Gerson as also Glorianus but he who is casten out as a Schismaticke is in the same case with an excommunicate person Lastly baptisme is not a priviledge of a particular visible Church onely nor doth the place of 1 Cor. 12. vers 13. meane of the visible parishionall Church of Corinth but of the whole visible Church of Jew and Gentile bond and free as the words doe beare Quest. III. In what cases it is lawfull to separate from a Church In this discourse three things must bee discussed 1. With what Church retaining the doctrine of fundamentalls we are to remaine 2. Whether our separation from Rome bee not warrantable 3. Whether wee may lawfully separate from true Churches for the sinnes of the Churches 1 Cor. 3. 11. Another foundation can no man lay then that which is laid Jesus Christ. Hence Jesus Christ is the foundation of faith reall or personall and the knowledge of Christ is the dogmaticall foundation of faith Upon this foundation some build gold that is good doctriae some hay and stubble that is as Calvin faith curious doctrine Pareus vaine and frivolous doctrine We are to distinguish betwixt articles of faith or res fidei matters of faith and fundamentall points of faith Matters of faith I reduce to three 1. Fundamentall points 2. Supra-fundamentalia superstructions â—â—illed upon fundamentalls 3. Circa-fundamentalia things about maâ—ers of Faith for praeter fundamentalia things indifferent and besides the foundation in matters of Religion and morall carriage I acknowledge none fundamentalls are the vitall and noble parts or the soule of Divinitie The ignorance of fundamentalls condemneth which is to be understood two wayes 1. The Ignorance of fundamentalls such as are supernaturall fundamentalls condemneth all within the visible Church as a sinne but it doth not formally condemne those who are without the visible Church Job 15. 22. It onely maketh those who are without the Church incurable but doth not formally condemne them as medicine not knowne and so not refused maketh sicke men incurable as a losse but doth not kill them as a sinne 2. Superstructures which by consequence arise from fundamentalls are fundamentalls by consequent and secondarily as the second ranke of stones that are immediatly laid upon the foundation are a foundation in respect of the higher parts of the wall and therefore are materially fundamentall and the ignorance of these virtually condemne and the denying of such by consequence is a denying of the foundation Things about the foundation circa fundamentalia are all things revealed in the word of God as all Histories Miracles Chronolâ—gie things anent Orion the Pleiades the North starres Job 38. 31. 32. That Paul left his cloakc at Troas The knowledge of these is considered three wayes 1. As necessary by necessitie of a meane necessitate medii and the knowledge so is not necessary to salvation many are in glory I doubt not who lived in the visible Church and yet knew never that Sampson killed a Lion but the knowledge of all these is necessary necessitate praecepti because all in the visible Church are oblieged to know these things therefore the ignorance of these onely doth not actually condemne but virtually and by demerit lead to condemnation 2. This knowledge is considered as commanded in the excellency thereof and so error and bad opinions about these are sinfully ill though in the regenerate by accident such errors condemne not where the foundation is holden 3. The knowledge of these is considered as commanded and enjoyned to us with the submission of faith for the authority of God the Speaker and the malicious opposing of these is a fundamentall error not formally but by evident consequent for though the matter of these errors be not fundamentall yet the malicious opposing of these is a fundamentall error against this principle What ever God saith is true but God saith there were eight soules in the Arke of Noah Hence because the historiall things of Scripture and things about the foundation as that Paul purified himselfe with the Jewes Act. 21. that Paul rebuked Peter Gal. 2. is no lesse true because God hath so spoken in his Word then this fundamentall point Jesus Christ came into the world to save sinners it is cleare that the specifice and essentiall forme of a fundamentall article is not taken from the authoritie of God speaking in the Word seeing Gods authoritie is one and the same in all that he speaketh but from the influence that the knowledge of an article hath to unite us to God in Christ and bring us to salvation And secondly it will follow that this Thou shalt not by the use of things indifferent kill him for whom Christ died and the like be no lesse fundamentall by evident consequent in respect it is spoken by Gods own authority then articles of our faith Thirdly it followeth that formalists ignorantly divide matters of Gods worship into matters of Faith or points fundamentall and things indifferent as if many Scripturall truthes were not to be found in Gods Word such as the miracles of Moses and Elias the journeyes of Paul which are neither matters fundamentall nor yet things indifferent Fourthly many things may be fundamentall by consequent to one who can reade the Word and heareth it read which is not by consequent fundamentall to a rude and ignorant man The knowledge of points fundamentall is necessary 1. To obtaine salvation 2. To keepe communion with a true Church for we are to separate from a Church subverting the foundation and laying another foundation Fundamentalls are restricted by many to the Creed of Athanasius and Gregorius Nazimzen and Cyrillus of Jerusalem to the Apostles Creed as it is called others reduce all fundamentalls to the famous Creeds of Niâ—e of Constantinople of Ephesus of Chalcedâ—n Estius restricteth fundamentalls to things necessary for the well ordering of our life Davenantius saith better That such are fundamentall the knowledge whereof is simply necessary to salvation iâ— ignorance whereof doth condemne Doctor Potter calleth them Pâ—ime and capitall doctrines of our Religion or of that faith which essentially constituteth a true Church and a true Christian which is good but that he contradivideth from these things not fundamentall which may be disputed on either side and cannot be determined by the Word of God and must lie under a non liquet is his error Yet he may know that Bellarmine saith right many things are of faith and cleare in Scripture as historicall relations which are not fundamentall Camero and a greater Divine then Camero Dom. Beza reduceth all fundamentalls to things which necessarily belongeth to faith and obedience and great Calvin retrincheth fundamentalls within the Apostles Creed Occam will have the militant Catholicke Church alwayes explicitely or expressly beleevings things necessary to salvation and our Divines teach that the Catholike Church cannot erre in fundamentalls they meane with pertinacie and obstinacie 2. In
and their doctrine judged by the Prophets now if such could erre our faith were not immediately builded upon the doctrine of the Prophets and Apostles Answ. This is before examined by me the consequence is null for the holy Spirit saith Pareus did not dite all things which the Prophets spake they might have mixed in some thing of their owne Robinson saith that Paul could not have said if any thinke himselfe to be a Prophet c. let such an one acknowledge that the thing I wrote are the commandements of the Lord if these had beene extraordinary Prophets they should have knowne Pauls writings undoubtedly to have beene the Canonick word of God and could not have beene ignorant thereof Answ. This presupponeth that these extraordinary Prophets might have beene ignorant that the Apostles commandements was the commandements of the Lord which is not absurd for Nathan and Samuel were ignorant of Gods will in some points for Prophets see and know sometimes as men and sometimes as Prophets in the former they may erre in the latter they are infallible He subjoyneth The word of God came it to you or came it from you if the word of God came after a sort to the Corinthians and not from them then were they not immediatly and extraordinarily inspired whereas indeed the Word of God came from the Apostles Answ. This proveth not the point for hee condemneth the arrogancie of some immediately inspired Prophets Came the word of God from you that is are yee above the Apostle to whom the word of God was committed that it may bee preached to all the world that it might come from the Apostles to others Or came it to you onely as to the only Apostolick teachers that you neede no admonition but hence it followeth not but they were extraordinarily inspired Prophets for Peter might be rebuked though an Apostle a chief one Neither is it any imputation to Paul or to any who hath received the Spirit in measure to be censured It is true Canonick doctrine as it is such cannot be censured but the teachers thereof though infallible even Paul Act. 17. 10 11. and every spirit is to bee tried whether they be of God or no 1 Joh. 3. 1. yea to say that the Church cannot be builded upon the foundation of the Prophets and Apostles as Mr. Robinson saith pag. 68. if these Prophets extraordinary can erre or can bee subject to the censure and judgement of the Church is the very argument of Papists for they say that the Word of God borroweth authoritie quoad nos in respect of us from the Church and is to be beleeved because Peter Paul the Prophets and Apostles the then present Church say it is the Word of God So Stapleton as Whittakerne teacheth that Christ was the Sonne of God dependeth to our faith upon the testimony of John Baptist. See Bellarmine Gregorius de Valent. Gretser So three famous commentators say Jansenius Cardinalis Cajetan and Cardinalis Toletus But our Divines answer that the Word of God is true in it selfe and the authentick ground of our faith not because the Prophets and Apostles say it is the word of God not because Paul or an Angel from heaven saith it is so Gal. 1. 8. for even the Prophets and Apostles were but men and so their testimony not infallible but because God himselfe saith so See for this Rivetus Whittakerus Bucerus Calvinus yea and the Fathers most expressely say that the Prophets and Apostles are not the foundation of our faith nor their word because they were infallible but Gods word by their mouths and penne So Theaâ—â—â—lact Chrysostome Beda Ambrosius Occam and Gerson doe roundly acknowledge that their Popes word is not the foundation of faith quia Papa potest heretiâ—ari because the Pope may erre What because Samuel was deceived in calling Eliah the Lords annointed are not his bookes a part of canonick doctrine whereupon our faith is builded Lastly saith Robinson Pastors must preach and pray before they hee put in office otherwise they cannot bee trâ—ed if they bee apt to teach as they must be 1 Tim. 3. 2. Tit. 1. 9. It is decreed that all may preach Ministers Teachers Elders Deacons and if there beam ex ipsa plebe any of the common people who would imploy their gift for the good of the Church and it is practised in the Colledges where all must preach though they were never Priests Answ. 1. It is lawfull that these ayming at the office 2. Brought up in humane sciences 3. Called by the Church preach by way of tryall before they be admitted to the office but hence it cannot be concluded that tradesmen and artificersvoyd of learning and ignorant of the Scriptures should preach not for try all or as ayming at the office of the Ministery but as ordinary ministers of the conversion of soules to the faith and that without any calling of the Church either to the office or to the degree preparatorie to the office 2. All gifted should preach yea and in England ought to bee put in office where there is a reading ministery which Christ never ordained to bee in his house and this the harmony of confession and Synods teach and no more It is a fault that in Colledges all doe preach whether Christ hath called them or not such unsent runners Mr. Robinson cannot approve Ambrose saith at the beginning it was granted that all should preach and baptize that the Church might grow and Origen said the same But otherwise Hieronymus saith it is praesumptio temeritatis a rash presumption for any to preach who are not sent and Theophylact calleth them false Prophets Augustine will have them all to come before Christ and so to bee theeves and robbers who commeth not sent Sicut Moses Prophetâ— as Moses and the Prophets were sent Coachman saith if preaching be tyed to the ministery and that order there shall neither bee faith nor grace in a Church where there is no ministery Answ. It followeth not for faith may come by reading by conference and you expone Rom. 10. 14. As Arminians and Socinians doe 2. We as Embassadors pray you in Christs stead to be reconciled 2 Cor. 5. 20. Ephes. 4. 11. 1 Cor. 12. 29. Are all Prophets Ergo would you say no reconciliation in a land without apostolick Ambassadors It followeth not ex negatione unius medii for then there should be no grace nor salvation where there be none of your lay-Preachers Coachman Knowledge judgement utterance with gravitie authoritie power maketh a man a Minister whether he be in office or not Preaching is accidentall to the office and no part of the office but onely an ornament or appendix of it a Minister is in full office of the order of Priesthood though he never preach an office maketh not a Preacher it maketh him onely such
review of the councell of Trent saith gravely It is but a theating of Christâ—ndome above board to leave the judgement of the necessitie of generall councells to the Popes will and no marvell then Popes decline councells for the councell of Pisan as Bellarmine granteth was convocated against Julius the second that wicked man and therefore was rejected by Julian the second in the councell of Lateran yet this councell and all the decrees thereof was approven and confirmed by Alexander the first who was accounted lawfull Pope and b Platina faith this councell was approved and that in it Gregory 12. and Benet 13. were deprived of their papall dignitie all nations assenting except neither Spaine the King of Scotland and Earle of Arminac who followed Pope Benet and for approbation of the councells of Pise Constance and Basil which censured Popes and deprived them and subjected them to a generall councell let any man read the Review of the Councell of Trent and Bellarmine is therein fully consuted Also generall councells have condemned the doctrine of the Church of Rome for which they thinke them not necessary as the councell of Frankford saith Bellarmine and Basil and Constance are not approved in all because they favour not the Roman Churches doctrine and the Popes supremacy above Councells yea and generall councells cannot bee simply necessary saith hee because the Catholick Church remained safe the first three hundreth yeers after Christ without generall councells and might have remained safe other three hundreth yeers and so a thousand yeers and faults may bee amended by the Lawes of Popes and by provinciall councells saith hee and their Costerus saith the Pope him selfe without councells hath condemned many heresies and this is a shorter and more compendious way then by councells for it is hard and laborious to conveene councells therefore the Churches salvation doth not depend upon them saith Bellarmine yea it is in vaine saith the Jesuit Pererius to doe that by many which may as conveniently bee done by fewer he meaneth councels may be wanted Our brethren rejecting councells and their necessitie at all in this sideth with Papists Though Calvin saith Nullum esse nec melius nec certius remedium that there is no better nor surer remedy to find out the truth then a Synod of true Pastors And Arminians and Socinians thinke that Synods are neither necessary nor profitable for as our brethren here give no authoritie to Synods but to counsell and advise the very same is taught by a grand Arminian Episcopius who saith Synods are not profitable for the establishing the truth or rooting out of errors and heresies but onely to advise sist examine and by reasons and arguments to perswade and therefore are not profitable either for the being or for the well being of the Church Synodici conventus nec ad â—esse nec ad bene esse ecclesiae absolute necessarii sunt ad veritatis divinae stabilimentum hereseon errorumque averruns itionem vel exstirpationem eo tantum casu utiles esse statuimus si ad deliberandum ventilandum examinandum rationibus argumentisque persuadendum congregentur litium finem facere circa religionis capita aliter quam persuadendo est tyrannidem in ecclesiam invehere libertatem conscientiarum si non omnino tollere saltem vehementer astringere ligare To â—nd controversies in the Church any otherwise then by perswading is to bring in a tyranny in the Church of Christ and to hurt if not altogether to evert the libertie of consciences of men And the Arminians in their Apologie teach us that a decision or a determination of a Synod obligeth not those who were not present at the making of that decision And so have I shown from Answorth and our brethrens doctrine that they teach people cannot assent without tyranny of consciences to the decrees of the Elders at the making whereof they were not present and present consenters 2. A Synods decision doth incline the mind to consider of the decision but doth not compell authoritatively to consent and obey 3. This is violence to the conscience 4. To setch expositions of the word from confessions of faith or decrees of councells is dangerous and this is the doctrine of Socinians for Theophil Nicolaides saith the Church in a Synod cannot decide controversies because shee may erre neither can shee take them away for that were to doe violence to mens consciences and Smalcius saith this were tacite quietly to leave the writings of the Apostles and commend humane traditions So our brethren give nothing but a power of counselling and morall perswading to Synods and no authoritie to command because say they in their answers to the 32. questions Synods may erre and their decrees have no more force then they fetch reason from Gods Word and truely our brethren with Socinians and Arminians here do fall in many foule errors For 1. all preaching of the Word and all power of authoritie of Pastors commanding in the name of the Lord faith and obedience is onely morall and to perswade and not authoritative to command because Pastors may as well erre in preaching as the Church may erre in Synods 2. Because what Pastors preach hath no more force over the conscience then they have warrant to speake from the Word of God as is cleare Ezek. 3. 7. Gal. 1. 9. 1 Thess. 2. 13. 2. All confessions of faith that are set downe by lawfull Synods are null 3. Libertie of prophecying and a Cassandrian licence of beleeving in things controverted any thing in this or on that side is lawfull 4. A perpetuall doubting of conscience except in two or three points fundamentall that all Christians beleeve yea and all hereticks is brought in in the Church 5. The Lords working with the word preached is but by way of morall perswasion 6. But our Divines hold the authoritie of Synods and of Pastors preaching the Word from the Scriptures but I find both our brethren and Arminians do misken the authority of the Church and of Pastors in both Preaching and Synods for they thinke to set up the authoritie of Synods is to cast downe the authoritie of the Scriptures because things to bee distinguished are confounded for wee deny that Synods or Pastors have peremptory absolute and illimited authoritie and power to determine as they please in Sermons and Synods their Power is limited according to the Word of God and their word is onely to bee beleeved in so farre as it is agreeable to the Word of God but hence it followeth not that Pastors and Synods have no power and authoritie at all to determine but onely to counsell advise and perswade for private Christians our equalls and inferiours have power to counsell perswade and advise in a private way by teaching admonishing exhorting rebuking conference They build upon the reproving of events of councells by
Church-covenant betwixt the Pastor and stranger for the Church covenant is prior to the comming of this stranger and hath already constituted the Church in its entyre essence and operations though no stranger come at all and though that stranger never covenant to obey the Pastor and the Pastor never covenant to take care of that stranger 4. Whereas it is said It is a part of the liberty wherewith Christ hath made us free that every one choose his own Pastor I see not the truth of this in Scripture The people hath power to choose but that is a part of Christian liberty in this sense I see not the Prophets and Apostles exercised pastorall acts over many who made not choise of their Ministery yea they preached to them against their will and Paul preached as a Pastor to many in Corinth against their will and a faithfull Pastor may preach to many who never made choise of him for their Pastor and to whom the word is the savour of death unto death and to whom he hath vengeance in readinesse 5. There is no liberty purchased to us by Christ but such as is regulated by Gods Word and found reason a liberty of sole will in embracing or refusing a Minister is licence not liberty now in Christ we are called to liberty not to licence and if some of a congregation wanting the spirit of discerning upon prejudice refuse a called pastor to be their pastor yet if the most part of the congregation elect him he is a pastor to all and to those who refused him as Christ doth reigne in the word and Ministery over hypocrites in a congregation who say in their hearts we will not have this man to reigne over us yet here is a Ministeriall charge which a pastor hath lawfully over such as are not willing to submit to that ministery the power of electing a pastor is not infallible what if they or most of them upon sole groundlesse prejudice refuse such a man to be their pastor is he not their pastor because all consent not are we to thinke that Christ purchased a liberty in his bloud of refusing a called pastor nor can we thinke these who taught the doctrine of the Nicolaitans in Pergamus and these who held the doctrine of Balaam or that the woman Jezebel which called her selfe a prophetesse in Thyatira and seduced the people of God to commit fornication and to eate things sacrificed to Idols were received in Pergamus and Thyatira by a Church covenant nor hath it colour of truth that the faithfull there were satisfied in conscience with the conversion of Iâ—zabel and such as held the doctrine of Balaam and that they consented and did choose the Angell of the congregation of Pergamus and Thyatira as our brethren speake for their pastor and yet the pastors and Church are rebuked for not executing the censures of the Church over the followers of Balaam Revel 2. 14 15. and upon Iezabel the false prophetesse Ergo they are not all such materialls of a visible Church as our brethren say even saints by calling and a Church doth well take the charge of those who never offered their professed subjection to Christs Ordinances we are not to thinke that these who called themselves Apostles and yet were Lyers were visible saints approved in the sight of God to the consciences of the Church of Ephesus and that such did offer their professed subjection to the Angell and Church of Ephesus as you teach yet that Church tooke care of them by the censures of the Church and are commended therefore Revel 2. 2. Thou canst not beare them that are evill and hast tryed them which say they are Apostles and hast found them liers If a false teacher shall come to a congregation and be a hearer for some yeares and at length fall to and teach pernitious Doctrine will not the Church censure him labour to stop his mouth yea and excommunicate him that the spirit may be saved in the day of the Lord I thinke they cannot but exercise some Church censures and that the pastors convincing of such a gaine-sayer and a stopping of his mouth is the very pastorall charge layd upon Titus by Paul Tit. 1. 10 11 12. as is most cleare v 13. Rebuke them sharply that they may be sound in the faith 6. That place Ro. 14. is not rightly expounded for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to receive into Church-state by way of covenant but it is as Pareus saith amâ—â—ter placide instituere patienter tolerare to instruct him patiently in the Christian liberty about meates and dayes and so Beza take him in and far lesse slee not his company Marlorat institute fovete donec proficiat and so Calvin e Castellio opitulemini helpe him and the word is Philem. 12. receive him as my bowells not unto Church-state for Philemon was no pastor Question 3. VVhether or not it be lawfull for one or many particular Churches to sweare a plate-forme and prescribed vocall covenant called the confession of Faith of such a Church It is a fit place having spoken so much of a Church covenant to speake of a covenant of the faith of a Church our Brethren being asked what meanes have you to preserve unity and verity Answ. 1. We have say they Scriptures 2. The pastors Epkâ— 4. 11. and Gods promise to leade them in all truth Ierem. 32. 39. Ier. 16. 13. But this is not a right Answer for when we inquire of the meanes to preserve verity and unity we aske for the externall meanes whereby the Scriptures are kept from false glosses it is true the Scriptures keepe themselves from false interpretation but the Question is by what externall meanes doe the Scriptures keepe themselves from false glosses The answer is not right the Scriptures keepe themselves from false glosseâ— by keeping themselves from false glosseâ— Also the Question is by what meanes doe pastors keep unity amongst themselves It is not right answered that pastors by pastors keepe â—nity amongst themselves But we think a plat-forme say â—ur Brethren ibid of doctrine and discipline or a confession of Faith or doctrine according to godlines may be made by any Church or person but say they â—â— plat-forme to be imposed on our selves or others as a binding Rule â—f faith and practise so that all men must believe and walke according to that plat-forme without adding altering or omitting we doubt whether such be lawfull or convenient Whence our brethren conâ—emne the swearing or subscribing by Oath of a confession â—mposed or stinted by the Church Let these considerations be weighed 1. Distinction There is a principall and originall and formall â—round of faith which is the Word of God in the Old or New Testament this is the onely persit and formall ground of Faith 2. There is a secondary and materiall ground of Faith which is so far â— ground of Faith and practise as it agreeth with the VVord â—f God 2.
