hold on the covenant saith Musculus is to keep the covenant and not to depart from it to live according to it saith Iunius and to rest on God to doe what is Gods will commanded in the covenant saith Calvin and Gualter and so all who spake sense on that place and never one dreamed of a Church-covenant before 3. God saith of it my covenant there is no reason then to call it a Church-covenant here more then Ierom. 31. 32. 33. Psal. 25. 10. Isai. 55. 3. Ierem. 50. 5. Zach. 2. 11. 4 Laying hold on the covenant is not an externall professed vocall visible and Church embracing of the covenant for then the Lord promiseth to the Eunuch the name of a faithfull visible fellow member in a congregation if he shall lay hold on the covenant and sweare it
the blood that sealeth the covenant shed for one single congregation nor are the promises of the covenant Yea and Amen is Christ for one single flocke onely and primò principaliter but for the whole Catholike Church and therefore they shall name themselves Christians The Author addeth Every Church is Christs married Spouse united to Christ by covenant the violation of marriage is the violation of a covenant yea and there is a marriage betwixt the Church members Isa. 62. 5. as a young man marrieth a Virgin so shall thy sonnes marry thee Answ. A marriage betwixt Christ and his Church we grant and betwixt Christ and every particular soule beleeving in him in respect of the love 2. mutuall interest and claime one to another Cant. 2. 16. and what holdeth betwixt Christ and a Church catholick or particular holdeth also betwixt Christ and every soule and to extort a Church covenant betwixt Christ and a particular soule who may be and often is a beleever yet out of Church-state from the borrowed phrase of marriage is â—oo violent blooding of comparisons and therefore from marriage belonging to the catholike Church principally how can a marriage visible be concluded 2. the sonneâ— are the whole Church of the Gentiles too large a Pâ—rish incolaeterrae saith Musculus and excellently Calvin Christ so is the husband of his Church that he marrieth upon his Church all people and Nations which are gathered to her because while the Church wanteth children she is as it were a widow now this is nothing for a Church-covenant Thirdly there is a relative obligation of mutuall duties of love betwixt fellow members of a visible Church and betwixt sonnes and the mother congregation but this is first done in Baptisme expresly secondly in our comming to be members of such a congregation but the person is before a member of the visible Church The Author addeth If dissolving a covenant be that which dissolveth a Church as Zach. 11. 9. 10. then the making of a covenant is that which constituteth a Church if dissipating of stones unbuild the house then compacting of them together doth build the house but the breaking of the covenant under the name of breaking of the two staves beauty and bands Zâ—ch 11. is the inchurching of the Iewes Ergo Answ. The dissolving and breaking of the covenant of grace and the removing of the Candlestick and the Word of God Revel 2. 5. Amâ—s 8. 11 12. taketh away the being of a Church both as a true Church and as a true visible Church and of such a breaking of the covenant doth the Lord speake Zach. 11. v. 9. and I said I will not feed you that which dieth let it die and that which perisheth let it perish c. and it taketh away the union of brotherhead amongst the members verse 14. so the thing in question is not hence concluded for the question is if a Church-covenant make a Church as visible and the breach of that Church-covenant unmake and dissolve a Church as visible and this place proveth what maketh and unmaketh a Church simply as a Church not as visible and under that reduplication Quest. 3. Whether by testimonies from the new Testament and good reasons a Church-covenant can be evinced Our Author alleageth 2 Cor. 11. 2. I have espoused you to one husband that I may present you as a chaste virgin to Christ so also the Apologie this was nothing else but the planting of the Church at Corinth if you say this Paul did while he converted them to the grace of Christ by his ministery if this were true saith he then should Christ have many thousands hundreds and scores at least of spouses in one Church which we thinke inconvenient Secondly it is plaine he speaketh of the whole Church as of one spouse and as it were one chaste Uirgin which argueth he perswaded them all as the friend of the bridegroome to give up themselves with one accord as one man into one body to the fellowship and worship of the Lord Jesus Answ. it is a weake cause that hangeth upon the untwisted thred of a misapplied metaphor For 1. espoufing into Christ in the Text is opposed to being deceived and corrupted from the simplicity that is in Christ as Evah was deceived by the serpent and opposed to the receiving of another spirit and another Gospell so then to be corrupted from the simplicity that is in Christ and to receive another Gospell must have this meaning as Evah was deceived by the Serpent so I feare that your simple minds be un-Churched and loosed from the visible Church of Corinth and that you forget your covenant wherein ye sweare to take Christ for your husband and me for the friend of the Bridegroome and that you be remisse in the duties of externall discipline and Church-fellowship and in excommunicating scandalous persons c. Aâ— brethren let not our Lords word be thus tortured and wrested 2. He expoundeth this espoufing the presenting of them to Christ in the day of God as a washed redeemed and saved wife of Christ and not of their Church continuing in visible society Yea all interpreters ancient and moderne as Augustine Theophylact Chrysostome Oecumenius Cyrillus Ambrose Our latter Calvin Bullinger Beza Pomâ—ran Pellicanus Sarcerius Marlorat Paraphrastes Erasmus and Papists Aquinas Haymo give this sense Paul as the friend to the Bridegroome finding the Corinthians despising him and in love with false teachers grew jealous of them for his Lords cause that though he had betrothed them to Christ as a virgin hand fastned by promise to a husband left they should be drawne away to other lovers by the cunning of false teachers as Evah was led from her Lord by subtill Satan 3. Though he speake of them as of one body spouse virgin how doth it follow that he speaketh of them as of a ministeriall and a parochiall body for the marriage the betrothing to Christ and the acts contrary the receiving of another spirit the corrupting of their simple minds are acts altogether spirituall internall invisible and acts of a Church as a true Church the contrary are acts of a false Church as false and not acts of a Church as visible in a visible meeting in a visible external act of marrying nor is their any insinuation that Paul feared the dissolving of the Church oath and visible order of government 4. It is not inconvenient that there be many Spouses as in every true beleever there be many single acts of marriage love and of beleeving and so of taking Christ for their husband and Lord. A visible Church is the House of God 1 Tim. 3. 15. the Temple of God Rev. 3. 12. and yet every beleever is a Temple 1 Cor. 3. 17. and every one His House seeing he dwelleth in them by saith Ephes. 3. 17. also if this be a good reason he speaketh of them all as of one chaste virgin Ergo he speaketh of
because of the apostasie of the whole Church and judgements upon them for their apostasie v. 38. And because of all this we make and write a sure covenant saith the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in toto hoe vertit Arias montanus nos excidentes fidelitatem Iudaei excudentes faedus fidele Iunius pro toto hoc pepigimus constitutionem now sinnes back-slidings and judgements may be and often are in all the Christian Churches 2. To sweare to the true religion the defence and maintenance thereof is a lawfull oath as to sweare to any thing that is lawfull and to lay a new band on our soules to performe holy duties where we feare a breach and finde by experience there hath beene a breach is also a dutie of morall and perpetuall equity therefore such a sworne covenant is lawfull I say not from this place that it is necessary that all subscribe with their hands a covenant because I thinke onely the Princes Levites Priests and heads of families did subscribe the covenant Nehem. 9. 38. but Nehem. 10. 28 29. The whole people all who had separated themselves from the Lands sinne and their strange wives even their wives their sonnes their daughters every one having knowledge and having understanding V. 29. They clave to their brethren their Nobles and entered into a curse and into an oath to walke in Gods Law If it be replied that there was in Israel no written covenant drawne up by a man and put in a mans stile language method and frame they did sweare to keepe Moses his Law I answer when we sweare a covenant our faith doth not relie upon words characters stile of language or humane method or any humane respects but upon the truth of God in that platforme and suppose we should swear and subscribe the Old and New Testament translated into our vulgar Language we doe not sweare to the translation characters and humane expression but to the matter contained in the translation and that because Iehovah our Lord hath spoken it in his Word And if this be a good argument why we cannot sweare a platforme then should none sweare a covenant at all or make any holy vow but those who understand the originall Languages in Hebrew and Greeke and yet the characters and imprinting is humane even in the original so all religious covenants and oathes should be unlawfull 4. Argum. What a Church or person is to suffer for or to believe and obliged to render account of to every one that asketh account of us that we may sweare and seale with our hands because what we are to suffer death for and the losse of temporall life for which we owe a reckoning to God by vertue of the â—ixt Commandement that is a matter of truth which we professe before God and men and our dying for the truth is a sort of reall oath that we are before God professing that truth is to be preferred to our life But we are to suffer if God call us even death for the true Religion Revel 2. 13. Act. 7. 57 58. Luk. 21. 15 16. Phil. 1. 20 21. â—nd the truth and we are obliged to believe and to give account thereof before all men and a reason of our faith and hope 1 Pet â— 15. Ergo we may sweare it Argum. 5. If an oath to the true Religion and forme of wholesome Doctine be a speciall remedy against backâ—iding and a meane to keepe off false and heretical doctrine then is such an oath lawfull but the former is true Ergo The Proposition is cleare Gods people say Nehem. 9. 38. Because of all this that is because they had done wickedly and were tempted still to doe more therefore they write and seale a Covenant and if false teachers teach Circumcision must be if weâ— would be saved then the Church may according to Acts 15. condemâ—e that false doctrine by the VVord of God and set downe Canons which the Churches are to observe and what they are to observe as warranted by Gods VVord layeth on bands upon the Conscience and what layeth on such a band that wee may binde our selves by oath to performe it being a speciall remedy lawfull against backsliding from the truth 6. Arg. Our brethren have their grounds and reasons against the swearing of confession common to them with the Arminians and Socinians and their Arguments are all one for Arminians censure the Belgick confession and the Palaâ—ines Catechisme and propound thirteene questions against it as the third question is An quaecunque dogmata in confessione Catâ—chisme tractantur talia sunt ut cuilibet Christiano ad salutem creditu necessaria sint And their seventh question is If such confessions may be called secundaria fidei norma a secundary rule of faith also all Confessions say they declare That Confessions serve not to teach what we ought to beleeve but what the Authors of these Confessions did beleeve Hence they reject all the determinations of the Orthodox Councels condemning the heresies of Arrius Eutiches Macedonius Apollinaris Sabelliâ— Samosateâ—us Pelagius and all the Oxthodox Confessions of the reformed Churches Secondly also upon these grounds they alledge in their Apologie There be few things to be beleeves that every sect may be the true Church so they beleeve some few Articles not controverted amongst Christians such as these Thâ— there is a God and that the Word of God is true c. Thirdly they will not condemne the Macedonians Arrians Anti-trinitarâ—â— Pelagians or others of fundamentall herefies Fourthly that one Church of Christians may be made up of Papists Protestants Anabaptists Macedonians Sabellians c. and all sects so they leade a good life according to the few Articles necessary to salvation may be saved and all may be saved of any sect or Religion Fifthly that to sweare Declarations Confessions Canons of Orthodox Councels is to take away the liberty of prophesying and growing in the knowledge of the Word of God and the praying for grace and light of the holy Spirit for the right meaning of Gods Word Sixthly that Athanasius spake amisse when he said of the Creed that it was to be beleeved of every one who is to bee saved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the same is the doctrine of the Socinians who doe in all these oppose all Confessions of Faith and all Orthodox Decisions Canons and determinations of Sinods So Socinus rejecteth all Synods all Confessions and Decisions even of the Church universall So Smalcius calâ—eth it a rejecting of the Word of God And Theol. Nicoâ—aides saith That it is enough to know things absolutely necessary for salvation and that the Churches determination cannot remove errours and heresies Our brethens first Argument against a Nationall Covenant â— If the doctrine contained in your platforme of Confession â—warve from the Scriptures then the imposing thereof is so farre unlawfull if the doctrine be according to Scripture the platforme is â—eedlesse the
originally in caetu sidelium in a Church of Believers but they cannot say that therefore the acts of Preaching administrating of the Sacraments and all acts of jurisdiction can be exercised by the Believers because they are the first subject Secondly the farther that the members or Churches either Congregationall Presbyteriall or Nationall are removed in locall distance one from another the lesse is the visible and externall communion of rebuking comforting and admonishing one another yet the power and obligation of these duties are not removed So though the Nationall Churches be locally distant one from another yet their power of exercising duties and so their power of Jurisdiction in an Oâ—cumenicke Councell is not from thence concluded to be null Yea Nationall duties upon occasion are still obligatoryâ— and communion of men of sundry Nations is cleare to mee Esai 2. 3. many Nations shall flow unto the Mountaine of the Lords House Zach. 8. 23. Ten men shall take hold out of all Languages of the Nations they even shall take hold of the skirt of him that is a Jew saying we will goe with you for wee have heard that God is with you I do not say these Nations doe meete all in one Synod but the places doe well prove the power lawfull of performing duties whereas the exercise of them in one place is not hic nunc in ordinary providence possible And so this consequence must be weake the whole catholick visible Churches in their principall guides cannot ordinarily and constantly meet hic nunc for the exercise of their power Ergo they have no such power For if the power be exercised in parts which through occurrences of Providence and the corruption of mens nature cannot be exercised in whole at once yet it s not hence evinced to be a power not given of Christ for eâ—ification for by our Brethrens grant three thousand are added to the Congregationall Church of Jerusalem Acts 2. and to this Church of three thousand and a hundred and twenty Christ hath given the ordinary power of the Keyes as to the first subject though through occurences of providence and the corruption of mans nature some of these suppose a thousand through sicknesse pest danger of persecution and sinfull separating from the assembly of Saints could not hic nunc meet in one house to exercise joyntly all the acts of that power which our Brethren say is given to them by Christ they cannot say therefore Christ never gave to this whole Church consisting of three thousand and a hundred and twenty any such power Thirdly there is a great difference betwixt the power given ad esse simplictèr to the being of a Church and the power given ad benè esse tantùm onely to the well-being 2. Great difference also there is betwixt ordinary power to be exercised constantly and ordinarily because of neerer consociation of the Churches in those things that concerne that Church in particular suppose a presbyteriall or Congregationall Church and a power to be exercised but more rarely not ordinarily because of the lesse communion visible and great locall distance of Churches as it falleth out in the whole visible Church Now from this First The ordinary power of Jurisdiction because of neerest vicinity and contiguity of members is given by Jesus Christ to one Congregation in an Isle 1. Because that Church is a Church properly so called though it be not a perfit and complete Church I say it is a Church properly so called Because 1. It is a little City and a little Kingdome of Jesus Christ having within it selfe power of the Word and Sacraments and that is a Church and hath the essence of a Church to which agree the essentiall notes of a visible Church Now preaching of the Word and Administration of the Sacraments are essentiall notes of a visible Church But I say it is not a compleate and perfit Church in the latitude of visibility for Churches are lesse or more visible according as they have lesse or more visible communion for visible communion constituteth a visible Church Now a Congregation in a remote Island hath a lesse communion visible with other visible Churches then conscciated visible Churches have 2. It is not compleate and perfit in its operations because in case of doubts of conscience touching government and practice and dogmaticall poynts it wants the joynt authority and power of Jurisdiction needfull for the well-being of a Church which it should have if it were consociated with many other Congregations so as wee say an hand with five fingers is a compleate hand but it is not a compleat organicall body but a part of the organicall body of a man so is a Congregation a Church wanting nothing of the being and essence of a Church yet is it incompleate because it is a part or member of a Presbyteriall Church and not being consociated wanteth that which belongeth to the well being of a compleat visible Church For visibility of a Church must have a latitude because it is an accident or adjunct of an organicall politick body which is totum integrale Secondly the ordinary power of ordinary Jurisdiction in a more perfit way because of ordinary and perfiter consociation is given to the Presbyteriall Church as to the proper subject in the constant and ordinary exercise of Discipline because contignity being the foundation of visible externall government the Presbyteriell Church of Ierusalem Ephesus Corinth Antioch and Rome is a perfit compleat consociaâ—d body To which the power of ordination exauthoration or deprivation of Pastors of excommunication in a constant and ordinary way doth belong For this is a principle of Church-policy Every politick body of Christ hath power of Church government within it selfe But a Presbyteriall church is such 2. This is a received maxime also Quod tangit omnes ab omnibus suo more tractari debet VVhat concerneth all should be agitated by all according to their degrees of concernment but excom nunication of a person in a consociated Church concerneth all the consociated Churches in a Presbytery all are scandalized all may be and are in danger to be leavened with the infectious lumpe And here it is to be observed that as preaching of the Word is an essentiall note of the visible Church and agreeing to the visible Church as necessary ad esse simpliciter to the very being of a visible Church For if the word as Preached and some way promulgated be not in such a society we cannot call it a visible Church so Discipline is a note of the visible Church and necessary ad bene esse and it cannot be a Ministeriall Church in a good condition exercising acts of edification if the wall of Discipline be broken downe and meeting in one place for Word and Sacraments is but accidentall for a Ministeriall Church If the Word be preached and the Sacraments administrated in sundry Congregations though not in a Presbyteriall Church all convened in all its members
eleven did eate one and the same passeover The Scripture saith Robinson denounceth the same judgement of God Ezech. 18. upon him that defileth his neighbours wife as to him who lifteth his eyes to the mountaines and the Idols thereof and murtherers are excluded out of the heavenly Jerusalem as well as Idolaters and Matth. 28. We are to esteeme every obstinate offender as a heathen and a Publican and Paul chargeth the Corinthians to avoyd Fâ—rnicators c. 1 Cor. 5. as well as Idolaters so all carnall men are Idolaters making their belly their God and the Apostle to Titus calleth prophane persons unbeleevers or infidels Ergo wee should walke toward the one as toward the other that is separate from them both Answ. 1. It is true God denounceth judgement against leud and unknowne hypocrites as against worshippers of the Gods of the Zidonians as your places prove Ezek. 18. Rev. 22. but your Logick is poore and blind that you will separate from the true Church in which there bee secret hypocrites and so from your owne Churches as you would separate from the Church of the Zidonians who worship professedly Baaâ— and deny Jehovah to be God you make arguments without head or foote 2. Murtherers are excluded out of heaven and haters of their brethren who are murtherers from life eternall 1 Joh. 3. 15. as Idolaters what then Ergo yee will exclude them out of the visible Church and separate from them It is good that you come out with Anabaptists to make these onely of your visible Church who shall reigne in glory with Christ and these onely and all without your visible Church to be firebrands of Hell as Revel 22. 15. 3. We are 1 Cor. 5. to avoyd Fornicators no lesse then Idolaters true Ergo we are to separate from the Church where there be Fornicators seeing they make the Church to bee false in its constitution as we are to separate from a societie of heathen Idolaters who worship a false God doe you love such consequences men not forsaken of mother wit would say I must separate from Aaron and the whole Church of Israel in the act of adoring the golden Calfe which is indeed a separation from the false worship of the Church but not separate from the Church but would you hence inferre because God punisheth fornication no lesse then Idolatry that I am to separate from the Church and all their persons and societie in the very true worship of God because some few persons there bee fornicators and carnall Surely then Paul did not his dutie who commanded communion with the Church of Corinth 1 Cor. 5. wherein there were carnall men and deniers of the resurrection and such as for gaine went to the Law with their brethren and that before Infidels yea because all sinne in the demerit thereof except you devise venials exclude men out of the new Hierusalem we must separate from all Churches on earth for there be none so cleane but there bee some sinne in it which excludeth out of the new Hierusalem as Idolatry doth though there bee degrees of sinne But some ignorant ones say the place 1 Cor. 5. 11. is to be expounded of eating at the Communion Table or if it bee of familiar eating and drinking of civill conversing then much more are wee not to communicate with them at the Lords Table But not to eate with such a one is not to keepe intire fellowship with him as the phrase noteth Psal. 4. 9. He that eat of my bread hath lift up his bâ—ele against me Joh. 13. 18. Psal. 55 13. So doth Chrysostome Theâ—phylact us Oecumenius expound this place Bullinger contubâ—â—nium interiorem convictum prohibet So Calvin Peter Martyr Bâ—za Piscator Pareus So Erasmus and Aquinas Haymo Gagneius Nor is all eating whatsoever with Heathen persons forbidden Paul practised the contrary Act. 13. 14. 5. 6. Act. 14. 8. 9. Act. 17. 16 17. Act. 27. 34 35 36. Act. 28. 11 12. 1 Cor. 10. 27. 2. The wife is not to separate a toro mensa from the excommunicated husband nor the sonne from the excommunicated father no positive Law can cancell the Law of nature nor can hence bee concluded that it is unlawfull to keepe any Church communion with these or to separate from the communion though they be at the Table 1. Because such eate damnation to themselves not to others 2. Because no private person can separate for the Churches sinne if the man be not convicted And lastly here is to bee observed that if the Church be not in its right constitution that is as Mr. Robinson teacheth us if it be not a people in whose hearts the Lord â—â—th written his covenant wee are to separate from it so as if one be found to be a non-converted though not scandalous he must be excommunicated for non-conversion never breaking out in scandalls a thing contrary to the Word of God as I have proved already Mr. Robinson objecteth Act. 2. 40. Save your selfe from this untoward generation Ans. That is from the malicious Jewes who deny Christ to be the Messiah But what is this to separate from the true Church professing Christ But Robinson saith You deny visibly God and his Sonne Christ. Answ. 1. Such as are thus scandalous are to be cast out 2. If the Church neglect to cast them out we are not to cast out and excommunicate the Church by separating from them no more then the godly forsooke the Church of the Jewes where there were many scandalous persons 3. There be great oddes betwixt a froward generation professedly denying Christ to bee come in the flesh as the Jewes Act. 2. and from such a Church wee are to separate totally and betwixt a Church where there bee many wicked persons who in their life and conversation deny Christ and yet doe beleeve soundly or orthodoxly the fundamentall points of salvation and hold in profession the orthodox faith for though wee are to separate from the bad conversation of such a generation yet are we not to separate from the Church-worship and Church-societie of such a generation therefore Paul might well break off communion with the Church of the Jewes whereof he was once a member because after Christs death ascension and the Gospell was preached it now became a fundamentall point of salvation simply necessary to bee beleeved by all That the Sonne of Mary was the Messiah which because the Jewes maliciously denyed they left off to be a Church but a scandalous life in many of the professors is not for that any ground to separate from the visible Church professing such fundamentall points Robinson saith from Job 17. 6. 7. 9. Where the Church is said to be given to Christ and chosen out of the world it is cleare that the true visible Church is gathered by separation from the world But I answer to be given to Christ and chosen out of the world is meant onely of the elect and invisible Church But