not that his calling was â—â—t from the Church whereof hee was a member that is from the Roman Church and from God and that his calling to cast downe Babylon was not from the Church of Rome and his gifts being extraordinary 2. His Spirit heroick and supernaturally couragious and so extraordinary 3. His Faith in his Doctrine greate that hee should so bee blessed with successe in his Ministery extraordinary his calling in these considerations may well bee called extraordinary though not immediate or apostolick 10. Then wee may well acknowledge a middle calling betwixt an ordinary and every way immediate calling and an extraordinary and immediate calling for the calling of Luther was neither the one nor the other in proper sense but a middle betwixt two and yet not an immediate calling See Sadaecl and 〈◊〉 11. The question if such a pastor bee called lawfully is a question of Fact not a question of Law as this if such an one be baptized and there be an invincible ignorance in a question of Fact which excuseth And therefore wee may heare a gifted pastor taken and supposed by the Church to have the Churches calling though indeed he received no calling from the Church at his entry 1. Conelus To shew that our Church was a visible Church before Luther arose and that our Reformers were lawfully called oâ— God and hâ— Church is a question of Fact and cannot be proved by the Word of God Because the Word of God is not a Chronicle of these who were the true Church and truly called to the Ministery since the Apostles departed this life 2. Because these must be proved by Sense and the Testimony of humane writtings who can erre 2. Câ—nclus Yet may it be gathered from humane writers that the visible Church of Protestants this day hath beene since the Apostles dayes I meane the determinate persons may be knowen by humane reasons and signes as 1. If Orthodox Doctors are knowen to have lived in all ages since the Apostles it is likely that there was a visible Church which approved of these Doctors and if we teach that same Doctrine in substance that these Doctors did then hath our Church this determinate Church beene since the Apostles time But Orthodox Doctors are knowen to have lived in all â—ges as men of approved learning and soundnesse in the Faith Ergo our present Church visible hath continued since the Apostles time The proposition is probable for these Fathers would not be so renowned if the Church about theÌ„ had not approved their Doctriâ— It is probable I say because the writters against them have beene suppressed false Teachers have beeve spoken of and renowned and true Prophets ill reported of Mat. 5. 11 12. I prove the assumption for there lived in the first age Iohn the Baptist the Apostles and Polycarpus the Scholler of Iohn as they say and Ignatius And in the 2. age Iustinus Clemens Alexandrinus Ireneus Melito Sardensis Theophilus In the 3. age Tertullian Cyprian Dyonisius Alexandrin Methodiâ—s Origen It is likely they opposed purgatory prayer for the dead reliques and the Popes supremacy which in their seede did arise in this age In the 4. age were Eusebius Caesariensis Basilius Athanasius Magnus Gregorius Nissenus Nazian Macarius Cyrillus Bishop of Jerusalem Arnobius Lactantius Epâ—phanius Optatus Melivitanus Hilarius Ambrose Prudentius Hieronymus Ammonius Ephrem Faeustinus I thinke they opposed the infallibility of councells invocation of Saints and the monastick life springing up in this age In the 5. age were Anastasius Chrysostome Augustine Alexandrinus Theodoretus Leo Socrates Vigilianus Cassianus Prosper Elutherius Marcus eremita Marius Victorius Wee conceive these opposed the corrupt Doctrine anent freewill sinne originall justification by works mens merits In the 6. age were Fulgentius Cassiadorus Fortunatus Olympiodorus Gregorius Magâ—â—s Maxâ—ntius These opposed the heresies of this age as the Doctrine of worshipping Images Indulgences Satisfactions Crossing Pilgrimages Service in an unknowen Tongue Offerings for the dead worshipping of Reliques of Saints necessity absolute of Baptisme the making the Sacrament a Sacrifice for the dead In the 7. age being a time of Darknesse very few Isiodorus and few others here the holiest opposed the Popes stile and place of being universall Bishop and the abominable Sacrifice of the Masse In the 8. arose Beda Paulus Diaconus Joann Damascen a superstitious Monke Carolus Magus Albinus In this age came in Transubstantiation the Sacrament of penance and confirmation It was an evill time In the 9. age were Rabanus Haymo Reâ—igius Hinaemarus Pashasius then extreme unction orders and marriage were made Sacraments In the 10. age was Theophylact Smaragdus Giselbertus In the 11. Anselme Algerus In the 12. Schoole Doctors such as Peter Cluniarensis Alexander Alensis Thomas Aquinas Scotus at length Luther and Melanthon came but from these we build no infallible argument to prove our Church to be the true Church 2. The very visible Church that now is was in the Waldenses 1. One of their owne writters Rainerus saith quod duraverit à tempore Sylvestri alii dicunt quod à tempore apostolorum a Novator set out by the Jesuite Gretserus Petrus Pilichdorffius saith they arose eight hundereth yeeres after Silvester in the time of Innocentius the 2. In the City of Walden in the borders of France one arose who professed voluntary poverty and because they were against preaching of the Gospell he and his followers were excommunicated but he is found a lier by popish writters who lived long before Innocentius the 2. and make mention of them The articles of Iohn Hus saith Aeneas Silvius cum confessionibus Calvinianorum consonant and Silvius is not our friend I grant Gretser denieth this that the Faith of such as are called Calvinists agreeth with the articles of Hus because hee will have them grosser Flaccius saith these Waldenses called Leonistae their Doctrine was spread per Lâ—mbardiam Alsatiam totum tractum Rhenanum Belgicam Saxoniam Pomeraniam Borussiam Poloniam Luciniam Sueviam Silesiam Bâ—hâ—miam Moraviam Calabriam Siciliam Carolus Lotharingus the Cardinall complaineth as also Hegesippus that for sixteene ages since Christ the first onely was of God and of the Church was a Virgin And none made these complaints but these who were Waldenses So also complaineth Lactantius and Isiodorus pelusâ—ota Why did Costerus taking on him to prove the succession of the Roman Church for 1400 yeeres leaves 300. years blanck where hee cannot finde his Mother Church and yet Nicephorus saith Simon Zelotes preached the Gospell in Maurâ—tania Aphrorum regione even to Brittaine that is to the end of the Earth yea Balaeus Flemingus Siropâ—s say that Ioseph of â—rimathea preached in Briâ—taine and Tertullian in the second century which was his owne time saith the like See the Centuriasts yea and Barontus and Origen about an 206. saith the same and Ierome an 407. Gattia Britannia Africa
every one of the visible Church and that he inteneth to save all and every one of the visible Church This I prove for if thâ— covenant and promises of the covenant if the stiles of Christs Body his Love his Spouse his Sister and Dâ—ve if the revelation of Christ made not by flesh and blood but by Christs Father the ground of that blessed confession of Peter Mat. 16. 17. For which the keys were given to the visible Church if I say all these be proper to the visible Church as visible and due to her as to the first principall and prime subject and not to the chosen redeemed and invisible Church as such then the promises of the covenant and all these styles belong to the visible Church and God promiseth and intendeth a new heart and a new spirit to all visible Professors as such and so he intendeth redemption in Christ and salvation and Christs Righteousnesse and Forgivenesse of sins to all the visible Church But our Brethren do not I hope thinke that Gods intentions are castles in the Aire and new Ilands beyond the Moone as if his intentions could be frustrated and he could misse the white of the scope he shooteth at for certainly these to whom the covenant and promises thereof belong as to the prime and first subject these are his covenanted people now the orthodox and reformed Church holdeth that the covenant and promises are preached to the whole visible Church but for the elects sake and that howsoever externally the covenant of grace and promises be promulgated to every one and all within the lists of the visible Church yet they belong in Gods Intention and gratious purpose only to the Elect of God and his reseemed ones to that invisible Body Spouse Sister whereof Christ alone is Lord Head Husband and Brother and the first begotten amongst many Brethren Hence let me reason thus The Church whose gathering together and whose unity of Faith knowledge of the Son of God and growth of the measure of the stature of the fulnes of Christ the Lord intendeth by giving to them for that end some to be Apostles some Prophets some Pastors and Teachers Eph. 4. 11 12 13. must be the Church to which all the promises of the covenant and priviledges do belong But the Lord intendeth the gathering together the unity of Faith the knowledge of the Son of God and growth of the measure of the stature of Christ only of the invisible Elected and Redeemed Church not of the visible professing or consesing Church nor doth the Lord send Pastors and Teachers up-on a purpose and intention of gathering the visible Church and visible Israel except you flie to the Tents of Arminians I conceive these arguments cannot be answered If any say that Christ in giving Prophets Pastors and Teachers to his Church intendeth to save the true visible Church of the chosen and redeemed in so far as they are chosen and redeemed now they who answer thus come to our hand and forsake the Doctrine of their visible Church and say with us that the Ministery and the keys are given only upon a purpose on Gods part to save the invisible Church and that all these promises of the covenant the styles of Christs Spouse Sister Faire one are not proper to the visible Church nor any ground or argument to prove that the keys the power of excommunication ordaining of officers are given to the visible Church as to the prime and principall subject 4. The invisible Church and not the visible Church as it is such hath right to the Sacraments because these who have right to the covenant have right to the seales of the covenant and this is Peters argument to prove the baptizing of Infants to be lawfull Acts 2. 38 39. But only the invisible Church hath right to the covenant For God saith only of and to the invisible Church and not of the visible Church in his gratious purpose Jerem. 32. 38. And I will be their God and they shall be my people Jer. 31. 33. I will put my Law in their inward parts 34. They shall all know me all within the covenant I will forgive thâ—ir iniquity Now the visible Church as the visible Church is not within the covenant therefore the visible Church as the visible Church and being no more but the visible Church hath not right to the Seales of the covenant but in so far as they are within the covenant and in so far as God is their God and they his pardoned and sanctified people as it is Ierem. 31. 33 34. 5. It is knowen that our Brethren here joyne with Papists for Papists ignorant of the Doctrine of the visible Church labour to prove that the visible Church on Earth the Ministeriall Teaching and Governing Church cannot erre but that she converâ—ed in a visible Synod and met in Christs Name hath a promise of an infallible assistance And by what argumunts do they prove it You know here Bellarmine Pererius Tolet Stapleton Bailâ—â—s Suarez Vasquez Harding Gretsirus Costerus Turrecremata Salmoron Locinus Cajetan and an host of them say because the Church is builded on a Rock and against it the Gates of Hell shall not prevaile because Christ saith I have prayd to the Father that thy Faith faile thee not because Christ saith I will send you the holy Spirit and he shall leade you into all truth Now our Divines say that the invisible Church of Elect believers cannot fall off the Rock and cannot fall from saving Faith and cannot erre by falling into fundamentall heresies but it followeth not Ergo the visible ministeriall and Teaching Church either out of a Synod or convened in a Synod have an infallible and Apostolick Spirit to lead them so as in their determinations they cannot erre Just so our brethren take all the places for the priviledges covenant promises stiles of Sister Love Dove Spouse mysticall Body of Christ c. Which are proper only to the invisible redeemed chosen sanctified Church of God and they give all these to their only visible ministeriall and right constituted Church in the New Testament and say that this visible church gathered in a church-state because of the foresaid priviledges and stiles hath the supreame and independent power and authority of the keys above all Teachers and Pastors whatsoever and that the right visible church consisteth only of a Royall generation Temples of the Holy Ghost a people in covenant with God taught of God partakers of the Divine nature c. And that all visible churches that meet not in a materiall House in a visible and conspicious Society as on visible Mount Zion and not consisting of such a covenanted sanctified and separated people are a false church false in matter not an ordinance of Christ but an Idoll an antichristian device a Synagogue of Satan voyd of the power of the Keys 6. A church in covenant with God and the Spouse of Christ and his mysticall Body and a church which
ignorant of some lesse fundamentalls 2. Because we see in a mirror and imperfectly 3. In respect of beleeving upon a false ground as for miracles In respect of the object the certaintie is most sure as sure as that God cannot lie In respect of our adherence of understanding and affections in this respect the knowledge of fundamentalls must bee certaine 1. By a negative certitude which excludeth doubting and so Pastor and people must have a certitude of fundamentalls as Rom. 14 5. Col. 1. 9. Heb. 5. 12. but for a positive certitude there is not that measure required in a teacher that is in a scholler for all the body cannot be an eye 1 Cor. 12. 17. yet is a Christian certitude and fulnesse of perswasion required even of all Christians Colos. 2. 2. Colos. 3. 16. highest and greatest in its kind though many may bee saved with lesse yet a distinct knowledge of fundamentalls in all is not necessary by a necessitie of the meanes necessitate medii as Beza and Doctor Ames teach There is a faith of fundamentalls implicite in respect of the will and affections which Papists make a wide faith as the Jâ—uâ—e Becanus thinke to beleeve these two fundamentalls 1. That there is a God 2. That this God hath a providence conâ—â—â—ning mens salvation though other particulars be not knowne Or implicite faith is saith Estius when any is ready to beleeve what the Church shall teach which faith Suarez saith though it include ignorance yet keepeth men from the danger of errors because it doth submit the mind to the nearest rule of teaching to wit to the Church the knowledge of fundamentalls in this sense doth not save but condemne Thomas saith better then he 6. Dist. They are not alike who beleeve fundamentall hereâ—ies 2. And who defend them 3. And who teach them and obtrude them upon the consciences of others For the first many beleeve fundamentall errors who are ignorant of them and doe thinke that they firmely adhere to Christian Religion Oâ—cam termeth such haereticos nescientes ignorant heretickes as the Marcionites and the Manicheans and these the Church should tolerate while they bee instructed It is true the Jesuite Meratius saith When many things are proposed to the understanding for one and the same formall reason to wit for divine authoritie the understanding cannot imbrace one but it must imbrace all nor â—â—ject one but it must reject all which is true of a formall malitious rejecting the Manichean beleeveth nothing because God saith it and hath faith sound and saving in nothing but it is not true of an actuall or virtuall contempt in one or two fundamentalls because beleevers out of weakenesse ignorance and through strength of tentation may doubt of one fundamentall as the Disciples doubted of the resurrection Joh. 20. 9. and yet in habite beleeve all other fundamentalls but the Church is to correct such as professe fundamentall heresies and to cast out of the Church seducers and deceivers 7. Dist. It is one thing to hate a fundamentall point as that Christ is consubstantiall with the Father as the Arians doe and another thing by consequence to subvert a fundamentall point as Papists by consequence deny Christ to bee true man while they hold the wonder of Transubstantiation yet doe not they hate this conclusion formally that Christ is true man 8. Dist. Though it were true which Doctor Christo. Potter saith If we put by the Points wherein Christians differ one from another and gather into one body the rest of the articles wherein they all gnerallaly agree we should finde in these propositions which without all controversie are universally received in the whole Christian world so much truth is contained as being joyned with holy obedience may be sufficient io bring a man to everlasting salvation I say though this were true yet will it not follow that these few fundamentalls received by all Christians Papists Lutherans Arians Verstians Sabellians Maccdonians Nestorians Eutychanes Socinians Anabaptists Treithitae Antitrinitarii for all these be Christians and validely baptized doe essentially constitute a true Church and a true Religion Because all Christians agree that the old and New Testament is the truth and Word of God and the whole faith of Christian Religion is to bee found in the Old Testament acknowledged both by Jewes and Christians for that is not the Word of God indeed in the Old Testament which the Jewes say is the Word of God in the Old Testament Yea the old and new Testament and these few uncâ—nâ—â—averted points received universally by all Christians are not Gods Word as all these Christians expone them but the dreames and fancies of the Jewes saying that the old Testament teacheth that Christ the Messiah is not yet come in the flesh the Treithitae say there be three Gods yet are the Treithitae Christians in the sense of Doctor Potter so that one principall as that There is one God and Christ is God and man and God is noely to be adored not one of these are uncontraverted in respect every society of Sectaries have contrary expositions upon these common fundamentalls and so contrary Religions Who doubteth but all Christians will subscribe and sweare with us Protestants the Apostolicke Creed but will it follow that all Christians are of one true Religion and doe beleeve the same fundamentalls now these fundamentalls are the object of faith according as they signifie things To us and to the Treithitae this first Article I beleeve in God as I conceive doth not signifie one and the same thing now joyne this I beleeve in God with holy obedience as wee expone it and as the Treithitae expone it it could never bee a step to everlasting salvation for it should have this meaning I beleeve there is one only true God and that there be also three Gods and what kind of obedience joyned with a faith made up of contradictions can bee availeable to salvation 3. One generall Catechise and confession of faith made up of the commonly received and agreed upon fundamentalls would not make us nearer peace though all Christians should sweare and subscribe this common Christian Catechise no more then if they should sweare and subscribe the old and new Testament as all Christians will doe and this day doth 9. Disl Though the knowledge of fundamentalls be necessary to salvation yet it cannot easily be defined what measure of knowledge of fundamentalls and what determinate number of fundamentalls doth constitute a true visible Church and a sound beleever as the learned Voetius saith Hence 1. They are saved who soundly beleeve all fundamentalls materially though they cannot distinctly know them under the reduplication of fundamentalls nor define what are fundamentalls what not 2. Though a Church retaine the fundamentalls yet if wee beforced to avow and beleeve as truth doctrines everting the foundation of faith against the article of one God if we must worship as many Gods as there bee hosties if Christs
Kingly Priestly and Propheticall office be overturned as we were forced in Popery to do we are to separate from the Church in that case It is not true that Master Robinson saith This distinction of fundamentalls and non-fundamentals in injurious to growing in grace whereas we should be led on to perfection as if it were sufficient for a house that the foundation were laid Answ. It followeth not for the knowledge of fundamentalls is onely that wee may know what is a necessary meane of salvation without which none can be saved notwithstanding he who groweth not and is not led on to perfection never laid hold on the foundation Christ nor are we hence taught to seeke no more but so much knowledge of fundamentals as may bring as to heaven that is an abuse of this Doctrine 2. Robinson faith fundamentall truthes are holden and professed by as vile heretickes as ever were since Christs dayes a company of excommunicates may hold teach and defend fundamentall truths yet are they not a true Church of God Answ. Papists hold fundamentalls and so doe Jewes hold all the old Testament and Papists hold both new and old but we know they so hold fundamentalls that by their doctrine they overturne them and though there bee fundamentalls taught in the Popish Church which may save if they were beleeved yet they are not a true and ministeriall Church simply because though they teach that there is one God they teach also there is a thousand Gods whom they adore and though they teach there is one Mediator yet doe they substitute infinite Mediators with and besides Christ so that the truth is not a formall ministeriall and visible active externall calling is in the Church of Rome as it is a visible Church in the which wee can safely remaine though fundamentalls be safe in Rome and the bookes of the old and new Testament be there yet are they not there ministerially as in a mother whose breasts we can sucke for fundamentall points falsely exponed cease to be fundamentall points yea as they be ministerially in Rome they be destructive of the foundation though there bee some ministeriall acts valid in that Church for the which the Church of Rome is called a true Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some respect according to something essentiall to the true Church yet never sine adjecto as if it were a true Church where we can worship God Fundamentalls are safe in Rome materially in themselves so as some may be saved who beleeve these fundamentalls but fundamentalls are not safe in Rome Ecclesiastice Ministeraliter Pastoraliter in a Church way so as by beleeving these from their chaires so exponed they can be saved who doe beleeve them 2. Out of which we may have the doctrine of faith and salvation as from a visible mother whose daughters we are Some say the fundamentalls amongst Lutherans are exponed in such a way as the foundation is everted I answer There is a twofold eversion of the foundation 1. One Theologicall Morall and Ecclesiastick as the doctrine of the Councell of Trent which is in a ministeriall way with professed obstinacy against the fundamentall truths rightly exponed and such an eversion of the foundation maketh the Popish Church no Church truely visible whose breasts we can sucke But for Lutheranes their subversion of the foundation by philosophick consequences without professed hatred to the fundamentalls and that not in an Ecclesiasticke and Ministeriall way doth not so evert the fundamentalls as that they bee no visible Church The learned Pareus sheweth that there be no difference betwixt us and Lutherans in heads absolutely necessary to salvation the dissention is in one point onely anent the Lords Supper not in the whole doctrine thereof but in a part thereof not necessary for salvation There were divisions betweene Paul and Baâ—nabas betwixt Cyprim an African Bishop and Stephanus Bishop of Rome anent baptisme of hereticks which Cyprian rejected as no baptisme betwixt Basilius Magnus and Eusebius Ceâ—ariensis because Basilius stood for the Emperour Vaâ—ns his power in Church matters so was there dissention betwixt Augustine and Hierâ—nimus anent the ceremonies of the Jewes which Hyeronymus thought might be retained to gaine the Jewes so there was also betwixt Epiphanius and Chrysostome anent the bookes of Origâ—n The Orthodox beleevers agreed with the Novations against the Arrians anent the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the consubstantialitie of Christ and though excommunicate persons defend and hold all fundamentalls sound and so may bee materially a true Church yet because their profession is no profession but adenying of the power of godlinesse they cannot be formally a visible Church but are for scandalls casten out of the visible Church But saith Robinson most of England are ignorant of the first rudiments and foundation of Religion and therefore cannot bee a Church Answ. Such are materially not the visible Church and have not a profession and are to be taught and if they wilfully remaine in that darknesse are to be cast out But saith he the bare profession of fundamentalls maketh not a Church they must be a company of faithfull people and if they must not be truely faithfull then they must be falsely faithfull for God requireth true and ready obedience in his word according to which wee must define Churches and not according to casuall things Answ. This is a speciall ground that deceiveth the Separatists their ignorance I meane of the visible Church for the visible Church consisteth essentially neither of such as be truely faithfull nor of such as must be falsely faithfull for the ignorant man seeth not that the visible Church includeth neither faith nor unbeliefe in its essence or definition It is true to the end that professors may be members of the invisible Church they must be beleevers must beleeve except they would be condemned eternally but to make them members of the visible Church neither beleeving nor unbeleeving is essentiall but onely a profession ecclesiastically in tear that is not scandalous visibly apparently lewd and flagitious such as was the profession of Simon Magus when he was baptized with the rest of the visible Church Act. 8. And God indeed requireth of us true worship and ready obedience as he saith but not that a visible Church should be defined by true and sincere obedience for essentials onely are taken in a definition and casuall corruptions are only accidentall to Churches and fall out through mens faults and therefore should not be in the definition either of a visible or an invisible Church nor should ready and sincere obedience which is a thing invisible to mens eyes be put in the definition of a visible Church for it is accidentall to a visible Church and nothing invisible can be essentiall to that which essentially is visible the visible Church is essentially visible Anent separation from Rome we hold these Propositions 1. Profession consistetly not onely in a publike ministeriall avowing
in lawfull office of the Ministery 2. When conversion doth follow it doth not follow from the preaching of a Pastor or by vertue of his office but by the blessing of God Answ. 1. The former reason is most weake conversion followeth not alway upon Christs preaching and the Apostles their preaching did not alwayes produce conversion but I pray you because they were not efficacious meanes of conversion doth it follow Therefore they were not ordinary meanes I thinke not 2. The second is as weake Conversion followeth not upon the preaching of a Pastor by vertue of his office but by the blessing of God What Ergo Pastorall preaching is not an ordinary meane of conversion neither doth conversion follow upon preaching by vertue of the gift no more then by vertue of the office but by the blessing of God Ergo neither is preaching of a gifted man the ordinary mean of conversion as you teach nor are the Sacraments by this reason ordinary meanes to seale up our communion with Christ and the graces of the Covenant for Sacraments are efficacious meanes onely by the blessing of God and not by vertue of the office We doe not hold that the office hath influence either in the word preached or in the Soules of people but it followeth not that the Pastorall preaching of these who are sent Rom. 10. 14. Esa. 40. 9. and that with Pastorall authority are not the meanes appointed of God for conversion but here they confound meanes actu primo lawfull and ordinary with meanes efficacious and in actu secundo blessed with successe from the Lord. This we acknowledge say they that sound conversion of sinners argueth that the instruments of such conversion were sent of God Rom. 10. 14 15. Jer. 23. 32. yet we dare not say that Gods word is not effectuall to conversion unlesse the man that speaketh it be a Minister that is a Church-officer the contrary being evident Joh. 4. 10. Act. 8. 4. Matth. 11. 19 21. 1 Cor. 7. 16. and to say so mere to limit the Spirit of God where he hath not limited himselfe 1 Cor. 12. 11. 1 Cor. 1. 27. 29. Answ. 1. Sending Rom. 10. 14. is an officiall and authoritative sending not onely a bare gifting and habilitating of the man sent for it is such a sending as the sending of Prophets whose feete were pleasant upon the mountaines and the watchmen who lift up their voice Esa. 52. 7 8. Nah. 1. 15. and this is not a naked gifting but besides they were commanded by God to speake and so had authority now though private Christians be instruments of conversion yet it followes no wayes that they are preachers sent of God in the sense that the Scripture speaketh Rom. 10. 14. 15. and farre lesse in the sense that is spoken Jer. 23. 32. for it is said these who prophecie lyes in Gods name and were not sent shall profit the people nothing now the sending denyed to be in these false teachers is not onely want of gifts but want of an authoritative command of God to preach as is cleare v. 21. I have not sent these Prophets yet they ranne I have not spoken unto them yet they prophecyed When it is said The word of the Lord came to Jeremiah to Ezekiel c. the meaning is not that Jeremiah was gifted onely but beside 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hability to prophecy the Lord gave him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 authority by a speciall Commandement saying Go speake Loe I have sent thee c. Now this immediate Commandement from God himselfe speaking from heaven or in a viâ—on is not in the Churches of the New Testament yet God speaketh by the Elders and Presbytery to Pastors now 1 Tim. 4. 14. 1 Tim. 5. 22. Tit. 1. 9. 10. except you I say with Arminians and Socinians there is no neede now of the Churches sending all gifted may preach the Gospell without any Church-call 3. This consequence is loose conversion of sinners argueth that the instruments were sent of God Ergo the Preaching of Pastors â—â— Pastors is not the ordinary meane of conversion Lastly We deny not but private Christians may be instruments of conversion but the places which afterward shall be examined prove not the point that Pastorall preaching in a constitute Church is not the ordinary meane but your Doctrine is that Pastors as Pastors doe onely confirme those in the faith who are already converted but that they convert none at all as Pastors but that the onely ordinary meanes of conversion and of planting of men in formall state of Church-membership are men gifted to preach and not Pastors by office Sending say they sometimes importeth but an act of Gods providence whereby men are gifted and permitted to do such a thing though they be not commanded of God nor do in obedience to God but for sinisterous ends so God sent the King of Assyria Esay 10. 6. 2 King 24. 2. So they that preached of envy Phil. 1. 15. are sent So Balaam was sent 2. Some are sent who beside gifts and permission have also a sincere mind to imploy their gifts God by his Spirit stirring them up 1 Joh. 7. 18. 3. Those are sent of God who have both gifts permission and a sincere mind to imploy their gifts and withall a lawfull calling to the office if men want a lawfull calling to that office of the ministery and are not sent of God the third way yet may they preach and convert soules as sent of God the first and second way Answ. 1. There should have beene places of Scripture to prove that Balaam and the enviers of Paul Phil. 1. 15. who preached Christ of envy were sent the first way for Balaam prophecied of the Starre of Iacob as one lawfully sent and a called Prophet as all other Prophets though hee was not a gracious man for Numb 24. 2. Balaam saw the visions of God and the Spirit of God came upon him 4. He saw the visions of the Almighty and fell in a trance and Isaiah Ieremiah Ezekiel had no other calling as Prophets though in zeale and simplicitie of prophecying they differed from Balaam and Paul would never have rejoyced that these teachers preached Christ Phil. 1. 15. if they had without all calling of God preached Christ doubtlesse they had a calling of the Church to preach except you thinke that none have a calling as called pastors but those who are converted 3. By this distinction you hold that men may be ordinary Preachers gifted and so sent of God to preach and may and doe convert soules though they have no calling of the Church which unsound doctrine the Arminians and Socinians hold this day for they teach 1. That all gifted persons may preach the Gospel and convers soules 2. That all who are gifted to preach are sent and lawfully called to preach though the Church doe not call them 3. That now since the Gospell is sufficiently revealed and the Apostles are dead there is
our opinions learned and holy men yea and whole Churches may looke beside their booke and be deceived and these we take not to be the subject of a sworne confession of faith and here we grant a non liquet on both sides and doe allow some graine weights of reserve to persons and Churches to retract in those things but hence it is badly concluded that we beleeve these non-fundamentals of discipline for which we have certainty of evidence from Gods Word with a reserve and with a loosnesse of assent and credulity to beleeve the contrary to morrow for so the same argument should militate against the certainty of faith in some fundamentals for a person yea any particular Church may erre in denying the resurrection of the dead as some did in the Church of Corinth and Christs Disciples though true beleevers doubted of his rising from the dead John 20. 9. Peter and the disciples doubted of Christ dying for the losed world Mat. 16. 21 22. Luke 24. 25 26. and because any true beleever may fall in that temptation and weaknesse as to deny all the articles of faith taken divisively for they may deny this or this article fundamentall though I doe not thinke a regenerated person can deny the whole systeme and body of fundamentals collectively it shall follow by this argument that regenerated persons and particular Churches are to beleeve some fundamentals with a reserve and keeping roome for light to beleeve the contrary and so if this argument be good wee have no certainty of faith in beleeving any one fundamentall article its alone Nor can Nathan or Samuel have certainty of faith in beleeving their owne prophecies flowing from the immediate inspiration of the Spirit but they are to beleeve them with a capacity to receive the faith of the contradicent prophecies because Nathan had no certainty of faith in commanding David to build the Temple and Samuel had as little certainty in pronouncing Eliah to be the Lords annoynted Another doubt against this is That if any out of weaknesse and meere tendernesse of conscience deny some superstructures which are indeed scripturall truths they are not to be counted hereticks because out of weaknesse not out of obstinacy they erre nor to be censured with excommunication or censures of Church or Magistrate and therefore in these we are to beleeve truths with a reserve and to tolerate the contrary minded if they agree with us in fundamentals Answ. That this may be answered 1. The object of these opinions would be distinguished 2. The persons weak or strong 3. The manner of refusing instruction or of admitting light of meere weaknesse or of obstinacy For the first if the matter be faultlesse or light as eating meats or not eating meats in time when they are meerely indifferent and the person weake and scarce capable of disputation he is to be tolerated and not received into knotty and thorny disputations about things indifferent for so Paul Rom. 14. is to be understood when he will not have the weake taken in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Michael strove with the Angel disputing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if the matter concerne an institution of Christ and our necessary practise in a Church and the party be not weake It is a question what maketh obstinacy and what tendernesse and weaknesse Turrecremata saith he who is ready to yeeld to light is not obstinate Scotus grosse ignorance Canus saith affected ignorance maketh obstinacie Malderus saith that grosse ignorance may leave a man ready to yeeld to the information of the Church Alphonsus a Castro saith better he is obstinate who 1. defendeth an opinion against the Scripture or saith he which is his error against the definition of a generall Councell or of the Pope 2. Who being admonished doth not amend 3. Who seeketh not resolution from the learned with a purpose to render himselfe truths captive 4. Who sweareth that he shall adhere to the end to that opinion By the light and knowledge of the holder of the opinion it may be collected whether he seeketh truth and is ready to yeeld himselfe and his understanding thereunto and except the point be fundamentall it can hardly be judged heresie if the point may be holden without any scandall or breach of peace much tolerance is required where error seemeth to be a temptation to holy men but finall tolerance and unlimitted where the party is of great knowledge and hath sway in the minds of many to prevaile to draw others after him is harder Object But hee that serveth God in these is acceptable to God Rom. 14. 18. and if a man judge some doctrine to bee error though it bee no error yet to him that so judgeth it is error if hee suffer death for that hee judgeth truth hee suffereth for righteousnesse being truth in his judgement and therefore libertie of conscience is to bee given to all sects Christ would not forbid a man that preached in his name to preach though hee did not follow him Mark 9. 38. Luk. 9. 50. The best way to hinder Sects is to reâ—ute them by the Scriptures and not to set decrees of Synods to others because that is done already by Christ and his Apostles for Gods judgement shall still bee on you while you establish Christs Jubilee and freedome of consciences Luke 4. 18. Answ. Let none thinke that these bee the words of our brethren but of a certaine Anabaptist and of Arminians and Socinians who object the same for Paul Rom. 14. 18. hee that serveth God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to bee understood as the context teacheth us that is that they relate the words going before v. 17. hee who serveth God in righteousnesse in peace in joy of the holy Ghost the meaning is not that hee is acceptable who serveth God in following the inditement of his light and conscience because it is his conscience for then some should please God in sinning against God But it is a point worthy our consideration what tie and obligation an erroneous conscience layeth on men hence with correction these considerations 1. The true cause why an erring conscience obliegeth to abstinence from the fact in the case of error and misrepresentation of conscience is 1. Because conscience is the nearest divine principle of our morall actions and standeth in the roome of God and therefore hee who doth any thing against the very erroneous ditement of conscience is hence convinced to have a perverse will to sinne against the majestie of God because hee who should beleeve usury to bee theft though we should suppose with Calvin and other great Divines usurie to bee in some cases lawfull should yet take usury hath a theâ—teous will in that and doth steale 2. Because the oblieging Law of God is not applyed to our actions at all but by the interveening actuall use of our conscience see Pirerius 2. Consideration In the question whether an erroneous conscience doth obliege
answerable for soules Heb. 13. 18. 4. It is tyrannicall because it putteth power into the Magistrates hand to take from the Church that inbred and inâ—rinsecall power of externall and visible government over her selfe and members which all civill incorporations by instinct of nature have and the Magistrate as such not being a member of the Church hath a headship even being a heathen Magistrate over the redeemed body of Christ. 2. By this reason the Lord Jesus as King hath no Pastors in his name to use the â—â—ves of his kingdom by binding and loosing for discipline being an externall thing say they is not a part of Christs kingly power but the King as Christs civill vicar hath this power but I say all acts of Christ as hee is efficacious by the Gospel to gaine soules are acts of Christ as powerfull by the Scepter of his Word and those who are his instruments to exercise these acts are subordined to him as King of the Church but Church-men by an externall ecclesiasticall power delivering to Satan and externally and visibly casting out of the Church that the spirit may bee saved in the day of the Lord are instruments subordined to Christ who is efficacious to save spirits by excommunication and to gaine soules by rebukes Gregorius Magnus saith those to whom Christ hath given the Keyes of his kingdome by these hee judgeth and why is this word the word of his kingdome the Scepter of his kingdome the sword that commeth out of his mouth by which hee governeth his subjects and subdueth nations so called but because Christs kingly power is with those whom hee hath made dispensators of his Word 9. Conclusion Nor hath the King power of ordaining Pastors or depriving them or of excommunication 1. All these are acts of spirituall and ecclesiasticall power 1 Tim. 3. 14. 1 Tim. 5. 22. Act. 6. 6. Act. 13. 3. Act. 14. 23. Tit. 1. 5 6. and flow from the power of the keyes given by Christ to his Apostles and their successors Matth. 28. 18 19 20. Mark 16. 14 15 16. Joh. 20. 21 22 23. Hence I argue to whom Christ hath given out his power as King of the Church Matth. 28. 18 19. power of the keyes Matth. 18. 18. Matth. 16. 19. and a commandement to lay hands and ordaine qualified men for the ministry and those who by the holy Ghosts direction practised that power by ordaining of Elders these onely have right to ordaine Elders and their successors after them but Apostles and their successors onely are those to whom Christ gave that power and who exercised that power as the places prove 2. Ordination and election both in the primitive Church of the Apostles was done by the Church and consent of the multitude Act. 1. Act. 6. 2 3 4. 5 6 c. but the civill Magistrate is neither the Church nor the multitude 3. Ordination is an act formally of an ecclesiasticall power but the Magistrate as the Magistrate hath no ecclesiasticall power Ergo hee cannot exercise an act of ecclesiasticall power 4. If ordination were an act of Kingly power due to the King as King then 1. The Apostles and Elders usurped in the Apostolick Church the office and throne of the King and that behoved to bee in them an extraordinary and temporary power but wee never find rules tying to the end of the world given to Timothies and Elders of the Church anent the regulating of extraordinary and temporary power that were against the wisedome of God to command Timothy to commit the Word to faithfull men who are able to teach others as 2 Tim. 2. 2. and to set downe the qualification of Pastors Elders Doctors and Deacons to Timothy as a Church man with a charge to keepe such commandements unviolable to Christs second appearing if Timothy and his successors in the holy ministry were to bee denuded of that power by the incoming of Christian Magistrates 2. The King by the laying on of his hands should appoint Elders in every citie and the spirits of the Prophets should bee subject to the King not to the Prophets as the word saith 1 Cor. 14. 32. 5. Those who have a Church power to ordaine and deprive Pastors must by office try the doctrine and be able to 〈…〉 sayers and to finde out the Foxes in their hereticall wayes and to rebuke them sharpely that they may bee sound in the faith but this by office is required of Pastors and not of the King as is evident 1 Tim. 3. 2. 2 Tim. 2. 2â— Tit. 1. 9 10 11. It is not enough to say it is sufficient that the King try the abilities of such as are to bee ordained and the bontgates of hereticall spirits to bee deprived by Pastors and Church men their counsell and ministery and upon their testimony the King is to ordaine and make or exauthorate and unmake Pastors because 1. so were the King a servant by office to that which Church men shall by office determine which they condemne in our doctrine which wee hold in a right and sound meaning 2. He who by office is to admit to an office and deprive from an office must also by office bee obliged to bee such as can try what the office requireth of due to bee performed by the officer nor is it enough which some say that the ignorance of the King in civill things taketh not away his legall power to judge in civill things and by that same reason his ignorance in Church matters taketh not away his power to judge in ecclesiasticall matters for I doe not reason from gifts and knowledge that is in the King simply but from gifts which â—xâ—fficio by vertue of his Kingly office is required in him It is â—â—ue as King hee is oblieged to read continually in the book of the Law of God Deut. 17. and to know what is truth what hereâ—ie in so faâ—re as hee commandeth that Pastors preach sound doctrine and that as a Judge hee is to punish heresie Some say hee is to have the knowledge of private discretion as a Christian that hee punish not blindly I thinke hee is to know judicially as a King 1. Because hee hath a regall and judiciall knowledge of civill things even of the major proposition and not of the assumption and fact onely Ergo seeing hee is by that same kingly power to judge of treason against the Crown the civill State by which he is to judge of heresie to punish heresie it would seeme as King hee is to cognosce in both by a kingly power both what is Law and what is fact 2. Because the judgement of private discretion common to all Christians is due to the King as a Christian not as a King but the cognition that the King is to take of heresie and blasphemy whether it bee heresie or blasphemy that the Church â—â—â—â—eth heresie and blasphemy is due to the King as King because hee is a civill Judge therein and if the Church
here truth and more true and most true Truth is in an indivisible line which hath no latitude and cannot admit of spleeting And therefore we may make use of the Philosophers word amicus Socrates amicus Plato sed magis amica veritas Though Peter and Paul bee our beloved friends yet the truth is a dearer friend The Sonnes of Babylon make out-cries of divisions and diversity of Religions amongst us but every opinion is not a new Religion But where shall multitude of Gods be had for multitude of new wayes to Heaven if one Heaven cannot containe two Gods how shall all Papists be lodged after death what Astronomy shall teach us of millions of Heavens for Thomists Scotists Franciscans Dominicans Sorbonists c. But I leave off and beg from the Reader candor and ingenuous and faire dealing from Formalists men in the way to Babylon I may wish this I cannot hope it Fare-well Yours in the Lord S. R. A Table of the Contents of this Book A Company of believers professing the truth and meeting in one place every Lords day for the worshipping of God is not the visible Church endued with ministeriall power p. 1. 2 3. seq The keys of the Kingdome of Heaven are not committed to the Church of Believers destitute of Elders p. 7 8. The keys are given to Stewards by office p. 13 14 seq The places Mat. 18. and Mat. 16. fully discussed by evidence of the text and testimonies of fathers and modern writers p. 14 15 16 17. seq Power ministeriall of forgiving sins belongeth not to private Christians as M. Robinson and Others imagine p. 20. 21. seq Private Christians by no warrant of Gods Word not in office can be publick persons warrantably exercising judiciall acts of the keys p. 26 27 28. seq Who so holdeth this cannot decline the meere popular government of Morellius and others p. 28. These who have the ministeriall power by office are not the Church builded on the Rock p. 29. The place Col. 4. 17. say to Archippus discussed p. 26 27. The keys not given to as many as the Gospell is given unto as Mr. Robinson saith p. 28 29. seq There is a Church-assembly judging excluding the people as judges though not as hearers and consenters p. 32. 33. Reasons why our Brethren of New England allow of Church-censures to the people examined p. 33 34 35 36. There is no necessity of the personall presence of all the Church in all the acts of Church censuâ—es p 36 37. seq The place 1 Cor. 5. expounded p 36 37 38. How farre Lictors may execute the sentence that is given out without their conscience and knowledge p. 41. 42. seq A speculative doubt â—nent the act maketh not a doubting conscience but onely a practicall doubt anent the Law p. 43. Ignorance vincible and invincible the former may bee a question of fact the latter is never a question of Law p. 43 44 45. The command of superiors cannot remove a doubting conscience p. 45 46. The conscience of a judge as a man and as a judge not one and the same p. 46 47. The people of the Jewes not judges as Ainsworth supposeth p. 48 49. That there is under the New Testament a provinciall and nationall Church p. 50. 51. seq A diocesian Church farre different from a provinciall Church p. 52 53. The place Acts 1. 21. proveth the power of a visible catholick Church p. 54 55. The equity and necessity of a Catholick visible Church p. 55. 56 57 58. How the Catholick Church is visible p. 58 59. The Jewish and Christian Churches were of one and the same visible constitution p. 60 61 62. The Iewish Church was a congregationall Church p. 61. 62. seq Excommunication in the Iewish Church p. 62. 63 64 65. Separation from the Jewish and the true Christian Churches both alike unlawfull p. 68. 69. The Iewish civil state and the Church different p. 68. 69 17. Separation from the Church for the want of some ordinances how far lawfull p. 71 72 73. A compleat power of excommunication how in a Congregation and how not p. 76. 77. How all are to joyne themselves to some visible Church p. 78. 79 80. The place 1 Cor. 5. 12 considered p. 80. That all without are not to be understood of all without the lists of a parishionall Church ibid 81. 82. That persons are not entered members of the visible Church by a Church-covenant p. 83 84 85 86 87. seq That there is no warrant in Gods word for any such covenant ibid. in seq The manner of entering in Church state in New England p. 91. 92. The place Act. 2 37 38. is not for a Church-covenant ibid. The ancient Church knew no such Church-Covenant p. 97. 98. No Church-Covenant in England p. 98. 99. Nor of old the places Genes 17. 7. Exod 19. 5. Acts 7. 38. favour not the Church-Covenant p. 100. 101 102. Nor Deut. 29. 10. p. 104 105. seq The exposition of Deut. 29. given by our Brethren favours much the glosse of Arminians and Socinians not a Church-Covenant p. 102. 103. 104. 105. A Church-covenant not the essentiall forme of a visible Church p. 123 124. The place 2 Chro. 9. 15. 2 Chro. 30. 8. speak not for a Church-covenant p. 111. 112. Nor doth Nehemiahs Covenant ch 10. plead for it the place of Esai 56. alledged for the Church-covenant discussed p. 112. 113. The place Ezech. 20. 27. considered p 114. 115. And the place Jer. 50. 5. p 115. 116. And the place Esay 44. 5. p 116. 117. The place 2 Cor. 11. 2. violently handled to speak for this Church-covenant p 118. 119. seq A passage of Iustine Martyr with the ancient custome of baptizing vindicated p. 121. John Baptists baptising vindicated p. 121. The place Acts 5. and of the rest durst no man joyne himselfe to them c. wronged and put under the Arminian glosse p. 123. 124. The pretended mariage betwixt the Pastor and the Church no ground of a Church-covenant and is a popish error p. 127. 128. Power of election of Pastors not essentiall to a Pastor all relation p. 128 129. It is lawfull to sweare a platforme of a confession of faith p. 130 131 132. seq Our Brethren and the Arminian arguments on the contrary are dissolved p. 136 137 138. Pastors and Doctors how differenced p. 140. Of ruling Elders p. 141. 142. And the place 1 Tim. 5. 17. farther considered the place 1 Tim. 5. 17. Elders that rule well examined p. 141 142 143. especially 144 145. seq Arguments against ruling Elders answered p. 152. 18. seq The places 1 Cor. 12. 18. Rom. 12. 8 discussed and vindicated p. 154. 155 156 157. seq Of Deacons p. 159. 160. seq The place Acts 6. for Deacons discussed p. 161. 162. The Magistrate no Deacon p. 161 162. Deacons instituted p. 163. 164. seq Deacons are not to preach and Baptize p. 165 166. seq Os Widdowes p. 172. 173 174. How the Church is before the
so are the blessings of the promises as to bee builded on a Rock victory over hell and such given principally and immediately to the Catholick and invisible Church as to the first and principall subject and no wayes to a visible Congregation consisting of 30 or 40. professing the Faith of Christ but onely to them not as Professors but to them as they are parts and living members of the true Catholick Church For sound professors though united in a Church-covenant are indeed the mysticall Church but not as professors but as sound believers and therefore these of whom Christ speaketh Mat. 16. Are builded on a Rock as true believers but the keys are given not to them but for them and for their good as professors making Peters confession and in Gods purpose to gather them into Christ. But the Text evinceth that these keys are given to Peter as representing the Church-guides especially though not excluding believers giving to them popular consent and not to Believers as united in a company of persons in Church-covenant excluding the Elders 1. To that Church are the keys given which is builded on the rock as a house the house of wisdome Prov. 9. 1. The house of God 1 Tim. 3. 15. Heb. 3. 4. By the Doctrine of the Prophets and Apostles by Doctors and Teachers whom Christ hath given for the building of his house Eph. 4. 11. But this house is not a company of professing believers united by a Church-covenant and destitute of Pastors and Teachers but a Church edified by the Word Seales and Discipline Ergo such a Church is not heere understood The propofition is granted by the Author I prove the assumption The Church of believers combined in Church-covenant but wanting their Pastors and Teachers is not wisdomes house nor builded by pastors and Doctors given to edifie and gather the body but they are only the materialls of the house yea wanting the pastors they want Ministeriall power for pastorall preaching and administrating the Seales and for that they want the power of edifying the body of Christ which is required in a visible Church Eph. 4. 11. Though the building of this Church on the Rock Christ may well be thought to be the inward building of the Catholick and invisible Church in the Faith of Christ yet as it is promised to the Church to the which Christ promiseth the keys of the Kingdome of Heaven it can be no other beside external and Ministeriall building by a publick Ministery 2. Arg. To these are the keys here promised who are stewards of the mysteries of God 1 Cor. 4. 1. And servants of the house by office 2 Cor. 4. 5. And are by office to open the doores and behave themselves aright in Gods house 1 Tim. 3. 16. and to divide to these of the house their portion in due season Mat. 24. 45. and to cut the word 2 Tim. 2. 15. But a company of professing believers joyned together in a Church-covenant and destitute of officers are not stewards by office nor servants over the house c. Ergo to such a company the keyes are not here given The proposition especially is to be proved for the assumption is granted by our brethren and evidently true but it is sure by the phrase of Scripture Esai 22. 22. And I will lay upon his shouldier the key of the house of David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clavis a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apperuit proveth this Shindlerus in Lexico metonymicè significatur Authoritas Facultas potestas omnis gubernationis iubendo ac vetando expediendo ac coercendo power of government Musculus so Calvin these who are made masters of housholds receive keys whereby they open and shut it is a token of power given to Kings Iunius it noteth a full government by this borrowed speech sayth Beza is signified the power of Ministers Isai. 22. Mat. 16. Pareus I shall make the steward of my house Hierom the key is a power of excellency and Chrysostom Augustine Beda sayth the same Fulgentius calleth this the power of binding and loosing given to the Apostles so other Scriptures expound the keyes to be a power of office as Esa. 9. 6. And the government shall be upon his shoulder Interpreters say Davids keys are given here Rev. 3. 7. These things saith he that hath the key of David who openâ—h and no man shutteth and shutteth and no man openeth Rev. 1. 18. I have the keys of hell and death Rev. 9. 1. And to him was given the key of the bottomlesse pit so Stephanus on the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clavis Whittaker it signifieth a power of office given to some and not to all as Calvin here saith he Christ speaketh of Peters publick office that is of his Apostleship so Bullinger Erasm. Zwinglius Marlorat Pareus on the same place I think while of late never interpreter dreamed that in the Text Mat. 16. the keys of the Kingdome of Heaven are given to all believers but only to the stewards of the house builded upon the Rock 3. Arg. To these in this Text doth Christ give the keys to whom he giveth warrant for the actuall exercise of the keys to wit to bind and loose on Earth and so open and shut the doores of the Kingdome But this warrant and officiall authority of binding and loosing Christ giveth to Peter onely as representing Apostles Teachers and Elders and not to the Church of believers convened Covenant-wayes and destitute of Officers Ergo the proportion is cleare in the Text to the same person to whom the promiseth the power or keys to the same he promiseth Officiall warrant to exercise the speciall acts of the keys but to Peter is the promise of both made 19. and if Christ allude to the place Is. 22. 22. Then I say these to whom Christ gave the keys doe by Office represent him who hath the keys of Davids house and the Government on his shoulder And I will give to thee the Keys of the Kingdome of Heaven there is the power and authority granted And whatsoever thou shall bind on Earth shall be bound in Heaven there is a warrant for the exercise of the acts of the power given also to Peter Now if the keys be not given to Peter as to a Pastor Peter and pastors by this place as pastors neither have the keys nor officiall warrant to preach and to remit or retaine sinnes and if by this place they have it not we desire to see a warrant from Christ before he went to heaven for pastorall preaching Beza in his marginall notes in this Text sayth here is the Heavenly authority of the Church Ministery also binding and loosing is all one with opening and shutting Heaven Gates and with remitting and retaining sinnes Ioh. 20. Papists I know deny that the Apostles were made priests judicially to remit
sinnes before Christs Resurrection Ioh 2. so the Cardinall Tolet and Maldonat Cajetanus but the Truth is what is given here Mat. 16. Is but repeated and enlarged Joh 20. And they are now sent to the whole World whereas before they were to preach to Iudea only but this Ioh 20. sayth Rollocus is but a reiterated power it was given before his Resurrection and Beza sayth the same and Bullinger sayth the promise is made here and fulfilled Ioh. 2 c. and Pareus expoundeth what thou shalt loose here by these words Ioh. 20. So Calvin VVhittaker Zwinglius Musculus Now this same Author acknowledgeth that Ioh. 20. Christ gave pastorall power to all the Apostles to forgive sins 2. To bind and to loose are act s of officiall power and of Princes Rulers and Feeders Ergo they are not given to the Church destitute of Feeders and Governors I prove the antecedent 1. To bind and loose by all Interpreters Augustine Cyrill Chrysost. Câ—prian Euthymius Hyeromi Basilus Ambrose Sedulius Primasius and by our owne Calvin Musculus Gualther Pareus Beza Zwinglius Rolloc VVhittaker and the evidence of Scripture iâ— by publick and pastorall preaching to reâ—nit and retaine sins to believers or unbelievers and Bullinger saith it is taken from the Scripture Isa. 52. 49 v. 9. where Christ is said to loose the prisoners and so Musculus Beza and Calvin will have them to be words signifying the â—fficiall authority of Princes Ambassadours to set at liberty prisoners or to cast malefactors in bands and prison as Magistrates and Rulers doe so binding in Scripture is an authoritative act of Princes Superiors Governors and Rulers And so is loâ—sing a judiciall and authoritative act of Rulers and Overseers as Scripture teacheth us But the Church of believers wanting their Officers watchmen and Overseers though combined in a Church Covenant is not a company of Overseers and Rulers or judiciall and authoritative binders and loosers exercising power over themselves 4. Arg. If Christ doe not say in this place nor in Mat. 18. that the keys and the actes of the keys to wit binding and loosing are given to the Church of believers without their Officers then neither places prove that the keyes are given to such a Church But Christ doth not say it Ergo the Text cannot beare it the assumption I prove Christ Mat. 16. 18. speaking of the Church builded on a Rock sayth not I will give to the Church so builded the keys but he turneth the speech to Peter when he promiseth the keys V. 19. And I will give to thee Peter not to the Church the keys of the Kingdome of Heaven surely none needeth to teach our Lord to speak This change of the persons to whom the keys are promised wanteth not a reason Our brethren say the promise is made to Peter because he gave a confession of Christ in the name of all believers and because the keys are given to believers as the Spouse of Christ and as his body united to him but this author granteth every company of believers because they are believers are not an instituted visible Church but they must be a company of believers professing Covenant-wayes Faith in Christ and Church-communion But 1. then the keys are not given to believers because they are believers and the Spouse of Christ but because they are such professors so and so combined in a Church-covenant But yet I aske whether true or false profession be the neerest intervening cause of these to whom the keyes are given If a true profession then 1. Unbelieving Pastors are not Pastors for their profession is not true And children baptized by them are as not-baptized or as baptized by Women 2. If one shall be excommunicated by seven for such a number this Author requireth to make a visible Church even clave non errante and most deservedly he is not bound in Heaven and excommunicated in foro Dei before God for the profession of these seven may be false and so the Church actes performed by them are a non habentibus potestatem and null if they be no Church 3. We can prove by Scripture that Iudas though the child of perdition was a called Apostle But if a false profession be sufficient to make persons a true visible Church theâ— 1. The keys are not given to believers because they are believers and united to Christ as his body and Spouse but. 2. This Author sayth amisse That the Church instituted by Christ is a company of believers and faithfull and godly men whereof Peter was one for a company of hypocrites are not such 2. Our brethren prove the keys to be a part of the liberty of the redeemed ones but counterfeit professors are not redeemed ones nor have they that liberty purchased to them in Christ. 4 It shall follow that our brethren widely mistake a supposed difference which they devise betwixt the Iewish and Christian Church to wit that to make men members of the Iewish Church externall holinesse as to be borne Jewes was sufficient and to be circumcised and not a bastard not descended within three or foure Generations of a Moabite or Ammonite but that the visible Church of the Gentiles after Christ must be the bride of Christ and by true Faith united to him Whereas the members of a Christian visible Church are and may be hypocrites though not known to be such as were the members of the Iewish Church Also Mat. 18 18 19. Christ changeth the persons v. 17. after he hath spoken of the Church v. 17. he sheweth v. 18. of what Church he speaketh and directeth his speech to these to whom he spake v. 1. to the Disciples who were Pastors verily I say unto you What soever yee shall bind on Earth shall be hond in Heaven and therefore none can make an argument from Mat. 16. to wit thus to as many are the keys promised as are builded on the Rock but all the faithfull are builded on the Rock Ergo to all the faithfull are the keys promised 1. The proposition is not in the Text either expressely or by consequent 2. The proposition is false for the Catholick invisible Church is builded on the rock but by our Brethrens confession the keys are not given to the Catholick invisible Church but only to such a company of professing believers as make a Parishionall Congregation 4. That Christ speaketh to Peter as to one representing the Apostles and not as to one representing all believers is cleare 1. Because by the confession of our Brethren binding and loosing are denyed to many that make Peters confession thou art Jesus the Son of the living God as to believing Women and children and many out of Church state 2. If believers as giving Peters confession and as builded upon the rock Christ by this place made a ministeriall Church by Christ and gifted with the power of the keys then the Ministery