a Christian he is a member of the Church 5. The Kings power as King in things ecclesiasticke is not serviâ—e and meerely executive as the Churches servant to put their decrees in execution but it is regall princely and supreame 6. The object of the Kings power is not simply a peaceable life and externall peace of humane societies but also honesty and godlinesse but to be procured by a civill politicke regall and coactive way by the Sword of the secular arme as the object of the Church power is honesty and godlinesse to be procured by a ministeriall ecclesiasticall and spirituall power without any forcing of men by externall power 7. The end of Kingly power de jure by Gods right and divine Law exintentione Dei approbativâ is godlinesse but the end of Kingly power according to its essence and de facto is a quiet life though it attaine not Godlinesse as it doth not attaine that end nor can it attaine it amongst Pagans and yet there is a Kingly power in its essence whole and intire amongst Pagans where there is no godlinesse or Christian Religion 8. There is in Heathen Kings a regall and Kingly power to establish Christian Religion and adde regall sanctions to Christian Synods though there neither is nor can be during the state of Heathen Paganisme any Christian Religion there this power is essentially and actu primo regall yet as concerning execution it is vertuall onely 9. There is a difference betwixt a royall command under the paine of 〈◊〉 punishment with a royall power to punish the contraveners 〈◊〉 ecclesiasticke and a nomotbeticke power to make Church Lawes 〈…〉 hath the former power but not the latter 10. If the royall power be of that transcendent and eminent greatnesse as to make Lawes in all things belonging to Church 〈◊〉 and so as Camero must be heard saying that the â—ing is the supreame ruler and Church-men be as servants and instruments under him and doe all in the externall government of the Church by vertue of the Kings supreame authority the King is not much honoured by this for they must say that the King in the Physitian giveth dregs to the sicke in the Plow-man laboureth the earth in the fashioner seweth and sâ—aâ—eth garments whereas Paraeus who without reason also giveth to the Prince a nomothetick power in Church-matteâ—s doth except some things that the Prince cannot doe sometimes for want of right and law other sometimes for want of knowledge sometimes because it is against the dignity of his Majesty as in sordid and base arts 11. The power of governing the Church of the Jewes though it was ordinarily in the Priesthood the Sonnes of Aaron whose â—ippes did preserve ex officio knowledge Mal. 2. yet as the Prophets were raised up by God extraordinarily to teach they 〈◊〉 by that same extraordinary power did governe and therefore though the Kings of Israel were not Priests yet without doubt some of them were Prophets and as Prophets they did prophecy and as Prophets determine many things of Government by that same extraordinary power by which some of them to wit David and Solomon did prophecy and pen Caâ— niâ—k Scripture 12. There is one consideration of abuses and heresies manifestly re 〈◊〉 to Gods word and another of those things that are ordinar◠〈◊〉 〈◊〉 In the former there is no neede of the Churches ministeriall power of condemning them and therefore Ezechias Josâ—as Asa â—â—osaphat did manifestly by the light of nature and Gods word 〈◊〉 abuses and Idolatry in Gods worship without the Churches 〈◊〉 seeing the Church representative was guilty of these cor 〈◊〉 us themselves but in the latter seeing the Kings place is to com 〈◊〉 and compell by externall force and bodily punishments and it is the Churches part to teach inserme binde and loose therefore the King can make no Church Canons Hence our first conclusion The Christian Magistrate as a Christian is a member of the Church but as a Magistrate he is not formally a member or part of the Church 1. Because he is neither a Pastor Doctor Elder nor Deacon as is cleare to any for these offices were compleate in the Church without the Magistrate Ephes. 1. 11. else Christ ascending to heaven should have given Kings for the edifying of his body Neither is hee as a Magistrate a part of the company of beleevers 1. Because then all Magistrates as Magistrates should bee professors of the faith which is knowne to bee false 2. Because the Magistrate as such is the head of an externall politick civill societie not of Christs body 2. The Magistrate as a Magistrate wanteth such things as essentially constituteth a member of the Church as a Magistrate onely hee hath neither baptisme profession nor faith because then heathen Magistrates should not bee Magistrates the contrary whereof the Word of God saith Jeremiah in Gods name commanded to obey the King of Babylon and Paul commanded to pray for Kings and heathen Magistrates 1 Tim. 2. 1. Hence let us have leave to deny these Hee who is the Churches nurs-father is the Churches father and a part of the family 2. Whose office it is to cause all in the visible Church to professe the truth obey God and keep his Commandements hee is a member of the Church 3. Hee who is a keeper and preserver of Law and Gospell by his office hee is by his office a member of the Church For the first hee is a father metaphorically and doth by an externall coactive power and by the sword nourish the Church and therefore is not the Church nor a part of the Church ex officio by his office as the nurs-father is not the child nor a part of the child whereof hee is nurse-father and this and both the other two are to bee denyed because the Magistrate doth neither nurse the Church nor cause the Church doe their dutie nor desend the Law and Gospell by any power that is intrinsecally Church-power but by the sword and coactive power which in no sort belongeth to Christs kingdome as a part thereof either as it is internall and invisible or externall or visible which is not of this world Joh. 1â— 36. 3. By no word of God can Salcobrigiensis and Weemes prove that the Magistrate as the Magistrate is a mixt persen and his power a mixt power partly civill partly ecclesiastick for â—â— the ruler commeth in amongst the ordinary Church-officers â— m. 12. Ephes. 4. 11. 1 Tim. 2. 2. which the Word of God doth â—â—ver insinuate and hee should no lesse watch for soules as â—â—e who is to give an account to God then other Church-officers Heb. 13. 17. for the Magistrates office may bee performed by himselfe alone hee himselfe alone may use the sword in all things which hee doth as a Magistrate as is cleare Rom. 13. 1. and 1 Pet. 2. 13. 14 the King judging his alone and the Kings deputie sent by him judging his alone is to
Church communion amongst all the visible Churches on Earth Ergo de jure and by Christ his institution there is an universall or catholick visible Church I prove the antecedent 1. Because there ought to be mutuall fellowship of visible church-Church-duties as where there is one internall fellowship because Eph. 4. 4. we are one body one spirit even as we are called in one hope of our calling v. 5. one Lord on Father one Baptisme v. 6. one God and Father of all There also should there be externall fellowship and Church fellowship of exhorting rebuking comforting and Church-praying and Church-praising in the behalfe of all the visible Churches on earth even for those whose faces we never saw Coloss. 2. 1. and when one nationall Church falleth away the visible Churches of the Christian world are obliged to rebuke and to labour to gaine such a Church and if she will not be gained to renounce all the foresaid communion with such an obstinate Nation 2. As the Apostles had one publicke care of all the Churches and accordingly kept visible fellowship as they had occasion to preach write to them pray and praise God for them so this care as Apostolick I grant is gone and dead with the Apostles but the pastorall and Church-care and consequently acts of externall fellowship are not dead with the Apostles but are left in the Church of Christ for what Church-communion of visible fellowship members of one particular congregation keepe one with another that same by due proportion ought nationall Churches to keepe amongst themselves 3. This is cleare Act. 1. where particular Churches with the Apostles did meete and take care to provide a Pastor and an Apostle Matthias for the whole Christian Church and why â—ut particular Churches are hereby taught to confer all Church-authority that God hath given them for the rest of the visible Churches and the Churches conuened in their speciall members Acts 15. 12. extended their Church-care in a Church-communion of Ecclesiastick canons to all the visible Churches of the Jewes and Gentiles Hence Oecumenick and generall councells should be jure divino to the second comming of Christ Neither need we stand much on this that our Brethren say that one Catholick visible Church is a night dreame because no Church is visible save only a particular congregation the externall communion whereof in meeting in one materiall house ordinarily and partaking of the same word and Sacraments doth incurre in our senses whereas a Church communion and visible fellowship with the whole Christian Churches on Earth is impossible and no wayes visible But I answer if such a part of the Sea the Brittish Sea be visible then are all the Seas on earth visible also though they cannot all come in one mans senses at one and the same time so if this Church particular be visible then all the Churches also in their kind are visible 2. There be acts of Church-communion externall with all the visible Churches on earth Ergo the whole Catholick Church according to these acts is visible I prove the antecedent we pray in a Church-way publickly for all the visible Churches on earth we praise Church-wayes publickly for them we fast and are humbled Church-wayes before God when they are in trouble and so ought they to doe with us we by preaching writing and Synodicall constitutions proclaime the common enemie of all the Churches to be the Antichrist his doctrine and the doctrine of that body whereof he is Head to be false and hereticall by writings we call all the people of God to come out of Babâ—l and we renounce externall communion with Rome in Doctrine Discipline Ceremonies and Rites all which are Church-acts of externall communion with the reformed catholick visible Churches neither to make a Church visible to us is it requisiâ—e that we should see the faces of all the members of the Catholick visible Church and be in one materiall Church with them at once partaking of the same visible worship yea so the Church of Iudea should not be one visible Church which our Brethren must deny for they had one Priest hood on Temple one Covenant of God visibly professed by all yet could they not all meete in one materiall Temple to partake together at once of all Gods O dinanceâ— For I partake in externall worship with these of New England who are baptised according to Christs institution without the signe of the crosse though I never saw their faces Hence all may see that Oecumenick councel's are de jure and Christs lawfull Ordinances though de facto they be not through the corruption of our nature yet such a visible Church-fellowship in externall Church-communion is kept in the whole catholics Church visible as may be had considering the perversity of men and the malice of Satan It is constantly denied by our brethren that the Church of the Iewes was a congregationall Church and of that frame and institution with the Christian Church but that it was peculiar and meerely in laicall to be a nationall Church yet let me have liberty to offer a necessary distinction here 1. a nationall Church is either when a whole Nation and all the Congregations and Synogogues thereof are tied by Divine precept to some publique acts of typicall worship in one place Which the Lord hath chosen so all Israel were to sacrifice at Jerusalem onely and the Priests were to officiate in that kind there onely and they to pray toward the Temple or in the Temple and they to preseâ—t the male children there as holy to the Lord Luke 2. 23 c. this way indeed the Church of the Jewes in a peculiar manner was a Nationall Church and thus farre our brethrens arguments doe well conclude that the Jewish Church was Nationall in a peculiar manner proper to that Church onely But a Nationall Church is taken in another sense now for a people to whom the Lord hath revealed his statutes and his testimonies Whereas he hath not d alt so with every Nation Psal. 147. 19 20. which Church is also made up of many Congregations and Synagogues having one worship and government that doth morally concerne them all Thus the Iewish Church was once Nationall and that for a time God chose them of his free grace to be a people to himselfe Deut. 7. 7. and Deut. 32. 8. When the most high divided to the Nations their inheritance Iacob was the lot of his inheritance Amos 3. 2. You onely have I chosen of all the families of the earth But the Jewish Church was in this sence but Nationall for a time Now hath God Act. 11. v. 18. also granted to the Gentiles repentance unto life and called the Gentiles and made them a Nationall Church Hos. 1. 11. 1 Pet. 2. 10 11. Esay 54. 1 2 3. that is he hath revealed his testimonies to England to Scotland and He hath not done so to every Nation So if a false Teacher should goe through Israel and call himselfe the power
Christian in such a congregation or a beleeving woman is tied to preach and baptize and yet her pastor Archippus in that congregation is tied both to preach and baptize Secondly the Jews were to separate from B thaven and so are we Thirdly they were not to joyne with Idolaters in Idol-worship neither are we 2 Whereas it is said that it was not lawfull to separate from the Jewish Church because in it did sit the typicall high Priest and the Messiah was to be borne in it and because they were the onely Church on earth but now there be many particular Churches All this is a deception a non causiâ— pro causâ for separation from that Church was not forbidden for any typicall or ceremoniall reason not a shadow of reason can be given from the Word of God for this Because there can be no ceremoniall argument why there should be communion betwixt light and darknesse or any concord betwixt Christ and Belial or any comparting bètwixt the beleever and the infidell or any agreement of the temple of God with idols nor any reason typicall why Gods people should goe to Gilgal and to Bethaven or to be joyned with idols or why a David should sit with vaine persons or goe in to dissemblers or why he should offer the drinke offerings of these who hasten after a strange god or take up their names in his mouth This is then an unwritten tradition yea if Dagon had beene brought into the Temple as the Assyâ—ian altar of Damascus was set up in the holy place the people â—ught to have separated from Temple and Sacrifices both so loâ—g as that abomination should stand in the holy place Nor can it be proved that communicating with the Church of Israel as a member thereof was typicall and necessary to make up visible membership as ceremoniall holinesse is for to adhere to the Church in a sound worship though the fellow-worshippers be scandalous is a morall duty commanded in the second Commandment as to forsake Church-assemblies is a morall breach of that Commandment and forbidden to Christians Hebr. 10. 25. who are under no Law of Ceremonies And it is an untruth that those who were legally cleane and not ceremonially polluted were members of the Jewish visible Church though otherwise they were most flagitious For to God they were no more his visible Israel then Sodome and Gomorrah Isaiah 1. 10. or the children of Ethiopia Amos 9. 7. and are condemned of God as sinning against the profession of their visible incorporation in the Israel of God Jerem. 7. 4 5 6 7. But shall we name and repute them brethren whom in conscience we know to be as ignorant and void of grace as any Pagan I answer That if they professe the truth though they walke inordinately yea and were excommunicated Paul willeth us to admonish thâ—m as brethren 2 Thes. 3. 15. and calleth all the visible Church of Corinth for he writeth to good and bad amongst whom were many partakers of the table of devils pleaders with their brethren before heathen deniers of the resurrection yea those to whom the Gospell was hidden 2 Cor. 4. brethren and Saints by calling But say our brethren to be cast out of the Iewish Church was to be cast out of the Common-wealth as to be a member of the Church and to be a member of the state is all one because the state of the Jewes and the Church of the Jews was all one and none is said to be cut off from the people but he was put to death Answ. Surely Esay 66. vers 5. these who are cast out by their brethren and excommunicated are not put to death but men who after they be cast out live till God comfort them and shame their enemies but he shall appeare for your joy Secondly that the state of Gods Israel and the Church be all one because the Jewish policie was ruled by the judiciall Law and the judiciall Law was no lesse divine then the Ceremoniall Law is to me a wonder For I conceive that they doe differ formally though those same men who were members of the state were members also of the Church but as I conceive not in one and the same formall reason first because I conceive that the State by order of nature is before the Church for when the Church was in a family state God called Abrahams family and by calling made it a Church Secondly the Kingdome of Israel and the house of Israel in covenant with God as Zion and Jerusalem are thus differenced That to be a State was common to the Nation of the Jewes with other Nations and is but a favour of providence but to be a Church is a favour of grace and implieth the Lords calling and chusing that Nation to be his owne people of his free grace Deut. 7. 7. and the Lords gracious revealing of his Testimonies to Jacob and Israel whereas he did not so to every Nation and State Psal. 147. 19 20. but say they The very state of the Iewes was divine and ruled by a divine and supernaturall policie as the judiciall Law demonstrateth to us But I answer Now you speake not of the state of the Jewes common with them to all States and Nations but you speake of such a state and policie which I grant was Divine but yet different from the Church because the Church as the Church is ruled by the morall Law and the Commandments of both Tables and also by the Ceremoniall Law but the Jewish State or Common wealth as such was ruled by the judiciall Law onely which respecteth onely the second Table and matters of mercy and justice and not piety and matters of Religion which concerne the first Table and this is a vast difference betwixt the state of the Jews and the Church Thirdly when Israel rejected Samuel and would have a King conforme to other Nations they sought that the state and forme of governmnent of the Common-wealth should be changed and affected conformity with the Nations in their state by introducing a Monarchy whereas they were ruled by Judges before but in so doing they changed not the frame of the Church nor the worship of God for they kept the Priesthood the whole Morall Ceremoniall and Judiciall Law entire and their profession therein Ergo they did nothing which can formally destroy the being of a visible Church but they did much change the face of the state and civill policie in that they refused God to reigne over them and so his care in raising up Judges and Saviours out of any Tribe and brought the government to a Monarchy where the Crowne by divine right was annexed to the tribe of Judah Fourthly it was possible that the State should remaine entire if they had a lawfull King sitting upon Davids throne and were ruled according to the Judiciall Law but if they should remaine without a Priest and a Law and follow after Baal and change and alter Gods worship as the ten
The state of the question to be explained 3. The truth to be confirmed In the answers to the questions sent to New England they require of all persons come to age before they be received members of the Church 1. A publiquâ— vocall declaration of the manner and soundnesse of their conversion and that either in continued speech saith the Apologie or in answer to questions propounded by the Elders 2. They require a publick profâ—ssion of their faith concerning the articles of their religion the foresaid way also 3. An expresse vocall covenanting by oath to walke in that faith and to submit saith the Authour themselves to God and one to another in his feare and to walke in a professed subjection to all his holy Ordinances cleaving one to another as fellow members of the same body in brotherly love and holy watchfulnesse unto mutuall edification in Christ Iesus 4. And a covenanting not to depart from the said Church without the consent thereof This Church-covenant saith the Apologie is the essentiall or formall cause of a visible Church as a flocke of Saints is the materiall cause and so necessarily of the being of a Church that without it none can claim Church-communion and therefore it is that whereby a Church is constituted in its integrity that whereby a fallen Church is againe restored and that which being taken away the Church is dissolved and ceaseth to be a Church and it is that whereby Ministers have power over the people and people interest in their Ministers and one member hath interest and powerover another fellow-member The manner of entring in Church-state is this 1. A number of Christians with a gifted or experienced Elder meet often together saith this Authour about the things of God and performe some duties of prayer and spirituall conference together till a sufficient company of them be well satisfied in the spirituall good estate one of another and so have approved themselves to one anothers consciences in the sight of God as living stones fit to be said on the Lords spirituall Temple 2. They having acquainted the Christian Magistrate and neerest adjoyning Churches of their purpose of entring into Church-fellowship convene in a day kept with fasting and praying and preaching one bâ—ing chosen with common consent of the whole in name of the rest standeth up and propoundeth the covenant in the foresaid four Articles above named 3. All the rest declare their joynt consent in this covenant either by silence or word of mouth or writing 4. The brethren of other Churches some specials in name of the rest reach out to them the right hand of fellowship exhorting them to stand stedfast in the Lord. Which done prayers made to God for pardon and acceptance of the people a Psalm is sung But when a Church is to be gathered together of Infidels they must be first converted believers and so fit materials for Church fellowship before any of those things can be done by them 5. Baptisme maketh none members of the visible Church 6. A Church fallen cannot be accepted of God to Church fellowship till they renew their Church covenant Thus shortly for their mind about the gathering of a visible Church Let these distinctions be considered for the right stating of the question 1. Distinct. There is a covenant of free grace betwixt God and sinners founded upon the surety Christ Iesus laid hold on by us when we believe in Christ but a Church Covenant differenced from this is in question sub judice lis est 2. Distinct. There is a covenant of baptisme made by all and a covenant vertuall and implicite renewed when we are to receive the Lords Supper but an explicite positive professed Church covenant by oaâ—h in-churching a person or a society to a State-church is now questioned 3. Distinct. An explicite vocall Covenant whereby we bind our selves to the first three Articles in a tacite way by entring in a new relation to such a Pastor and to such a Flocke we deny not as if the thing were unlawfull for we may sweare to performe Gods commandements observing all things requisite in a lawfull oath 2. But that such a covenant is required by divine institution as the essentiall forme of a Church and Church-membership as though without this none were entered members of the visible Churches of the Apostles nor can now be entered in Church-state nor can have right unto the seales of the covenant we utterly deny 4. Distinct. We grant a covenant in Baptisme which is the seale of our entry unto the visible Church 2. That it is requisit that such Heretickes Papists Infidels as be received as members of our visible Church from which Papists have fallen having received baptisme from us doe openly professe subjection to God and his Church in all the Ordinances of God And that Infidels give a confession of their faith before they be baptized 3. Nor deny we that at the election of a Pastor the Pastor and people tie themselves by reciprocation of oathes to each other the one to fulfill faithfully the ministery that he hath received of the Lord the other to submit to his ministery in the Lord but these reciprocall oathes make neither of them members of a visible Church for they were that before these oathes were taken 5. Distinct. Any professor removing from one congregation to another and so comming under a new relation to such a Church or such a Ministery is in a tacite and vertuall covenant to discharge himselfe in all the duties of a member of that Congregation but this is nothing for a Church-covenant for when six are converted in the congregation whereof I am a member or an excommunicated person heartily and unfainely repenteth there ariseth a new relation betwixt those converts and the Church of God and a tie and obligation of duties to those persons greater then was before as being now members of one mysticall and invisible body Yet cur brethren cannot say there is requisite that the Church renew their Church-covenant towards such seeing the use of the Covenant renewed is to restore a fallen Church or to make a non-non-Church to be a Church and if those six be converted by my knowledge there resulteth thence an obligation of a vertuall and tacite covenant betwixt them and me but there is no need of an explicite and vocall covenant to tie us to duties that we are now obliged to in a stricter manner then we were before for when one is taken to be a steward in a great family there may be a sort of Covenant betwixt that servant and the Lord of the house and there resulteth from his office and charge a tie and obligation not onely to the head of the family but also to the children and fellow-servants of the house but there is no need of an expresse vocall and professed covenant betwixt the new steward and the children and servants yea and strangers also to whom he owes some acts of steward-duties