officiall power of preaching and binding and loosing should be made as stable and firme from defection as the Church of elect believers against whom the gates of hell cannot prevaile now besides that this is most untrue since visible Churches doe fall away as these seven Churches in Asia the Church of Corinth Ephesus Galatia Thessalonica may prove when as it is impossible that the elect Believers in Christ can fall away it shall also give good warrant to Papists to make such use of this place as they doe that the Church may erre in points of conversation and life but cannot fall from the rock nor be overcome by the powers of Hell in the definition of Articles of Faith So Gretser Bellarmine Suarez Gregor de Valent. Cardi. Hosius Turrecremata reason from this place and the connexion must be good if the Ministeriall power not only be given to the Church as to the Object that is for the good and salvation of the Church but also to the Church as to the Subject who hath all the power of the Keys and may use it also because they are believers and builded upon the rock Christ nothing hindereth but Ministeriall power should be as stable and free from being overcome with the ports of Hell as the Christian state of perseverance in grace Now we see these who have Ministeriall power abuse it and fall from the rock and perish eternally which we cannot say of these who by Faith are builded upon the Rock Christ Iesus 3. These to whom Christ giveth the Keys doe represent the person of Christ and who despiseth them despiseth Christ and he that honoureth them honoureth Christ which is evidently spoken of the Ministers of Christ Matthew 10. 40. And is said here Matthew 16. 19. Whatsoever then yee shall bind on Earth shall be bound in Heaven c. Thus Christ bindeth and looseth in Heaven when these to whom the Keys are given binde and loose and so they are to be looked unto as co-workers with God Now Scripture never maketh all believers Ambassadours in Christs roome Where doe we reade that the despising of all believers commanding in Christs Name is a despising of Christ and that in obeying them we obey Christ Nor are all Ambassadors Pastores c. 5. These to whom the Keys are given doe authoritatively forgive and retaine sins and their acts of forgiveing and retaining are valid in Heaven according as the party repenteth and believeth or according as they remain impenitent as our Divines teach against the Papists in their Doctrine of Sacramentall absolution But the Church or company of believers wanting their Officers by no Scripture can authoritatively forgive and retaine siâ—s Robinson Smith and others answer that believers out of Office may forgive as Mat. 18. 21. Peter said How oft shall my brother offend me and I forgive him Lu. 17. 3. 4. 2 Cor. 2. 10. But I answer the place 2 Cor. 2. 10. is controverted and we doubt not but of that same nature with the power of Excommunicating 1 Cor. 5. 4. But for private forgiving it is not the Church-forgiving here meant because 1. The private forgiving is a duty of charity commanded in the Law of Nature to all even out of Church-state and obligeth the Excommunicate who though they be cast out of the Church are not exempted from the Law that bindeth all Mat. 6. 12. 14 15. Mat. 5. 44. 45. but the Church-forgiving is an Act of obedience to a positive Church-Law of Christ 2. private Christians are to forgive their Enemies whether they repent or not even as Christ forgave those who crucified him Col 3. 13. Luk. 23. 34. and when the party repenteth not this forgivenesse is not ratified in Heaven yet are we obliged to forgive and to commit vengeance to God but the authoritative forgiveing is a thing that the Church is not obliged unto absoiutely nor may they or can they forgive except the Offender repent and if they see that he repenteth not they cannot lawfully forgive but being in Gods roome must take vengeance on all disobedience and their retaining of sin and forgiveing is valid in Heaven because they are in Gods place Now any forgiving or retaining of sin but these two together with Gods forgiving and retaining we know not But Peters forgiving his offending brother seventy times seven times is common to all private Christians even out of Church-state and so the instance given is not to the purpose 6. To these only are the Keys given who having Pauls pastorall spirit may convene and deliver to Sathan but the Church of believers without Officers not having Pauls pastorall spirit which is a spirit officiall and authoritative to preach excommunicate and administrate the seales of the Covenant may not convene and doe this Ergo c. indeed Francis Johnson sayth it is holden now by some of the Separation that people out of Office may execute all the workes and duties of the ministery in Baptisme the Lords Supper censures c. which I thinke followeth from the grounds of our brethren to wit that believers without Office are a compleat Church having the whole power of the Keys if administration of the Sacraments be not a speciall part of the Keys and the opening of Heaven and forgiving of sins we know not what belongeth to the power of binding and loosing yea this is not only contrary to Scripture but also to their own confession and is the Doctrine of Arminians and Socinians Cartwright sayth the Sanedrin Mat. 18. to these who have skill in the Rabbines especially in the Iewes Talmâ—d was a selected Judicatory and that to this Christ alludeth Mat. 18. learned Beza sayth much from Scripture for this that the Church here signifieth not the multitude Parcus also is most cleare on this place Calvin hath reason to say he alludeth to Iewish Synedrie see also VVeems Iâ— it needlesse to cite Iunius Zanchius Peter Martyr VVillet Whittaker Tilen Becan and all our Divines of the reformed Churches for when he hath spoken of the Church representative Mat. 18. 16 17. and speaketh to these to whom the Sermon was made v. 1. at the same time came the Disciples to Jesus they were then Apostles in Office and called to preach and Baptize though not yet sent to the whole world saying who is the greatest in the Kingdom of God Now to these Christ sayth 18. to the Apostles Verily I say to you whatsoever you shall bind on Earth and this place is to be expounded by Mat. 16. 19. Where the Keys are given in a more restricted manner to Peter only though as representing the whole Apostles and Church-rulers and we have better reason to expound this place Mat. 18. by the place foregoing Mat. 16. then they have to expound the place Mat. 16. by this place Mat. 18. because these â—amâ— Keys that binde and loose in the one place remit and retaine finnes in
the other and we find the keys given to Officers and Stewards only And here is no Church Mat. 18. or yet Mat. 16. without Pastors except they say that Christ Mat. 18. 18. speaketh not to the Disciples but to the multitude of the Jewes which is a great crossing of the Text. And to say that Christ speaketh to the Apostles not as to Apostles but as to the Church of believers is only a bare affertion and cannot be proved and all they can say hangeth upon this one place and this is the most The power of binding and loosing is given to the Church which is to be obeyed and heard in the place of God But this Church is never in the VVord of God say they taken for a company of Officers Pastors and Elders only it signifieth alwayes the Body of Christ his Spouse his Saints by calling partakers of the most holy Faith To which I answer The body Spouse of Christ and Saints by calling as they are such is the invisible Church and the keys and Seales sayth this Author are not to be dispensed to all the faithfull as such but as they arè confederate or joyned together in some particular visible Church that is sayth he as they are members of a visible Church Ergo c. the body and Spouse of Christ as such is not the Church here meant of but the visible Congregation Now the essence of a visible Church of which Christ speaketh here is saved in ten who are only visible professors and not a Church of sound Believers not the true body mysticall and Spouse of Christ and yet by this place the Keys are given to such a Church now wee desire againe a place in all Gods Word for a Church in this sense and a Body of Christ and his Spouse in this meaning for certainly professors this way confederate as professiors are no more a Church of Christ redeemed ones and his Spouse then an Assembly of Elders onely can be called such a Church of Believers for both Churches are and may be where no believers are at all at least for a time and even while they exercise this power of Binding and Loosing and so thâ— place Matthew 18. is as much against our brethren as against us And Lastly our Doctrine is acknowledged by all our Divines against the Papists proving that Mat. 16. the Keyes were given to Peter as representing the Apostles and his successors in the pastorall charge not as representing all believers Also the Fathers Irenaeus Nazianzâ—nus Cyprianus Basilius Ambrosius Theophilactus Cyrillus Euthymius Hyeronimus Augustine Beda Chrysostomus And ordinaria glossa Hugo de sanct Victor Haymo Cardinalis Cusanus Anastasius Leo Durandus Thomas Adrianus Scotus making a comparison between Peter and the rest of the Apostles say the keys were given to all the Apostles when they were given to Peter and Peter received them in the name and person of the rest of the Apostles wherby they declare it was never their mind that Peter received the keys in name of all believers Also the learned as Augustine Beda Gregorius expound the Church builded upon the rock to be the Catholick Church and not a particular visible Church And Gerardus giveth a good reason why this Church Mat. 16. cannot be a particular visible Church because the gates of hell prevaileth against many joyned to the visible Church in externall society and VVicklif writing against the Monkes resureth that error of the Papists that any members of the true Church can be damned and Whittaker sayth Augustin against Petilian sayth the Church builded on the rock is the Church of the Elect not the visible Church CHAP. 2. SECT 2. PROP. THis Church saith the Author doth meete together every Lords Day all of them even the whole Church for administration of the Ordinances of God to publick edification Ans. Two things are here said 1. That all even the whole Church must meete for administration of the Ordinances of God that so all and every one of the Church may be actors and Judges in dispensing of censures this we take to be popular governement 2. That there is a necessity of personall presence of all and every one of the Church Hence Quest. 3. Whether or no the multitude of Believers and the whole people are to be judges so as private Christians out of Office are to exercise judiciall acts of the keys For the more easie clearing of the Question let it be observed 1. Dist. There is a dominion of Government Lordly and Kingly and this is in Christ only in relation to his Church and in civill judges and is no wayes in Church guides who are not Lords over the Lords inheritance there is a government Ministeriall of service under Christ and this is due to Church-guides 2. Dist. Regall power being a civill power founded in the Law of nature for the Ants have a King may well be in the people originally and subjectively as in the fountaine nature teaching every communitie to govern themselves and to hold off injuries if not by themselves yet by a King or some selected Rulers but power of Church-government being supernaturall and the acts of Church-government and of the casting such as offend out of Christs Kingdome being supernaturall neither of them can be originally in the multitude of professing beleevers but must be communicated by Christ to some certaine professing beleevers and these are Officers Therefore to put power and acts of government in all professors is a naturall way drawne from civill incorporations Christ is not ruled by our Lawes 3. Dist. The government of Christs Kingdome is the most free and willing government on earth yet it is a government properly so called for there be in it authoritative commandements and Ecclefiasticke coaction upon the danger of soule penalties in regard of the former all the people by consent and voluntary agreement have hand in election of Officers inflicting of censures because it concerneth them all but in regard of the latter the whole people are not over the whole people they are not all Kings reigning in Christs government over Kings but are divided into governours and governed and therefore the rulers Ecclesiasticke onely by power of office are in Christs roome over the Church to command sentence judge and judicially to censure 4. Distinct. The Officiall power of governing superaddeth to the simple acts of popular consenting the officiall authoritative and coactive power of Christs Sceptor in discipline That distinction in the sense holden by our brethren that the state of the Church is popular and the government Aristocraticall in the hands of the Eldership is no wayes to he holden nor doe the Parisian Doctors the authors of this distinction mind any Church-government to be in the people Our brethren in the answer to the questions sent to them from England explaine their minde thus 1. We acknowledge a Presbytery whose worke it is to teach and rule and whom the
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
and Ostorodius Theoph. Nicolaides reason against Gods ordinance of a sent Ministerie Robins God hath indeed set in the body some to be eyes and mouth and hath not said to all the Church Goe and preach but first they have not their gifts from the Church Secondly you would have the body to starve if such hands as Deacons will not feed and all the body blinde if the eyes of the watchmen be blinde Answ. Yet thus much is granted that gifts give not the keyes nor authority to use gifts and so that all beleevers though gifted and graced also have not power of the keyes 2. It 's certaine that in a constituted Church there be no hands nor mouthes to doe and speake by authority and ex officio by vertue of an office save onely Elders and Pastors and that if they doe or speake they doe it extraordinarily when Churches hands are lame and her eyes blinde or if they doe and speake ordinarily it is from the law of charity in a private way not by power of the keyes and as Judges and Officers Manuscript 5 ch 4 sect The Churches not the Angels of the Churches are blamed for not executing censures against Balaam Jezabel the Nicolaitans g Robinson saith more 1. These whose workes Christ commendeth for that dwelling where Sathans throne was they kept his name and denyed not his faith these he reproveth for suffering the doctrine of Balaam and the Nicolaitans 13 14 15 16. 2. They which were commended by Christ for their workes love service faith patience increase of workes are reproved for suffering Jezabel but these were not the Angels onely 3. These conjunctions but never the lesse say though they were zâ—alous in many things yet they failed in not being zealous enough against false teachers Ans. 1. These connexions prove guiltinesse in Angels or Pastors and one common fault may be laid upon them all but hence it followeth not that they all abused one and the same power of the Keyes as being all collaterall Judges no doubt the Angels preached not against Balaam Jâ—zabel and the Nicolaitans doctrine and yet women dwelt where Sathans throne is and there faith and patience was commended and yet our brethren will not say women are rebuked and all the beleevers because they did not pastorally preach against Balaam and Iezabel so this argument hurteth them as much as our cause The Pastors were guilty because they did not in their place use the Keyes and the people because they did not say to Archippus and their Officers Take heed how you governe as Israel was involved in Achans trespasse because they warned not one another 2. Seeing the Spirit of God maketh mention of Churches in the plurall number and every one of the seven Churches of Ephesus Rev. 2. 7. of Sâ—yrna v. 11. of Pergamus 17. of Thyatira 29 of Sardis 3. 6. Philadelphia 13. Laodicea 22. It is cleare there were more Churches then a single Congregation and an independent incorporation in every one of them and so a Presbytery of Angels in every one of them behoved to be guilty of this neglect of discipline yet not all one and the same way It is not cleare enough though that the whole Church in Ephesus was to be rebuked or that all and every one of the Elders whereof there were a good number Act. 20. 26. He prayed with them all they all wept sore were guilty of these abuses of the power of the Keyes for in Sardis there were a few names which had not defiled their garments yet the whole body is rebuked Manuscript Ch. 5. Sect. 4. When the word Congregation is put for the Elders or Judges only it is never understood of them sitting in consistery and judgement there alone by themselves and apart from the people but in the presence of the publick assembly who also had liberty in such cases to rescue an innocent from unjust judgment 1 Sam. 14. 45. I answer we urge not a Church assembly of Elders only to exclude the people from hearing yea and in an orderly way from speaking reasoning and disputing even in our Generall assembly but for judiciall concluding we find not that given to any but to the Church-guides Act. 15. 6. Act. 16. 4. 2 It is not a good argument the people sate with the Rulers and rescued innocent Jonathan 1 Sam. 14. Therefore all the people may fit and give judiciall sentence or impede the Elders to sentence any This I grant is alledged by Ainsnorth for to give popular government to the people as also 1 King 21. 13. and Ier. 26. 11 12. but 1. a fact of the people is not a Law 2. It was one fact and that in an extraordinary case of extreame iniquity in killing innocent Ionathan a Prince and Leader of the people 3. in a civill businesse and the people were to be executioners of the sentence of death and they saw it manifestly unjust 4. they were not the common people only but in thar company were the Princes of the Tribes and heads and the King and his family only on the other side what will this infer but that there were no Kings in Israel who had power of life and death nor any judges as Ainsworth contrary to Scripture sayth but that the people were joynt Judges with the King and that the people in the New Testament are co-equall Judges with the Elders from so poore an example and so the Separatists proving from the peoples power of judging in civill causes which yet is a wide mistake and a punishment bodily to be inflicted upon strangers as Paget doth learnedly observe doe conclude the peoples power of judging in Ecclesiastick causes which concerneth only the members of the visible Church Manuscript We grant it is orderly to tell the Elders the offence that the whole Church be not frivolously troubled but it followeth not that the Officers may judge there alone without consent of the people he who told his complaint to the Levite told it orderly enough to the whole Congregation assembled at Mizpeh Jud. 20. Ans. These to whom we are to complaine these and these only are to be heard and obeyed as Judges binding and loosing in Earth and validly in Heaven Mat. 18. but these are not the multitude nor one Elder only but the Church of Elders 2. if the Church of Believers be the only subject as you teach of the Keys and not the Elders but in so far as they are parts of the believing Church then it is more orderly to complaine to the multitude who only are proper Judges then to Elders who are not properly Judges Manuscript A second reason why we allow such power to the people in Church censures is from the Church of Corinth 1. He directeth the whole Church of Corinth to whom he writeth to excomunicate the incestuous man Ans. He writeth to all the faithfull and so to women the woman is not to usurpe authority over
execute it for Doeg the Edomite sinned in killing the Lords Priests at the command of Saul and the footmen of Saul did religiously refuse that service 1 Sam. 22. 17. The Souldiers who crucified Christ not only as men but as Lictoâ—s sinned against a principle of the Gospel which they were obliged to believe Maries sonne is the true Messiah nor are we to joyne with a Church excommunicating a man because he confessed Christ Iob. 9. nor need we consent to these that the Senate of Venice is excommunicated by Paul the fift An. 1607. and Henricus Borbonius King of Navarre by Sixtus 5. and Elizabeth of England by Pius 5. and Henry the 4. by Gregory 7. or Hilderland and Martin Luther by Leo the 10. An. 1520. the Pope is not the Catholick Church as many learned Papists especially the Parisian Theologues teach 3. Concl There is not required the like certainty of conscience practicall in a question of fact that is required in a question of Law 1. Because in a question of Law all ignorance is morall and culpably evill to any who undertaketh actions upon conscience of obedience to others for to all within the visible Church the word of God is exactly perfect for faith and manners and every on is obliged to know all conclusions of Law that are determinable by Gods word 2. Every one in his actions is to doâ— out of a plerophorie and a full perswasion of heart that what he doth pleaseth God Rom. 14. 14. I know and am perswaded by the Lord Jesus that nothing is uncleane of it selfe 3. We are to doe nothing but what is lawfull and what in our consciences we are perswaded is lawfull and are to know what is sinne and what is no sin All Souldiers in war and Lictors and these who execute the sentence of excommunication are to know what are the just causes of war and what crimes by Gods Law deserve death and what not as what homicide sorcery parricide incest and the like sinnes deserve by Gods Law and what not because every one is obliged to know morally what concerneth his conscience that he be not guilty before God the executioner who beheaded Iohn Baptist sinned because he was obliged to know this a prophet who rebuketh incest in a King ought not to be put to death therefore It was unlawfull for the men of Iudah to come and make war with Ieroboam and the ten Tribes because God forbade that war 1 Ki. 12. 23 24. 4. Concl. It is not enough that some say if the question be negatively just then Souldiers and executioners and people may execute the sentence that is if they see no unlawfulnesse in the fact I meane unlaw fulnesse in materiâ juris in a matter of Law hence some say subjects and common Souldiers not admitted to the secrets of the councell of war may fight lawfully when there is this negative justice in the war but forraine Souldiers who are conduced may not doe so for the Law sayth he is not free of a fault who intermedleth with matters which belonge not to him to the hurt of others so Teacheth Suarez D. Bannes Andr. Duvallius yet the command of the Prince can remove no doubt of conscience also that the cause of the war in the matter of Law so far as it is agreeable to Gods word is not manifest to executioners is there culpable ignorance no lesse then the ignorance of a sentence manifestly unjust Ergo the practise of these who execute a sentence negatively only just is not lawfull I prove the antecedent beacuse the practicall ignorance of what we doe which is not warranted by Gods Word is alwayes culpable whether the cause be cleare or darke for no obscurity of Gods Law doth excuse our ignorant practise when the Word of God can sufficienty resolve us 2. It is not enough that our morall actions in their lawfulnes be just negatively because actions morall which are beside the Word of God praeter dei verbum to us who hold Gods Word perfect in faith and manners are also contra dei verbum against the Word of God and so unlawfull 3. Because actions morall having no warrant but the sole will and Commandement of superiors are undertaken upon the sole faith that what superiors command if it seeme not to us unjust though it be in it selfe unjust may lawfully be done Now we condemne this in Schoolemen and Popish casuistes that the Commandement of superiors as sayth Gregor de Valent. Bannes Suarez Silvester Navarre may take away and remove all doubting of conscience and make the action lawfull Whereas Navarre Corduba Sylvester Adrian hold that an action done without a due practicall certainty is unlawfull If he shoud diligently sayth Suarez search for the truth and cannot find it yet the doubter may practise so he practically perswade himselse he doth it out of a good mind and whereas the Jesuite sayth that it is his negligence in not seeking the truth he answereth his negligence which is by past cannot have influence in his present action to make it unlawfull because it is past and gone But I answer it is Physically past but it is morally present to infect the action as habituall ignorance maketh the acts of unbeliefe morally worse or ill And to these we may adde that he who doth with such a doubt 1. He sinneth because he doth not in faith 2. He exposeth himselfe to the hazard of finning and of joyning with an unjust sentence 3. It is the corrupt Doctrine of Papists who muzzle up the people in ignorance and discharge them to reade Gods Word and so maintaine because of the obscurity and imperfection of Gods Word which is not able to determine all questions that there is an ignorance of many lawfull duties which is invincible and to be excused as no wayes sinfull and which vitiateth not our morall actions so Thomas Bonaventura Richard Gabriel Occam Antoninus Adrianus Almaine Suarez though Occam and Almain may be expounded favourably 5. Concl. Souldiers Lictors Servants People under the Eldership are not meere instruments moved only by superiors as Schoolemen say 1. Because they are morall agents and are no lesse to obey in Faith then superiors are to command in Faith and they are to obey their Superiours only in the Lord. 2. They are to give all diligence that they be not accessary to unjust sentences lest they partake of other mens sinnes What Aquinas Greg. de Valent and And. Duvallius saith against this is not to be stood upon 6. Concl. But in questione facti in matters of fact there is not required that certainty of conscience But that we may more clearely understand the conclusion a question of fact is taken three wayes 1. For a fact expressely set down in Gods Word as that Moses led the people through the wildernesse that Cain slew his brother Abâ—l these are questions
meanes and the people lovâ—d to have it so Jer. 5. 31. Then in Synagogues there was Church-government as at â—erusalem for where the Lord rebuketh any sinne he doth recommend the contrary duty Now Prophets and Priests are rebuked tor their ruling with force and rigour every where and not at Ierusalem onely for that they were not compassionate to carry the Lambs in their bosome as Iesus Christ doth Esai 40. 11. their ill government every where must be condemned 3. Luk. 4. 16. Christ as his custome was went into the Synagogue on the Sabbath day Paul and Barnabas were requested to exhort in the Synagogue as the order was that Prophets at the direction of the Rulers of the Synagogue if they had any word of exhortation they should speake and consequently their order was that every one should not speake Ergo they had customes and orders of Church-Discipline to the which Christ and his Apostles did submit themselves And to tie all Church-government to the Temple of Ierusalem were to say God had ordained his people elsewhere to worship him publickly but without any order and that Christ and his Apostles subjected themselves to an unjust order I further argue thus Those Churches be of the same nature frame and essentiall Constiutions which agree in the same essentials and diffâ—r only in accidents but such are the Church of the Iewes and the Christian Churches Ergo what is the frame and essentiall constiâ—â—tion of the one Church must be the frame and essentiall constitution of the other Ergo c. the major is of undeniable certainty I prove the assumption These which have the same Faith and the same externall profession of Faith these have the same frame and essentiall constitution but they and we be such Churches for we have the same covenant of grace Jer. 31. 31. Jer. 32. 39 40. Heb 8. 8 9 10. Therefore that same faith differing only in accidents their faith did looke to Christ to be incarnate and our faith to that same very God now manifested in the flesh Heb. 13. 8. They were saved by faith as we are Heb. 11. Acts 10. 42 43. Acts. 11. 16 17 18. and consequently what visible profession of faith doth constitute the one visible Church doth constitute the other I know Papists Arminians Socinians doe make the Doctrine and Seales of the Iewish and Christian Church much different but against the truth of Scripture The onely answer that can be made to this must be that though the Church of the Jewes wanted not congregations as our Christian Churches have yet were they a nationall Church of another essentiall visible frame then are the Christian Churches because they had positive typicall and ceremoniall and carnall commandements that they should have one high Priest for the whole nationall Church the Christian Churches have not for that one visible Monarch and Pope they had an Altar Sacrifices and divers pollutions ceremoniall which made persons uncapable of the Passover but we have no such legall uncleannesse which can make us uncapable of the Seales of the New Testament and therefore it was not lawfull to separate from the Jewish Church in which did sit a typicall High Priest where were Sacrifices that did adumbrate the Sacrifice of our great High Priest c. not withstanding of scandalous persons in that Church because there was but one visible Church out of which was to come the Redeemer Christ according to the flesh but the Christian Churches under the New Testament be of another frame Christ not being tyed to one Nation or place or Congregation therefore if any one Congregation want the Ordinances of Christ we may separate therefrom to another Mount Sion seeing there bee so many Mount Sions noâ— Answ. 1. If the Church of the Iewes was a visible Church in its essentiall constitution different from our visible Churches because they were under the Religions tie of so me carnall ceremoniall and typicall mandats and Ordinances that we are not under then doe I inferre that the Tribe of Levy was not one visible Church in the essentiall frame with the rest of the Tribes which is absurd for that Tribe conteyning the Priests and Levites was under the obligatory tie of many typicall Commandements proper and peculiar to them only as to offer Sacrifices to wash themselves when they were to officiate to weare linnen Ephods to beare the Arke of the Covenant now it was sinne for any that were not of the Sonnes of Aaron or of another Tribe to performe these duties yet I hope they made but one nationall Church with the rest of the Tribes Secondly I infer that the Christian Church that now is cannot be of that same essentiall frame with the Apostolick Churches because the Apostolick Church so long as the Jewish ceremonies were indifferent in statu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and mortall but not mortiferae deadly was to practice these ceremonies in the case of scandall 1 Cor. 10. 31 32 33. and yet the Christian Church that now is can in no sort practice these ceremonies yea I inferre that the Eldership of a Congregation doth not make one Church of one and the same essentiall frame and constitution with the people because the Elders be under an obligatory tie to some positive Divine Commandements such as are to administer the Seales Baptisme and the Lords Supper and yet the multitude of Believeres in that same congregation are under no such tie and certainly if to be under ceremoniall and typicall ordinances doth institute the whole Jewish Church in another essentiall frame different from the Christian Churches reason would say that then if the members of one Church be under Divine positive commandements which doth in no sort tie other members of the same Church that then there be divers memberships of different essentiall frames in one and the same Church which to me is monstrous for then because a command is given to Abraham to offer his sonne Isaak to God and no such command is given to Sarah in that case Abraham and Sarah shall not bee members of one and the same visible Church But the truth is different positive commandments of ceremoniall and typicall ordinances put â—o new essentiall frame of a visible Church upon the Jewish Church which is not on the Christian Churches These were onely accidentall characters and temporary cognizances to distinguish the Jewish and Christian Churches while as both agree in one and the same morall constitution of visible Churches for first both had the same faith one Lord one covenant one Iesus Christ the same seales of the covenant in substance both were visibly to professe the same Religion the differences of externals made not them and us different visible Churches nor can our brethren say they made different bodies of Christ different Spouses different royall Generations as concerning Church-frame Yet are wee not tied to their high Priest to their Altars Sacrifices Holy dayes Sabbaths new Moones c. no more then any one private