them all as of one visible parochiall Church Then brethren because Christ speaketh Joh. 3. 29. of the whole Church of the new Testament as of one bride of himselfe as the bridegroome and of the whole Catholique Church that Christ hath washen and redeemed as of one glorious Virgin Ephes. 5. 27. and of the one Lambes wife Revel 21. 9 10. it shall follow that the Catholique church is one visible Church and so one Parochial congregation for you mock at a Catholike visible Church as your Authour doth who calleth it a Chimaera though without reason 5. And certainely twenty beleevers in one house and so twenty hundred convened in one yet out of Church-state are a body married upon Christ in respect of his Spirit and their faith laying hold on him as on their husband yea and the Church of Corinth as Saints by calling and considered without the respect of a visible Church-fellowship is more properly Christâ— wife and Christ their husband then they can be called Christs wife for an externall communion of a visible profession which is common to them with many reproâ—ates yea there is no ground at all to call a company because of their visible profession Christs wife noâ— doth Gods Word speake so the converted by Prophets not in office are most properly his wife and these may say we have betrothed you to Christ and be not deceived nor corrupted from the simplicity that is in Christ Jesus Hence that place also is not for our brethren 2 Cor. 9. 12. The Apostle thanketh God for the Corinthians professed subjection to the Gospel in their liberall contribution Then saith the Apologie here is a Church covenant but if this professed subjection be a ground of a Church-covenant the Corinthians extended this charity to the poore aâ— Hierusalem as the Churches of Macedonia did also then many particular congregations are Church-members in Church-fellowship with the Church of Ierusalem for they professed this subjection to the Gospell toward the distressed at Ierusalem and so Corinth exercised Church-acts toward other Churches then their owne Independencie by this must fall Secondly to relieve the poore is a duty of Christian charity common to beleevers in Church-state or not in Church-state how then can it prove a duty of Church-state The Apology addeth Hebr. 10. The Hebrews are commanded not to forsake the assembly of themselves together as the manner of some is Ergo they convened by mutuall consent and so by covenant Answ. Doe not Infidels and Indians as you teach come to your Assemblies to heare the VVord and partake of the prayers and praises of the Church But ye will not say They are to come to those Assemblies by a Church-covenant Secondly what though they intended Assemblies by consent and tacite covenant it will not follow therefore by your Covenant which is the formall cause of a visible Church and this place proveth nothing 2 Cor. 8. 5. The Churches of Macedonia first gave themselves to the Lord and then to us therefore they were In-churched by way of covenant to our ministery so the discourse but these Churches gave themselves to God in that dutie of charity and then to us the exhorters to that charity and the conveyers thereof to Ierusalem then the Church of Corinth was married on God on Paul yea and on the Churches of Jerusalem for the Author maketh this mariage-love and so Jerusalem is erected a mother Church and Corinth subjected unto her for these who give Almes as becometh saints are said to give their heart to God and to the poore as Isai. 53. 10. To draw out their heart to the poore and that because of their chearefull and compassionate giving Our Author saith John Baptist repelled Scribes and Pharisees and the prophane multitude from his baptisme Luke 3. 7. Mat. 3. 7. and this was godly zeale for they were a generation of Vipers Luk. 3. 7. 8. and therefore they were not meet for Baptisme which is a Baptisme of Repentance Luke 3. 3. Philip baptised not the Eunuch while he made profession of faith These and the like the Author and our brethren bring to prove that men are not inchurched but by confession covenant-wayes and also to prove that the matter of the Church should be Saints by calling hence The Apology citeth Iustin Martyr who saith three things were required of such as were to be received into the Church 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they be dedicated to God as members of their Church 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or regeneration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith or a confission of faith and. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a promise or covenant to live according to the rule of the Gospell and the Author saith there were three questions propâ—unded to these who were received by Baptisme Abrenuncias Abrenuncio 2 credis credo 3. spondes sponâ—eo Zipperus the Author saith hath more of this Answ. 1. Yee read not in the word that Iohn Baptist rejected any from his Baptisme who desired to be baptized yea by the contrary Luk. 7. 29. It is said and all they that heard him and the Publicans justified God being Baptized with the Baptisme of John v. 30. but the Pharisees and Lawyers rejected the counsell of God against themselves being not baptized of John then the Pharisees and Lawyers refuse to be Baptized and Mat. 3. 5. Then went out unto him Jerusalem and all Judea and all the Regions round about Jerusalem confessing their sins but when he saw many of the Pharisees and Sadduces come to his Baptisme he sayd unto them O generation of Vipers c. But that he baptized them by the same Sermon is cleare for v. 8. He exhorteth them to Repentance and v. 9. dehorteth them from aâ— hypocriticall profession v. 10. he threatneth judgement to them and v. 11. saith I did baptize you with water that you is relative to these whom he called a generation of Vipers and includeth them for there is no ground in the Text to exclude them and Luk. 3. 7. and he said to the multitude that came forth to be Baptized O generation of Vipers c. v. 21. and when all the people was baptized c. Iesus also was Baptized It is true all that were baptized and come to age confessed their sins but they were entered members of the Christian Church by professing the covenant in baptisme and their covenant was no Church-covenant entering them members of a parochiall Church Oath but entered them members of the whole visible Church and they were not tyed to such and such Church-acts of prophecying and judiciall binding and loosing Also could they all be satisfied in conscience of one anothers regeneration for they did not meete frequently together to prayer and spirituall conference 2. How could all Jerusalem and all Judea Ma. 3. 5 6. and all the regions round about and all the people baptized Luk. 3. 21. all sweare a Church-covenant
Church-assemblies and heare the word Ergo this union must be as in all Bodies Cities Houses Armies by Covenant none is made a Citizen to have right to the priviledges of the City but by a Covenant for when one is received a member of an House or of an Army or of any incorporation 〈◊〉 is by a Covenant Answ. 1. The ennumeration is unsufficient for the Seale of Baptisme and a profession of the truth is that which maketh one a member of the visible Church 1 Cor. 12. 13. for by one spirit we are all baptized into one body and can you deny the covenant which is sealed in baptisme and by this are all the Citizens and Domesticks inchurched and received into the visible Church and when one removeth from one congregation to another hee maketh a tacite covenant to serve God in all his Ordinances with that new society but he is not thereby made a member of the visible Church for that he was before nor hath hee right to the Seales as they are Seales of such a Church but as they are Seales of the whole Catholick Church The Apostles saith the apology did two things when they planted Churches 1. They joyned them together in a Church covenant 2. They constituted Elders in every Church Acts 14 13. what the Apostles did after they converted their hearers a baptizing praying for them laying on of hands exhorting inchurching against persecuters disputing against adversaries miracles are acts tending to the good of the Church not acts of planting a Church Answ. 1. The first of these two is in question we reade not of such a covenant as our brethren speake of 2. Converting of Soules after the Church is constitute is an adding to the Church and preaching tendeth to this The Law of the Lord converteth Psal. 19. and when the Church is planted it is not a perfect house but stones are fitted and laid upon the corner stone dayly 3. That the Apostles act of planting is conversion and gathering to a visible body by a covenant we deny for planting is an erecting of Professors and Judges or Officer whether they be converted or not so they professe the truth 3. Arg. All Churches saith the discourse are confounded if there be not this Covenant to distinguish them Smyrna is not Ephesus or Thyatira none of them is Laodicea 2. Every one of them is rebuked for their own faults 3. Faith or cohabitation doth not distinguish them Ergo this Church-covenant only doth distinguish them Answ. Particular congregations differ not in essence and nature as Church covenants differ not in nature onely they differ in accidents and number and it is folly to seeke differences for Church covenants make not the difference for â— Church covenant ia common to them all 2. So Peter may be rebuked for his fault and John for his yet Peter and John differ not in nature The apology addeth it is not a Covenant simply and is generall that doth constitute a Church or distinguish it from another but a Covenant with application or appropriation to these persons as in mariage all promise these same duties yet a Covenant applyed to this man and this woman maketh this man such a womanâ— husband and no other man Answ. If this be all baptisme and professed Faith applied to this man rather then to this shall as well distinguish persons and Churches as Church covenants so applied 2. This is not a good and fit division so to appropriate this Pastor to this flock as he shall be a Pastor to no other people but to them and everteth all communion of Churches and Saints and denieth the use of the Seales in this Congregation from all members of another congregation whereas God hath made him a pastor in relation to the whole visible Church on Earth though his labours be tyed to one determinate Church So Papists marry the Bishop and his Church hence they thought it unlawsull for a Bishop to d mit his Church in any case for Enaristus calleth that spirituall adultery and we cannot approve of the councell of Antioch and Sardis that none can leave his Wife that is his married Church etiamsi à populis eriâ— Episcopus necessitate adactus And they say that Cresâ—on was condemned in the councell of Carthage for changing his Wife to wit his Church and Innocentius 3. saith the spirituall baend of mariage betwixt a Bishop and his Church is stronger then the mariage-band betwixt a man and his wife yea Dominicus a Soto saith to change Churches is against the Law of nature as to change Wives yea saith Innocentius 3. Onnipotens Deus conjugium quod est inter Episcopuâ— Ecclesiam suo tantum judicio reservavit dissolvendum 3. Argu. A free people saith our Author cannot be joyned in a body but by mutuall consent as appeareth in all Relations betwixt Parents and Children Husband and Wife no Church saith he can take charge of a stranger believer comming from another congregation unlesse he give himselfe and offer his professed subjection to the Gospell also it is a part of the liberty wherewith Christ hath made us free that every one choose â—his own Pastor Rom. 14. 1. we are to receive a weake believer Ergo he is to offer himselfe to the Church and to their order by Covenant Answ. 1. It is true the relation of Pastor and free people is founded upon a tacite Covenant but this Covenant is made in Baptisme for a pastor is a pastor to yound children whom â—he received into Covenant in baptisme according to that Acts 20. 28. feed the flock over which the Holy Ghost hath made you overseers now infants are of these because he is to feed them as a pastor loveing Christ his lambes and young ones no lesse then the aged 2. Because hee exercised pastorall acts over young ones when he baptizeth them yet infants are not under a ministery by a Church covenant 3. The act of election includeth a tacite promise of subjection to the Minister who is elected and the pastors acceptation of the Church-Office includeth a tacite promise to feede that flock but this is no Church-covenant which I prove by one argument unanswerable The Church-covenant say our Brethren is the formall cause of our Churchmembership and of a visible Church as a reasonable soule is the formall essence of a man now the covenant that can intervene betwixt a pastor elected and a people electing is a posterior and later by nature then a Church-covenant for a people is a Church as our brethren teach and so constitute in its full power of all Church operations and so hath its entyre essence and essentiall forme before they elect a pastor as a man must be a reasonable man before he can exercise the second operations or actus secundos flowing from a reasonable soule Therefore a Church and Pastor dâ—e take charge of a stranger comming to the Congregation though there be no
ordainers of Matthias to the Apostleship and this is the question 4. The place Act. 14. 23. proveth that Elders appoint or ordaine Elder with consent or lifting up of the hands of the people which is our very doctrine 5. Act. 6 The multitude are directed to choose out seven men as being best acquainted with them Yet if Nicholas the sect master of the fleshly Nicolaitans was one of them it is likely they were not satisfied in conscience of the regeneration of Nicholas by hearing his spirituall conference and his gift of praying which is your way of trying Church-members But 2. they looke out seven men 2. They choose theâ— But v. 6. The Apostles prayed and laid their hands on them which we call ordination and not the multitude 6. Cyprian giveâ—â— election of Priests to the multitude but neither Cyprian nor any of the Fathers give ordination to them Author Sect. 7. If the people have power to elect a King they have power to appoint one is their name to put the crown on his head Ergo if beleevers elect their Officers they may by themselves or some others lay hands on them and ordaine them Ans. The case is not alike the power of electing a King is naturall for Ants and Locusts have it Prov 30 25 16 27. Therefore a civill Society may choose and ordaine a King The power of choosing Officers is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a supernaturall gift And because God giveth to people one supernaturall gift it is not consequent that he should give them another also beside ordination is another thing then coronation of a King Presbyters in the Word have alwaies performed ordination Neither will it hence follow saith the Authour as some object that because the Church of believers neither make the Office nor authority of Pastors that both are immediately from Christ and that therefore the beleevers may not lay hands upon the Officers nor doth it follow because they receive ordination from the Church that therefore they should execute their Office in the Churches name or that they should be more or lesse diligent at the Churches appointment or that the Church of beleevers have a Lordly power over them or that the Elders must receive their commission from the Church as an Ambassadour doth from the Prince who sent him or that the Church in the defect of Officers may performe all duties proper to Officers as to administer the Sacraments For 1. most of the objections doe strike as much against imposition of hands by Bishops and Presbyters 2. Though Officers receive the application of their office and powerly the Church yet not from the Church and if from the Church yet not from her by any Lordly power and dominion but onely ministerially as from instruments under Christ so that they cannot choose or ordaine whom they please but onely him whom they see the Lord hath fitted and prepared for them nor can they prescribe limits to his Office nor give him his Embassage but onely a charge to looke to the Ministery that he hath received of the Lord. Ans. 1. I know none of ours who use such an Argument that because a Pasters or Elders Office is from Christ that therefore the Church cannot ordaine him For it should prove that the Presbyterie cannot ordaine him a Pastor because his Office is from Christ and not from the Presbyterie It would prove also that because the Office of a Judge is from God that the free States of a Kingdome could not ordaine one to be their King or that the King could not depute Judges under him because the Office of a King and Judge is from God and not from men 2. If Elders have their Ordination to that heavenly Charge from the people as from the first principall and onely subject of all ministeriall power I see not how it doth not follow that Elders are the servants of the Church in that respect and that though it doth not follow that they come out in the name of the Church but in the name of Christ whose Ambassadours they are yet it proveth well that they are inferiour to the Church of beleevers For 1. though the power of the Keys given to beleevers in relation to Christ be ministeriall yet in relation to the Officers whom the Church sendeth it is more then ministeriail at lest it is very Lordlike For as much of this ministeriall power is committed to the Church of possibly twenty or forty beleevers as to the Mistresse Lady Spouse and independent Queen and highest dispencer of all ministeriall power and the Elders though Ambassadours of Christ are but meere accidents or ornaments of the Church necessary ad benè esse onely and lyable to exauthoration at the Churches pleasure yea every way the Officers in jurisdiction are inferiour to the Church of beleevers by your grounds and not over the people of the Lord. For if the Church of believers as they are such be the most supreame governing Church then the Officers as Officers have no power of government at all but onely so farre as they are beleevers now if they be not believers as it falleth out very often then have they no power of the Keyes at all and what they doe they doe it meerely as the Churches servants to whom the Keyes are not given marriage-waies or by right of redemption in Christs blood yea Officers as they are such are neither the Spouse not redeemed Church yea nor any part or members of the redeemed Church 2. The Church of believers are the â—od the Officers meanes leading to the end and ordained to gather the Saints if therefore as the end they shall authoritatively send Officers they should call and ordaine Officers as the States of a Kingdome with more then a power ministeriall Yea with a Kingly power for all authority should be both formally and eminently in them as all Regall or Aristocraticall power is in the States of a Kingdom as in the fountaine But neither doe we bring this argument to prove a simple Dominion of the Church of believers over the Officers or a power of regulating limiting and ordering the Ambassage of Officers as King and State lay bands upon their Ambassadours but we bring it to prove that this doctrine degradeth the Officers from all power of government above the believers and putteth them in a state of ministeriall authority under these above whom Jesus Christ hath placed them contrary to Scripture 3. The Authour saith believers may not administer the Sacraments in the defect of Pastors because that by appointment of Christ belongeth onely to such as by Office are called to preach the Gospell Math. 28. 29. which is indeed well said but I desire to be satisfied in these 1. These places Math. 28. 29. Mar. 16. 14 15. Luke 24. 28. being all one with Math. 16. 17. and Joh. 20. 21 22 23. The Keyes of the Kingdome are given to Church-officers because of their Office So the Text is cleare and so
are very different Paul writing to the Corinthians writeth to a visible Church but he doth not speake alwayes of them as a visible Church but as of an invisible when he calleth them Temples of the Holy Ghost Saints by calling c. he wrote the Epistles to the incestuous man whom he commandeth to cast out of the Church We reade saith the Author Acts 2. 43. that the Lord added to the Church such as should be saved and how then shall we adde to the Church such as God addeth not such as have no shew of any spirituall worke in them to any spirituall discerning Ought not the Lords Stewards to be faithfull in Gods House And to doe nothing therein but as they see God going before them receiving whom he receiveth and refusing whom he refuseth So upon this ground Paul willeth the Romans to receive a weak brother because God hath received him Rom. 14. 1 2 3. Answ. Gods acts of speciall and gratious providence are not rules of duties to us God addeth to the Church as it is invisible and Christs Body it followeth not therefore we are to adde to the Church visible as visible Gods adding is invisible by giving Faith and saving grace to some to professe sincerely because we see not Faith nor sincerity therefore Gods adding cannot be a rule to our adding God doth adde a person falling into an open scandall to the Church invisible having given him true Faith but the Church is not to adde him but to cut him off if he be obstinate to the Church and refuse him and so this proveth nothing nor is the place Rom. 14. by any except your selves expounded of a receiving into a Church-communion as is elsewhere declared 2. Where there is no shew of saving worke of conversion there you thinke the Stewards want God going before to receive but then except God be seene to goe before to regenerate the Church Stewards cannot follow to adds such to the Church but since that same power that casteth out of the Church holdeth out of the Church if any after they be received shall be found to be not added of God because they be not regenerated yet we are not to cast any out for non-regeneration even knowen except it breake out into scandals and then the person is not cast out for non-regeneration for though he were knowen to be regenerated yet for scandals the Church is obliged to cast him out because the scandall leaveneth the whole Church and. 2. The casting out is a meane to save the spirit in the day of the Lord. But I prove none are to be cast out for non-regeneration where there be no outbreakings into scandalls 1. Because de occultis Ecclesia non judicat non-Regeneration where it is not backed with publick scandalls is a hidden thing that the Church can neither judge nor censure 2. None are to be cast out but for such a scandall that if the party deny should be proved by two witnesses as Christs Law provideth Mat. 18. 16. 1 Tim. 5. 19. 3. Onely publick scandalls which offend many are to be censured by the Church 1 Tim. 5. 20. that others may feare But non-regeneration breaking out into no scandalls can neither be proved by witnesses if the party deny nor is it a seene thing which giveth publick scandalls and therefore is not the object of Church censures For it is evident though the Stewards see some not regenerated and so not added by the Lord to the Church they are to adde these same and cannot cast them out And yet God goeth before them in adding them to the visible Church when they professe the truth 3. God addeth such as should be saved to the visible Church by baptisme because the adjoyning to a visible Church is a way to salvation but it followeth not that all whom God addeth to the visible Church are saved ones for then the visible Church should consist only of believers which only Anabaptists teach 4. Whereas he sayth The Stewards should be faithfull and should not adde except God adde it seemeth to infer that either all the people are Stewards and so Officers contrary to Gods Word Eph. 4. 11. 1 Cor. 12. 29. or that onely officers admit Church-members which is against our Brethrens Doctrine for they teach that the whole multitude of believers are only to adde and cast out 3. If Peters confession sayth the Author be a Rock on which the visible Church to which onely the Keys are given is built then to receive these who can hold forth no such profession is to build without a foundation Answ. This conclusion is against your selves no lesse then against us except all and every one whom you admit be builded upon this Rock if there be hypocrites in your Church as you cannot deny it then you build without a foundation 2. By this Peter before this confession was an un-churched Pastor built upon no Church-foundation 3. By this place is not proved that the keys are given to the Church of Believers but to the Ministers for then against no parochiall Church can the gates of Hell prevaile All the Fathers with good reason as Augustine Chrysostome Cyrill Tertullian Hieronim Nazianzen Cyprian Ambrose c. And our Divines against Papists whom you side with in this deny that Christ meaneth here of the visible Church such as Rome or Corinth but of the catholick and invisible Church 4. When saith the Author Christ saith Mat. 22. 12. Friend how camest thou here not having thy wedding garment he doth intimate a taxing of these by whose connivence he came Answ. The contrary is in the Text v. 9. Goe ye therefore to the high wayes and as many as you finde bid Here is a charge that ministers invite and call all and so the Church is a company of externally called though few of them be chosen as v. 14. and their obedience is commended v. 10. so these servants went out into the high wayes and gathered together all as many as they found both good and bad This is a praising rather then a taxing seeing they are commanded without trying or selecting only the regenerated to call in as many as they finde both good and bad For as many as you finde is as good in sense as both good and bad and the latter doth expound the former and when the Lord commandeth them to bring in as many as they finde and they finde in the streetes both good and bad therefore they bee commanded to bring in both good and bad 2. Yea the very scope of the parable is contrary to this the scope is that many are called externally and so are the visible Church and that by Gods speciall command both here v. 9. 10. and Luk. 14. v. 17. v. 21. v. 24. and yet few are chosen and of the invisible Church And Luk. 14. severall times the servants or pastors call all by the Lord of the feasts commandement without exception of regenerated or not regenerated 5. Christ