Church v. 22. let me terme it so had not more power extensively to determine that same controversie in behalfe of both Antioch and of all the particular Churches subordinate powers are not contrary powers CHAP. 5. SECT 5. PROP. 3. QUEST 6. Manuscript ALL who would be saved must be added to the Church as Acts 2. 47. If God offer opportunity Gen. 17. 7. Because every Christian standeth in need of all the Ordinances of Christ for his Spirituall edification in holy fellowship with Christ Jesus Answer for clearing of this we are to discusse this question Whether all and every true believer must joyne himselfe to a particular visible congregation which hath independently power of the keys within it selfe God offering opportunity if he would be saved 1 Dist. There is a necessity of joyning our selves to a visible Church but it is not necessitas medii but necessitas praecepti it is not such a necessity as all are damned who are not within some visible Church for Augustine is approved in this there be many Wolves within the Church and many sheepe without but if God offer opportunity all are oblâ—ged by God his Commandâ—ment of confessing Christ before men to joyne themselves to the true visible Church 2. Dist. There is a fâ—llowship with the visible Church internall of hidden believers in the Romish Babel this is sufficient for salvation necessitate medii but though they want opportunity to joyne themselves to the Reformed visible Churches yet doe they sin in the want of a profession of the truth and in not witnessing against the Antichrist which is answerable to an adjoyning of themselves to a visible Church And so those who doe not professe the Faith of the true visible Church God offering opportunity deny Christ before men and this externall fellowship is necessary to all necessitate praecepti though our Lord graciously pardon this as an infirmity in his own who for feare of cruell persecution often dare 〈◊〉 confesse Christ. 3. Dist. The question is not whether all ought to joyne themselves 〈…〉 â—isible Church God offering occasion but if all ought by Christs command to joyne themselves to the Churches independent of their visible Congregations if they would be saved our Brethren 〈…〉 it we deny it 1. Concl. An adjoyning to a visible Church either formally to be a member thereof or materially confessing the Faith of the true visible Church God offering occasion is necessary to all 1. Because we are to be ready to give a confession of the â—â—pe that is in us to every one who asketh 1 Pet. 3. 15. 2 Because he who denieth Christ before men him also will Christ deny before 〈◊〉 Father and before the holy Angells Mat. 10. 33. 3 Yet if some die without the Church having Faith in Christ and want opportunity to confesse him before men as repenting in the hâ—uâ—e of death their salvation is sure and they are within the invisible Church so is that to be taken extra Ecclesiam nulla salus none can be saved who are every way without the Church both visible and invisible as all perished who were not in Ncahs Arke 2. Concl. When God offereth opportunity all are obliged to joyne themselves to a true visible Church 1. Because God hath promised his presence to the Churches as his Sonne walketh in the midst of the golden candlesticks Rev. 2. 2. 2 Because Faith commeth by hearing a sent Preacher Rom. 10. 4. 3 Separation from the true visible Church is condemned Heb. 10. 24. Iud. v. 19. 1 Iohn 2. 19. 4. Good men esteeme it a rich favour of God to lay hold on the skirt of a Jew Zech. 8. 23. and to have any communion even as a doore keeper in Gods House and have desired it exceedingly and complained of the want thereof Psal. 84. 10. v. 1 2. Psal. 27. 4 Psal. 42. 1 2 3 4. Psal. 63. v. 1 2. 3. Concl. Our brethren with reverence of their godlinesse and learning erre who hold all to be obliged as they would be saved to joyne to such a visible congregation of independent jurisdiction as they conceive to be the only true Church visible instituted by Christ. That this is their mind is cleare by the first proposition of this Manuscript and by their answer to the 12 Question where they say that all not within their visible congregation as fixed sworne members thereof are without the true Church in the Apostles meaning 1 Cor. 5. 12. what have I to doe to judge them also that are without doe not yee judge them that are within which is a most violent torturing of the word For 1. without are dogs Rev. 22. so our brethren expound the one place by the other then all not fixed members of the congregationall Church as they conceive it of Corinth are dogs what was there not a Church of Saints on earth at this time but in one independent congregation of Corinth and were all the rest Dogs and Sorcerers 2. If judgeing here especially is the censure of Excommunication used according unto Christs institution that the spirit may be saved in the Day of the Lord and so to be used only toward regenerated persons then Paul was to intend the salvation of none by Excommunication but these who are members of one single congregation who are within this visible house of Christ then all the rest are without the house and so in the state of damnation 3. These who are without here are in a worse case then if they were judged by the Church that their spirit may be saved So they are left v. 13. to a severe judgement even to the immediate judgement of God as Cajetan doth well observe for sayth Erasmus Sarcerius Deus publica occulta sceler a non sinet impunita and Bullinger maketh as it is cleare an answer to an objection shall these who are without even the wicked Gentiles commit all wickednesse without punishment The Apostle answereth that saith he God shall judge them Non impune in vitiorum lacunis se provolvent prophani sed destinato tempore commeritas dabunt Deo ultori paenas And Paraeus num impune ibunt eorum scelera â—mo Judicem Deum invenient 4. These who are within here are these who are of Christs family sayth P. Martyr and opposite to Gentiles and infidels saith Paraeus for all men are divided into two ranks some domesticks and within the Church and to be judged by the Church and some strangers without the covenant not in Christ neither in profession nor truth as Gentiles who are left to the severity of Gods judgement but our Brethrens Text shall beare that Paul divideth mankind into three ranke 1. Some within as true members of the Church 2. Some without as infidels and some without as not members of a fixed congregation now Believers without and not members of a fixed congregation are not left to the severity of the immediate judgment of God as these who
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-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
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
may be a true visible Church there as yet and we then wronged them in separation from them Because Gods people in Babel did never wilfully reject the covenant 2. Our brethren professe they cannot receive into their Church the godly persecuted and banished out of Old England by Prelates for the truth unlesse saith he they be pleased to take hold of our Church-covenant Now not to admit into your Churches such as cannot sweare your Church covenant in all one as to acknowledge such not a true Church and to separate from them and so the want of an explicite and formall Church-covenanting to you maketh professors no Church-visible and unworthy of the seales of grace but reverend Parker saith that there is such a profession of the covenant in England sic ut secessionem facere salvâ conscientiâ nullus possit that no man with a safe conscience can separat therefrom 3. The ignorants and simple ones amongst the Papists have not rejected the Gospell obstinately in respect it was never revealed to them yet the simple ignorance of points principally fundamentall maketh them a non-non-Church and therefore the want of your Church-covenant must un-un-Church all the reformed Churches on Earth It is not much that this Author saith the primitive Church never did receive children to the communion nor any till they made a confession of their Faith What then a confession of their Faith and an evidence of their knowledge is not your Chuoch-covenant for by your Church-covenant the parties to be received in the Church must give testimony of their conversion to the satisfaction of the consciences of all your Church The old confirmation of children was not such a thing 2. The tryall of the knowledge of such as were of old not yet admitted to the Lords Supper is not an inchurching of them because if â—ny not that way tryed in the ancient Church did fall into scanâ—alcus sins they were being come to yeeres lyable to the censures of the Church which said certainly the ancients acknowledged them to be members of that visible Church but you say expresly they are without and you have not to doe to judge them 1 Cor. 5. 12. And let the author see for this the counâ—ell of Laodicea Gregorius Leo Augustine Tertullian Cyprian Ambrose the councell of Elibert Perkins Martine Bucer Chemnitius Peter Martyr who all teach that confirmation was nothing lesse then your Church-covenant 2. That it had never that meaning to make persons formll members of the visible Church 3. That that was sufficiently done in Baptisme 4. That comfimation was never the essentiall forme of a visible Church but rather the repetition of Baptisme so Whitgift a man much for confirmation confirmatio apud nos usurpatur ut pueri proprio ore proprioque consensu pactum quod in Baptismo inibant coram Ecclesiâ confirment Pareus sayth they were in the Church before Sed impositione manuum in Ecclesiam adultorum recipie bantur Beza saith the same Calvin liberi infidelium ab utero adoptati jure promissionis pertinebant ad corpus Ecclesiae Bullinger acknowledging that in Baptisme infantes were received into the Church saith Pastorum manus illis impone bantur quorum fidei committebatur Ecclesiarum cura 7. Argum. A multitude of unwarrantable wayes partly goeth before partly conveyeth this Church-covenant As. 1. It is a dreame that all are converted by the meanes of private Christians without the Ministery of sent Pastors by hearing of whom Faith commeth all are made materialls and convertes in private without Pastors judge if this be Christs order and way 2. How it is possible a Church shall be gathered amongst Infidells this way Infidells cannot convert Infidells and Pastors as Pastors cannot now be sent by our Brethrens Doctrine for Pastors are not Pastors but in relation to a particular congregation therefore Pastors as Pastors cannot be sent to Indians 3. They must be assured in conscience at least satisfied in every one anothers salvation and sound conversion were the Apostles satisfied anent the conversion of Anainas Saphira Simon Magus Alexander Hymeneus Philetus Demas and others 4. By what warrant of the word are private Christians not in office made the ordinary and onely converters of Soules to Christ conversion commeth then ordinarily and solely by unsent Preachers and private persons Ministery 5. What warrant have the sister Churches of the word to give the right hand of fellowship to a new erected Church for to give the hand of fellowship is an authoritative and pastoriall act as Gal. 2 9. When Iames Cephas and Iohn perceived the grace that was given unto me they gave unto me and Barnabas the right hands of fellowship that is saith Pareus they received us to the colledge of the Apostles so Bullinger and Beza now this is to receive them in amongst the number of Churches as Pareus and members of the catholick Church but Churches being all independent and of a like authority the Sister Churches having no power over this new erected Church what authority hath Sister Churches to acknowledge them as Sister Churches For 1. They cannot be upon two or three houres â—â—ght of them hearing none of them speak satisfied in their consciences of their Regeneration 2. By no authority can they receive them as members of the catholick Church for this receiving it a Church-act and they have no Church-power over them 3. What a meeting is this of diverse Churches for the receiving of a new Sister Church It is a Church I believe meeting together and yet it is not a congregation and it is an ordinary visible Church for at the admitting of all converts to the Church-order this meeting must be surely here our brethren acknowledge that there is a Church in the New Testament made up of many congregations which hath power to receive in whole Churches and members of Churches unto a Church-fellowship this is a visible provinciall or nationall Church which they other wayes deny 6. We see no warrant why one not yet a Pastor or Elder should take on him to speake to a congregation though they all conseâ—t that he speak exhort and pray we desire a warrant from Gods Word that such a thing should be here is preaching and Church-preaching Church-praying and praysing and yet there is no Pastor nor man called to office we see not how this will abide the measure of the Golden-neede especially in a constituted Church 7. We desire to see such a Church-action Acts 2. Where three thousand were added in one day to the Church 8. If it be enough that all be silent and testify their consent to the Church covenant by silence how is the Church-Magistrate and these of other Churches satisfied in conscience of the conversion of all for all consent to this the Magistrate may be a King and he cannot acknowledge these as a Church whose faces he never
saw before 9. They sweare to be good stewards of the manifold graces of God and so to publick prophecying for converting soules here be men sworn in a Church-way to feede the flock and yet they are not Pastor◠10. Here are Church-acts and the power of the Keyes exercised in preaching and praying and discipline and yet no stewards nor Officers of the house who have received the keys to feede Quest. 2. Whether it can be proved from the Old Testament that Christs visible Church was gathered and being fallen restored to a visible Church-state by this Church-covenant Our Reverend Bretheren contend that the Church was ever gathered by this Church-covenant The Author saith that the Lord received Abraham and his children into the Church by a covenant Gen. 17. 7. Then when they violated the covenant he renewed this covenant Exod. 19. 1. 5. whence they were called the Church in the VVildernesse Acts 7. 38. Answ. 1. The covenant Gen. 17. 7. is not a Church-covenant such as you dreame off 1. That covenant is the covenant of grace made with all the people of the Jewes yea with children of eight dayes old v. 7. I will establish my covenant betwixt me and thee and thy seed after thee in their generations for an everlasting covenant to be a God to thee and to thy seed Your covenant is not made with infants for to you infants are not members of the Church visible none are in your Church-covenant but believers of whose sound conversion you are satisfied in conscience 2. This is the everlasting covenant made with Job Melchisedech and many Believers not in Church-state as you grant your Church-covenant made with a visible Church is no everlasting covenant 3. Infants can make no confession ere they be receied in a visible Church 4. If by this covenant Abrahams house was made a visible Church and all his children circumcised then every family in the New Testament professing the Faith and covenant made with Abraham and baptised as Abrahams children were circumcised are the visible Church and the place is for us 5. Abraham and his house before this when they were first called out of Aegypt were a Church of called ones professing the Faith of the Messiah to come 6. The Lord had a Church visible before the renewing of the covenant at Mount Sinai Exod. 19. even in Aegypt and when he brought them first out of that Land of bondage Jerem. 31. 31 32. 33 and before this they did celebrate the Passover the very night that they came out of Egypt Exod. 12. and therefore it is false that for that covenant renewed Exod. 19. They are called the church in the VVildernesse all the forty yeares that they were in the Wildernesse they were the Church in the VVildernesse The apology and Author of the Church-covenant and Manuscript alledge Deut. 29. 10. Yee stand all of you this day before the Lord c. v. 12. that thou mightest enter in covenant with the Lord thy God and the Oath which the Lord thy God maketh with thee v. 13. That He may establish thee to day a people to Himselfe Hence they argue That which maketh a society a people to God to serue Him in all His Ordinances that is that whereby a society is constituted in a Church-state but by a covenant God maketh a society a people to God to serve Him in all his Ordinances Ergo. Now that those were a true visible Church they prove though the word say they had eyes and see not c. yet they were not in a carnall estate but only dull and slow of hearkening to discerne sundry gracious dispensations which sinfull defects were in the Lords Apostles Mat 8. 17. dull and slow of Heart for this was the Generation which was not excluded out of Canaan for their unbeliefe whose carcasses fell not in the wildernesse and they were now within the space of a moneth or thereabout to enter into the promised Land Deut. 1. 3. and it was they who entred by Faith and subdned Kingdomes and kept their children poore and constant in Gods worship all the dayes of Josuah 24. 31. It is true say they God entered also into a covenant with their Fathers 40 yeares before but not till he had humbled them to a conscionable though a legall feare of His great Name and even some of them also it may be remembred that they were borne under the covenant of grace from the Loynes of Abraham though needfull it was that God should enter with them into a new covenant and lead them from the Law to Christ because they had so long degenerated from the spirit and wayes of Abraham during their abode in Egypt Exod. 20. 7 8. Answ. This place maketh both against the constitution of a visible Church and against the Church-Oath framed by cu◠brethren Therefore once for all it must be vindicated and 1. I answer the swearing of a covenant in truth by sound faith putteth person◠in state of membership with the invisible and true body of Christ it is true but not in the state of a Church as visible and therefore the Major of the first syllogisme it false it is one thing to be a member of the Church as true and of the people internally in covenant with God or a Iew in the Heart and another thing to be in covenant externally and a member of the visible-Church to be borne a Jew and circumcised and to professe the doctrine of Moses his Law did formally make persons members of the Jewish visible Church though they should never sweare this covenant as many died in Egypt and lived and died members of the Jewish Church and did eate the Passover and were circumcised whose carcasses fell in the Wildernesse because of their murmuring these did never sweare neither this covenant Deut. 29. nor the covenant Exod. 19. 2. Here is a people in carnall estate and cannot be a covenanted and churched society of Saints for v. 3. the Lord objecteth to them habituall hardnesse 3. The great temptations that thine eyes have seene the signes and these great miracles 4. Yet the Lord hath not given you an Heart to perceive and eyes to see and eares to heare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to this same day this is an habituall blindnesse propagated from fathers to sonnes as Ez◠2. 3. They and their fathers have rebelled against mee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to the body of this day Jerem. 25. 3. and Jeremy 3. 25. we have sinned we and our fathers from our youth to this day Now this is not the state of the Disciples Mar. 8. for Christ is not judging them of their state as if they were yet carnall but of their faithlesse actions in some particular when they wanted bread they distrusted the Lord when I brake the five Loaves amongst many thousands how many baskets took yee up Christ rebuketh them that they were yet hardened notwithstanding some great miracles which might have induced
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
in the Church assembly this Church-swearing is not rewarded so for how is it proved that a name even an everlasting name better then the names of sonnes and daughters is the name of a fellow-member in some obscure congregation or parish is this better then the name of a borne Jew who was also a member of the visible Church and if he believed in Christ had also the everlasting name of a member of the Jewish Church Surely there is no ground for this in Gods Word the everlasting name must be some spirituall remembrance and some invisible honour beyond the externall honour of being named the sonne or daughter of a Jew and by what warrant also of Gods word is Gods holy mountaine and his house of Prayer v. 7. which in the New Testament can no more be literally expounded then offering of burnt offerings by what warrant is this called a parochiall visible congregation where visible saints meets in one materiall house ordinarily and in one visible Church-way The house of Prayer there is Joh. 2. expounded of the typicall Temple which spiritually did typifie Christs body as he expoundeth it himselfe Ioh. 2. 18 19 20. deare brethren doe no violence to Gods Word 2. There is no ground that the Eunuch and stranger had no other complaint but want of visible membership for his laying hold on the Lords Sabbaths saith the contrary and though he should complain of that it is a small comfort promised thâ—â— he shall be a member of a visible congregation which membership many Iudasses and Hypocrites injoy also 3. Though there were a visible Church-membership here promised as no intepreter that ever yet saw it but your selves yet it should onely follow before heathen who are come to age be Baptized and so inchurched they should externally lay hold on a professed covenant and so that they might be members of the invisible Church before they be members of the visible Church which is much for our Baptisme-covenant and nothing for your Church-covenant 4. Church-membership by your exposition is promised to none but these who inwardly by true faith are joyned to the covenant then all Church-Acts performed by pastors and professors not converted though they proceed clave noâ— errante following Christ his rule are null and no baptiâ—ing no binding in heaven for a promise conditionall is no promise say reason and lawyers where the condition is not fulfilled The Author of the Church-covenant citeth that of Ezâ—k 16. 8. I entred into covenant with thee and thou becamest minâ— Eze. 20. 37. I will cause you to passe under the rod here is a covenant not of a person but of the whole House of Israel v. 30. 39. This covenant is called a band and Junius observeth well takes from shepheards who went amongst their sheep with a Rod and selected and poynted out such as were for the Lords sacrifice Lev. 26. 31. Ergo under the New Testament men enter not into the Church hand over head but they passe under the Rod of due tryall and then being â—ound meet are inchurched Answ. He entered into covenant with Hierusalem dying in her owne blood v. 6. v. 8. your covenant is made with a people washed and converted 2. All are taken in promiscuously in this covenant externally good and evill who prospered to a kingdome and were renowned amongst the Heathen v. 13. 14. Your Church covenant is of persons who passe under the rod of proâ—ation and passe for sound converts The other place is not to a purpose for God is not speaking of gathering his people to a visible Church but as Calvin Polanus Iunius God is meeting with the peoples wicked conclusion who said v. 34. They were banished and capâ—ives mixed amongst the Nations and so free from Gods corâ—ecting rod or band of Discipline and God saith and I will make you to passe under the Rod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I will bring you under the â—and of my covenant The Word is also Psal. 2. 3. and it is true â—hat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a staffe and a rod Prov. 10. 13. but it signifieth also a Kings Scepter Gen. 49. 10. but the band of the covenant signifieth no union of a visible Church nor is the Lord in that place promising the mercy of a gathered Church but by the contrary he threatneth an evill as v. 35. And I will bring you unto the wildernesse of the people and there will I plead with you face to face 36. Like as I peaded with your Fathers 37. And I will cause you to passe under the Rod c. To select you out from amongst the Heathen as sheep for sacrificing as the next verse 38. and I will purge out from amongst you the Reâ—â—lls c. This place is violently brought to witnesse unjustly And what though God would have them tryed who were taken under his covenant of protection it should be the covenant of grace and not a Church-covenant for he meaneth no such thing They alleadge Jerem. 50. 4. And in those dayes and at that time the children of Israel shall come they and the children of Judah together saying let us be joyned to the Lord in a perpetuall covenant that shall not be forgotten Answ. 1. Israel and Judah together cannot be a parochiall congregation nor 2. Can Sion be a parish Church nor 3. is the Church-covenant from which a man is loosed when upon good warrants and the consent of the congregation he removeth cut of that Church to another A perpetuall Covenant that shall never be forgotten for eternity is proper to the covenant of grace betwixt God and man Jerem. 31. 33 37 38. Jerem. 32. 40. Isal. 54. 10. Isai. 55. 3. Isai. 59. 21. and there is no covenant betwixt mortall men who shall dâ—e an eternall covenant The Author saith There is nothing more plaine then Isai. 44. 5. One shall say I am the Lords and another shall call himselfe by the name of Jacob and another shall subscribe with his hand and sirname himselfe by the name of Israel These words are so plaine as nothing can be more plaine Answ. This is a cleare place that under the Mâ—ssiah all people shall professe themselves in covenant with God and the children of God and the Church and Calvin citeth Psal. 87. 5. and of Sion it shall be said This and this man was borne in her but this is not plaine at all that these professe themselves sworne members of a particular Parish yea the contrary is most plaine that they shall call themselves by the name of Jacob and Israel that is children of the whole visible Church for Jacob and Israel is not restricted to one particular congregation Before the peoples captivity saith Musculus The names of Bâ—â—l and idoll gods sounded in their mouthes but then they shall professe the true God and that they are his people Now Gods covenant is made principally not with one single congregation not is
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
and give a particular confession of their sinnes to the satisfaction of Iohn Baptistes conscience yea Iohn saith expresly of this visible baptized Church Mat. 3. 10. 12. that they were some of them fruitles Trees to be hewen down and some of them châ—ffe to be burnt with unquenchable fire so the materials of this baptized Church are not visible Saints and Lawyers hold of the covenant as our brethren say 2. The Eunuch coming to Jerusalem to worship which is an act of a Church-member was in Church-state before he was baptized and a Proselite 3. It is true that you cite out of Iustin Martyr but you omit a word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Martyr a Baptisme-covenant and professed by the heathen come to age of which also onely and of no other Iustine Martyr speaketh we wilingly acknowledge but by that covenant they were received unto the catholick visible Church and not unto a single independent Church only 4. These Questions were propounded to the aged before they were baptized and reason that heathen be tryed before they be baptized and in this we agree with the Synod of Heidelburge in concione Lugdunensi against Papiste and in Synods Parisiensi and what Mr. Parker saith further of this kind may be admitted if well expounded 5. Zipperus helpeth us consuetum est c. He thinketh it an ancient custome in the primitive Church that before any were received into the Church they should give a confession either themselves or saith he Parents and Tutors and so he acknowledgeth that infants in baptisme were made members of the Church though they could not sweare this Church-covenant nor give evidences of their conversion and this is acknowledged by all the reformed Churches of France Germany Holland Helvetia Poland England Scotland c. The Apology citeth Acts 5. 13. And of the rest durst no man joyne himselfe to them Greece durst not be glewed to them a word of marriage covenant Mat. 19. 5. Acts 9. 26. Saul desired to be glewed to them the former word must note some voluntrary act of joyning to the visible Church and that different from the act of conversion for otherwayes it is grosse Armimainsme to say that our conversion dependeth upon our daring or not daring or that it is suspended upon an act of our freewill for it dependeth upon the omnipotent working of the grace of God and Saul Acts 9. 26. though converted yea and baptized yet was he not received into the Churchfellowship untill they were better satisfied of his spirituall estate by Barnabas hence it is an error that to be added to the Church is only to be converted to the faith Ergo a covenant is requisite Answ. How strong is Gods truth Brethren yee make your opinion weake which hangeth upon a grammatication of one borrowed word None durst joyne mariage-way to the Church-visible Erasmus Beza say it is a word translated from Trees glewed together and signifieth neither marriage nor covenant and signifieth either naturall or artificiall or morall conjunction Acts 8. 29. Philip is bidden joyne himselfe to yonder Chariot joyning of Chariots is neither by marriage nor covenant so is the word Luk. 15. 15. 2. It is not joyned to a visible Parish Church but to the whole Christian Church out of which Ananias and Saphira were cast v. 9. 10. Which made great feare and made those who were not baptized saith Pomeranus to feare to joyne to the Church of God and so it behoved to be the unbaptized and unconverted who were feared v. 12. and they were all with one accord in Salomons porch that is all the faithfull added to the Church now opposite to these he saith of the unconverted and not added to the Church v. 13. and of the â—est without the Church durst no man joyne himselfe to the Church now this cannot be in a visible society for then Luke should intimate that the unconverted might have added themselves to the Church if they durst and had not beene stricken with the terror of the miraculous killing of Ananias and Saphira now this they could not have done as our Brethren say hand over head they behoved first to be converted and testified their conversion by a Church Oath nay Cajetan saith well they durst not haunt their company they sled from them and from the Apostle Peter as from a man slayer Nor doth the holy Ghost I thinke meane of any Church fellowship he presupposing that they were unconverted at least our Brethren must say this 3. It is an unlearned reason that they give to prove he meaneth not of conversion for all voluntrary acts supernaturall even of joyning to a visible Church and marrying of themselves to Christ and his visible Church as our Brethren say are acts wrought by the irresistible and omnipotent working of Gods grace no lesse then our first conversion and to thinke otherwayes of our supernaturall actions is grosse Arminianisme for so all who have written against Arminians as the learned Doctor Twisse Amesius Pareus Triglandius have expounded that passage It is God who worketh in us both to will and to doe so Calvin Beza Sibrandus Pareus Ursine Tilenus Bucan make all the operations of saving grace in conversion and after conversion irresistible And it is knowen how the Dominicanes Alvarez Estius Bannes Fran. Cumel Matthew Rspolis and many of that side hold a predeterminateing operation of grace ad modum causoe Physicoe which beginneth before free will so that no operations supernaturall yea nor naturall are suspended upon the liberty of freewill and they hold againsti Pelagianes and the Jesuites Snarez Vasques Valentia Becan Lod. Meratius Hyeron Fasolus Did. Ruiz and if you suspend all voluntrary acts upon the influence of freewill you follow Pelagians Jesuites Socinians and Arminians in that point 4. It is true the Disciples were affraid to admit Saul to their society and no wonder for he had not long since made havock of the Church but. 1. They did not inchurch him by an Oath 2. They received him upon the sole testimony of Barnabas v. 27. which order you keepe not refusing communion to Christians of approved piety and knowen so to you because they cannot sweare your Church covenant 5. Who they be who thinke to be converted to the faith and to be added to the visible Church to be all one I know not our divines never said it 6. Though all were granted you they durst not joyne to the apostolick visible Church Ergo there is a Church covenant it is a great consequent Now I desire to try your reasons for a Church covenant It is not saith the Apology hearty affection that uniteth Church-members in a visible Church for so England and Scotland are united nor 2. cohabitation for Papists and Protestants may cohabite and yet they are not of one visible Church nor 2. Meeting in one assembly uniteth not persons together for infidels and Turkes 1 Cor. 14. may come to