God that persons notoriously wicked should be admitted into the Church then should God directly crosse himselfe and his owne ends and should receive into the visible covenant of grace such as were out of the visible estate of grace and should plant such in his Church for the glory of his Name as served for no other use then to cause his Name to be blasphemed Answ. This argument proveth that the visible Church is not a visible Church except it consist of onely holy and gratious persons without any mixture and so not only holinesse in profession but holinesse reall and before God is required essentially to a visible Church Then Pastors Doctors and Professors binding and loosing clave non errante are not a visible Church Yea this is downe right Anabaptisme that no visible Churches are on Earth but such as consist of reall Saints only 2. It is most ignorantly reasoned that God in creating Man and Angells good did not intend that they should fall by his permission but that they should continue holy and then God was frustrated of his end as Arminians and Socinians Teach So sayth Arminius Antiperk Corvinus The Remonstrants at Dort and Socinus that God intendeth and purposeth many things which never come to passe 2. His Decrees faile and are changed 3. Men may make Gods Decrees of election fast and sure or loose and unsure as they please 3. Here is much ignorance that God intendeth nothing that may be against the glory of obedience due to him as Law-giver as if sinners and hypocrites being in the Church because they are dishonorable to God should crosse Gods end and purpose so Tertullian bringeth in some whom he calleth dogges thus reasoning against providence which suffereth sinne to be in the World so contrary to his Will and goodnesse And who denieth but Christ commanded Judas to preach and that the Apostles according to Gods Will and Cammandement received Ananias Saphira Simon Magus in the visible Church by baptizing them for I hope the Apostles sinned not against Gods revealed Will in admitting them to the visible Church And shall we say that God directly in that crosseth himselfe and his own ends because God gathered hypocrites into his Churcch and yet they dishonour and blaspheme the Name of God Whiles Robinson saith Gods maine end in gathering a visible Church is that they being separated from the World may glorifie his Name he speaketh grosse Arminianisme that God faileth in his ends Lastly he saith that God cannot will that persons notoriously wicked should be in his visible Church for then he should crosse himselfe and his owne ends advert notoriously is vainely added seeing we teach that notoriously wicked ought to be cast out of the visible Church as also if he shall will wicked persons let alone notoriously wicked or latent hypocrites to be in the Church yea or in this visible World he should by this Arminian argument crosse himselfe and his owne ends Do you believe with Arminians that Gods end is that Angells and men should have stood in obedience and that a Redeemer should never come to save sinners And that blasphemy and sinne is against Gods purpose and intended end and that sinne crosseth him but when all is done it is his intention and revealed will that hypocrites be invited to the visible and preached covenant and yet he knoweth that they are out of the visible yea and invisible state of grace Robinson In planting the first Church in the seed of the woman there were only Saints without any mixture now all Churches are of one nature and essentiall constitution and the first is the rule of the rest Answ. Though God planted Adam and Eve two restored persons to be the first repenting Church from Gods fact you cannot conclude a visible Church gathered by men should be voyd of all mixture so as it is no visible Church if it be a mixed company of good and bad this is contrary to his owne commandement Mat. 22 9. Go and call as many as you finde 2. Gods acts are not rules of morall duties his Word and Commandement doth regulate us not his Works God hardeneth Pharaos heart should Pharao harden for that his owne heart God forbid Robinson Cajan that evill on was broken off and cast out of the Church and by Moses it is imputed for sin that the sonnes of God married with the daughters of men Ergo it is far more unlawful to contract with the wicked in a religious covenant of the communion of Saints Answ. Wee grant such as Cain are to be excommunicated but what then Ergo none can be members of a visible Congregation but such as Abel we love not such consequences a Though God forbade his people to marry with the Canaanites yet he forbade not that the Godly and ungodly should come to the Temple together and that Noah and cursed Cham should be in one Arke together 3. Though it be a sinne that the wicked should mix themselves with the godly and come unto the Kings supper without the wedding garment yet that is not the question but if the pastors inviting all to come to the supper do sin and 2. If the Church be not a true visible Church though it consist of good and bad Robinson Circumcision is a seale of the righteousnesse of Faith Gen. 17. 10. Rom. 4. 11. Now to affirme that the Lord will seale up with the visible seale of Faith any visibly unrighteous and faithlesse person were that God should prophane his own Ordinance Answ. God doth by this argument profane his owne seale when a visibly wicked person is sealed with the seale as when one visibly unrighteous is sealed for the latent hypocrite profaneth the seale of Righteousnesse as the open and visibly unrighteous and faithlesse person doth Yet it is Gods command that the latent hypocrite have the seales of Righteousnesse since the Church conceiveth him to be a sound professor Ergo by your Doctrine God commandeth to prophane his owne seales but this is the wicked reasoning of Arminians and Socinians So Arminians against Perkins Corvinus against Molinâ—us the Arminians at the synod of Dort would prove an universall grace accompanying the Word and Sacraments and they say that Sacraments doe not seale remission of sins redemption in Christ and that they be empty and toome ordinances yea and mocking signes except all who receive the seales both elect and reproâ—ate be redeemed in Christ and have grace to believe But the truth is God doth not prophane his owne seales because he commandeth that they be received with Faith and let us see where any male child reprobate or elect borne amongst the Iewes but he is by Gods Commandement to be circumcised yet that seale was an empty ordinance to thousands in Israel 3. Nor is the seale a seale of righteousnesse actu secundo sed actu primo it is a seale of righteousnesse as the Word of God is the power of
that he may learne not to blaspheme 1 Tim 1. 12. That be may be gained Mat. 18. 15. Ergo he is not altogether cut off from the Church for delivering to Satan is medicinall not vindictive as the great Excommunication is which is called Anathema Maranatha which we cannot use but against such as have sinned the sin against the Holy Ghrist and is hardly discerned and I would think such an one as Julian the Apostate should be debarred from the communion of the word preached But these who are ordinarily excommunicated for contumacy and particular faults and not for universall Apostacy are not altogether excluded from all brotherhood of the Church 3. If the excommunicate person be excluded from all priviledges of Church-fellowship then also is he excluded from hearing the word as a sick patient under Church-medicine for it is a pastorall and so to our Brethren a Church-act that the Shepheard strengthen the diseased heale that which is sick bind up that which is broken bring againe that which is driven away seeke that which is lost Ezec. 34. 4. And feed the flock with knowledge as a Pastor according to Gods heart and a Bishop Jer. 3. 15. Act. 20. 28. 1 Pet. 5. 2. Jerem. 23. 1 2 3 4. Jer. 50. 7. Esay 56. 10. Zâ—ch 11. 9 10 11 12. It is a Pastorall act to preach with all authority reprove rebuke exhort with all long suffering and doctrine 2 Tim. 4. 2. 5. He should as a Pastor teach sound doctrine exhort convince the gainsayers and silence heretickes Tit. 1. 9. But seeing the excommunicated person is not excluded from hearing the word and the Pastor hath a Pastorall care of his soule and is to intend that his spirit may be saved in the day of the Lord 1 Cor. 5. 5. he cannot be utterly cut off from all Church-fellowship Also this Authour saith that Church-members are to be admonished and if we doe it not we hate them in our heart Levit. 19. 17. and if we warne not an Achan his sin is the sin of all Israel Now if an excommunicated brother remaine one whom we are to gaine and whose salvation we are to intend if he be an ordinary coworshipper in hearing the object of Pastorall and brotherly teaching and admonishing he cannot be wholly excluded from all Church-fellowship And this also proveth that these be members of the visible Church in some degree of Church-worship who yet are debaâ—red from the â—ealeâ— of the Covenant And it cannot be said that the excommunicated person ought not to rebuke his brother and not hate him in his heart as Levit. 19. 17. Penall excommunication looseth not from the Law of nature But our brethren make rebuking and mutuall exhorting one of another Church duties of watchfulnesse then is the excommunicated in some degree of Church-membership Nor can our brethren here reply with good reason Indians and Turks may heare the Word as well as the excommunicated person and therefore hearing of the word is no note of Church communion I answer the Turke and Indian must heare the word but at the by and not professedly but the excommunicated person by theâ—ty of his Covenant made in baptisme and that relation he hath to the Church under whose cure he is for the saving of his spirit and to that Gospel which he professeth is obliged to the Church-communion of publique hearing the Word yea and according to his oath given to be subject to the ministery of such a man whom he chose for his Pastor to give obedience to him in the Lord however in that one particular for which he is cast cut he hath failed against all the foresaid obligations 2. The Church as a visible Church exerciseth no medicinall acts upon Turks or Heathen persons and doth not repute them as Heathen but doth repute them to be Heathen Nor hath the Pastors any pastorall charge of Turkes and Heathens except they would desire to be baptized and professe the faith But the Church as the Church exerciseth medicinall acts of shunning Christian fâ—llâ—wship with the excommunicated and that with a continuated intention even when he is excommunicated that his spirit may be saved in the day of God and the Pastor hath a pastorall and so a ministeriall care and obligation of pastorall teaching admonishing and perswading him to returne to God 4. Neither doe we meane with Suarez and other Schoolmen that excommunication doth not so cut off a member as it removeth not that baptismall character or that passive power to receive the Sacraments or that the prayers of the Church are not offered of direct intention for the inwardly humbled and repenting excommunicated person while the sentence of absolution be pronounced by the Church as Soto Adrianus and Alanus thinketh because forsooth Innocentius 111. saith the excommunicated person though repenting and doing what he can to be reconciled to the Church yet without absolution from the censure he is mortuus Ecclesiasticè dead Ecclesiastically and so in Heaven also Though Navar Turrecremata Richard Anton. thinke the penitent excommunicated person is included in the generall desires of the Church in their prayers because it is not the intention of the Church to exclude a true and living member of Christs body from a communion spirituall with Christ. But our meaning is that the excommunicated person is deprived of actuall fellowship with Christ in the Seales of the Covenant as the Councell of Arausican A gremio 〈◊〉 matris Ecclesiae consortio totius Christianitatis climinaâ—us His sin is bound in Heaven yet so as the salvation of his spirit is intended by the Church see for this Augustine We understand not a baptismall character except regeneration and 〈◊〉 of sins which cannot be taken away by excommunication and therefore a morall claime to the holy things of God and that for that time and state is rather removed then any internall right to Christ. Therfore some say in this he loseth rather possessionem quam jus possession then right As a Nobleman for some offence of three dwelling houses that he hath is confined to one of the three so as he may not remove from that one yet doth he not lose right to the other two 5. Our brethrens doctrine is that none can be judged and excommunicated but those who are within the visible Church now none are within to them but such as are supposed to be regenerated and saints yea and more faithfull brethren not onely in profession saith our Authour but also in some measure of sincerity and truth Hence none are to be excommunicated and delivered to Satan but regenerated persons then it cannot be the Churches mind that the excommunicated persons are wholy cut off from the visible Church since they being the true matter of the Church as our brethren teach remains therefore a part of Christs body in covenant with God having right to the promises of the Covenant and so these to whom
neerely because as I sayd before the more universall the Church visible is the externall visible Communion is lâ—sse even as when the number of a Family is cut off by the Sword of the Magistrate the matter first and more intimately and more neerely concerneth the Family whereof hee is a Member yet it doth also concerne the Common-Wealth of which also hee is a Member A Finger of the right Hand is infected with a contagious Gangren it is to bee cut off yet the cutting-off concerneth more neerely the right Hand then it doth the left Hand and the whole Body For the contagion should first over-spread the right Hand and Arme and Shoulder before it infect the left Hand and the whole Body though it doe not a little concerne the whole Body also So though actuall Excommunication concerne all the Churches of the Presbyterie yet it doth more neerely concerne the Congregation whereof hee is a Member 2. The pronouncing of the sentence being edificative it is a fit meane to worke upon others but calling and trying of witnesses and Juridicall decerning of a Man to bee Excommunicated requiring secrecies yea and some scandals and circumstances of Adultery Incest Pestiality requiring a modest covering of them from Virgins young Men Children and the multitude wee have no warrant of GOD that they should bee tryed before the whole multitude nor are acts of Jurisdiction for their excellency to bee brought forth before the people but for their neerenesse of concernment and use of edification Object 12. The people are to consent yea they must have a power and some thing more than a consent in Excommunication Ergo they are all to bee present The antecedent is proved 1. Because they were not puffed up they did not keepe the Feast they did not dostaine from eating with the incestuous person onely by consent 2. Others not of that Church did excommunicate by consent 3. It is said v. 12 doe yee not judge them that are within Answ. If you will have them to excommunicate the same way that they doe other duties you may say they excommunicate the same way that Pastors and Elders doe and if they Judge vers 12. as the Elders doe either all the people are Judges and where are then all the governed if all bee governours or then hee speaketh in this Chapter to the Churches-Iudges onely 2. There bee degrees of consent these of other Churches have a tacite and remote consent the people of the Congregation are to heare and know the cause and deale in private with the offender and to mourne and pray for him Object 13. The highest and double honour is due to him who laboureth in the word 1 Tim. 5. 17. but if the Presbyteriall Church be the highest Church it shall not have the double honour for it is onely the governing Church Answ. Highest honour is due in suo genere to both And this is as if you should compare obedience and honour that I owe to my Father with that which I owe to my grand-Father 2. Paul 1 Tim. 5. 17. compareth Elders of diverse sorts together as the Ruling and Teaching Elder here you compare Pastors to bee honoured in respect of one act with themselves to bee honoured in respect of another act and this might prove I am to give more honour to my Pastor for preaching in the Pulpit then for ruling in the Church-Senate Object 14. The Congregation is the highest Church for it hath all the Ordinances Word Sacraments Jurisdiction Ergo there is not any Presbyteriall Church higher which hath only disciplinary power Answ. There is a double highnesse one of Christian Dignity 2. Another of Church-prehemenency or of Ecclesiasticall authority indeed the Congregation the former way is highest the company of Believers is the Spouse and ransomed Bride of Christ. But the Eldership hath the Ecclesiasticall eminency as the Kings heire and Sonne is above his Master and Teacher one way yet the Teacher as the Teacher by the fift Commandement is above the Kings Sonne as the Teacher is above him who is taught And so is the Case here Object 15. The Arguments for a Classicall or Presbyteriall Church do much side with Prelacy for you make many Lords ruling and not teaching Answ. Let all judge whether the independent power of three Elders accountable to none in a Church-way but to Iesus Christ onely as you make your little Kingdomes on Earth be neerer to the Popes Monarchy and especially when there is but one Pastor in the Congregation then the subordinate Government of fourescore or an hundred Eldersâ— sure I am three Neighbours are neerer to one Monarch then three hundred 2. One Monarchicall Society is as tyrannicall Antichristianism as one Monarchicall Pastor 3. If wee made many ruling and dominering Lords you should say something but wee make many servants endued onely with Ministeriall power onely to teach and rule and to bee accomptable to the Church your Eldership in this agreeth with the Pope that though they deliver many Soules to Satan yet no Man on Earth can in a Church-way say What doe you ACT. XV. A Patterne of a juridicall Synod THat the Apostles in that famous Synod Act. 15. did not goe on by the assistance of an immediately inspired spirit and by Apostolick authority but onely as Elders and the Doctors and Teachers assisted with an ordinary spirit to me is evident from the course of the context 1. Because Act. 15. when a controversie arise in the Church â—â— Antiochia Epiphanius saith as also Hieronymus by Câ—â—mbus and others touching the keeping of Moses his Law especially the Ceremonies except they would bee losers in the buâ—nesse of their salvation Paul could not goe as sent by Amiâ—h to submit that Doctrine which hee received not from flesh and blood but by the revelation of Jesus Christ Gal. 1. 12. to the determination of a Synod of Apostles and Elders for who would think that the immediatly inspiring spirit iâ— Pâ—ul would submit himselfe and his Doctrine to the immediately inspiring spirit in Paul Peter Apostles and Elders therefore Paul and Birnabas come as sent to Jerusalem not â—â— Apostles or as immediately inspired but as ordinary teachâ—â— Therefore saith Diodatus Not because these two A◠〈…〉 were every wayequall to the rest in the light and conduct 〈◊〉 Spirit and in Apostolicall authority Gal. 2. 6. 8. had any 〈◊〉 instruction or of confirmation but only to give the weake 〈◊〉 who had more confidence in Peter and James and in the Church at Jerusalem and to stop false doctors mouths and to estaâ—â—â—â— by common votes a generall order in the Church Hence when a controversie ariseth in the Apostolicke Church and the Controversie is betwixt an Apostle as Paul was and others and both sides alledge Scripture as here both did out of all controversie there is no reason that the Apostle Paul who was now a party should judge it and when a single Congregation in the like case is on two
sides about the like question nature reason and Law cry that neither can bee judge and therefore a Synod is the divine and Apostolick remedie which must condemne the wrong side as subverters of soules as here they doe v. 24. And the Apostle when hee will speake and determine as an Apostle hee taketh it on him in another manner as Gal. 5. 2. Behold I Paul say unto you that if you bee circumcised Christ shall profit you nothing hee speaketh now as an immediatly inspired pen-man and organ infallible of the holy Ghost but it were absurd to send the immediately inspired organ of the holy Ghost as such to aske counsell and seeke resolution from the immediatly inspired organs of the holy Ghost 2. The rise of controversies in a Church is not Apostolick nor temporary or extraordinary but to ordinary wee have the Scriptures indeed to consult with so had the Churches whose soules were notwithstanding subverted v. 24. and this assembly doth determine the controversie by Scripture v. 14. Simeon hath declared how God at the first did visit the Gentiles c. v. 15. And to this agree the words of the Prophets as it is written c. But because Scriptures may bee alledged by both sides as it was here and wee have not the Apostles now alive to consult withall can Jesus Christ have left any other externall and Church-remedy when many Churches are perverted as here was the cases of the Churches of the Gentiles v. 23. in Antioch Syria and Cilicia then that Teachers and Elders bee sent to a Synod to determine the question according to the Word of God 2. Here also is a Synod and a determination of the Church of Antioch v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They determined to send Paul and Barnabas to Jerusalem I prove that it was a Church determination for Chap. 14. 26. Paul and Barnabas come to Antioch v. 24. And when they were come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having gathered together the Church of Antioch they rehearsed all that God had done by them and how hee had opened the doore of faith unto the Gentiles 28. And there they abode a long time with the disciples Chap. 15. 1. And certaine mâ—n which came downe from Iudea taught the brethren Except yee bee circumcised after the manner of Moses yee câ—â—â—â— bee saved hence v. 2. when there was much debate about the question and it could not bee determined there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they made a Church-ordinance to send Paul and Barnabas as Church-messengers oâ— Church-Commissioners to the Synod and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 relateth to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gathered together Church Chap. 14. v. 27. and it is â—eare â— 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being sent on their way by the Church to 〈◊〉 of Antiach Ergo this was an authoritative Church sending and not an Apostolick journey performed by Paul as an Apostle but as a messenger of the Church at Antioch and as a messenger Paul returneth with Barnabas and giveth a due recâ—oning and account of his commission to the Church of Antioch who sent him v. 30. So when they Paul and Barnabas having received the determination of the Synod wâ—en they were dismissed they came to Antioch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which words are relative to Chap. 14. 27. having gathered together the Church and to Chap. 15. 3. being sent on their way by the Church so here having gathered the whole Church the multitude they delivered the Epistle of the Synod and read it in the hearing of all the multitude for it concerned the practise of all whereas it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church which sent them Cb. 14. 27. Ch. 15. 2. 3. So here wee have a subordination of Churches and Church-Synod for the Synod or Presbytery of Antioch called the Church conâ—eened Ch. 14. 27. and the Church ordaining and enacting that Paul and Barnabas shall be sent as Commissioners to Jerusalem is subordinate to the greater Synod of Apostles and Elders at Jerusalem which saith to mee that controversies in an interiour Church-meeting are to be referred to an higher meeting conâ—â—ting of more 3. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this dissention and disputation betweene Paul and Bâ—rnabas and some of the beleeving Jewes who taught the brethren they behoved to be circumcised was a Church-entroversie Paul and Barnabas did hold the negative and defended the Church of the brethren from embracing such wicked opinions and when Antioch could not determine the question Paul and Barnabas had recourse to a Synod as ordinary Shepheards who when they could not perswade the â—rethren of the falsehood of the doctrine went to seeke helpe against subverters of soules as they are called v. 24. at the established judicatures and ecclesiasticail meetings for when Pauls preaching cannot prevaile though it was canonicall hee descendeth to that course which ordinary Pastors by the light of nature should doe to seeke helpe from a Colledge of Church-guides Ergo Paul did not this meerely as an Apostle 4. Vers. 6. The Apostles Elders came together in an assembly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to consider of this matter This Synodicall consideration upon the Apostles part was either Apostolick or it was Ecclesiastick It was not Apostelick because the Apostles had Apostolically considered of it before Paul had determined v. 2. against these subverters that they should not bee circumcised nor was it a thing that they had not fully considered before for to determine this was not so deepe a mystery as the mystery of the Gospell now he saith of the Gospell 〈◊〉 1. 13. I received it not of men neither was I taught it but by the revelation of Jesus Christ v. 16. When it ples'ed God to reveale his sonne to me that I should preach him among the â—eathen I conferred not with flesh and blood neither went I up to Jerusalem to them that were Apostles before me c. then farre lesse did hee conferre with Apostles and Elders as touching the ceremonies of Moses his Law If any say this was an Ecclesiastick meeting according to the matter Apostolick but according to the forme Ecclesiastick in respect the Apostles and Elders meet to consider how this might be represented to the Churches as a necessary dutie in this case of scandall This is all wee crave and the decree is formally ecclesiastick and so the Apostles gave out the decree in an ecclesiasticall way and this consideration Synodicall is an ecclesiasticall discussion of a controversie which concerned the present practise of the Churches and it not being Apostolick must obliege many Churches convened in their principall guides otherwise wee agree that the matter of every ecclesiasticall decree be a Scripturall truth or then warranted by the evident light of nature 5. The manner of the Apostles proceeding in this councell holdeth forth to us that it was not Apostolicke because they proceed by way of communication of counsells 1. What light could Elders adde to the Apostles as Apostles but the
is essentially an act of preaching the Word Object 14. This Synod declares only in a doctrinall way what is necessary what is scandalous the same way that Paul doth Rom. 14. 14 15. i Cor. 8. 1 Cor. 10. Answ. This Synod and Paul declare one and the same thing Ergo with one and the same authoritie it followeth not Paul writeth 1 Cor. 5. that the incestuous man should bee excommunicated and this hee wrote as canonicall Scripture by the immediat inspiration of the holy Spirit if then the Church of Corinth should have excommunicated him shall it follow that they gave out the sentence of excomunication by the immediate inspiration of the holy Spirit I thinke not their Churches sentence had been given out by a meere ecclesiasticall authoritie according to the wch Churches of Christ to the worlds end doth excommunicate following the Church of Corinth as a patterne Obj. 15. Though these obtruders of ceremonies did pervent soâ—ks v. 24. yet the Synod doth not summond them before them nor excommuncite them but remit them to the particular Churches to whom it properly belonged to censure and not to any Synod or superiour Judicature Answ. There was no need to summon them for these subverters of soules were personally present at the Synod and rebuked in the face of the Synod as perverters of soules v. 24. for if they were not present 1. to whom doth Peter speake v. 10. Now therefore why tempt yee God to put a yoake on the necke of the disciples c. the Apostles and Elders did not impose the yoake of Moses Law upon the beleeving disciples nor any other save onely the obtruders of circumcision 2. Who were they in the Synod who made much disputing v. 7. note the Apostles not any save these obtruders Ergo they were personally present at the Synod nor needed they to excommunicate them for I judge that they acquiesced to the determination of James which was the sentence of the Synod and the great dispute spoken of v. 7. ceased v. 13. and the conclusion is agreed upon 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then it seemed good to the Apostles Elders and whole Church and there was reason why these obtruders should acquiesce so that there was no need of further censure for there was satisfactiou in part given to both siddes The question was whether or no are beleevers now to keepe the Law and the ceremonies of Moses his Law It was answered by the Synod by a distinction which favoured in part both sides 1. There is no necessitie that the beleeving Gentiles who are saved by grace as well as the Jewes bee troubled to keepe all the ceremonies and this satisfied the Apostles who taught that the Gentiles were now made one people with the Jewes and both are freed in conscience from Moses his yoake the other part of the distinction it was this yet there bee some ceremoniall commandements as not to eate things offered to Idols blood and things strangled for fornication is of another nature and abstinence therefrom is of perpetuall necessitie 1 Cor. 6. 13 14 15 16. 1 Thess. 4. 3. Col. 3. 5. these must bee avoided for scandals sake by all the Jewes but especially by the Gentiles lest the weake Jewes who take these to be divine commandements yet in force take offence and this was satisfactorie to the obtruders and wee heare no more of their disputing and there is an end of the controversie by the blessed labours of a lawfull Synod 3. I could easily yeeld that there is no necessitie of the elicit acts of many parts of government such as excommunication ordination admitting of heathens professing the faith to Church-membership in Synods provinciall nationall or oecumenicall but that Synods in the case of neglect of presbyteriall-Churches command these particular Churches whom it concerneth to doe their dutie and in this sense the Synod Act. 15. is to remit the censure of excommunication to the presbytery of Antioch and Jerusalem in the case of the obstinacie of these obtruders of circumcision but so some power of government is due to the Synod as prescribing of Lawes and Canons for presbyteries and Congregations Object 16. Therefore was the Synagogue of the Jewes no compleat Church because all the ordinances of God cannot bee performed in the Synagogue and therefore were the Jewes commanded onely at Jerus salem and in no other place to keepe the passeover and to offer offerings and sacrifices which were òrdinary worship Deut. 12. but there is not any worship or sacred ordinance saith that worthy Divine Dr. Ames of preaching praying Sacraments c. prescribed which is not to bee observed in every Congregation of the New Testament Nor is there any ordinary minister appointed who is not given to some one Assembly of this kind So also Mr. Mather and Mr. Thomson teachers in New England Others say because there was a representative worship of sacrificing of all the 12. Tribes at Jerusalem therefore all the Synagogues were dependent Churches and Jerusalem was the supreme and bighest Church but there is no representative worship in the New Testament and therefore no need of Synods as higher Churches Answ. Surely the aforesaid reverend Brethren of New England have these words But it seemeth to us that the power of a Synod is not proporly a power and exercise of government and jurisdiction but a power of doctrine and so a Synod is rather a â—aching then a governing Church from which I inferre 1. That out Brethren cannot deny a power of governing to a Synod but it is not so proper governing as excommunication and ordination performed in their Congregations but say I it is more properly governing as to make Lawes and rules of governing is a more noble eminent and higher act of governing as is evident in the King and his Parliament then the execution of these Lawes and rules 2. Our brethren incline to make a Synod a teaching Church but I inferre that Synodicall teaching by giving out decrees tying many Churches as our Brethren of New England and the forenamed authors teach is an ordinance of Christ that can bee performed in no single Congregation on earth for a doctrinall Canon of one Congregation can lay no ecclesiasticall tie upon many Churches Ergo by this reason our Congregations shall bee dependent as were the Jewish Synagogues 3. With favour of these learned men it is a begging of the question to make Jerusalem the supreme Church and the Synagogues dependent Churches because it was lawfull onely at Jerusalem to sacrifice for I hold that Jerusalem was a dependent Church no lesse then the smallest Synagogue in all the tribes for in a Catholick meeting of all Judah for renewing a Covenant with God Ierusalem was but a sister Church with all of Iudah Benjamin Ephraim Manasseh who 2 Chron. 15. 9. 10. 11 12. made up one great Church which did sweare that Covenant Ordinances doe not formally make Churches visible nor divers ordinances divers
they are called Apostles and Elders in or at Ierusalem Acts 16. 4. for another cause these were Elders from other Churches from Antioch no lesse then Elders of Ierusalem they onely sate in Synod at Ierusalem 2. All Ierusalem was not converted to the Christian Faith and therefore they may well bee tearmed Elders at Ierusalem as the Church at Ephesus at or in Thyatira 3. I deny that the Scripture speaketh any other wayes of the Elders of the Church of Ierusalem then of the Elders of other Churches 2. Those Elders ought to meete for the governing of the Church of Jerusalem for this was their duty Ergo they were one Presbytery 2. They did meet Acts 15. 14. to receive Paul and Barnabas and to heare what God had done by them for their edification and Acts 21. Paul goeth to Ierusalem and is received v. 15. by the Brethren but the next day v. 18. The day following Paul went in with us unto James and all the Elders were present and there the Elders doe presbyterially act for the removing of a Church-scandall v. 21. The believing Jewes were informed that Paul taught all the Iewes which were amongst the Gentiles to forsake Moses This was a publick scandall 2. The offended multitude were to convene v. 22. as plaintiffs 3. The Eldership ordaineth Paul to remove the scandall by satisfying the offended by purifying himselfe after the manner of the Jewes and it is cleare Paul should not have satisfyed the scandalized Iewes except Iames and the Elders had injoyned him so to doe 4. This the very course of a presbytery yea our Brethrens doctrine which a Congregationall presbytery would and doth take with any other person who doth give offence yea though it be taken and not given if the way of remedy be lawfull and expedient as this presbytery conceived Pauls purifying of himselfe to be and if any scandalizing person should be disobedient to the voyce of a Congregationall eldership such as our Brethren believe the Eldership of Jerusalem to be they would say they are to censure him and therefore if Paul should have beene disobedient to this he should have incurred a censure It is true Lorinus saith that Chrysostome and Oecumenius will have this to be a Counsell not a Synod to command Paul and they deny any Juridicall power here but v. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mee it is They were gathered together Diodatus calleth them The colledge of the governours of the Church Beda saith there were foure Synods and hee maketh the Synod Acts 1. at the chusing of Matthias the first the second at the chusing of Deacons Acts 6. the third Acts 15. and this the fourth Acts 21. 2. The Text seemeth to mee to say it for as Acts 15. there was course taken for the Gentiles that they should abstaine from blood lest they should either scandalize or bee scandalized so the Eldership here taketh course that the infirme Iewes be not scandalized as is cleare v. 25. As touching the Gentiles which believe we have written c. and to me they seeme to do both Synodically some thinke that this fact of the Elders and Paul was not lawfull but how ever though it was not a generall councell a presbytery I take it to be taking course to remove a scandall from the weake Iewes in this place as they had by a Synodicall power removed it from the Gentiles Act. 15. It is objected by Master Mather that if a Church in an Island by Divine institution and so this first founded congregation at Jerusalem which did meete in Salomons porch had once an entire power of Iurisdiction within it selfe though in an extraordinary case 1. The case is ordinary as in the Dominion of Wales there is scarce a congregation to be found within twenty or thirty miles 2. Suppose the case were extraordinary and rare may they violate the ordinary rules of Christ for so some may thinke and say that though according to ordinary Rules Baptisms and the Lords Supper must be dispensed only by men and by Ministers yet in the want of these the one may be dispensed by a Woman or Mid-wife and both of them by such as are no Ministers Answ. We thinke a Ministery and Discipline more necessary to a Congregation in a remote Island or to the Church of Ierusalem before they increase to such a number as cannot meet for their numerous multitude in one Congregation then the Sacraments when there be no Ministers to dispense them 1. That the Church be so in the Island its alone may possibly be extraordinary but that in such a case they have the Word preached and entire power of Discipline whole and entire within themselves to excommunicate scandalous persons is not extraordinay when there be no consociated Churches whom excommunication concerneth that are in danger to be scandalized for it floweth connaturally from a Church to which agreeth the essence of a Church to exercise Jurisdiction over all its owne members if there be no more consociated with that Church that is by accident and an extraordinary exigence of Gods providence As a master of a Family is to do his duty to educate his children in the feare of God but if God take all his children from him by death he doth not transgresse the ordinary rule of educating his children in the feare of God when hee hath none This argument supposeth that a Congregation hath no power of excommunication at all either compleat or incompleat as the Mid-wife hath no power to Baptize at all either compleat or incompleat neither doth a Congregation transgresse any rule of Christ at all when it exerciseth entire power of censures within it selfe whereas there be no consociated Churches to share with it in that power A Congregation is capable of entire Jurisdiction because it is a Church But a woman in no case is capable of administrating Baptisme or the Lords Supper except shee were extraordinarily and immediatly inspired to be a prophetesse but for the exercise of entire power of Jurisdicton by a Congregation in a râ—mote Island I hope it hath no such need of immediate inspiration 2. There is no such morall necessity of the Sacraments as there is of the Ministery of the word and consequently of some use of the Keys where a scandalous person may infect the Lords flock For where vision ceaseth the people perish but it is never said where Baptisme ceaseth the people perish and therefore uncalled Ministers in case of necessity without ordination or calling from a presbytery may preach and take on them the holy Ministery and exercise power of Jurisdiction because the necessity of the Soules of a Congregation in a remote Island requireth so but I hope no necessity in any the most extraordinary case requireth that a Midwife may Baptize or that a private man remaining a private man may celebrate the Lords Supper to the Church without any calling from the Church But Mr. Mather if the power of Iurisdiction
of the evill of their doings and to prevent the Babylonish captivity or a worse judgement except the KING will and all Religion and. 2. Church-worship must bee resolved ultimately on the KINGS will and pleasure for if it be not the KINGS pleasure to reforme the people must continue still where they were and Scotland who contrary to the will and heart of authority at our first Reformation put away the Masse and Popery and established Religion in sincerity is greatly to bee condemned Luther had authority against him and the powers of the World it was one point of Reformation that John Baptist tooke up against the Law of the Land to preach against Herods sinne for if Popery be in a Land to leave Popery is a great degree of Reformation and if the people without the Prince may goe on in the greatest step of Reformation why not also in the lesser except you say the people without the King are not to abstaine from the grossest Idolatry under the Sunne which is to worship and adore the worke of the Bakers hands Mr. Mather Mr. Thomson The name Church 1 Cor. 14. 4 5. 35. 26 27. 28. is plainly given to that company that did assemble and come together for performance of spirituall duties and for the exercise of spirituall gifts as Acts 14. 27. Acts 11. 26. 15. 4. 22. 30. 1 Cor. 11. 18. 20 22. 23. 3. Ioh. 6. which places doe abundantly shew that a company gathered together to one place is called by the name Church as Cencâ—rea Rom. 16. 1. which could not containe many Congregations being but the prot of Corinth Answ. We seeke no more if it be called a Church which conveneth for performance of spirituall duties as some of your places doe well prove Ergo no assembly should have the name of Church but such as assemble for Word and Sacraments this now you cannot affirme and it followeth not the Church spoken of Matthew 18. is not assembled to Word and Sacraments But to bind and loose on Earth The meeting 1 Cor. 5. 4. is not for Word and Sacraments but to deliver to Satan for ought wee can read the word Church Acts 14. 27. is not an Assembly for Word and Sacraments but to heare how God had opened the doors of Faith to the Gentiles and whether this was preaching of the Word and receiving the Sacraments or rather a matter that concerned the Apostles and Elders that they might not thinke hard to preach the Gospell to the Gentiles I leave to the judicious Reader and if to be received of the Church Acts 15. 4. be a matter of word and Sacraments let all judge And if to lend a decree of a Synod Acts 15. 22. be the act of a Church assembled for word and Sacraments let the World judge and therefore all these places doe strongly confirme a Presbytery assembled for acts of Iurisdiction and matters that belong to many Churches as is most cleare Acts 14. 27. Acts 15. 4. Acts 15. 22. and seeing wee finde the name Church given to a meeting assembled onely for discipline or things that concerne many Churches for any thing wee can read or observe from the word as Acts 14. 27. Acts 15. 4 22. 30. Matthew 18. 17. and also the word Church given to a meeting assembled for the word 1 Cor. 14. 1 Cor. 11. 18. 20 22 23. Rom. 16. 1. and not for acts of Jurisdiction for ought that wee can collect from the word I beseech you Brethren why doe we contend if the word Church be a meeting of persons assembled to one place for spirituall duties sometimes for word and Sacraments onely sometimes for acts of Jurisdiction onely then is the word Church by our brethrens argument taken both for the Congregation and for the Elders of one or of diverse Churches and so wee have our intent And we desire our brethren to prove which they must prove if they oppose our principles that the word Church is never taken for the Eldership onely in all the Word of God but these places prove the contrary as I have shewen 2. Whereas our brethren say a company gathered into one place which is nothing else but a Congregation are called by the name of a Church I answer 1. Such a company is onely called by the name of a Church as I have proved for a company meeting for discipline onely Matthew 18. 17 1 Cor. 5. 4. is a Church also 2. It is false that a company gathered in one place are nothing else but a Congregation As you take the word Congregation for to you Congregation is an assembly of men and Women meeting for word and Sacrament with the Elders of the Church I appeale to the judgement of our reverend brethren If the Church Mat. 18. 17. assembled to bind and loose if the Church 1 Cor. 5. 4. though the Text speake nothing of the word Church assembled to deliver to Satan If the Church assembled Acts 14. 27. Acts 15. 2. to heare things which concerned the Apostles and many Churches rather then one If the multitude convened Acts 15. 30. to heare the decree of the Synod read and if the Church of Apostles and Elders from Antiosh and Ierusalem Acts 15. 22. be a Congregation or a Congregationall Church assembled for word and Sacraments as the word Church is taken Acts 11. 26. 1 Cor. 11 20 22 33. Mr. Mather and Mr. Thomson Num. 8. 10. The children of Israel which were not the Church of Officers layd on hands on the Levites therefore when a Church hath no Elders the people may conferre ordination and it is not to be tyed to the Presbytery onely Hence other of our Brethren say ordination is but accidentall to a Ministers calling and may be wanting if the people shall chuse in the defect of Elders Answ. Here two poynts are to be discussed shortly 1. If Ordination belong to the People 2. If Ordination to a certaine stick be necessary for certainly the people doe not call but to a certaine flock To the first I say There is not a place in all the Word of God where the people conferre ordination to the Pastors of the New Testament Therefore our brethren flee to the Old Testament to prove it from the Levites who received imposition of hands from the children of Israel but our brethren hold that the calling of the Levites and of the Pastors of the New Testament are different as the Officers and Churches of the Jewish and Christian Church are different 2. Our brethren grant pag. 49. That it wanteth all example in the New Testament that the people lay on hands 3. These who layd on hands on the Levite Num. 8. were Elders and our brethren say It is like they were but. 1. They did it not as Elders 2. But as representing the people not as Elders civill for that belonged to Aaron and his sonnes Levit. 8. else it will follow that where the Church hath no Magistrate to lay on hands the
an exception for a greater Law in eating the Passeover I thinke it might for in case of necessity they came and dwelt at Jerusalem for feare of the Army of the Chaldeans Jer. 35. 11. and yet their vow was to dwell in Tents From these ariseth Quest. I. If Pastors may performe Ministeriall Acts in any other Congregation than their owne This is answered unto by a Manuscript If you take a Ministeriall act improperly when a Minister doth exercise his gift of praying and preaching being required so to doe so hee may exercise some Ministeriall acts but this he doth not by vertue of any calling but only by his gifts and occasionally but if you meane by a Ministeriall act an act of authority and power in dispensing of Gods Ordinances as a Minister doth performe to the Church whereunto he is called to be a Minister then we deny that he can so performe any Ministeriall act to any other Church than his owne Hence though he may preach to another congregation yet may he not administer the Sacraments to an other then to his owne Answ. First We hold that by a calling or ordination he is made a Pastor by election he is restricted to be Ordinarily the Pastor of his flocke Secondly A Pastor is a Pastor of the Catholike Church but he is not a Catholike Pastor of the Catholike Church as were the Apostles Thirdly The Reformed Churches may send Pastors to the Indians for that which Acosta saith of Jesuites wee may with better reason say it of our selves That Pasiors are as Souldiers and some souldiers are to keepe order and remaine in a certaine place others run up and don ne in all places So some are affixed to a Congregation to feed them others may be sent to those people who have not heard of the Gospel Which sending is ordinary and lawfull in respect of Pastors sending and the Pastors who are sent because in Pastors even after the Apostles be dead there remaineth a generall Pastorall care for all the Churches of Christ. Thus sending is not ordinary but extraordinary in respect of those to whom the Pastors are sent yet is it a Pastorall sending This opinion of our Prethren is against the care of Christ who hath left no Pastorall care on earth by this way now since the Apostles dyed to spread the Gospell to those Nations who have not heard of the name of Christ but a Pastorall care for the Churches is not proper to Apostles onely but onely such a Pastorall care by speciall direction from Christ immediately to Preach to all 2. Backed with the gift of tongues and of miracles and this essentially differenceth the Apostle from the ordinary Pastor but the former Pastorall care to Preach the Gospell to all Nations and to convert is common both to the Apostle and Pastor 2. Our Brethren distinguish betwixt office and the calling and they say that the office extendeth no further then the call and by 〈◊〉 he is onely a Pastor of this determinate flocke But if he be a Pastor essentially in relation to none but to his owne Congregation from which he hath all his calling as is supposed by that same reason a Christian is a Baptized Christian to none but in relation to that particular Church in whose society he is admitted and he doth partake of Christs body and blood in the Lords Supper in relation to no visible professors on earth but onely to the Parish Church whereof he is a Member 1 Cor. 10. 17. for they expone that onely of a Parishionall Communion within one single independant Congregation And he must be a Heathen or as a Pagan in all Congregations on earth but in his owne yea and he is a visible professor of the Covenant of grace which is one in substance as they say with the Church-Covenant and hath claime to Christ and all his Ordinances in no Congregation save in his owne I prove the consequence for by Baptisme the Baptized person is incorporated in Christs visible Church 1 Cor. 12. 13. If this be true when one removeth from one Congregation to another hee must bee re-baptized and incorporated a visible member of a body visible with them And I see not how one can be in-churched to another Congregation and made one body therewith while he eate of one bread with them as they expone 1 Cor. 10. 17. if he be not also a member of all visible Churches on earth 3. If a Pastor can exercise no Pastorall acts toward any Congregation save toward his owne then a Pastor as a Pastor cannot pray for the whole visible Churches of God but the latter is absurd Ergo so is the former I prove the major The praying for the whole visible Churches is a Pastorall Act due to a Pastor as a Pastor 1. Because every visible Church is oblieged as it is a Church to pray for all the visible Churches on earth for as a Christian is oblieged to pray for all Churches visible so farre more is a Church now a visible Church doth not pray but by the Pastor who is the mouth of the People to God and that this is a Pastorall duty due to a Pastor I thinke is said Isa. 62. 6. I have set watchmen on thy Tower O Jerusalem which shall never hold their peace day nor night Yee that make mention of the Lord keepe no silence till he establish and tâ—ll â—â— make Jerusalem the praise of the whole earth Also Pastors as Pastors are to pray for the King though the King be no member of that Congregation whereof they be Pastors 1 Tim. 2. 1 2. every Pastor as a Pastor is to Preach against the sinnes of the Land else how can the People mourne for these sinnes Ergo the Pastor doth exercise Pastorall acts upon all the visible Churches on earth upon the King and upon the whole Land to which he is not a Pastor by speciall election 4. If a Pastor be oblieged to Preach in season and out of season and that as a Pastor and because he is a Pastor 2 Tim. 4. 2. Ergo he is to Preach as a Pastor in any Congregation where he shall be desired They answer He may Preach the word in another Congregation not by vertue of a calling or office but by vertue of his gifts I answer First if he Preach by vertue of a gift onely he Preacheth in that case not as sent of God and so intâ—udeth himselfe and runneth unsent and a meere gift to be a King or a Magistrate maketh not a Magistrate as Master Robinson granteth Ergo one cannot warrantably exercise a Pastorall act by vertue of a meere gift 2. He may in another Congregation preach with Pastorall authority and use the keyes by binding and loosing sinnes according as hearers doe repent and harden their nockes against the Gospell Ergo he may preach as a Pastor to another Congregation 3. There shall be no Communion betwixt Sister Churches in Pastorall acts as Pastorall which is