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
Distinct. There is a confession which containeth fundamentalls only the knowledge whereof is simply necessary for salvation and the simple ignorance whereof condemneth There is a confession which containeth fundamentalls and non fundamentalls which are not simplie necessary to be knowen by all necessitate â—â—edii 3. Dist. A confession of faith is to be respected in regard of the matter which is Divine Scripture or according to the stile conception and inâ—erpretation which is in some respect humane 4. Distinct. There is a confession of a particular man what such a person or Church believeth de facto as the confession of â—â—e Belgick Arminians and a confession de jure what every one ought to believe as the Nicen Creed the Creed of â—thanasiâ—s 5. Dist. There is a confession of a faith firme and sure quoad â—ertitudinem fidei quoad substantiam articulorum credendoâ—um sure in the Articles believed and a confession sure quoad radicationem fidei in subjecto the first way all are obliged â—â— believe the Articles contained in the word But we see not how now after the Canon of Scripture is closed but the certainty of faith according to the measure of light more or lesse as our Lord more or lesse doth reveale himselfe in a more or lesse measure of ligh doth not grow woâ— or decrease according to the certainy of faith the second way hence we say 1. Conclusion Onely the Word of God is the principall and formall ground of our Faith Eph. 2. 20 21 22. 2 Tim. 3. 16. Luk. 14. 25. 2. Concl. A confession of Faith containing all fundamentall points is so farre forth the Word of God as it agreeth with the Word of God and obligeth as a rule secundary which wee believe with subjection to God speaking in his owne Word and to this plat-forme wee may lawfullly sweare 1. What ever wee are obliged to believe and professe as the saving truth of God that we may lawfully sweare to professe believe and practise that the bond of faith may be sure but wee are obliged to believe and professe the nationall confession of a sound Church Ergo. The proposition is cleare from Davids and the Saints practise who layed bands on their soules to tie themselves to that which is lawfull as Psal. 119. 106. I have sworn and will performe it that I will keep thy Righteous judgements The major is the doctrine of our Dvines and cleare when they explaine the matter of a lawfull Oath as Pareus Bucanus Tilenus Profess Leydens Calvin Iunius Beza Piscator Zanchiâ— c. That things lawfull may lawfully be sworne to GOD observing other due circumstances The assumption is â—â—deniable 2. Arg. That whereof we are assured in conscience to be the truth and true Religion bringing salvation to mens soules to that we may tie our selves by an Oath upon the former grounds But the sound confession of faith set downe in a platformâ— is such as we may and are to be assured of in conscience â— the truth of God Ergo The assumption is proved because what is Gods Word and truth of that we are to be assured of iâ— conscience as Col. 2. 7. Being knit together in love unto all riches of the full assurance of understanding and Heb. 6. 11. should keepe the full assurance of hope to the end Col. 2. 2 3. Eph. 4. 14. 3. If the people of the lewes did sweare a covenant with God to keep the words of the covenant to doe them Deut. 29. 9. 10 11. To seeke the Lord God of Israel with all their heart and with all their soule 2 Chron. 15. 12. and if they entered into a curse and an oath to walke in the Lords law which was given by Moses the servant of God to observe and doe all the Commandements of the Lord and subscribed and sealed the covenant with their hands Nehem. 10. 1. v. 29. Then is it lawfull for a Church to sweare and by oath subscribe an Orthodox confession But the former is true as the places alledged cleare Ergo so is the latter That which onely may be doubted of is the connexion of the major proposition because Israel did sweare to nothing but to Moses written Law which in matter and forme was Gods expresse written word but it will not follow that we may sweare a plat-forme of Divine truth framed and penned by men but the connexion notwithstanding of this remaineth sure because Israel did sweare the Lords covenant according to the true meaning and intent of the Holy Ghost as it is Gods Word and we also sweare a Nationall covenant not as it is mans word or because the Church or Doctors at the Churches direction have set it down in such and such words such an order or method but because it is Gods Word so that we sweare to the sense and meaning of the platforme of confession as to the Word of God now the Word of God and sense and meaning of the Word is all one Gods Law and the true meaning of the Law are not two different things When a Jew sweareth to the doctrine and covenant of God in the Old Testament in a Jewish meaning he sweareth not to the Word of God because the Word of God unsoundly expounded is not the Word of God and though the Sadducees and Pharisees sweare the five bookes of Moses and the very covenant which Asah and the Kingdome of Iudâ—h did sweare 2 Chron. 15. yet doe they not sweare the covenant of God and that same which Gods people did sweare 2 Chron. 15. Or if any professing they worship idols should sweare that covenant alledging the covenant doth not forbid idols to be memorials and objects by which absolute adoration is given to God we would not thinke that they had sworne the covenant of God but onely words of God falsely expounded yea and made to be not Gods Word but a plaine lying invention Therefore it is all one whether a Church sweare a confession in expresse words of Scripture or a covenant in other words expounding the Scriptures true meaning and sense according to the language and proper idiom of the Nation and Church for we sweare not words or a platforme as it is such but the matter sense and meaning of the Scriptures of God set downe in that platforme and it is certaine in Nehemiahs time there was some platforme either the writings of Moses or some sound exposition thereof else I see not how they could seale it Nehem. 9. 38. And because of all this we make a sure covenant and write it and our Princes Levites and Priests seale unto it Now that which was written could not but be a platforme either in Scripture onely according to the meaning of the exacters of the oath or some interpretation else every man writ his owne covenant and sealed it which is not like for they all joyntly sware this covenant and the reason of this written sworne and sealed covenant being morall as is cleare
2. 44 45 46 47. Act. 4. 31. 32 33 34. far more now is the Office needfull when the love of many is waxen cold Object 5. But if there were a community of goods and no man lacked any thing Act. 5. 34. there were no poore at all and so no need of Deacons Answ. This is to carpe at the wisdome of God who appointed seven men to serve Tables for justice might say those who had nothing to give to the publique treasury of the Church should expect nothing thence charity would say the contrary Object 6. Distribution of earthly goods is not such a thing at requireth a spirituall Office for money given by a Church-officer hath no spirituall influence on the poores necessity more then money given by the Magistrate or one who hath no Church-office Answ. I deny the consequence for then the Priests killing of Bullockes to God had no more influence if we speake physically then a Bullocke killed by another man Now the Churches bounty and grace 1 Cor. 16. 3. being a spirituall offering to God by vertue of Christs institution hath more in it then the common charity of an Heathen if it were but for this that the wisdome of God in his Ordinance is to be considered and if we speake physically the Word of God hath no more influence when spoken by a Pastour in publique then when spoken by a private man yet if we looke to Gods Ordinance the one hath more assistance when it is spoken then the other caeter is paribus Object 7. The Office of a Deacon is not mentioned in the Word and what should be his charge is scarcely holden forth in Scripture Answ. The Scripture saith the contrary 1 Tim. 3. 13. They that have used the Office of the Deacons well c. V. 8. Likewise must the Deacon be grave Phil. 1. 1. 2. The Scripture holdeth forth to us that he must take care that Widdows and the poore be not neglected in the daily ministration Act. 6. 1. and therefore must he serve Tables v. 2. And 3. he must be appointed over this worke v. 3. and 4. looke how farre giving and shewing mercy and how farre singlenesse of heart and cherefulnesse in these things extend as farre must the office of the Deacon extend hence all in poverty want captivity bonds sicknesse are to be helped by him Object 8. But it would seem that a Deacon hath a higher imployment then to distribute goods and that he is to preach as Stephen and Philip did for 1. they did choose men Act. 6. full of the Holy Ghost now to be full of the holy Ghost is a requisite in a preacher and is not required in a man to distribute money yea these who are least esteemed in the Church 1 Cor. 6. 4. may judge in things pertaining to this life Ergo they may suffice to distribute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things which belong to this life Answ. To distribute in a civill and naturall way requireth not a man full of the Holy Ghost but to distribute in simplicity and with the grace of heavenly cheerfulnesse Rom. 12. 8. and with the qualities of a compleat Deacon 1 Tim. 3. 12 13 14. requireth the holy Ghost though they may be good Deacons who are not full of the holy Ghost but such were chosen 1. because this was to be a rule to all ' Deacons to the Worlds end and the rule should be as streight and perfect as can be 2. Because there were choice of such men as those in the Apostelike Church and reason that God be served with the best of his owne 3. The Holy Ghost is required for sanctification as well as for gifts of preaching Luke 1. 15. Matth. 10. v. 20. 4. Stephen did no more ch 7. in his Apology then any witnesses of Christ convened before Rulers may doe who are obliged to be ready alwaies to give an answer to every one who asketh them of the hope that is in them with meeknesse and feare 1 Pet. 3. 15. yea though it were a woman who yet may not preach 1 Cor. 14. 34. Philip was an Evangelist 5. The Apostle 2 Cor. 6. 4. doth sharply checke the Corinthians for going to Law one with another before heathen Judges whereas the smallest amongst them might have supplied the bench of an heathen Judge in matters of this life the losse whereof was nothing comparable to the great scandall they gave But there is a greater grace required to the Church-distribution and the officiall regulating of the conscience in a constant office of distribution then in a transient and arbitrary act of deciding a matter of money Object 9. 1 Tim. 3. 9. The Deacon must hold the mystery of the faith Ergo he must be able to preach Answ. It followeth not for there is a twofold holding of the mystery of faith one for the preaching of sound doctrine recommended to Timothy of this Paul doth not speake there is another holding of faith for stedfast beleevers and for an holy and blamelesse conversation and therefore it is not said simply holding the mystory of faith but holding the mystery of faith in a pure conscience In which sense Christ saith to the Church of Pergamus Rev. 2. 13. Thou holdest fast my name and hast not denied my faith And Paul saith of himselfe 2 Tim. 4. 7. I have fought a good fight I have finished my course I have kept the faith He meaneth not that he kept so much of the knowledge of the sound doctrine of faith as made him fit for the ministery and qualified him to teach and 1 Tim. 1. 19. holding faith and a good conscience which is meant of the grace of saving faith But that the Deacon is not to preach is cleare 1. because Paul clearely differenceth the Deacon from the preaching Elder 1 Tim. 3. 1 2 12 13. and requireth that the preaching Elder be apt to teach but requireth not this of the Deacon and Act. 6. they are made two Offices not consistent in one man for if the Deacon must be a Teacher he must either be a Teacher as a gifted man or he must be a Teacher in Office he cannot ex officio by his Office be a Teacher as a gifted man for the authours of that opinion hold that men are Preachers that way as Christians and so the Deacon though he were not a Deacon he might be a teacher in that sense though he were onely a gifted Christian Ergo he cannot be such a teacher by his Office but neither can he be an officiall teacher as a Deacon for he who doth teach that way must also pray for the one cannot be granted and the other denied if then the Deacon ex officio by his office must pray and preach he must pray and preach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in season and out of seasor and give himselfe to it But if he must give himselfe to praying and preaching by his office then by his office he must give over the sorving
if you meane in Church-communion take heed that the keys of every christian family and the keys of the Kingdome of Heaven be not by this made all one Also it is saith he unequall dealing to make a prophane multitude under a diocesian prelate a Church and to deny that a company of faithfull believers is a Church 2. God hath not tied his power or presence to any order or office of the world but accepteth of them that feare him and worke Righteousnes 3. A power to enjoy the officers is seated in the body as an essentiall property 4. Th◠Lord calleth the body of the Saints the Church excluding the Elders Acts 20. 17. 28. 1 Tim. 3. 15. because the Church is essentially in the saints as the matter and subject formed by the covenant unto the which the Officers are but adjuncts not making for the being but for the welbeing of the Church and so the furtherance of their faith and their service Answ. A profane multitude under a diocesian prelate is not a Church mysticall of redemed ones as a company of Believers are but professing the truth and consisting of a flock of called Officers they may wel be a Ministeriall Church which foure Believers cannot be It is true God hath not tied his power and presence to any order or office as Anabaptists say and so speaketh the Catech. of Raccovia and Smalcius and Nicolaides say there is no necessity of a Ministery after that the Evangel i◠preached by the Apostles and confirmed by miracles and that a Ministery is onely profitable ad benè esse and not necessary The Arminians teach so the Remonstrantes praedicationem verbi ad id simplicitèr necessariam negant quid clarius So Eipscopius pastoris actio non tam necessaria est quam utilis ad edificationem postquam Scriptura omnibus singulis legenda data est ut ex ca suopte Marte discat quisque quantum satis est But Paul maketh it in the ordinary way necessary for salvation to believe to call on the Name of the Lord and to heare a Prophet sent and the presence and power of God in the Seales of Righteousnes is tyed to lawfull Pastors who onely can administrate those Seales Mat. 28. 19. as to meanes ordained of God not as if God could not save without them and accept the righteous doers without them but see how this man would beare us in hand that the comfort of pastorall preaching and the Sacraments cannot be tyed to called Ministers exccept we call God an accepter of persons which is denied Acts 10 I believed Teachers and Doctors and Elders had beene the Eyes Eares and Hands and so integrall parts of the visible Church as Christ is the head of the catholick church And this man maketh integrall parts adjunctes of the church thereby declaring Ministers may be well wanted and that they are passements ad bene esse and things of order Never did Anabaptists speake louder against the Ordinances of Christ and Socinians and Arminians are obliged to him Thirdly the beleevers have right to the Officers and this right is an essentiall property of the Church then also because beleevers have right to the Keys the Keyes are onely an adjunct of the visible Church which our brethren must deny 4. Acts 20. 17. 1 Tim. 3. 15. The Church excluding the Officers is saith Robinson called the Church as the Elders of the Church and Timothy was to behave himselfe well in the Church of God This is answered they are first a mysticall Church not a governing Church Secondly a man is called a man excluding his soule if your soule were in my soules stead Therefore a man is a thing living and a reasonable man without his soule what vanity is here Fifthly if the Church-Covenant be the essentiall forme of the Church it is as accider tall to the well being of beleevers as Officers are for they are the light of the world the salt of the earth which is more necessary then a Church-Covenant And Robinson saith further Two or three have received Christ and his power and right to all the meanes of grace and Christ and his power are not divided also the wife hath immediate right to her husbands person and goods for her use Answ. Two or three yea one beleever and these not entred in Church-state but beleeving in Christ have received Christ and his power in all Christian priviledges due to that state True They have received Christ and his power in all ministeriall and Church-priviledges it is false nor can our brethren admit of this by their grounds for then should they have right in their owne person to preach pastorally and administrate the Sacraments if Christ and the pastorall power to such acts cannot be divided and if they have as immediate right to use the keys in pastorall acts as the wife hath to the husband and goods Also saith he Of the Churches of the Gentiles some were converted to God by Apostles others by private Christians Acts 8. 12. and 10. 36 44 47 48. and 11. 19 20 21. and 13. 1 12 48. and 14. 1 7. Can we in reason thinks during the Apostles absence that the Churches never assembled together for edification in praying prophesying and other ordinances were not all they converts who desired to be admitted to their fellowship Had they not use of excommunication The Apostles came but occasionally to the Churches where they appointed Elders Acts 14. 25. Why did Paul leave Titus at Crete save onely that men of gifts might be trained up in prophesying Answ. All here said is conjecturall he cannot give us an instance of a Church exercising Church-power and destitute of Officers onely he saith Can we conceive that in the Apostles absence there was no Church meetings for edification But were there no Elders and Officers in the Apostolike Church but onely Apostles I thinke there have beene Pastors and when the Apostles first left the planted Churches can we conceive that they left new converted flockes without Pastors and if without Officers they met for prophecying can wee conceive that they wanted the Seales of the Covenant certainly Sacraments without Officers are no rules for us to follow Secondly of conversion by private persons I purpose to speake hereafter if they preached it is not ordinary nor a rule to us Thirdly at Crete there have beene Preachers but of government without them I see nothing since Elders Timothy and Titus are limitted in receiving accusation against Elders and are forbidden to lay hands suddenly on any man I see not how the people without Officers did this It is good that this Church that they give us is all builded upon conjectures and an unwritten Church is an unwritten tradition If the Apostles appointed Elders in the Church for this end to governe wee gather the contrary of your collections Ergo there was no government in the Churches before there were governours for the
the ancients have taught as Tertullian Irenaeus Origen Cyrill Theophylact. Oecumâ—nius Clemens Alexandrin Iustin Martyr Chrysost. August Hilarius Ambrose Basil. Epiphanius Ierome Eusebius Cyprian Damascen Beda Anselme Bernard So our Divines Calvin Luther Beza Martyr Iunius Bullinger Gualtâ—r Daneus Tiâ—enus Bucanus Trelcatius Piscator Pareus Tossanus Polanus Decolampadius Bucer Hipperius Viret Zuinglius Fennerus Whittakerus Feildus Reynoldus Anto. Wallaeus Profess Leydens Magdeburgersis Melanthon Chemnitius Hemingius Aretius Then the Keyes be given to Church-officers because they are Officers and Stewards of the Kingdome And you will have the Keyes to be given to believers as believers and as the Spouse of Christ. Now Elders and believers may be opposed as believers and no believers as the Church of the redeemed and not the Church of the redeemed but the accidents onely of that Church as you teach and as the Spouse of Christ and his body and not the Spouse nor his body I see not by our brethrens doctrine that Officers as Officers have any right title or warrant to the Keyes or to any use of them seeing they are given to believers as believers and as Christs body and Spouse 2. The place Matth. 28. 19. is against you for you say that Pastorall preaching and administration of the Seales are given onely to such as are Preachers by office Now the converting of infidels and other unbelievers to make them fit materials of a visible Church is not as you say the charge proper to Pastors as Pastors and by vertue of their Pastorall charge as baptizing by this place is their proper charge because Pastors as Pastors convert none at all nor can they as Pastors exercise any pastorall acts toward the un-converted the un-converted by your way are under no Pastorall charge but converted by Prophets not in Office Pastors as Pastors exercise all pastorall acts toward these onely who are members of a visible Church as toward these onely who have professed by oath subjection to their ministery ad are partakers of the precious faith and are the sonnes and daughters of the Lord God Almighty So you teach So by this Text Pastors as Pastors cannot convert infidels and we desire a warrant from Gods Word for the pastorall acts in converting souleâ— yea seeing by this place persons out of office onely doe convert soules by your doctrine with all reason persons out of place should baptize for teaching and baptizing here and by your owne doctrine are of a like extent See to this and satisfie us in this point of such consequence as everteth the ministery of the New Testament which we believe our brethren intend not being so direct Anabaptatisme and Socinianisme points that we know our deare brethren doe not love or affect The Author addeth He who said to the Apostles Whose sinnes ye retaine they are retained and whose sinnes ye remit they are remitted Joh. 20. 23. He also said to the Church Whatsoever ye biâ—â— on earth shall be bound in Heaven Math. 18. 18. Which is a Commission of the same power and to the same â—ffect and so the Apostles and the Churches both received the same power immediately from Christ and therefore though the Church presented their Officers chosen by themselves to receive ordination from the Apostles 〈◊〉 now when the Apostles are ceased and no other successors left in tâ—â—â— roome from whom their officers might receive ordination but frâ—â— the Presbyterie of their owne Churches where such a Presbytery is yet wanting and is now to be erected the Church hath full power to give ordination to them themselves by the imposition of their hands Answ. If the Reverend Authour had framed an Argument here it should have been thus Those who have received immediately from God a Commission of the same power and to the same effect by the Text Math. 18. 18. Which the Apostles of our Lord received by the Text Joh. 20. 23. These may doe what the Apostles did in ordaining of Elders seeing they are the successors of the Apostles where there be no Elders But the Church of believers received the same Commission Matth. 18. 18. which the Apostle did Joh. 20. 23. and where Edders are wanting in the Church the Church of believers is their successors Erge c. First the assumption is false for if the Church receive the same Commission Math. 28. The Apostles received Joh. 20. and you must adde Math. 28. 19. for the same Commission is given to the Apostles Math. 28. 19. which is given Joh. 20. 23. But the Disciples received Commission Ioh. 20. and Math. 28. of Pastorall binding and loosing and preaching by vertue of their Office and to administer the Sacraments in their owne persons as you grant therefore the Church of believers received commission from Christ where Presbyters are not to preach by vertue of an Office and administer the Sacraments in their owne persons Ergo the Church of believers may where there is no Presbytery preach by verue of an Office and administer the Sacraments You will happily say there is no such necessity of baptizing as of ordination of Ministers and baptizing is incommunicable because we read not that any in the Apostolique Church baptized but Pastors I answer there is in an extraordinary necessity where there are no Presbyters at all as little necessity of ordination if there be Presbyters in other Congregations to ordaine And since you never read that any in the Apostolique Church ordained Pastors but Pastors onely why but we may have recourse to a Presbytery of other Congregations for ordination as well as for baptizing for it is petitio principii a begging of the question to say that baptizing is proper to Pastors but ordination is not so yea but ordination by precept practice is never given but to Pastors and Elders in consociation 1 Tin 4 14 1 Tim. 5. 22. 2 Tim. 1. 6. 2 Tim. 2. 2 3. Tit. 1. 5. Act. 6. 6. Act. 13. 3 Act. 14 23. 2. There is good reason why Pastors should be successours of the Apostles in the act of ordaining Pastors you grant where Pastors and Elders are they succeed to the Apostles in the acts of ordination but that all believers men and women should be the Apostles successours to ordaine Pastors is a rare and unknowne case of Divinity for 1 Cor. 12. 29. Are all Apostles are all Prophets Yea not long agoe you said that Act. 1. an hundred and twenty amongst whom there were women had all hand in the ordination of Matthias to be an Apostle so that beleevers by you are made the Apostles successours and more yea even co-ordainers and joynt-layers on of hands with the Apostles Yea if believers received immediately this same Commission from Christ Math. 18. which the Apostles received Ioh. 20. Believers are to ordaine Pastors no lesse when the Presbytery and Elders are present then when they are absent yea and rather then the Apostles because the Church of beleevers their patent passed the Seales first even before
the Lords resurrection 3. It is good you grant that ordination and election are different we will make use of it hereafter The Authour addeth We willingly also acknowledge where God hath furnished a Church with a Presbytery to them it appertaineth by imposition of hands to ordaine Elders and Deacons chosen by the Church but if the Church want a Presbytery they want a Warrant to repaire to other Churches to receive imposition of hands to their Elders 1. Because ordination is a worke of Church power now as Church hath power over another so no Presbytery hath power over another Church then their owne All the Apostles received alike power Ioh. 20. 23. 2 The power of the keyes is a liberty purchased by Christs blood Math. 28. 8. Phil. 2. 8 9 10. Therefore it is unlawfull for any Church to put over that power into the hands of another Answ. We desire a warrant from Gods Word where Elders where they are present are to ordaine Elders by imposition of hands and not believers for ordination is a worke of the Church Officers are not the Church nor are they parts or members of the Church but onely accidents the Church hath its full being the power and use of the Keyes given to them by Math. 18. though there be not a Pastor or Officer among them and if Christ before his resurrection gave the Keyes to beleevers as to his Spouse living body and such as have Peters faith Math. 16. Resolve us we beseech you brethren in this how Christ can give the Keyes after his resurrection Ioh. 20. 23. to the Apostles as Pastors and as no believers not his Spouse not his body for Officers as Officers are not the redeemed of God nor Christs Spouse If you say that Christ Ioh. 20. gave the Keyes to his Disciples as beleevers then he gave the power of baptizing after his resurrection also by the parallel place Math. 28. 19. to the Apostles as to beleevers Hence 1. Christ hath never given the Keyes to Officers as Officers 2. The place Ioh. 20. is but a renewing of the Keyes given to the Church Math. 16. and Math. 18. and all believers are sent and called to be Pastors as the Father sent Christ and as Christ sent his Apostles as our Lord speaketh John 20. 21. This I thinke all good men will abhorre though M. Smith saith these words and that power Iohn 20. 21. was given to Cleoâ—has and Mary Magdalen And by your way Paul as I thinke without warrant interdicted women of the use of that power that Christ purchased by his blood 3. There is no warrant of the Word to make good that Christ gave the Keyes to Officers as Officers by your way but onely to Officers as to beleevers and therefore believers ought rather to ordaine Pastors then the Officers though there be Officers to ordaine 3. That Pastors of other Congregations may not ordaine Pastors to Congregations who have no Pastors of their owne as they may baptize infants to them also we see no reason Yea and Church power is not a thing that cannot be communicated to another Church by your Doctrine for ye grant members of one Congregation may receive the Lords Supper in another Congregation except you deny all communion of sister Churches for it is a worke of Church power to give the Lords Supper to any then if you give that Sacrament to members of another Congregation consider if the liberty purchased by Christs Blood be not communicable to other Churches Thirdly saith he if one Church repaire to another Church for ordination they may submit to another Church for censuring of offenders now how can Churches censure these that are not members Is not this a transgression of the Royall Law of governement Mat. 18. 15 16 17 18. Answ. The offence being great and the offender deserving to be cast out of all the visible congregations round about yea and to be bound in Earth and Heaven the congregation is to have recourse to all the congregations consociated when they are convened in one presbytery that they being convened in their principall members may all cast him out because it concerneth them all as if onely one congregation doe it they transgesse that royall Law Quod omnes tangit ab omnibus tractari debet 2. The Author granteth that the Church presented their officers chosen by them to receive ordination from the Apostles Ergo The Church did give a way their liberty of ordination bought by Christs bloud to the Apostles not as to Apostles but as to pastors which is against our Brethrens Doctrine for except the Apostles bee said to ordaine Officers as Pastors and not as Apostles our Brethren shall find none to be the successors of Apostles in the power of ordination but onely Believers so Pastors have no power at all to ordaine Pastors the contrary whereof our Brethren teach Now I come to the Brethrens minde in their Questions It was objected How can it be lawfull for meere lay and private men to ordaine Elders they answer the persons ordaining are the publick assembly and so cannot in any congruity of speech be called meere Lay-men I answ Seeing they have no Church office they can be nothing but meere private men For the unwarrantable action of ordination maketh them not publick Officers As if a Midwife baptize in the name of the Church shee is not a meere private person 2. They say The Church hath power from Christ for the greater to wit for Election Ergo she hath power to doe the lesse which is ordination or ordination dependeth upon Election and it is nothing but the putting of a person in actuall possession of that office wherunto he had right by Election Answ. Ordination by your owne grant is more then Election for the Apostles ordained Acts 6. and must have done the most and the multitude elected the seaven DeacÌ„ons Acts 6 2. Ordination is more then the installing of a person chosen it is a supernaturall act of the Presbytery separating a man to an holy calling election is posterior to it and is but an appropriation of a called person his Ministery to such a particular flock 3. Say they Ordination may be performed by the Elders where there be Elders 1 Tim. 4. 14. yet it is an act of the whole Church as the whole man seeth but by the Eye Answ. Though you say Pastors in the Churches name baptize yet doth it not follow Ergo where Pastors are not the Church of believers may baptize 4. They object when the Church hath no Officers the prime grave mâ—n performe ordination as Nuâ— 8 The Israelites layd on Hands on the Levites that is some prime Man layd on hands Answ. Israel wanted not Officers 2. These prime Men are called the Congregation Ergo there is a representative Church 5. They object If B lievers may not ordaine it shall follow either that Officers may minister without ordination against the Sripture 1 Tim. 4. 14. Heb.