absurd the Communion shall onely be of Pastorall acts as Christian acts but in no sort betwixt them as Pastorall acts 5. The Scriptures for this opinion are weak Ergo the opinion it selfe is weake I prove the antecedent Act. 20. 28. feede the flocke over which the holy Ghost hath made you overseers c. there is no ground to feede even by Preaching or by vertue of a gift these flockes over which the holy Ghost hath not set you Obey them that are over you in the Lord Heb. 13. 17. c. there is no warrant to submit to other Pastors that are not over you in the Lord though they command by vertue of a gift not by vertue of an office or calling these be loose consequences 6. All reciprocation of mutuall duties amongst sister Churches whereby they exhort rebuke comfort one another must be unlawfull for these be Church acts and this Author saith The office extendeth no further then the calling but there is no calling of Church-membership betwixt sister-Churches and therefore all these duties are not acts of the Communion of Churches as they are such Churches or incorporations in a Church-state but onely duties of Churches as they are Saints but communion of Churches as Churches in the act of Church-dispensing of the Word and Seales reciprocally one to another is not in the Word of God as this opinion will inferre which is a weighty absurd 7. The Authors of this opinion hold That if the Congregation for no fault reject the Pastor whom they once called and elected to â—e their Pastor though in so doing they sinne and reject God in rejecting him yet they take nomen esse the name and nature of a pastor from him yet say they hee still remaineth a Minister of Christ till he accept a call from another Congregation Hence 1. such a one is a Pastor and yet the people have taken name and nature of a Pastor from him as they gave him name and nature Ergo he is either a Pastor without a calling which is absurd or he remaineth a person in relation to another flocke who never choosed him nor gave him any calling 2. To adde by the way if he be capable of a calling to another Church Ergo for the time he is no Minister else they must say he may be a Minister capable of two callings to two sundry Ministeries which yet maketh him a Pastor not in relation to one single congregation onely It is true they object that the Apostles Matth. 18. were commanded to preach to all Nations but Pastors are not so now but are commanded to feed the flocke over which God hath appointed them Act. 20. 28. but it is as true the Apostles were commanded to preach to all Nations in opposition to the charge that the Prophets of old were to speake to the people of Israel onely and the Apostles Matth. 10. forbidden to preach to the Samaritans and Gentiles and it is as true that Gods Spirit limited the Apostles to Preach to Macedonia not to Bithynia now because this particular direction for places is wanting in the Church it is certaine that a man is yet a Pastor in office in relation to as many as Gods hand of providence shall send him unto though he be chosen by a people to feed ordinarily one determinate flocke and though he be not an extraordinary and immediatly inspired planter of Churches or the first planter as were the Apostles yet is he a Pastor in relation to all And if this be not said 1. It were simply unlawfull for Pastors now to plant Churches and spread the Gospell to those nations who have not heard it because all Pastors now are ordinary and none are immediatly inspired Apostles but it is certaine what the Apostles did by an extraordinary gift as such immediatly called pastors it is unlawfull for ordinary Pastors to attempt to doe as to attempt to speake with tongues and to plant Churches by speaking with tongues and confirming it with miracles is unlawfull Papists as Bellarmine Suarez Acosta ascribe this to the Pope and his Apostles Our Divines answer that the Apostles that way have no successors But what the Apostles did by an ordinary pastorall gift as to preach the word administrate the Sacraments to erect and plant Churches by ordinary gifts where the Pastors can speake to the Churches by an ordinary gift in their owne language they are oblieged both within and without the Congregation to preach as Pastors because where God giveth gifts pastorall to pastors he commandeth them to exercise these gifts else they digge their Lords talent in the earth but God giveth to Pastors pastorall gifts to preach to others then their owne Congregation and to administrate the seales to them also and to plant Churches Ergo it is presumed that the Church doth give authoritie and an externall ministeriall calling to the exercise of these gifts 2. It is an unwarrantable point of Divinitie that the Apostles and the Pastors succeeding to them doe differ essentially in this that Apostles might preach as Pastors to more Congregations then one and might plant Churches but pastors succeeding to them may not as Pastors preach to more Congregations then their owne and may not planâ— Churches for then planting of Churches now were utterly unlawfull because it is certaine there be no Apostles on earth and it is not lawfull for a Pastor yea nor it is lawfull for any other gifted person to doe that which is essentiall to an Apostle and agreeth to an Apostle as to an Apostle It is then unlawfull for our brethren seeing they be not Apostles to plant Churches in India Nor is that comparison to be regarded much A Magistrate or an Alderman of a Citie may not lawfully exercise his office of Magistracie in another Citie whereof he is not a Maior and therefore a Pastor cannot preach ex officio as a Pastor in another Congregation whereof he is not a Pastor nor can he exercise discipline in another Congregation then his owne seeing another Congregation hath not by voluntary agreement oath or paction submitted themselves to his ministry nor chosen him for their Pastor For I answer the comparison halteth and doth not prove the point for by one and the same act the citie hath chosen such a man both for to be a Magistrate and to be their Magistrate and have given him thereby authority over themselves onely so he cannot exercise the office of a Magistrate over another Citie who hath not chosen him to be their Maior or ruler But the flocke doth not both call such a man in one and the same act to be a pastor and to be their pastor but hee is made by the laying on of the hands of the Elders a Pastor and a Pastor in relation to all to whom God in his providence shall send him to speake the Congregation by election doth give him no authority pastorall but onely appropriate his pastorall authoritie to themselves in particular
is to be seene in these bookes of the Chronicles written after the Captivitie as 2 Chron. 5. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they might praise Jehovah and Chap. 32. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he writ letters also to raile on the Lord and so the parallell place 2 King 19. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the place as the Doctor citeth is well exponed by R. Salomon Iarcâ—i in his Commentary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is it was proper to the Priests and Levites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to teach instruct as it is written Deut. 24. 28. according to al that the Priests and Levites shal teach you do yee but the Princes went with them lest they should have rebelled against their words that they might compell them to obey c. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in pihel signifieth this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in kall didicit in pihel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he caused him to learne Dan. 1. 3 4. Nebuchadnezzar commanded also Penaz 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to teach them learning and the language of Chaldea that honorable Courtier was not a Schoolemaster to teach the children of the captivitie himselfe but he did it by others The King of Syria saith to the King of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shall cure Naaman of his leprosie the Maide exponed it thou shalt cure him by another Elisha shall cure him Pilat scourged Jesus but Livius saith the Judge said to a burrio i. Lictor colliga manus so Deut. 31. 22. Moses therefore writ this song the same day and taught it v. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teach them this song and put it in their mouth It was impossible that Moses in his owne person could teach the people and put this song in their mouth therefore he behooved to teach them by the Priests and Levites as 24. 25. 2. The Hebrewes may read so but he sent to his princes for the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a note of the accusative case of the dative of the genitive or of the accusative case with a certaine motion as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to David or of David Valet Haebraeis inquit Schindlerus ad in vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super and it noteth a motion to a thing Gen. 2. 22. aedificavit he made the rib in a woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iud. 8. 27. and Gideon made it in an Ephod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 4. They annointed David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee King Then it must bee read hee sent to the Princes Benchail c. to teach in the Cities of Iudah v. 8. and with them he sent Levites v. 9. and they taught in Iudah there is not the least signification in the Text that the Princes taught Robinson Princes and Iudges are to open and expone the Law by which they governe else they governe with tyranny Answ. Judges are to convince the theefe and the murtherer 1. In a coactive way not in an ecclesiastick way 2. As these sinnes are troublesonie and hurtful to the State and Common-wealth 3 That others may feare to hurt the State by the like sinnes not that the malefactors may be converted to God and their soules may be saved but your lay-Prophets simpliciter not in ordine ad paenam are the onely ordinary converters of soules Robinson There is an excellent Sermon saith he of Iel oshaphats to the Iudges 2 Chron. 19. 6. and to the Levites 9. 10. and a divine prayer 8. 20. and Hezekiah hath an excellent Sermon to the Priests and Levites in the very Temple 2 Chron. 29. 4 5. And Nehemiah taught the people the Law of the Lord Kings are Shepheards and feeders not onely by government but also by instruction Answ. 1. These Sermons of Iehoshaphat and Hezekiah were first in time of extraordinary defections when the Priests whose it were to teach the people were corrupted and turned dumbe dogs 2. They were Sermons of Propheticall instinct and divine impulsions as the very stile of them cleareth and therefore cannot warrant Christian Princes to bee ordinary Prophets except you make the King a nationall Pastor over Pastors and two thousand Congregations for if as Prince hee bee their Pastor he is equally Pastor and teacher to all these Congregations and he must be as Prince obliged to bee a Prophet to convert all How exclude they a Pastor of Pastors and a diocesian prelate who introduce a nationall Pastor Yea how deny we a Pope if the King carry both the swords both of the spirit as a Prophet and that ordinarily by his calling to feed soules and the civill sword to take vengeance upon evill doers for whosoever preacheth the word of God as a Prophet hath the keyes of the Kingdome of heaven committed unto him to bind and loose to remit and retaine sinnes on earth and in heaven for the preached Gospell is the keyes of the kingdome as is the power of Church censures Then must the Kings have both keyes of Church and State and what hindereth but they admit the King as King and a nationall Pastor to be the head of the Church under Christ. 3. Consider the King as a Christian and gifted with learning hee is parens patriae and publick nurse father of the Church and may occasionally upon some extraordinary exigent at the meeting of the States or when his armies are going out to battell make use of the Word of God to exhort them to generall duties of Religion and Justice and to be prepared for meeting with eternitie and judgement and this he doth as a Christian father his subjects being his children but what is this to inferre that the King as King is a Prophet and an ordinary feeder of soules ex officio by office and that by knowledge and instruction as Robinson saith and an ordinary converter of soules and such a Prophet as doth preach in the Church ordinarily to the edifying of the Church and conviction and conversion of Infidels and gathering of a people to God as they say of their Prophets out of office 1 Cor. 14. 4 5. 12. 23 24 25. 31. And upon the same ground a King who hath the spirit of adoption may publikely pray as Jeboshaphat did for the Lord of hosts his presence to goe out with his Armies against the enemies of the Gospel but à speciei positione ad generis positionem male sequitur hee may be the peoples mouth to God in such an exigence and hee may give a word of exhortation anent duties generall of good subjects Ergo hee is an ordinary Prophet for the ordinary preaching of the Gospel to all his Subjects it is a loose and vaine collection Lastly Nehemiah a Prince taught the people saith he I answer Nehemiah was a Prophet and Author of Canonick Scripture as was Salomon and therefore his teaching proveth not the point Nehem. 1. v. 1. Nor can I finde where Nebemiah preached or prophecied to the people at all but
this if it stand good As many as may love one another and may edifie exhort and comfort one another may expresse their love by publick prophecying for edification in love but all Christians even such as are not in Church-state nor officers are to love one another to edifie exhort and comfort one another Ergo. The proposition is most false women are obliged to love one another and to exhort and edifie one another Prov. 31. 26. Til. 2. 3. yet can they not prophesie in the Church 1 Cor. 14. 34 35. yea excommunicated persons are not loosed from the duties of love and mutuall rebuking in private if they may bee exhorted as brethren 1 Thess. 3. 15. They may exhort and rebuke others Levit. 19. 17. which the law of nature requireth yea Peter as a Pastor out of love to Christ is to preach Ioh. 21. 15. 16 17. But therefore private Christians are not obliged to Pastorall preaching and administration of the Seales which are expressions of the love of Christ yet to administer Sacraments is an act of edification is therefore every act of edification and love common to all because to love and in some private way to edifie all is incumbent as a dutie to all nay a King out of love of Christ should governe Gods people a Captaine fight Gods battells a Sea man saile a Professor teach in the Schooles will it follow because to love one another is common that all private men may bee Kings may kill men in battell and that the Plowman should saile and invade the Mariners calling this were Anabaptisticall confusion of places and callings and should evert states places charges and callings and overturne Church and State and make the Church an old Chaos the God of order hath not so ordered callings and places But saith the man if the end which is edification and comfort continueth therefore the gift of prophecying continueth Answ. 1. Prophecying continueth who taketh it out of the world It continueth in such as God hath set in the Church for that end and use 1 Cor. 12. 29. but not in all and every Plowman who in his place is obliged to edifie 2. The Argument is also weake that continueth the end whereof continueth forso circumcision passeover sacrificing the end of all which was edifying should continue in the Church Mr. Yates answered to him extraordinary gifts as strange tongues miracles are for edification yet they continue not Mr. Robinson answereth to him strange tongues and the office of the Ministery doe not properly edifie but the use of strange tongues I answer there doth much weaknesse here appeare love in Mr. Robinsons breast doth not edifie nor his habit of prophecying but the acts of expressions of love and the use of prophecying edifieth and for that cause wee may well say that the office doth edifie There being saith Robinson no other meanes to edifie exhort and comfort left in the Church but propbecying Paul argueth from the common grace of love as well upon brethren as officers to ordinary as to extraordinary and at all times prophecying that all out of office may prophesie to the worlds end if they have gifts Answ. Is there no meanes to edifie exhort and comfort but prophecying and that prophecying publick in the Church and pastorall that is denyed what say you of private and domestick exhorting praying praysing reading and Christian conference Coloss. 3. 16. Mal. 3. 16. Zach. 8. 21. are not they singular meanes of edifying hath Christ left no meanes of edifying exhorting and comforting but the publick prophecying of Clothiers Mariners Fashioners 2. Faith commeth by hearing of a sent minister Rom. 10. 14. It pleased God by preaching of sent Pastors 1 Cor. 1. 17. 21. to save those who beleeve Robinson 2 Argu. v. 31. You may all prophesie that all may learne that all may be comforted be speakes of prophecying of all as largely as of learning of all according to the received rule of exponing the notes of universalitie Answ. Women ungifted brethren infidels in the Church by his owne grant may learne but they may not prophesie in the Church Ergo many more are to learne then may prophesie and the one All is narrower then the other for all are not Prophets 1 Cor 12. 29. therefore all may not prophesie in one and the same verse 1 Cor. 11. v. 32. and Isa. 53. v. 6. the notes of universalitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee all are taken divers wayes yea one and the same word applyed to divers subjects is taken divers wayes as 1 Sam. 12. 18. And the people greatly feared the Lord and Samuel and my sonne saith the Wise man seare the Lord and the King Prov. 24. 21. Mr. Yates said well all ought to have the gift of hearing but not of prophecying Robinson answereth every particular person is not bound to have the gift of prophecying but if he speake to purpose he must say that no ordinary brethren out of office ought to have the gift of praphesie which if it be true then ought none to strive for fitnesse to become officers neither were that reproofe just Heb. 5. 11. Answ. He speaketh to purpose to destroy your Argument which you destroy your selfe while as you grant many may learne who may not prophecie 2. Hee may say truely no ordinary brethren out of office but purposed to remaine artificers are to strive for fitnesse to the office of ministery but many out of office may have the gift of prophecying who are not Prophets and you grant I thinke many are gifted to be Kings who neither are Kings nor may lawfully exercise acts of royall majestie without treason both to God and their King For the place Heb. 5. 11. the Apostle rebukes the Hebrewes both officers and people as dull of hearing whereas they ought to bee teachers of others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as you expone it Prophets out of office who ought to prophesie publickly to the edifying of the Church But take home this Argument thus Those whom the Apostle rebuketh as dull of hearing who ought to bee teachers and unofficed Prophets are obliged to be indeed such Prophets for a rebuke is for the omission of a morall dutie which wee are oblieged to doe or for the committing the contrary but he rebuketh teachers in office women children and ungifted brethren as dull as hearing for that they ought to be Prophets were not Ergo all even teachers in office women children and ungifted brethren ought to be Prophets not in office Now the conclusion is absurd and against your selfe for you say Pag. 58. every particular person in the Church is not bound to have the gift of prophecying women are not bound I am sure yet are women rebuked for being dull of hearing and for that they ought to be teachers of others and were not 2. Hence it is cleare that you corrupt the word of God and to be teachers in that
the Author by which wee leepe the communion of Saints in divers Churches 1. By way of participation 2. Of recommendation 3. Of consultation 4. Of Congregation 5. Of contribution 6. Of admonition 7. Of propagation or multiplication of Churches It is allowed by the consent of our Churches that when the members of any other Churches are occasioned to rest with us on the Lords day when the Supper commeth to be administred and neither the persons themselves nor the Church they came from under any publick offence they bee by us admitted to the participation of the Lords Supper for wee looke at the Lords Supper not onely as a seale of our communion with the Lord Jesus but also of our communion with his members and that not onely with the members of our owne Churches but of all the Churches of the Saints and this is the first way of communion with other Churches to wit by participation Answ. 1. We heartily embrace the doctrine of the communion of Saints but many things are here which are incompatible with your doctrine as first communion of Churches which you call a branch of the communion of Saints cannot consist with your doctrine for a Church by you is relative onely to the Eldership of a Church as sonnes are relative to Fathers but a Sonne is not relative to a brother so neither is a Parishionall Church properly a Church in relation to a neighbour Church for a Church hath no Church-state no Church-priviledges no Church-worship in relation to a sister-Church therefore you should say the Communion of Christians of sister-Churches not the Communion of Churches for no Church by your doctrine hath any Church-state or Church-worship in relation to any but to its owne members 2. This enumeration is defective you make a Communion of Churches in the members of sister Churches in the Lords Supper though the members of neighbour Churches bee not inchurched in Church-state by oath as a member of that Church where hee partaketh the Lords Supper and why should not the Child of beleeving parents in the death or absence of the Pastors of neighbour Churches have communion with you in baptisme also for this communion in baptizing you deny to any but those who are members of that Church wherein they receive baptisme 3. if you admit communion of Churches in some things to wit in the Lords Supper how can you deny communion of Churches in other holy things of God for you admit no communion of Churches in the power of the keyes as in mutuall counselling warning rebuking binding and loosing for Christ hath left no common power of the keyes in many visible Churches who are united together in an Iland or Nation or Continent by which these acts of communion should bee regulated and in case of neglect and abuse censured according to Gods Word as you say for you deny all authoritative power in Synods let me bee resolved deere brethren in this how Christ hath put whole Churches and their soules in worse case then members of your independent Congregations are for the keyes of the kingdome of heaven in binding and loosing in excommunicating that the spirit may bee saved in 〈◊〉 day of the Lord the removing of scandalls out of sister parishionall kingdomes of Christ the gaining of sister Churches from heresies and scandalls as brethren are to bee gained Matth. 18. 15. 1 Cor. 5. 5. 1 Tim. 1. 30. by censures the keeping of the holy things of God from profanation authoritative rebuking warning that others may feare and that the rebuked may bee ashamed and all these meanes of salvation are denied to your particular Congregations as if they were Angels and Popes who cannot be lacking in duties and yet all these are granted to members of any one particular Church how hath the care wisedome of Christ denied these meanes to many united Churches and yet you acknowledge that sister Churches have communion amongst themselves and that seven wayes in visible acts of externall communion I beleeve this one argument though there were no more doth strongly conclude the lawfulnesse of Synods and by consequent the Law of nature would say if Christs wisdome provide wayes to regulate the publike actions of the members of a particular Church that they may be edified and builded up in the most holy faith farre more hath he taken care for many Churches united in a visible communion seven wayes that Lord that careth for the part must farre rather care for the whole body 4. You say members of other Churches are admitted to the Lords Supper amongst you by consent of your Churches but what consent doe you meane is the consent authoritative by power of the keyes 1. This consent authoritative is either concluded in a Synod of many Churches and so you acknowledge the authoritative power of Synods if it be done and agreed upon in every particular Church by them alone then I aske seeing to administer the Lords Supper to any and so to make in your Church meeting that it shall be administred to any is as you teach an act of ministeriall power over those to whom you administer the Seale chap. 4. Sect. 5. Now how doe you exercise acts of ministeriall power or conclude ecclesiastically to exercise these acts in your parishional meeting toward those over whom you have no ministeriall power for members of neighbour Churches are under no ministeriall power in your particular Church as you teach in the same place as you can exercise no power of the keyes when some are absent that is tyranny upon the conscience saith Answorth who will have none censured or excommunicated except the whole congregation be present also he who of another Church communicateth with you 1. Hath no faith of the lawfull calling and choosing your Ministers for he neither could nor ought to be present thereat 2. He knoweth not but he may be leavened by a scandalous lumpe which leaveneth the whole Church and is enough as you say chap. 4. Sect. to hold any from communicating in the Seales with any Church Now these and many other things he must take in trust from you which Answorth thinketh tyranny of conscience neither can a letter of recommendation make one of another congregation capable of Seales with you for to dispone is to alienate and give away the ministeriall power of the Seales to another Church Now this power say you chap. 5. Sect. 4. is a part of the liberty wherewith Christ hath made you free and so you cannot dispone it to another Church except you bring your selfe in bondage contrary to Gal. 5. 1. 5. Mr. Best and your selfe bold that a Pastor can exercise no pastorall act but over his owne flocke and you say that the Scripture saith so Act. 20. 28. 1 Pet. 5. 2. Ergo either to administer the Lords Supper is no pastorall Act and may be done by non-Pastors as Arminians and Socinians destroying the necessity of a ministery doe averre or then a
Nazianzen which is not against their authoritie and true fulnesse and he speaketh of the councells of his time and it is not to bee denyed but Panormitan saith well dictum unius privati est praeferendum dicto papae si ille moveretur melioribus rationibus veteris novi Testamenti and Augustine saith latter councells may correct older councells and Petrus de Monte under Eugenius complained that there was no godly and learned Bishops in his time to determine truth in a Synod when Doctors Professors Bishops and all have sworne obedience to the Pope to their Occumenick councells and to the wicked decrees of the councell of Trent as the Bull of Pius the fourth requireth But before I say any thing of the second question anent the magistrates power I shall close the other wayes of communion of sister Churches CHAP. 6. SECT 5. Three other wayes of communion of sister Churches A Fift way of communion saith the author is by helping and contributing to sister Churches Prophets and Teachers when they are in scarstie as Act. 11. 29. Rom. 15. 25. 26. Ans. This way of communion we acknowledg but we see not how this communion can stand wiâ—hout the authoritie of Synods if Churches bee not united in one visible body they cannot authoritatively send helpe of teachers one to another and this is a direct acknowledgement of a visible union of more Churches in one visible body for the Church of Jerusalem authoritatively sent Pastors Paul and Barnabas as Pastors to the Gentiles you will have them sent as gifted men and that they are not Pastors while they bee ordained and chosen by these Churches to which they goe A sixt way of communion saith hee is by admonition if a sister Church or any member thereof bee scandalous wee are then to send Elders to warn them to call Archippus or any other Elder to take beed to do their dutie if the Elders or Church bee remisse in consuring wee are to take the helpe of two or three Churches moe if yet that Church â—eare not wee are to tell a Congregation of Churches together or if the offence bee weightie wee are to withdraw the right hand of fellowship from such a Church and to forbeare all such sort of exercise of mutuall brotherly communion with them which all the Churches of Christ are to walke in one towards another Answ. You acknowledge that same order which Christ commandeth Matth. 18. to gaine a brother is to bee kept in the gaining of scandalous Churches But 1. What warrant have you of the two first steps of Christs order against scandalous Churches and to omit the third judiciall and authoritative way when sister Churches turne obstinate Christs order for gaining the scandalous is as necessary in the third as in the former two 2. Why doe you allow the third in a sort for if the sister Church will not bee admonished you will have her rebuked before moe sister Churches that are conveened that is before a Synod is it because you thinke there is more authority in a Synod then in one sister Church then you thinke there is authoritie in a Synod for by good Logick wee may inferre the positive degree from the comparative and there is no other reason why the matter should come before a Synod for all in a Synod wanteth authority and power to censure as you thinke yet to complaine to a Synod is an acknowledgement of the authoritie of a Synod as Christs order saith Matth. 18. 17. If hee neglect to heare them tell it to the Church 3. What is the withdrawing of brotherly communion from obstinate sister Churches but as Amesius saith well excommunication by proportion and analogie Ergo say I in this a Synod hath a Synodicall authoritie over the Churches within the bounds of the Synod by proportion for who can inflict a punishment of a Church censure by proportion answerable to excommunication but a Church or a Synodicall meeting which hath the power of the Church by proportion Amesius would prove that a particular Church cannot bee excommunicated because a Church cannot bee cast out of communion with it selfe for then she should bee cast out of herselfe But this argument with reverence of so learned and godly a man proveth onely that a particular Church cannot excommunicate herselfe which I grant but it concludeth not but a particular obstinate Church may bee excommunicated out of the societie of all sister Churches who meeting in a Synod in the name of Jesus Christ have power to save the spirits of sister Churches in the day of the Lord and are to edifie them by counsell and rebuking as the Author granteth and why not by an authoritative declaring that they will have no communion with such an obstinate sister or rather daughter Church Wee have never saith the Author been put to the utmost extent of this dutie the Lord hitherto preventing by his grace yet it is our dutie The Church Cant. 8. tooke care not onely for her owne members but also for her little sister that had no brests and would have taken care if having breasts they had been distempered with corrupt milke if the Apostles had a care of all the Churches 1 Cor. 8. 11. is that spirit of grace and love dead with them ought not all the Churches to care for sister Churches if not virtute officii by vertue of an office yet intuitu charitatis for charities sake Answ. That you have never beene put to these duties to the utmost will never prove that the government is of God for Corinth Ephesus Pergamus Thyatira which were glorious Churches by your owne confession were put to a necessitie of the utmost extent of these duties yea it proveth your government to bee rather so much the worse because Christs government is opposed by secret enemies in the Church 2. You make the spirit of love in a pastorall care over other Churches to bee dead because none have any pastorall care over any other Churches but the particular Congregation over which they are Pastors and pastorall love to unconverted ones as pastorall you utterly deny The last way of communion saith the Author is by propagation or multiplication which is as the Apostles had immediat calling from God to travell through the world and to plant Churches so have particular Churches given to them immediatly from Christ the fulnesse of measure of grace which the inlargement and establishment of Christs kingdome doth require that is when the Bee-hive a parishionall congregation is surcharged they have power to send forth their members to enter by Covenant in Church-state amongst themselves and may commend to them such able gifted Ministers as they thinke may bee Ministers in that young Church Answ. 1. This way of inlarging Christs kingdome is defective 1. It sheweth the way of inlarging the number of invisible Churches and multitudes of converts into new incorporations but doth shew no way how to
Church which I grant is true and the end of the Ruler should be onely preservation of peace and the externall tranquillity of the Common-wealth yea I say from the Word of God that externall peace is too narrow an end and it doth belong to the second Table the Kings end as Nurse-father and his a like care is to preserve the first Table and as a Nurse-father to see that the childrens milke be good and wholesome though the milke come not from his owne breasts and so his power hath a kingly relation to all the Word of God and not to externall peace and naturall happinesse onely And the King as the King his end is edification and spirituall good of soules also but alwayes by a kingly power and in a coactive way by the sword whereas the Church are in their care of edifying soules to use no such carnall weapons in their warfare 2 Cor. 10. 4. For which cause that learned P. Martyr and 〈◊〉 Parker and also the Professors of Leyden say that Ministers deale with consciences of men Quoniam Spiritus Sanctus inquit Martyr vim suam adjungit cum praedicationibus orthodoxis the holy Spirit conjoyneth the power and influence of grace with sound preaching and the Magistrate doth onely exercise externall discipline And Parker reasoning against Whitgift and 〈◊〉 proveth well that the Church visible though externall yet is Christs spirituall Kingdome and that Church discipline is a part of Christs spirituall Kingdome and that the externall government of Christ by discipline is spirituall every way according to the efficient 1 Cor. 12. 1. according to the end spirituall â—dification Ephes. 4. 12. according to the matter the Word and Sacraments 2 Cor. 10. 3 4. according to the forme of working by the evidence of the Spirit 2 Cor. 2. 4. 13. And this is the cause I conceive why great Divines have said the object of the Magistrates power as a Magistrate is the externall man and earthly things because he doth not in such a spirituall way of working take care of the two Tables of the Law as the Pastor doth and yet the spirituall good and edification of the Church in the right preaching of the Word the Sacraments and pure discipline is his end It is true whether the blasphemer professe repentance or not the Magistrate is to punish yea and to take his life if he in seducing of many have prevailed but yet his end is edification even in taking away the life for he is to put away evill that all Israel may feare and doe so no more but this edification is procured by the sword and by a coactive power and so the Church power and the kingly power differ in their formall objects and their formall ends But Spalato speaketh ignorantly of Kings Who saith as the internall and proper end of the Art of painting the Art of sailing c. is not life eternall but onely to paint well according to the precepts of Art and to bring men safe to their harborie though the persons who are painters and sailers may direct works of their Art to life eternall so saith he the end of the kingly Art is not life eternall but onely the externall peace of the Common wealth hence inferreth he that there is no subordinatim betwixt the power of the Magistrate and the power of the Church but that they are both so immediate under God as the Church cannot in a Church way regulate the King as a King but onely as he is a christian man the Church may rebuke the King while as he abuseth his kingly power to the destruction of soules and that the Church power as such is not subordinate to the kingly power onely the King may correct with the sword the Pastors not as Churchmen and Pasâ—ors but as men who are his subjects But 1. whereas it is certaine the King in respect of politick power is the immediate Vicegerent of God and above any subject in his Dominions so doth the Bishop make the Shoe-maker the Painter the master-fashioner immediate unto God and censurable by none as they are Artificers even as the King is censurable by none as King and so the King is dishonoured who by office is the Lords annoynted and a little God on earth Psal. 82. v. 1. 2 The intrinsecall end of kingly power is no more the advancing of godlinesse and the promoving of the Kings daughter towards life eternall by the sincere milke of the Word as the Lords Vicegerent and Nurse-Father of the Church then the Painter as a Painter or a Sea-man as a Sea-man is to advance godlinesse for this mans intrinsecall and is onely a safe harbour and shoare to temporall lives not the harbour of salvation to soules and his end is onely a faire Image of Art in Paper or Clay not the Image of the second Adam and by this the King as King is interdicted of any Church businesse or care of soules to be fed by the Word or Sacraments to keepe them cleane if he looke to any of these as an end that is not the eye or intention of the King as King but of the King as a godly Christian saith Spalato hence to care for the spirituall good of the Church and the promoving of the Gospel is as accidentall as to say an excellent Painter such as Apâ—ies intendeth in his painting life eternall so the King by this looketh to the Law of God to Religion and the eternall happinesse of the Church by guesse by accident and as King hath neither chaire nor roome in Christian Synods nor a seat in the Church 3. If the meaning be that the King as King that is rightly exercisng the office of a King is subordinate to no Church power that is he cannot be justly and deservedly rebuked by Pastors that is most true but nothing to any purpose for so the Pastor as a Pastor Jeremiah as he doth truly and in the name of the Lord exercise the propheticall office cannot be deservedly censured nor punished either by the Church-synodrie or the King and Princes of the Land but thus way all members of the Church an I any one single beleever doing his duty should be as immediate and independent and highest next on earth to Christ as the King and his three Estates of the Honourable Parliament are in civill matters and as an Occumenick Councell or in our brethrens meaning independent Congregation which is against reason But if the meaning be the acts of a King as aberring from justice not as a King but as a fraile man may be censured and rebuked deservedly by Pastors in a Church way this way also the Pastor as a Pastor is not subject to the Church but onely as a fraile man and so nothing is said to the purpose in this more then the in the former But if the meaning be thirdly that which onely maketh good sense that the acts of the King abstracted from good or bad or as kingly or
shall decree good or bad without examination also as Suarez the Councell of Paris their Law saith and Innocentius the first and Gregory the seventh doe teach Making Kings in their judgement slaves to the Pope and ' his determinations and to have no light but from their vertuall Church as the Moone hath all her light from the Sunne Our third distinction is that the Magistrate as Magistrate and a preserver of publicke peace may doe some thing when a Schisme and dissention is among the Church-men in a Synod 1. In this case he may punish perturbers of peace as Augustine answereth Gaudentius the Donatist and the separaters from the Church in which case the Magistrate indirectly condemneth one of the parties which the Church hath condemned but there be many other cases of dissention in this case therefore when the Magistrate findeth the Synod divided in two parties equally or three iâ— the corrupt part prevaile or foure in the case of the Churches aberration in one particular fact or five if there be an universall apostasie of the whole representative Church or sixe an universall defection of both the representative and essentiall Church all these being too casuall and of too frequent occurrence one and the same answer cannot be given and here be sundry subalterne distinctions considerable Hence our fifth Conclusion when there is an equall rupture in the body nothing extraordinary would be attempted if ordinary wayes can be had if Saul the ordinary Magistrate had at Gods Commandement killed Hagag Samuel the Prophet should not have drawne his Sword and therefore in this case the Magistrate would first seeke helpe from other Churches as that learned Apollonius saith But if that cannot be conveniently had as in a nationall Church it may fall out then the Magistrate as a preserver of peace and truth may command the sincerer part to conveene in a Synod and doe their duty as the good Kings of the people of God did 2 Chron. 15. Asa gathered together a people who entered in Covenant to seeke the Lord God with all their heart and layed an obligation of punishment to death on the rest v. 12 13. and Jehoshaphat 2 Chron. 23. 4. he layed charge on Hilkiah the High Priest and the Priests of the second order whom he knew to be better affected to the worke to bring out the Vessels made for Baal which proveth that the King should put the sincerest to doe that which in common belongeth to the whole in which case of the erring of the most part of the Church the Prince indirectly condemneth the erring part of the Synod because it is his place to forbid and to punish with the sword the transgressors of Gods Law But because his power is accumulative not privative under that pretence hee hath not power to hinder the sincerer part to meet and determine according to the Word of God 6. Conclusion In the case of the prevailing of the corrupt part of the Church or in the fourth case of the aberration of the Church in one particular the King hath a regall power to punish the Canonists if they shall decree in their Synod Popery and hereticall doctrine and so give to the Bride of Christ noysome and deadly milke the Prince as nursefather may punish the Canonists 1. Because hee is a keeper of both Tables of the Law and hath a royall power to inflict bodily punishment upon all sinnes even committed in foro exteriore ecclesiae as the King may punish false teachers 2. Because the Magistrates power is auxiliary accumulative as a tutor and nurâ—efather who hath law to helpe the Pupill and to adde to the inheriritance but hath no Law nor power to take away any part of the inheritance from the Pupill Ergo as a nursefather hee is to helpe the Church of Christ against the wicked Canons of the representative Church If any object then the King as King hath power to rescind and annull the ecclesiasticall Canons the contrary whereof that learned author of Altare Damascenum doth prove I answer that learned and worthy author proveth that the Prince cannot annull the Church-Canons and that the councell of Trent thought shame that the Pope should absolve any condemned by the Church-Canons and certainely the same power that maketh Canons should dissolve them but the Kings power cannot make Church-Canons for it is a part of the ministeriall calling to make Canons and therefore hee cannot annull and dissolve Canons but some greater Kingly power is due to the King in the case of the Churches aberring then in the case of the Churches right administration and as our Divines doe justly give to the Prince an extraordinary Kingly power in the case of universall apostasie of the Church as Jehoshaphat Hezekiah Josiah and other worthy reformers in the Church of the â—ewes did warrantably use their Kingly power when the Church-men were corrupted and negligent in their dutie so in a particular case of a particular error of the Synod the King as King may use his Kingly power in this fact that is secundum quid extraordinarie for the King is oblieged as King to adde his accumulative power of a civill sanction to all just and nâ—cessary Church constitutions and it the Canon or Church constitution bee wicked and popish he is oblieged to deny his civill sanction and not that onely for hee that is not with Christ is against him but hee is to imploy his kingly power against such Canons and so is to deliver the Church of God in that and in denying his accumulative power to unjust Canons hee addeth his kingly power accumulative to the true Church in saving them from these unjust Canons 2. Also it may bee objected If the King by a regall and coactive power may annull and rescind unjust Canons hee may by this coactive power make Canons for it is that same power to make and unmake Canons I answer if hee may annull unjust Canons that is liberate his subjects from civill punishment to bee inflicted for refusing obedience to such Canons and for bid the practise of wicked Church constitutions under the paine of the sword It will not follow that therefore hee may make Canons but onely that hee may adde his civill sanction to just Canons 2. Neither can the King properly annull the Canon but onely deny to adde his civill authoritie for the execution of such Canons But thirdly it is objected that the King bath a judgement that such Canons are wicked and superstition the Church-mens judgement at the assembly of Glascow Edenbrough an 1638 1639. is that such Canons are lawfull edificative and necessary then is the King obliged as King to deny his royall sanction and who shall bee Judge in the matter If you say the Word of God it satisfyeth not because both the King and the Synod alledgeth the Word of God as norm â— judicandi a rule of judging but the rule of judging is not formally the Judge
wayes 1. Effectually and so we thinke that the Kingly power is an Ordinance of God lawfull jure divinâ— many Papists say the contrary but we thinke with Gods word it is of divine institution as is cleare Psal. 2. 11. Prov. 8. 14. 15. Rom. 13. 1 2 3 4 5 6. Matth. 22. 21. 1 Pâ—t 2. 17 18. Eccles. 9. 20. Prov. 25. 2. Prov. 20. 2. 2 The Kings power may be thought divine formally and so as divine is opposed to civill it is a humane ordinance and not formally divine or ecclesiasticall nor subjectively 3. It may be thought divine and ecclesiastick objectively and finaliter The end intrinsecall being a spirituall good and so the King hath power to conveene Synods not onely as they are men and his Subjects but also as they bee such subjects and Christian men and members of Synods as the King may command the minister of the Gospell both as a man yea and as a Preacher in the Pulpit to preach â—ound doctrine and to give wholesome and good milke to the Church and this is formally an act of a nurie-father such as the King is by his Kingly office and this way also doth the King send members to the Synod and moderate and preside in Synods actu impâ—rato nâ—n elicito actu objective ecclesiastico non intrinsece non formaliter non subjective ecclesâ—astico The King ruleth by the Sword and commandeth the Synods to meete ordereth politically and civilly the members and meeting and as King cooperateth but by a civill and regall influence with the Synod for the same very end that the Synod intendeth to wit the establishing of truth unity and the edification of Christs-body But this power of the Kings to conveene Synods is positive not negative auxiliary and by addition not by way of impedition or privation For the Church of her selfe hath from Christ her head and Lord power of conveening without the King beside his knowledge or against his will if he be averse as is cleare Matth. 18. 17 18. if they be conveened in his name he is with them not upon condition that the Prince give them power And Joh. 20. 19. there is a Church-meeting without the Rulers and a Church-meeting for praying preaching and discipline Act. 1. 13 14. c. without the Magistrate Act. 15. 1 2. and when the Magistrate is an enemy to the Church 2. Where Christ commandeth his disciples to preach and baptize Matth. 28. 19 20. and with all faith in the exercise of their ministry they shall be persecuted by rulers as Matth. 10. 17 18 19. Luk. 21. 12 13 14. He doth by necessary consequence command Church-meetings and Synods even when the Magistrate forbiddeth and this is practised 1 Cor. 5. 1 2 3 4 5. where the Magistrate is an heathen chap. 6. 1 2 3. 3. It should follow that Christ cannot have a true visible Church and ministry on earth except the Magistrate countenance his Church which is both against experience and Christs Kingly power who reigneth in the midst of his enemies Psal. 110. 2. And what glorious Courâ—bes had Christ in Asia with power of doctrine and discipline and â—o with all Church-meetings Rev. 2. chap. 3. where Tyrants did slay the witnesses of Christ Rev. 2. 13. and certainely by what power Kings alleadâ—e that Synods may not meet for the exercise of discipline and good order in Gods house by that same power they may say there should be no Church meeting for the hearing of the word and receiving the Sacraments without their authority For Church Synods for doctrine differ not in spece and nature from Synods for discipline all be one and the same acts under Christ as King and head of his Church for which see Spalato Uâ—â—tius Amâ—sius Calderwood the Professors â—â— Lâ—yden Now what any say on the contrary for the power of Princes in matters ecclesiasticall is soone answered Gerardus saith that Moses gave Lawes both to the People and Priests Exod. 20. Lev. 8. Num. 3. I answer if this be a good argument the Magistrate his alone without advise of the Church may impose Lawes yea and institute new Laws and dite Canonicall Scripture also as did Moses Deut. 5. Exod. 20. but it is certaine that Moses gave these Laws not as a Magistrate but as a Prophet of God who spake with God face to face and it is more for us then for our adversaries David also brought the Ark to its place at Gods speciall direction the Levites carrying it by Gods Law though they failed in that sinfull omission 2 Sam. 6. but 1 David did convocate the chosen of Israel even thirty thousand to reduce the Ark to its place and so the Levites and Church-men and did it not as King his alone as 1 Chron. 13. hee did it And Junius saith and the text is cleare that he did it by the counsell of an Assembly and the whole Church and that a King may doe that in Gods worship in case of the negligence of the Church that is warranted by Gods word is but his duty Now Jesuites answer not to any purpose in this for Becanus and Suarez answer nothing to Davids placing of the Arke in its place onely they say all the people conveved the Arke and danced before it as well as David but it is not hence proved that all the people are heads of the Church as they say the King is and Lysimachus the Jesuite seeth in this that wee aâ—â—ee not with his friends the Jesuits Solomon builded the Temple and dedicated it to Gods service but this is no ground to make the King a Law-giver in the Church 1. Because none can deny but Solomon did all this as a Prophet by speciall revelation for 1. if Solomon might not build an house to the Lord but by speciall revelation that hee should bee the man and not David his father 2 Sam. 7. 6. 13. farre more could hee not as an ordinary King build that typicall house which had a resemblance of Christ and heaven it selfe especially seeing the signification of the Holy of holiest in the Sanctuary is expressely given to the holy Spirit Heb. 9. 7 8. and the Temple was a type of Christ Joh. 2. 20 21. and they may say Kings by an ordinary power as Kings might pen Canonick Scripture as well as they could build a typicall Temple like Solomons God filled that Temple with his glory and heard prayers made in that temple and toward that Temple I thinke Kings as Kings cannot now build such Temples therefore Solomon by a Propheticall instinct built that house Jesuites give no answer to this for Suarez saith Kings may build Churches to God because of it selfe it is an act of Religion which requireth riches for the building thereof and for the dedication it includeth two 1. By some religious action to consecrate a house to God and this way onely the Priests by sacrificing dedicated the Temple and God by filling