Persis oriens India omnes Barbarae nationes uâ—um Christum adorant unam observant regulam veritatis What were all these but such as after were called VValdenses And in the first ages Pius 2. saith ante concilium Nicenuâ—â— parvus respectus babitus fuerat ad Romanam ecclesiars before the Nicen councill little respect was â—ad to th Church of Rome See this learnedly Demonstrated by the learned Voetius and his reason is good Ignatius Ireneus Iustin. Martyr Clâ—m Alexandr Tertullian Cyprian speak not one syllable of popery or popish articles also Lucian Porphyrius Trypheâ— Cellus Sosymus Symmachus Iulian mockers of Reiligon would have spoken against transubstantiation one body in many thousand places worshipping of dead bones the worshipping of a Tree Crosse and dumbe images and bread a Pope who could not erre and they would have challenged and examined miracles and I adde if they scoffed at the Doctrine of these called after VValdenses as the confession beareth then were the Church of Waldenses though not under that name in their time The Jewes objected against the Fathers Tatian Theophilus Athenages Iustin Tertullian Alexand. Cyâ—rian Chrysostome Isiodorus Hispalensis Iulianus Poâ—nerius They objected all they could devise against the Christian Faith but not a word of poynts of popery now controversed Ergo popery hath not beene in the World then an 188. In the Time of Victor many opposed victors Tyranny and as Plessaeus and Doctor Molineus saith were called Schismaticks therefore and excommunicated Neither can Gretserus nor Bellarmine defend this but by lies and raylings Yea from the 4. to the 7. age saith Voetius produce one Martyr professor or Doctor See Augustine de side ad Petrum Ruffinus his exposition of the Creed Gâ—nnadius of the Articles of the Church Theodoret his Epitome Divinorum decretorum Cyrillus his tract de fide and produce one holding the popish Faith Clemens Romanus and Elutheriâ—s in the Epistle to the Bishops of France maketh all Bishops pastors of the Church universall Any who readeth Greâ—serus against Plâ—ssie may see in the 4. age that Baronius and Bellarmine cannot desend that appeale was made to the Pope in the councell of Carthage yea the Popes Legate brought Apiarius to the Councell that his cause might be judged there becausâ— the Pope could not judge it and that the Councell of Chalcedon was per precepta Valentiniani convened and that Canstantinople was equall with Rome That Simplicius Gâ—lasius and Symmachus were Judges in their owne cause and that Hormisda an 518. had no command over the Oâ—ientall Churches as may be seene in Baronius So Pelagius the 1. Ioan. the 3. and Pelagius the 2. were refused the honour of universall Bishops and could not helpe the matter See Gretser and Honorius must be defended as not denying two wills and two natures in Christ. See what saith Bâ—ronius of this The councell of Constantinople would not receive the worshipping of Images The best part of the Western Churches were against it The Churches of France Germany Italy Brittaine The councell of franckford of Paris so did they all refuse the power of the Pope So Occam Gerson Scotus in most poynts were not papists Nor Cajetan Contaren Almâ—in Ioa Major Caranza Therefore said Thuanus the Doctrine of the VValdenses were now and then renewed by 〈◊〉 and Hus and when Hildebrand came in all know what wicked new poynts hee brought in as in the Tomes of the councells may bee seene and Onuphrius sayth quod major pars antea parum in usu fuerit The greatest part of his novelty not heard before or little in use His Tyranny upon the consciences of Church-men forbidding marriage and over the Lords people may be seene in Sleidan In Lampadius and his forme of excommunicating the Emperour as it is written by Beruriedenses and Sigonius also Aventinus Gerochus Reicher spergeâ—sis Orthuinus Gratius and others can tell But ere I speake of this monster head I should not have omitted humble Stephanus the 5. To whom Lodovick the Emperour descending from his Horse fell down upon the Earth thrice before his feete and at the third time saluted him thus blessed be the Lord God who commeth in the Name of the Lord and who hath shined upon us As Theganus saith that Pashalis excuseth himselfe to the Emperour Lod. That hee had leapen to the Popedome without his authority which saith this headship is not supreame as Aimoinus saith who was a murderer of Theodorus The Roman Churches Seale-keeper and of Leâ— for having first put out their Eyes hee then beheaded them say the same Aimoinus Gregory the 4. caused Lodovick the Emperours sons to conspire against the Father and was upon that plot himselfe Sergius the 2. made an act that a Bishop should be convinced of no fault but under sevety and two witnesses Siconulphus a Prince desiring to have this Popes blessing came to Rome and kissed sayth Gretserus after Anastasius his precious feete Anguilbert Archiepisc. Mediolanensis departed out of the Roman Church for the pride of Rome and Simon of Sergius sayth Sigonius It was ordinary for all sayth Anastasius to kisse the seate of Leo the 4. Platina saith hee was guilty of a conspiracy against Gratianus a godly and worthy man to expell the French-men out of the Kingdome and bring in the Grecianeâ— Gretser the Jesuite saith their owne Platina is a Lyer in this Wee all know there was an English Woman-Pope called Ioanna betwixt Leo the 4. and Benedictus the 3. Bellarmine Baronius Gretser Lipsius will have it a fable Platina a popish writter is more to be believed then they all for hee affirmeth it as truth A great schisme arose in the Church because Benedictus the 3. was chosen Pope without the Emperours consent The Emperour did hold the bridle and lead the Horse of Nicolaus the 1. Gretser cannot deny this hee defended and maintained Baldvinus who was excommunicated by the Bishops of France because he ravished Iuditha the daughter of Câ—rolus Calvus Hee pleaded that there was no reason but the decretalls of the popes should be received as the Word of God but because they were not written in the bookes of Church-Canons for by that reason some bookes of the old and New Testament are not to be received as Gods Word Grets said these Epistles were equall with Gods Word and said they had neither these Epistles nor the Scriptutes authority from the holy Spirit but from the Church That the church was foure hundred yeeres ignorant of the authority of the Scriptures that hee himselfe was Jehova eternall and that Gratianus had inserted it in his distinct 96. That hee was God Adrian the 2. approved of Basilius his killing of Michael the Emperour his Father Onuphrius who observeth 26. Schisms of antipopes thinketh Schismatick Popes no popes as Benedict 5. and
10 Honorius 2. Clement 3. Gregor 8. Celestinus 2 Victor 2. Some Popes have beene declared Hereticks by papists as Gregorius 12. Benedictus 13. In the councell of Pisaâ— and Iohn 23. In the councell of Constance moreover Bonifacius 8. Sergius 3. Benedictus 7. Eugenius 4. Iohn 9. and Iohn 22. had no tolerable measure of learning to be priests how then could they be universall prophets who could not erre Liberius was an Arrian as Athanasius and Alphons saith Zepherinus was a Montanist as Tertullian saith Honorius was condemned for saying Christ had but one will in generall councells at Constantinople Marcellinus sacrificed to Idolls as Bellarmine confesseth faelix was an Arrian and consecrated by an Arrian Bishop as Hieronim saith Anastasius was a Nestorian as Alphonsus saith Iohn 22. said soules did not see God untill the Resurrection as Erasmus saith Innocentius 1. ordained the Eucharist to be given to Infants as a Jesuite saith to wit Maldonatus All this is observed to prove the Church could not be in the Pope 2. That the Waldenses were opposers of the pope whose confession is set downe by Gulielmus Reginaldus Turco-papista as Vsserus saith and cast to by the Jesuite Gretser to the end of Peter Pilichdorffius his Treaties contra Waldenses and by Reinerus contra Waldenses Their confession containing a condemning of the popes Supremacy unwritten Traditions worshipping of Images Invocation of Saints c. and all the Articles of popery We know how well Calvin thinketh of their confession The slanderous Grâ—tser saith that Wicliffe renewed their errors and taught this Article Dâ—uâ— debet obedire diabolo God should obey Satan But that faithfull witnesse of Christ hath no such thing in his writtings Many other poynts are objected to the Waldenses but Thuanus saith Reliqua quae à Waldensiâ—us affing untur per invidiam assinguntur Other lies and false Doctrines are laide upon them but the Magdeburgenses set downe faithfully the Articles that they held which wee owne as the Truth of God What Sanderus Coccius and Parsonius objected to them that they Taught that carnall coâ—cupiscence was no sin 2. That all oathes in any case are unlawfull 3. That the Magistrate may not use the sword 4. That the Apostles Creed is to be contemned these and other calumnies are well refused by Usser and proved by the Testimony that Papists gave of the Holy life of the Waldenses to bee but Lies and meere calâ—mnies These who of old saith Serarius were called Berengariani from Berengarius are this day called Calvinists and these who are this day sayth Ioan Wendelstonus called Protestants are novi sâ—n Gâ—rmanici Waldenses The new Waldenses of Germany Nec vero saith Usser citing the foresaid Authors justam aâ—lâ—â—c causam videre pâ—ssimus quamâ—brem horum majnum pudere nos debcat we neede not thinke shame of our forbearers the Waldenses Whether did Berengarius feare Leo the 9. his unjust sentence of excommunication but contrary to Victor the 3. he did stoutly plead that the Eâ—ements were a figure or signe of the body and blood of Christ Ar. 1056. And before Nicolâ—us the 2. in a Synod at Rome before 113. Bishops for the space of seven dayes hee pleaded the same cause So saith Albericus Diacon Cassinens and Carolus Sigâ—nius Yea and hee lest behind him in his age multitudes of his followers so as Rome was not able to suppresse the visible Church ever since her Cedar branches did spring up to the Cloudes And we know that the Faith of the Councell of Trent as pressed by Oath prescribed by Pius 4. and by the command of Gregorius 13. was not in the World the 10. age Ambrosius Catharinus Martinus Isengrenius Contarenus the Sorbonists of Paris and the Doctors of Venice in many substantiall poynts contradicted the Church of Rome yea Thuanus and the Bishop of Spalato teach that after the councell of Trent the Reformation spread through the Christian World In the 12. and 13. ages the Doctrine of the Waldenses of Wicliffe and Berengarius did grow but few did write saith Voetius in these times because of heavy persecution multitudes in Germany Austria Moravia Silesia Leiden Collen Osenbruge and many other parts opposed popery Now we say there were multitudes professing the Truth both of Doctors Fathers and witnesses opposing the Roman Church and what calling the Church of Rome gave to our reformers must be measured by the best of the Church consenting to their câ—lâ—iâ—g for wee are not to thinke that all professed popery but many of the gu des opposed many were burdened in 〈◊〉 and yet out of weakenesse durst not professe because of the 〈◊〉 â—â—eaâ—nesse 3. They durst not write and preach ag 〈…〉 n of the time 4. Many were simple many 〈◊〉 3. 〈…〉 Luther and Zuinolius had their whole calling from the 〈…〉 yeâ— think we not that calling no calling but that it hath that which â—ssentially constituteth a Ministe 1. Câ—j phas entered most câ—râ—nâ—â—ly to the Priesthood by the favour of men and to bee High-Priest for one yeare contrary to the Law which ordained the high-priest to remaine for his lifetime But as Iosephus said Toletus Cajetan Maldonat Iansonius yea and our owne writers Calvin Marlorat Musculus Rollock Bullinger observe all was done by the will and lust of men yet Cajaphas was the high-priest and prophecied which is a specifick act of a called Prophet John Ex. 51. 52. It is said he prophecied as high-priest 2. The Scribes and Tâ—aisees set in Moses chaire and are to be heard Mat. 23 1. In so far as they teach Gods Truth and yet their entry to their calling was corrupt if it be true that diverse say that Christ John 10 calleth the Scribes and Pharises Theeves and Robbers because they came not in by the doore but climbed up another way but however there was corruption in the way of their comming to the chaire for they leavened all other the Ordinances of God and the high priest was entered a false way the rest of the Rulers could not come but in a corrupt way But though Augustine and Clemens Alexaâ— expound the place John 20. of such as want a lawfull calling but then the place cannot agree with Scribes and Pharisees which seemeth to fight with the course of the Text. But our Interpeters Brentius Bâ—zâ— Rollocus expound the place of these who preach not Christ soundly and to be the doore and the foundation but humane Traditions and yet had a calling and the Text saith so much where v. 9. Salvation is promised to every one who entereth in by Christ the doore now salvation is not promised to a man because hee hath a lawfull calling to the Ministery hee may have that and yet bâ—e a Child of perdition
3. Wee are no where forbidden in Gods Word to heare Teachers sent and called but onely Wolves in sheepe skinnes voyd of all calling and intruders for pastors may be antichristian in the manner of the entry as Cajaphas 2. In the matter of their Doctrine Teaching some of mens Traditions in place of Gods Word as Scribes and Pharisees 3. Yea and brooke an antichristian calling as prelates doe and have done in Brittain◠and yet their Ministery be valid For that the calling of a Minister be valid and his Ministeriall acts not null it is sufficient that the governing Church give him a calling either by themselves their expresse call their silence or tacite consen◠or their approbation communicating with him in his Ministery or by these to whom the Church resigned her power or by these who stand in place of the Church though prelates invade the place of the Church yet because first they themselves be pastors and have power to teach and Baptize as pastors called of Christ. Mat. 18. 19. 2. Because they stand for the Church the Church approving or some way by silence consenting as in the case of Cajaphas entry to the priest-hood thereunto these who are baptized of them are not rebaptized and these who are ordained pastors by them are not reordained but have a calling to the Ministery and doe validly confer a calling upon others Yea many of great learning thinke that at the beginning of Reformation thousands being under popery baptized by Midwives and private persons were never rebaptized not that they thinke such Baptisme valid but where the Sacrament is wanting ex invincibili ignorantia facti out of an invincible ignorance of a fact such that way baptized doe indeed want the Lords Seale but wee cannot for that say that they are no better then Infidells and unbaptized Turkes and Iewes because 1. Their being borne in the visible Church giveth a federall holinesse as all of Jewish parents had a federall right to circumcision and were eatenus in so far separated from the wombe 2. Because their profession of that Covenant whereof Baptisme is a seale separateth them sufficiently from Infidells though they want the seale externall But our Divines esteeme and that justly baptisme administrated by Women or such as have no calling to be no baptisme at all for which let the Reader see Calvin Beza the learned Rivetus We stand not for what Bellarmine Maldonatus Gretserus and other papists say on the contrary and also Cajetan and Toletus 4. Robinson and our Brethren acknowledge that the Church of Rome hath true baptisme for they retaine the essentiall causes of Baptisme even as the vessells of the Lords house profaned in Babylon may be carried back to the Temple but if these vessells were broken and mingled with brasse and iron and cast in another mould they could not obtaine their former place in the Temple Baptisme is a vessell profaned in Babell but not broken but the ministry and priest hood of Rome is like the new melted and mingled vessell and essentially degenerated from the office of pastorship But I answer if baptisme be valid in Rome so are the Ministers baptizers for if the Ministers and priests be essentially no Ministers the baptisme administrated by the Romish priests is no Ministery and all one as administrated by Midwives and private persons who therefore cannot administrate the Sacraments validly in the essentiall causes because they are essentially no Ministers If therefore Robinson will have the Romish priest-hood essentially no ministery by that same reason he must say baptisme administrated by Romish priests i◠no baptisme the contrary whereof he confesseth otherwise hee must say baptisme administrated à non habente potestatem even by Women and private Men is valid and cannot be but esteemed lawfull in the substance of the act 2. These have a ministery essentially entyre who have power under Christ to preach the Gospell and administrate the Sacraments Matthew 28. 19. The Romish priests have this and are called to this by the Church But saith Robinson How can England forsake the Church of Rome and forsake the ministery which is in the Church as in the subject especially seeing you teach that a true ministery maketh essentially a true Church I answer England may well separate from Rome everting the fundamentall parts of Faith and not separate from Romes baptisme or ministery in so farre as they be essentially the ordinances of Christ and I retort this argument How can Separatists separate from both us and Rome and yet retaine the baptisme in both our Church and Rome 2. A ministery true in the essence may make a Church true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in so far but because of many other substantiall corruptions in Rome it is a Church which we ought to forsake But sayth Robinson Apostates in the 10. Tribes leaving the Church which was radically at Jerusalem upon their repentance were readmitted to enter into the Temple into which no uncircumcised person might enter but any of the priests following Idolls were never readmitted to be priests though they should repent Therefore the ministery and baptisme are not alike I answer that the true Church was onely at Jerusalem radically as you say would import that the 10. Tribes revolting from Davids house ceased to be a Church which is false Israel though all the Land were in Covenant with God had circumcision and the Passover and so were a true visible Church even when they did meete in their Synagogues The Altar sacrifices Temple are not the essentialls of a visible Church they were a Church and did pray toward the Temple even in Babylon and were to professe the True God before the heathen Ierem. 10. 11. 2. There be typicall reasons to hinder men why they cannot be capable of the priest-hood that did not exclude them from Church state but this hindereth not but if the seales administated by a Minister be true seales then is the Minister thereof catenus in so far a true Minister He addeth a Minister may leave off to be a Minister and be justly degraded and excommunicated but none ever attempted to unbaptize one who was baptized nor can he be unbaptized who is baptized Answ. That proveth a difference betwixt the ministery and Baptisme which is not the question but it proveth not this to be false if Romes baptisme be lawfull in its essence so is Romes ministery CHAP. 9. SECT 9. Of the addition of Members to the Church THE Author sayth a Church cannot consist of a fewer number then seven since there must be foure of them a Pastor Doctor Elder and a Deacon Ans. And wee contend not for number but foure may be a Church of your making and in Church-covenant for it is a wonder that you require officers who by your Doctrine cannot be parts of the Church seeing you make them accidents of the Church and teach that the Church in its being and operation
is before any officers be ordained in it the accidents of a subject and a subject make not multiplication Peter his learning and whitenesse make not two Peters And therefore seeing three believers may be united in your Church-covenant they must be a Church and seeing these foure officers a Pastor an Elder a Doctor and a Deacon must be chosen by the Church yea and ordained also by your Doctrine neede they must have their ordination and lawfull calling from three and so these three must be their Church electing them and a numerous congregation we dislike with you Author These who are to be added are to make knowen to the Elders their desire to be added that they may be tryed if he be found graceles or scandâ—lous he is not to be presented to the Church if no exception be against him he confesseth his Faith publickly and sheweth the grace of God to his soule in drawing him out of the State of sin Answ. 1. Wee reade not that three thousand added to the Church at one Sermon Acts 2. Nor any other that we reade of were in this manner and order added and therefore this way we suspect 2. You require in one to be added that he be not graceles and scandalous to be free from scandals is visible and is required in a visible Church member but grace is invisible and can be a note of a member of the invisible Church but no wayes a note of a member of the visible Church The Apostles required it not in Simon Magus The Author in the same place proceedeth to prove that none can be members of the visible Church but such as be regenerated so far as the Church can discerne Hence our 1. Quest. Whether the members of the visible Church be only visible saints sons and daughters of the Lord God Almighty temples of the holy spirit c. 1. Distinct. Any who blamelesly professeth Christ is Ecclesiastically in foro Ecclesiae a true and valid member of the Church visible having Ecclesiasticall power valid for that effect but except he be a sincere Believer he is not morally and in foâ—o Dei a living member of the invisible Church 2. Dist. That which is unseene is the forme and essence of an invisible Church and that which is visible must be the essentiall forme of a visible Church 3. Dist. The invisible Church Catholick is the principall prime and native subject of all the priviledges of Christians the covenanâ— premises titles of Spouse bride redeemed Temple of the holy spirit c. And the Church visible as she is such is no wayes such a subject the non-consideration whereof we take to be the ground of many errors in our reverend brethren in this matter which also deceived Papists as our Divines demonstrate 4. Dist. A seene profession is the ground of members admission to the visible Church Hence there is a satisfaction of the conscience of the Church in admitting of members either in the judgement of charity or in the judgement of verity 5. Dist. There is a satisfaction in the judgement of charity positive when we see signes which positively assure us that such an one is regenerate and there is a satisfaction negative when we know nothing on the contrary which hath a latitude for I have a negative satisfaction of the regeneration of some whose persons or behaviour I know neither by sight nor report This is not sufficient for the accepting of a Church-Membership therefore somewhat more is required 6. Dist. There be three rankes of men here considerable 1. Some professedly and notoriously flagitious and wicked little charity may exclude these 2. Some professedly sanctifyed and holy little charity may accept and welcome such to the visible Church 3. Some betwixt these two of whom we have neither a certainty full and satisfactory to the conscience that they are regenerate nor have we any plerophory or persuasion that they are in the State of nature 7. It is no lesse sin to sadden the heart of a weake one and to break the bruised reed then out of overplus of strong charity to give the hand to an Hypocrite as a true Church-member 8. Materially it is all one not to admit members of such a Church to your Church as to separate from such a Church and to Excommunicate such members for it is a negative and authoritative leaving of such to Satan if it be not a positive Excommunication 9. There is a visibility of the Church by writing 2. By Synods which meete for consultation as our Brethren teach 3. By Martyrdome 4. The seene profession of many Churches and these being without the bounds of a Congregation it is not Iustice to restrict all visibility to one single Congregation 10. Visible security backslyding over swaying predominants tolerated may consist with the Church membership of a visible Church 1. Conclus These two be farre different Hic vel in hoc satu est Ecclesia vera there or in this company there is a true Church And this Haec est Ecclesia vera this determinat company of such persons by name is a true Church the former is true where ever God setteth up his Candle there be their Church-members of Christs Body either actually or potentially for asmuch as if their be no converts there at all yet in respect of Gods Decree which Hee beginneth to execute while as Hee erecteth a Ministery certainly there must be some converted there at last But as concerning the latter proposition none can say certainly such visible persons by name Iohn Paul Anna Mary c. Are the true Spouse and redeemed of Christ because as Divines answer to Papists we believe the Church of Christ rather then see it Yea the Spouse of Christ as the true Spouse is all glorious within Psal. 45. 13. and that which essentially constituteth a Spouse of Christ is not visible but the hidden man in the heart 2 Pet. 3. 4. Neither is there any Union of believers as believers visible 2. Faith and true grace are not the essence of a visible Church as it is visible because nothing simply invisible can essentially constitute that which is visible 2. Con. The invisible and not the visible Church is the principall prime and onely proper subject with whom the covenant of grace is made to whom all the promises doe belong and to whom all Titles Stiles Properties and priviledges of speciall note in the Mediator doe belong If our reverend Brethren would be pleased to see this they should forsake their Doctrine of a visible constituted Church of separation of popular government of independency of parochiâ—ll Churches which they conceive to be the only visible Churches under the New Testament 1. The Church to whom the covenant and the promises of the covenant are made is an Church and a seed which shall endure as the dayes of Heaven Psal. 89. 35 36. and such as can no more fall away from being Gods people in an eternall covenant with him then