of it with his presence dedicated it to himselfe 2. It includeth an offering and giving of an house to Gods service I answer by this Solomon as a private man builded the Temple and dedicated it to God and not as either King or Prophet but this is a vaine answer for no private man could have builded an house to God with such typicall relations to Christ and to the Church of the New Testament except hee had been immediatly inspired by the holy Ghost Becanus saith three sorts of men were actors here 1. Solomon 2. The Priests 3. The people Solomon prayed and gave thankes the Priestâ— â—arried the Arke the Tabernacle the holy vessels and sacriji â—s the 〈…〉 present rejoyced and gave thankâ—s to God there is nothing 〈…〉 Solomons headship Solomon dedicated a Temple to God what it will no more follow hee was the head of the Church for that 〈…〉 â—ffered stones and timber to God then the womâ—n can â—ee 〈◊〉 of the Church who offered to God gâ—â—d purple 〈…〉 buddâ—â— Temple to God many Merâ—hanâ—s â—ubild Templeâ— upon their 〈…〉 God and pray to God to accept these Temples 〈◊〉 in England 〈◊〉 Temples to God they are not for that head of the Church Answ. 1. This is another Temple then Temples builded daily 1. Because it was wil-worship for David to build this Temple and service to God for Solomon a King of peace and a type of our King of wisedome Christ to build this Temple and for no other any Merchant may build a common house to Gods service without a speciall word of promise which word Solomon behoved to have or then hee could not build this house 1. To dedicate an house to God typicall of Christ 2. Filled with the cloud of Gods presence where God said hee would dwel in this house 3. With such ornaments as the Holy of holiest in it 4. In which God said he would heare prayers whereas now in all places hee heareth prayers Joh. 4. 21. 1 Timothâ— 2. 8. this is another positive worship then that a merchant build a house for Gods daily service which hath no relative holinesse in it but onely is holy in the use and to dedicate a house in these termes is more then an ordinary dedication to Gods service and their Prelates in England who dedicated Temples to God cannot answer this reply of the Jesuites nor can the new Jesuite Lysimachus Nicanâ—r their brother answer the Jesuite herein wee say from warrant of Gods Word that Solomon did all this by a propheticall instinct by the which also hee prophecied and did write the booke of the Proâ—â—rbs Ecclesiastes and Solomons Song else Jesuites may say that these bookes doe no more prove Solomon to bee a Prophet then the tomes written by Becanus and Suarez doth prove that they were divinely inspired Prophets Obj. David also prepared materialls for the Temple 1 Chron. 22. 2. and dicided the Levites in certaine rankes and orders 1 Chron. 23. 4. Answ. 2 Chron. 8. 13. for so had David the man of God commanded the man of God is the Prophet of God not the King of Israel as King 2 Chron. 29. 25. and hee set the Levites in the house of God with Cymba's and psalteries and â—arpes according to the commandement of David and of Gad the Kings Seer and Nâ—uhâ—n the Prophet for so was the commandement of the Lord by his Prophets they may prove then God the Prophet is the head of the Church and hath power to make Church-Lawes But it is a great mistake Hâ—â—â—â—iah David Solomon commanded the people and the â—evites to doe their duties according to Gods Word Ergo Kings may make Church-constitutions by a mixt power it followeth in no soâ—â— wee deny not but the King may command in Gods worship what is already of cleare and evident divine institution but that hee may obtrude it as a thing to bee observed by all Church men and urge it as a constitution come from authoritie to bâ—e observed under the paine of ecclesiasticall censures wee deny now this formalists teach that hee may command in the externall government as a Church constitution to bee in his royall name executed by Church men with Church censures though the Church never heard of it before It is true that Jehoshaph â—t 2 Chron. 19 8 9 10 11. set of the Levites and Priests and the chiefe of the fathers of Israel for the judgement of the Lord and for controversies and charged them to doe in the feare of the Lord v. 11. and behold Amariah the chieâ—e Priest saith hee is over you in all the matters of the Lord and Zebadiah the sonne of Ismael the ruler of the house of Judah for all the Kings matters also the Levites shall bee officers before you deale câ—â—raâ—iously and the Lord shall bee with the good Hence doth Tâ—oker and other court parasites inferre 1. That the King constituting Levites and Priests in a Citie must bee head of the Church and 2. That Jehoshaph at having constitute two Vicars and Dâ—puties under him one in Church matters to wit Amariah another in civill matters to wit Zebadiah therefore hath the King a jurisdiction and headship in both Church and State Answer 1. The institution of Priests is one thing and the calling of the persons to the Office another the former was Gods due who himselfe chused the tribe of Levi and this the King did not But it is another thing to constitute Priests and Levites who were instituted and called of God to serve in such a place at Jerusalem rather then in any other place this is but to apply a person who is jure divine by Gods right in office to such places and times This is not a point of Ecclesiastical jurisdiction for placing and timing Preachers belongeth to the people calling them and in the time of Apostasy as this was Jehoshaphat sent Levites to teach and commanded them to do their duty but that the High Priest is the Kings Deputy or Vicar as if the King offered sacrifices to God as the principall and Church head or by the Ministry and service of Amariah as his instrument deputy and servant is most idly and untruely spoken Yet will I not use the argument of Beâ—anus the Jesuite who saith If Amariah was the Kings Vicar then may the King by himselfe sacrifice for what ever the Vicar oâ— deputy may dâ—e that may the person above him who giveth him power dâ—e without the Vicar The Kings royall commandement is formally terminated upon the quality and manner of Ecclesiasticall acts that they bee done according to Gods Law rather then upon the acts according to their substance It is one thing for Ministers to Preach sound Doctrine and administrate the Sacraments in obedience and at the Kings commandement which wee acknowledge a truth and another thing for Ministers to Preach in the name and authority of royall Majesty as having a calling from him this latter is false as the King may do an
act of justice at the direction of a Minister commanding him in Gods name to execute judgement impartially yet the King doth not an act of justice in the name and authority of the Church And that is true which Beâ—anus saith What the instrument doth the principall cause may do where the Vicar or Deputy and the principall substitutâ—r of the Vicar are both civill persons or are both Ecclesiasticall persons for in a large and unproper sense the nurse is a sort of deputy under the nurse father the Father may take care that the nurse give milke and wholsom milke to his child yet cannot the Father give milke himself The King may take care actu imperato as one intending in a Kingly way that Christs body bee edifyed that the Priests and Prophets feed with knowledge the Church and sister of Christ and so are the Priests under the King and at his command to feed and to feed with wholsome food the flocke and in obedience to the King all are to do their duty and his care is universall over all and his end universall That which is the end of Pastors Doctors Elders Deacons Lawyers Judges c. is in an universall intention the Kings end even Gods honor by pâ—â—curing in a regall way that all do their duty in keeping the two Tables of the Law and so is hee the great politick wheel moving by his royall motions all the under wheeles toward that same end yet cannot the King without sinne and being like a Bird wandring from her nest do that which is properly Pastorall so that the Office is not subordinate to him but immediately from God yet are the operations of the Office and to Preach tali modo diligently sound Doctrine subordinate to him but in a generall and universall way as hee is a kingly mover of all to keep the two Tables of the Law Neither did the King as Suarez saith one and the same way appoint both the High Priest and the civill Judge And Cajetan saith he decerneth the two chiefe heads of Church and Common-wealth but hee appointed not both for God appointed Amariah to bee High Priest and not the King but here is nothing to prove the Kings headship Asa reformed the Church and renewed the Covenant Ezekiaâ— reformed Religion also and brake in peeces the Brazen Serpent and all these in the case of universall apostasie and the corruption of the Priest-hood did reforme the Lords house breake in peeces graven Images but all this giveth to them no mixt Ecclesiasticall power of making Canons of ordaining and depriving Pastors Whereas some object That the care both of temporall good and spirituall good belongeth to the Magistrate therefore hee must have a power to make Church Laws See Pareus For his care cannot bee supreme if hee must rule at the nod and beck of Church-men I Answer the connexion is weak hee who hath the care of both the temporall and spirituall good of the people hee hath a nomothetick power to procure both these two goods it followeth no way for then might hee have a power in his own person to Preach and administrate the Sacraments this power procureth the spirituall good but such as is the care such is the power the care is politick and civill Ergo the power to procure the spirituall good must bee politick and civill 2. Neither is the King to do all at the nod and direction of the Priesthood blindly and without examination That is the blind doctrine of Papists wee hold that hee hath a regall power to examine if the Decrees of the Church bee just Orthodox and tend to edification For hee is the Minister of God for good and to take vengeance on evill doing And there is no just obligation to sinne hee is not obliged to punish with the sword well-doing but evill doing and the Church can oblige the Magistrate to do nothing but that which in case there were no Church Law and in case of the Churches erring hee should doe 2. They object He to whom every soule is subject he hath a power to make Church Laws about all good but all and every soule without exception of Apostles or Church-men is subject to the civill Magistrate Ergo. The proposition is proved from the Law of relatives for he to 〈◊〉 we are subject he may give Lawes unto us for our gâ—â—d See Pareus Answ. He to whom we are subject may give any Lawes or command any manner of way for our good I deny the proposition in that sense for then he might in the Pulpit preach the Commandements of God for our good He might give Laws under the paine of excommunication It is enough that he may give Laws by sanction and civill enacting of Church Laws and pressing us by the power of the Sword to doe our duty for the attaining of a spirituall good He to whom we are subject he may give Laws that is presse in a coactive way obedience to Laws that is most true but it proveth not a nomothetick power in the King 3. They object What ever agreeth to the Kingly power concerning the good of Subjects by the Law of Nations that doth farre more agreeth Kings by the Law of God For the Law of God doth not desir 〈…〉 â—e Law of Nations But by the law of Nations a care 〈◊〉 Religion belong th to the King for Religion by the Law of nature is indâ—â—ed and brought in by the Law of Nations As Cicero saith And therefore to a Christian Kingly power the care of Religion must be due Answer we grant all for a care in a civill and politick way belongeth to the Christian Prince but a care by any meane whatsoever by Preaching or by making Church Canons is not hence proved by no light of nature or Law of Nations in an ecclesiasticall care of Religion due to the Christian Prince but onely in a politick and civill way 4. All beleevers even private men may judge of Religion not onely by a judgement of apprehension but also of discretion to try what Religion is true and to be holden and what is false and to be rejected Ergo farre more may the Christian Magistrate definitively judge of Religion so he doe it by convenient meanes such as are sound and holy Divines and the rule of Gods word The consequence is proved because the faithfull Prince hath supreame power which is nâ—mothetick and a power to make Lawes Answer it is true all private beleevers may try the Spirits whether they be of God or not but hence we may as well conclude therefore Princes may preach and administer the Sacraments as therefore the Prince may define matters ecclesiasticall For a eivill coactive power giveth to no man an ecclesiasticall power except he be called thereunto as Aaron was 2. The meanes alleadged are the judgement of holy and pious Divines and the word of God but Moses whom they alleadge for a patterne of a civill ruler who
acquire to himselfe poâ—er over the Church of God Though the â—ight of presenting a man to benefice were a meere temporall thing yet because it removeth the libertie of a free election of the fittest pastor as Origen saith it cannot bee lawfull but it is not a temporall or civill right but a spirituall right though wee should grant that the people have a free voyce in choosing and that the patron were oblieged to present to the benefice the man onely whom the people hath freely chosen and whom the Elders by imposition of hands have ordained 1. Because the Pastors hath right to the benefice as the workeman is worthy of his hire and hee hath a divine right thereunto by Gods Law 1 Cor. 9. 8 9. c. Gal. 6 6. Matth. 10. 10. Ergo if the patron give any right to the Pastor to the benefice it must bee a spirituall right If it bee said hee may give him a civill right before men that according to the Lawes of the Commonwealth hee may legally brook and injoy the benefice this is but a shift for the civill right before men is essentially founded upon the Law of God that saith the workeman is worthy of his hire and it is that fame right really that the Word of God speaketh of now by no Word of God hath the Patron a power to put the Preacher in that case that hee shall bee worthy of his wages for hee being called chosen as Pastor hee hath this spirituall right not of one but of the whole Church 2. It is true Papists seeme to bee divided in judgements in this whether the right of patronage bee a temporall or a spirituall power for some Canonists as wee may see in Abb. decius and Rubio and the Glosse saith it is partly temporall partly spirituall Others say it is a spirituall power as Anton. de Butr. and Andr. Barbat and Suarez and whereas Papists doe teach that the Church may lawfully give a right of presenting to Church benefices even to those who are not Church men the power must bee ecclesiasticall and spirituall and cannot bee temporall also Suarez saith that the right of patronage may bee the matter of Simâ—ny when it is â—â—ld for mâ—ney Ergo they thinke it an holy and spirituall power It is true the Bishop of Spalato calleth it a temporall power which is in the hand of the Prince but there is neither reason nor Law why it can bee called a temporall power due to a man seeing the patron hath amongst us a power to present and name one man whom he conceiveth to be qualified for wee find the nomination of a list or the seeking out of men fit for the holy ministry some times ascribed to the Church as Act. 1 23. Then they appointed two Joseph called Barsabas who was surnam d Jusâ—us and Matthias which words may well bee referred to the eleven Apostles and so they nominated men or to the Church of beleevers and so though it bee not an authoritative action it is an ecclesiasticall action and belongeth to the Church as the Church and so to no Patron and the looking out of seven men to be presented as fit to bee ordained Deacons is expresly given to the Church of beleevers Act. 6. 3. Wherefore Brethren looke yee out amongst you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seven men of honest report and sometimes the Apostles doe nominate men for the ministery but never doth the holy Ghost mention a Patron But if the thing it selfe say they hee necessary then is the office not unlawfull But it is most necessary that some one or more eminent and powerfull men should have power to see that the Church goods bee not delapidated Answ. It is a part of the Magistrates office with his accumulative power whereby hee seeth that every one doe their dutie to take care that vulturs and sacrilegious devourers of Church livings bee punished and the Church themselves are to censure all guiltie of Simony or delapidation of the rents of the Church as may bee gathered by due analogie from Peters punishing with death the sacriledge of Ananias and Saphira and the Simony of Simon Magus 2. The ancient Church â—ooke care of dividing of the Church rent very carefully in foure parts one was given to the Pastor who was not to imploy â—ents of the Church upon Horses and Coaches and conquering Baronies and Lordships to their sonnes as our idle belleys were in custome to doe but the Bishop was to entertaine Hospitalls and to feed the poore to take care of bridges repâ—ring of Churches so as Ambrose saith what ever is the Biships it is the poores a second part was given to the Elders and Deacons a third part was for the repairing of Churches and a fourth part for Hospitalls for poore and strangers this distribution with some other order is made if wee beleeve Papists in a Synod at Rome under Silvester the first though Socrates Theodoret Sozomen and others well versed in antiquitie speake nothing of this Synod but you may see this cleare in Synodo Bracarensi in Aventinus in Gregorius so there is no need of a Patron nor was there any in the Apostolick Church Deacons were to take care for tables and the goods of the poore no reason that men seeme more carefull for the good of the Church then Jesus Christ. 3. Though there bee a necessitie that the Church bee defended in her liberties yet is there no reason an office should be made thereof as the Canonists make it an office with a sort of stipend And therefore to make a Patron they require not onely the founding of a Church but also the building of the house upon his owne charges and the dotation of a maintenâ—nce for the Church and for this cause the Patrou hath a buriall place in the Church and if hee or his children become poore they are to be entertained of the Church rents and therefore they call it jus â—uti'e a gainefull power 2. It is jus bâ—norifioum hee hath power to nominate and present a man to the benefice of the vaiking Church 3. It is jus onerosum because hee is oblieged to defend the Church see theâ— Law for this so see also Calderwood Gerardus Suarez Anton. de dom arcb Spal Hâ—spinianus yet Justinianus himselfe forbiddeth that the Patron should present a man to the Bishop to bee examined and tryed and certainly this place and charge for the defending of the Church of Christ from injuries and wrongs 〈◊〉 Christ of want of foresight and providence who hath not appointed officers civill and eccleâ—â—asticall to take care of his Church for no power over the Church was ever given to builders of Synagogues and therefore a calling by the Patron is no more Christs way then a calling by the Prelate and his Chaplaine 2. Nor would the Church receive the ministers from Christ Jer. 2. 5. and the laying
as you gather First they did not meet often together for prayer and spirituall conference while they were satisfied in Conscience of the good estate one of another and approved to one anothers Consciences in the sight of God as living stones fit to be laid in the Lords spirituall Temple as you require because frequent meeting and satisfaction in Conscience of the regeneration one of another could not be performed by three thousand all converted and added to the Church in one day for before they were non-Converts and at one Sermon were pricked in heart that they had slaine the Lord of glory Acts 2. 37. 42. and the same day there were added to them three thousand souls Our brethren say It was about the Pâ—ntecost when the day was now the longest and so they might make short confessions of the soundnesse of their conversation before the Apostles who had such discerning spirits Answ. Truly it is a most weake and reasonlesse conjecture for all the three thousand behoved to be miraculonsly quicke of discerning for they could not sweare mutually one to another those Church-duties except they had beene satisfied in Conscience of the regeneration of one another Surely such a miracle of three thousand extraordinarily gifted with the spirit of discerning would not have beene concealed though it be sure Ananias and Saphira who deceived the Apostles were in this number Secondly how could they all celebrate a day of fasting and prayer and from the third houre which is our ninth houre dupatch the confessions and evidences of the sound worke of conversion of thirty hundred all baptized and added to the Church Capiat qui volet because this place is used to prove a Church-covenant I will here once for all deliver it out of our brethrens hands The Author of the Church-covenant saith There was hazard of excommunication John 9. 22. and persecution Acts 5. 3. and therefore the very profession of Christ in such periâ—â—us times was a sufficient note of discerning to such discerning spirits as the Apostles Answ. If you meane miraculous power of discerning in the Apostles that was not put forth in this company where were such hypocrites as Ananias and Saphira Secondly this miraculous discerning behoved to bee in all the three thousand for the satisfaction of their Consciences of the good estate spirituall of all of them And if it be miraculous as it must be if done in the space of sixe houres as it was done the same day that they heard Peter vers 41. then our brethren cannot alleadge it for ordinary inchurching of members as they doe Secondly if it be an ordinary spirit of discerning then at one act of profession are members to be received and so often meeting for the satisfaction of all their Consciences is not requisite Thirdly if profession for feare of persecution be an infallible signe then those who are chased out of England by Prelates and come to New England to seeke the Gospell in purity should be received to the Church whereas you hold them out of your societies many yeeres Fourthly suffering for a while for the truth is not much Iudas Alexander Demas did that for a while The Apologie and discourse of the Church-covenant saith These converts professed their glad receiving of the VVord vers 37 38. in saving themselves from that untoward generation else they had not beene admitted to baptisme But all this made them not members of the Church for they might havereturned notwithstanding of this to Pontus Asia Cappadocia c. but they continued stedfastly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the doctrine of the Apostles Secondly they continued in fellowship this is Church-fellowship for we cannot say That it was exercise of Doctrine and Sacraments and confound this fellowship with doctrine no more then we can confound doctrine and sacraments which are distinguished in the Text and therefore it is a fellowship of holy Church-state and so noteth 1. A combination in Church-state 2. In gifts inward to edification and outward in reliefe of the poore by worldly goods Answ. 1. They could not continue stedfast in the Apostles doctrine and fellowship before they were added to the Church for stedfastnesse in Doctrine and saving themselves from the froward generation could not be but habituall holinesse not perfected in sixe houres Now that same day vers 41. in the which they gladly heard the VVord they were both baptized and added to the Church and therefore their stedfast continuing in Church-state can no wayes make them members in Church-state Secondly though they should have returned to Pontus and Asia c. they returned added to the Church Church-state is no prison-state to tie men to such a congregation locally as you make it Thirdly there is no word of a Church-covenant except when they were baptized they made it and that is no Church-covenant and that should not be omitted seeing it conduceth so much first to the being of the visible Church in the which we must serve God acceptably Secondly and is of such consequence to the end that the holy things of God be not prophaned as you say Thirdly that the Seales of the Covenant be not made signes of falshood Fourthly wee would not be stricter then God who received upon sixe houres profession three thousand to Church state Fifthly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellowship is no fellowship of Church-order which made them members of the visible Church because the first day that they heard Peter they were added to the Church and being added they continued in this fellowship and in use of the Word Sacraments and Prayer as a reasonable soule is that which makes a man discourse and discoursing is not the cause of a reasonable soule Beza calleth it fellowship in Christian charity to the poore And the Syrian interpreter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Arablan interpreter saith the same The ancient Latine interpreter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fourthly if Baptisme bee the Seale of our entry into the Church as 1 Cor. 12. 13. as Circumcision was the Seale of the members of the Jewes visible Church then such a Covenant is not a formall reason of our Church-membership but the former is true as I shall prove hereafter Ergo so is the latter The Proposition standeth because all the baptized are members of the visible Church before they can sweare this Covenant even when they are Infants 5. Argu. This Church-covenant is either all one with the Covenant of grace or it is a Covenant divers from the Covenant of grace but neither wayes can it be the essentiall forme of a visible Church Ergo First the Covenant of grace cannot be the forme of a visible Church because then all baptized and all beleevess should be in Covenant with God as Church members of a visible Church which our brethren deny If it be a Covenant divers from it it must be of another nature and lay another obligatory tie then either the Covenant of workes