their God can alter what he has spoken or lic Psal. 89 33 34 35. They can no more cease from being in Gods Favour or be cast off of God then the ordinances of Heaven can depart from before God then Heaven can be measured above or the foundations of the Earth searched out beneath Jerem. 31. 35. 36 37. Nor the Mountaines and Hills can be removed out of their places Esa. 54. 10. Or the World can be destroyed with the waters of Noah againe Or then God can retract his Oâ—th and promise Heb. 6. 18 19 20. But the visible Church of 〈◊〉 or that congregation or parish as our Brethren say of Rome Corinth Colosse Thessalonica Philippi and the seven Churches of Asia shall not endure as the dayes of Heaven yea they are all this day under horrible defection of Antichistian Idolatry and Turcisme and Judaisme if it be said the faithfull and believing of the visible Churches at Rome Corinth Colosse c. could no more fall away then the house of Israel and seed of David could cease to be Gods people I answer this is to flee to the invisible Church but the Professors of these visible Churches as Professors and in Church-state might fall away from the Church profession If they say they cannot fall from the sincerity of a true profession now yet they are aside and flee from the visible Professors and Churches visibility agreeing to the Church as visible to the Churches sincerity and invisible grace of constancy proper to the invisible Church and by this meaning none are the true visible Church nor members thereof but only such as have profession and withall sincerity of profession so Hypocrites though never so fairely inchurched have no power of the Keyes of censures of excommunication of admitting of Church members of Baptizing c. All which is very Anabaptisme that there is no visible Church on Earth but a company of truely and in foro Dei regenerated and converted persons and the onely redeemed of God and. 2. Our Divines in vaine contend with papists anent the visible Churches failing on Earth for most certaine it is except we hold with Arminians Socinians and Papists the apostacy of Believers neither the catholick Church nor a particular congregation of sincere Believers can fall into heresies and lose true and saving Faith But we hold that there is not a visible Church consisting of only visible professors never so orthodox but it may fall into fundamentall heresies and we give instance in the sometime orthodox and visible Church of Rome which hath fallen from the sound Faith and is become Bâ—bel and a whore and mother of fornications 3. A Church consisting of seven professors which our Brethren in this place say is a visible Church may have foure or five yea six hypocrites in it and yet the essence of a visible Church the nature of a Church-state Church-covenant the power and use of the keyes is 〈◊〉 in such a Church of seven for it is certaine Professon 〈◊〉 uniting themselves together in one Church-state are not led by an infallible and apostolick Spirit that they cannot erre inconstituting a visible Church but if they be fallible and obnoxious to error then in erecting a Church of seven five six and by the same reason all the seven may be in foro Dei in Gods Court yea and in an ordinary providence now with relation to the state of man fallen into sin often are unbelievers and unconverted persons and yet a visible Church performing all Church-acts of a visible profession Now if our Brethrens grounds hold good seven unbelievers are a company in covenant with God and can no more fall from the covenant and grace thereof then God can lie or alter that which is gone out of his mouth 2. The Church with whom the covenant is made and to whom the promises of the covenant are made is the Spouse of Christ his mysticall body the Sons and Daughters of the Lord God Almighty a royall priest-hood a chosen generation Kings and Priests to God but this is the invisible Church of elect believers not the visible Church of visible professors Therefore the invisible and not the visible Church is the first subject of all the priviledges of Christians and all the promises of the covenant The proposition is not doubted I prove the assumption The visible Church as it is such is a company of professors of the truth and connot be as it is such the Spouse of Christ and his Body 1. Because then Professors as Professors should be Christs redeemed Body which is openly false and against the Word of God for Rom. 9. 6. for they are not all Israel which are of Israel 2. Our Brethrens argument is strong to prove that the Church of Elders are not the true Church spoken of in the Word For say they the true Church is a flock that Christ hath Redeemed with his Blood Acts 20. 28. The Temple of the living God 1 Cor. 3. But the Church of Elders is not a flock of redeemed ones and Temples of the holy Spirit but in so far as they believe and are elected to glory and not as a flock of Elders are they redeemed so they say true Elders as Elders are not a part of the true Church nor the Church to whom Christ gave the keyes Mat. 16. But the Church making Peters confession So say wee the Church of visible professors as they are such are not the redeemed of Christ and Temples of the holy Spirit but in so far as they are Believers and the elect of God For if our Brethren say the Church as it is a company of visible Professors is also essentially the Church of Redeemed ones then only the Church of visible Professors and all the Church of visible Professors are redeemed of God but this is absurd and false Quod convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Brethren acknowledge there may be an hundred Believers and Temples of the holy Spirit who are a flock of redeemed ones and yet not be a company of visible Professors 1. Because they are not united say they covenant-wayes into a Church-body 2. Say they because of weakenesse and for feare of persecution men may hide their profession as many doe in the Church of Rome and yet be the redeemed of God and be the seven thousand who have not bowed their knees to Baal and our Brethren cannot say that all the visible Church are the flock redeemed of God for then should there be no hypocrites in the visible Church 3. In this our Brethren maintaine one of the â—â—ossest poynts of the Arminian Popish and Socinian Doctrine even that all visible Professors are chosen to glory redeemed of God and the children of the promise and that in Gods purpose the coveâ—ant of grace and the promises of the covenant are made to all and every one in the visible Church and that God hath an intention that Christ shall die for all and
some slothfull some ambiticus yea and if Simon Magus his profession though false was esteemed sufficient for to give him baptisme the Seale of the covenant Acts 8. 9. Then it is not required that all the members of the visible church be such as positively wee know so farre as humane knowledge can reach that they are converted yea if this were true then speciall commandements would be given that as we are to examine and try our selves 1 Cor. 11. 28. 2 Cor. 13. 5. And to try officers before they be admitted 1 Tim. 3. 10. 1 Tim. 5 22. and to try the spirits of Prophets and their Doctrine 1 Iohn 4. 1. and 1 Thess. 5. 21. Acts 17. 13. So would God in his Word give a charge that we try examine and judge carefully one another and that every man labour to be satisfied in conscience anent the regeneration one of another But such commandements we reade not of 6. If many be brought and called into the visible church of purpose both on Gods revealed intention in his Word to convert them and on the churches part that they may be converted Then doth not the church confist of these who are professedly converted but the former â—â— true Ergo so is the latter The proposition is sure these whom God purposeth to convert by making them Church-members they are not Church-members because they are already converted I prove the assumption because 1. The contrary doctrine to wit that none are under a pastors care till they be first converted maketh to the eversion of the publick Ministery and gratifieth Arminians and Socinians as before I observed because Faith commeth not by hearing of sent pastors as Gods ordinance is Rom. 10. 14. but by the contrary we aske a warrant from the Testament of Christ that now since the Apostles are not in the Earth private men not sent to preach should be ordinary Fishers of men and gatherers of Christs church and Kingdome 2. That Christ hath provided no Pastors nor Teachers to watch over the Elect yet remaining in the Kingdome of darknesse and that Christ ascending on high as a victorious King hath not given Pastors and Teachers by office to bring in his redeemed flock which he hath bought with his blood Acts 20. 28. 3. It is against the nature of the visible Kingdome of Christ which is a dâ—aw-net and an officiâ—â— a workehouse of externall calling into Christ even such as are serving their honour buying a Farme and their gaine buying five yoke of Oxen and their lusts having married a Wife Luk. 14. 16 17 18. 4. It is against the nature of the Ministery and Wisdomes maides sent out to compell them to come in Luke 14. 23. Matthew 22. 4 5 6. Prov. 9. 2 3 4 5. who are yet without 7. If none can be members while they be first converted 1. The church visible is made a church visible without the Ministery of the church 2. These who are baptized are not by baptisme entered in the visible Church contrary to Gods Word 1 Cor. 12. 13. and the sound judgement of all Divines 3. All these who are baptized 2. Who write as Doctors for the defence of the Orthodox Faith 3. Who seale the Truth with their sufferings and blood 4. Who keepe communion with visible Churches in hearing partaking of the Word and Seales as occasion serveth if they be not professedly and notoriously to the consciences of a particular parish converted to Christ are no members of the visible church 8. All our Brethrens arguments to prove this Doctrine doe onely prove the truly regenerate to be members of the invisible Church and not of the visible Church And if the arguments bee naught the conclusion must bee naught and false 9. It is against the Doctrine of Fathers as Augustine Cyprian Gregorius Chysostome Nazianzen Eusebius Who al accord that the visible church is a company of professors consisting of good and bad like the Arke of Noah as Hierome maketh comparison I might cite Ireneus Tertullian Origen Cyrillus Basilius Hilarius Presper Ambrosius Primasius Sedulius Just. Martyr Clemens Alexandrinus Euthymius Theophylact Epiphanius Theodoret and Luther Melanchton Chemnitius Meisnerus Hunius Hemingius Gerardus Crocius Calvin Beza Voetius Sadeel Plesseus Whittakerus Ioannes Whyte Fransc. Whyte Reynoldus Iuellus Rich. Feildus Perkinsius Pau. Baynes Trelcatius Tilenus Piscator Ursinus Paraeus Sibrandus Professores Leydenses Antonius Wallaeus And. Rivetus Pet. Molineus Dam. Tossanus Mercorus Fest. Hommius Bullingerus Mnsculus Rollocus Davenantius Mortonus Quest. 2. Whether or no our Brethren prove by valid aguments the constitution of the Church visible to be only of visible Saints of sanctified washen and justified persons Let us begin with our present Authour and with what the a Apology saith We admit all even Infidells to the hearing of the Word 1 Cor. 14. 24 25. Yet we receive none as members â—â—to our Church but such as according to the judgement of charitable Christians may be conceived to be received of God unto fellowship with Christ the head of the Church Our reasons be 1. From the neere relation betwixt Christ Jesus and the Church as also betwixt the Church and other persons of the Trinity The Lord Jesus is the head of the Church even of the visible Church and the visible Church is the body of Christ Jesus 1 Cor. 12. and 27. Answ. To admit as ordinary hearers of the Word and Church Prayers is a degree of admission to Church-communion and they who are baptized and ordinarily heare and professe a willing mind to communicate with the Church in the holy things of God they being not scandalously wicked are to be admitted yea and are members of the Church visible â— Set the first reason in forme it is thus These only are to be received as Church members who are conceived to be members of that body whereof Christ is head But the promisccous multitude of professors are not conceived to be such but only the sanctified in Christ Iesus are such Or thus If Christ be the head of the visible Church then only such are to be admitted members of the visible Church as are conceived to be members of Christ the head and not the promiscuous multitude of good and bad But the former is true Ergo so is the latter 1. If Christ be the head of the visible Church as visible it would seeme onely these who are conceived Members of CHRIST should bee admitted Members of the visible body True and in this meaning let the Major passe but if Christ be the head of the visible church not as it is visible but as it is a body of believers and invisible then we see no reason to yeeld the connexion Because Christ is the Head of True Believers therefore none should be admitted members of the Church but such as we conceive are Believers because they are to be admitted to the visible Church who are willing to joyne themselves are baptized and doe professe
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
presse this place Answ. In this Type many things are loose and doubtfull 1. We desire a warrant from the Word that the Temple was a Type of a visible Congregation and that all must be as really holy before they enter into a visible congregation as they behoved to be Typically holy who entered into the Temple of Jerusalem The Temple is a Type of Christs Body Iohn 2. and of the Church of the New Testament invisible which must consist of sanctified ones but how it is a Type of the visible Church we see not For the Lords spirituall building whereof the Corner-stone and the foundation is Christ is the Church invisible built by Faith as lively Stones upon Christ 1 Pet 2. 7. Unto you therefore which believe he is precious v. 5. yee also as living Stones are built up a spirituall House opposite to the disobedient v. 7. who stumble at the Word v. 8. 1 Cor. 3. 9. yee are Gods building Eph. 2. 20 21 22. Expressely the building are these who are built on the Doctrine of the Prophets and Apostles and grow up into an holy Temple in Christ and are the habitation of God through his Spirit This cannot agree to a visible Church the members whereof may be as our Brethren teach from Revel 2. Hypocrites who fall from their first love Yea also the laying on of stones on the bulding is not the act of inchurching or of union to a Church as it must be if the comparison prove the poynt but the joyning of the stones to the building is the union of these stones by Faith to Christ the chiefe corner stone as is expounded 1 Pet. 2. To whom comming as to a living stone v. 5. yee also as liveing stones are built c. Yea and Peter doth not build this comfortable Doctrine all upon the comforts of a Church-state in a single congregation for many of these to whom he writ were dispersed and persecuted through Pontus Asia and Cappadocia c. And might have and had an Union with Christ by Faith without a Church Union in a Parish 2. Though in this Type were signified a morall obligation that all before they be inchurched in a visible Congregation should be converted how is it proved that the Church should receive none to a visible Congregation till they bee converted for these are farre different All should be converted but there is no new Law commanding the Church to receive none into her fellowship but the converted 3. The hewers of stones or builders of the Temple must Typifie Pastors in Office dressing stones for the spirituall building our Brethren make them to Typifie private Christians out of Office and deny that any Pastors as Pastors doe fit and prepare stones to bee layd on the spirituall building Also none layd stones on that Temple save onely builders by Office but by our Brethrens Doctrine onely Pastors doe not convert Soules There were no Stones at all in the Temple of Jerusalem but choice and well squared stones are no members of the visible Church but the chosen of God 3. If the Porters typifie the Ministers of visible Churches first only Porters hold out the uncleane Ergo onely Pastors should hold out the scandalous but you admit the whole Church with equall authority to take in or refuse Church-members 2. If the Temple be a Type of the visible Church then no prophane person nor uncircumcised in heart should meet with the visible Church to heare the Word for hearing of the word prophanes the holy things of God This you cannot say for infidels may be as you say fellow-partners with the Church in hearing the word 3. Robinson holdeth that Abrahams seed and so all the Jewes were to separate themselves from the world that they might be a visible Church to God but we read not that the porters were to hold out any wicked person Yea Jer. 7. professedly they came to the Temple of the Lord who were theeves adulterers and wicked persons And so by that neither are the porters of the visible Churches of the New Testament to hold out unconverted persons because they are unconverted Lastly the place Revel 22. 15. For without are dogges c. is fouly abused when it is applied to the visible Church where there may be and ordinarily are dogges yea and liers Revel 2. 2. idolaters v. 14. Napper Pareus Marlorat expoundeth it of the Kingdome of glory for it is that Kingdome spoken of Rev. 21. 27. but within that Kingdome cannot enter any thing that defileth neither what soever worketh abomination or maketh a lie but they which are written in the Lambes booke of life But it is against all reason and the Lords Word that in the visible Church is nothing that defileth that is no sinne but onely those who are written in the Lambes book of life This is the very doctrine of Anabaptists though we know our deare brethren hate that Sect and their Doctrine Robinson The purest Church on Earth may consist of good and bad in Gods Eye but the question is about the true and naturall members whereof the Church is orderly gathered but as it were fond Philosophy in the discription of Wives and Children to make Rebellion a naturall property of a child and Whoredome of a Wife so it is as profane Divinity to make ungodly persons the true matter of the Church and prophanenesse a property of the same because many seeming Saints creepe in Answ. If the holiest Church visible on Earth consist of good and bad before God then to be partakers of the Divine nature Temples of the holy Ghost Saints by calling is not of the essence of a visible Church nor is it essentiall to make one a member of the visible Church that he be converted It is sufficient that he be a professor of the Faith And it is a poore comparison to say that prophannesse cannot be put in the description of a visible Church for in the essence of a visible Church as visible we neither include Holinesse nor Propanenesse but only a visible company professing the Faith of Christ and called by the Ministery of the Word whether they be Believers or Unbelievers it is all one neither of the two belongeth to the essence of a visible church a visible Church is saved in the number of fourty all being converted or in 40. being all unconverted so they be externally called by the Ministery of the Gospell and prosesse the same And it is as foolish to make holinesse the essence of a child as to make it of a visible Church and as vaine to make chastity the essence of a married Wife for this is not our philosophy but a conceit of Mr. Robinson falsely imputed to us Robinson All the Churches that ever the Lord planted consisted of good only as the Church of the Angells in Heaven and of mankind in Paradise God hath also these same ends in creating and restoring his Churches and if it were the Will of
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
God to Salvation not to all nor of it selfe but by the efficacious grace of God to every one that believes Iohn Baptist saith Robinson Christ and his Apostles being to repaire the desolation of Sion did not by the coactive Lawes of men sâ—â— ffle together good and bad as intending a new monster or Chimaera but admitted of such and none other as confessed their sins and justified God and were not of the World but chosen out of it and did receive the Word gladly and communicated all of them in all things as every one had neede and that in gladnesse and singlenesse of heart as receiving Testimony of the Holy Ghost himselfe that they were such as should be saved as were all of them purchased by the Blood of God as for all for whom there was cause to thinke God as whom the Apostle did remember in his prayers with gladnesse being perswaded that God would perfect his good Worke begun in them as became him to judge of them all being all partakers of the grace of God with him in the confirmation of the Gospell and after whom all he longed from the very heart roote in Christ and for all whom he gave thankes alwayes making mention of them in his prayers without ceasing remembring their effectuall Faith diligent love and patient hope in the Lord Jesus which did grow in every one of them Answ. Here is much Scripture abused to no good use 1. that coactive Laws of Princes be the onely way of inchurching people we never taught but of this hereafter 2. He calleth the Kingdome of God which is a draw-net of good and bad a called company invited to the Supper of the Gospell whereof many are called but few are chosen which is the field where grow Wheat and Tares the Barne-floore wherein is Corne and Chaffe He calleth I say these men good and bad shuffled together in a new monster or Chimaera Sinne is a monster but that it should be in the world is not without the decree of efficacious providence except we turne Epicures with Arminians 3. That all and every one baptized by Iohn Baptist justified God and were true converts is more charity then the verity of the Text Luk. 7. can warrant 4. And that the visible Church consisteth onely of men chosen out of the World as he spake from Ioh. 15. is a plaine contradiction to that many are called but few chosen out of the World and serveth much for Huberians who will have all the visible Church chosen and for Arminians who make all in Gods intention separated from the World and so make election to life eternall as universall in the visible Church as the preached Gospell 5. It is an adding to the Text Acts 2. That the visible Church all of them and you say did communicate in all things with singlenesse of heart and were to be saved For we have not so much charity to bestow on Anâ—nias Saphira and Simon Magus who were added to the Church visible but why call you this the Testimony that the Holy Ghost giveth of all them where did you reade or dreame this The Holy Ghosts Testimony is true and what Divinty is it that all added to the visible Church shall be saved deeme you with Origen and some others that none are eternally dâ—mned 8. And you say of the visible Church Acts 20. 28. All of them were redeemed by the Blood of God If Luke had said so I could have believed it but your saying is groundles All whom they are commanded to feede and all who were to be devoured by grievous Wolves and all the drawen away Disciples of false Teachers 29. 30. Are all these redeemed by the Blood of God Thâ—â— Church is an Arminian Chimaera that all to whom the Gospell is preached by Feeders and Pastors must be obliged to believe that Christ by his Blood redeemed all and every one of them is Arminianisme Corvinus and Jac. Arminius Nic. Grevinchovius Episcopius Socinus Smaleius Ostorodius will thanke you for they hold that Christ gave his Blood for all the damned in Hell and purposely to redeem them and for his part gave his life for all the World and especially for the visible Church 7. That the Apostle gave thanks to God for the sound faith of all who professed the Gosspell at Rome and were perswaded that God would perfect the worke of salvation in all and every one of the Philippians is a wicked dreame that they were all partakers of the grace of the Gospell and that all the Thessalonians without exception had effectuall faith diligent love and patient hope All this is said without ground of Gods Word and contrary to the Word Were there none Rom. 6. Servants of sinne None who walked after the flesh Rom. 8 So Rom. 14. and Phil. 3. 2. 18. Phil. 2. 21. 1 Thess. 4. 2. 2 Thess. 3. 8 9 10. None in Philippi whose God was their belly none who minded earthly things No dogs No evill workers Robinson The Jewes were forbidden by God under the Law to sow their Field with diverse seeds and will he sow his own Field with Wheate and Tares and the Lords Field is sowen with good seed Mat 13 24 27 28. His Vine Noble and all the seed true his Church Saints and beloved of God but through the malice of Satan and negligence of such as keep the field adulterate seed and abominable persons may be Answ. God who is above a law forbiddeth the Father to kill the son yet may he command Abraham to kill his son in positive Lawes such as sowing of seeds Gods practice is not a Law to us I remember Jesuites especially Suarez Didac Ruiz Molina Laessius Lod. Meratius Hiero. Fasolus and their Disciples the Arminians labour to prove that God cannot predeterminate the will of man to the positive acts that are in sin For then he should be the author and cause of sin which he forbiddeth us to do and he would not do himselfe say they that which he forbiddeth us Which is but in the generall a weake answer for it followeth not hence that he is the author of the malice because he praedeterminates the will to the positive act of sinning For though God in his working Providence permit wicked men to be in the Church as you cannot deny his providence here yet doth it not follow that he soweth wicked men in the Church Nor doe we say that it is the Lords appoving and revealed will that hypocrites should joyne with his friends at the marriage supper of the Gospell they wanting their wedding garment It is hypocrites sin that they joyne themselves to the Church they being heart Enemies to the truth And in this respect God soweth them not in the Church But the question is if the Church and Pastors sin in receiving such into the bosome of the Church because they see not in conscience
that they are regenerated That we deny yea the servants bid all come whom they finde Mat. 22. 9. and that by the commandement of God And in this respect God doth not plant his visible Church a noble Vine and a Field sowen with good seed yea it is his revealed Will that the Church and the Servants of God invite all to come to Wisdomes banquet Prov. 9. 2. 3. and so all the called externally are not the choise Vines This you are to prove that the visible Church in all its members or essentially as it is a visible Church is a choise Vine and an holy seed Nor is it the Pastors negligence that Tares grow in the Lords Field though it be Satans malice yea the Pastors here are to invite all to come in and to call externally all to come to Christ. That they who are invited give not obedience is their own wickednesse but neither the Churches nor the Pastors sinne a Robinson There be amongst you hundreds and thousands partakers of the life of God in respect of your persons but in respect of your Church Communion and your Ordinances you are all alike because you are all alike partakers of one set forme of worship Answ. The Church of the Jewes so should be a falsely constituted Church because however there were many Believers amongst them yet all are commanded to receive one Ministery of Scâ—ibes and Pharisees sitting in Moses chaire But know that the leaven of the externall worship except it evert the foundation doth not make the Church a falsely constituted Church Robinson Mr. Smith truely affirmeth your Church to be a greater Antichristian Ministery and worship then Rome as the Temple which sanctifieth the gold and the altar which sanctifieth the offering is greater then the offering so the Temple of the New Testament the Church and people of God by whose Faith all the Ordinances of the Church are sanctified is greater then the Ministery worship or any other Ordinance and being Idolatrous is a greater Idoll Answ. This is a new poynt of Divinity that the Faith of the Ministery or congregation sanctifieth the worship as the Temple did the gold and the altar the offering yea though the Minister were a Judas and the people latent hypocrites the Ordinances of God lose no authority for all the Ministeriall sanctifying of the Ordinances is from Christ the Instituter not from the instruments and the Donatists did suspend the power of the Ordinances of God upon the holinesse or unholinesse of the Instruments 2. The Ministery in its substance is not Antichristian though it be from the Antichrist For Prelates giving of a ministery is not to be measured by the particular intention of the Ordainers but by the Nature of Gods Ordinances and the generall meaning of all the Catbolick Church Robinson here objecteth The Law sayth nemo potest plus juris in alium transferre quam ipse habet Prelates have no calling of God themselves therefore they cannot give it to others Answ. Prelates reduplicativè as Prelates have no calling yet as Pastors they have and Antichristian prelacy destroyeth not the essence of a Pastors office in the subject They object as a Prelate he ordaineth Ministers and not as a Pastor Answ. 1. as a Prelate he usurpeth to give a Ministery but as a Pastor he giveth it 2. He invadeth the place of the Church and with consent of the Church standeth for the Church though he be not the Church but a simple Pastor therefore what Ministery he conferreth it is the deed and fact of the Church 3. They object No man can give that which he hath not Answ. No man can give that which he hath not neque virtualiter neque formaliter true what he hath in no respect that he cannot give What he hath in vertue or in some respect that he can give What baptisme the hereticall Minister hath Ministerially that he may give validly Hieronimus saith the Luciferians admitted Baptisme conferred by an Heretick but not a Ministery Anatolus was consecrated by Dioscorus Faelix by the Arrians as Mr. Ball observeth So Bellarmine Gratian Nazianzen August They say we finde it by experience that the refusing of Church-communion hath been blessed of God to their conversion who were holden cut Answ. Manassâ—h his being bound in fetters was a meanes of his conversion David by his afflictions learned to keep Gods Commandements did therfore the persecuters of Manasseh or David right and lawfully The Apostles say they had commission to Baptize none but Disciples Mat. 28. 19. Answ. See you doubt not of a warrant for Baptizing children who are not Disciples for then the Apostles from this place had no warrant to baptize the infants of Believers We should say they open the doores of the Church more wiâ—â— then God alloweth how shall we lay wittingly and willingly dead stones in the living Temple If Christ be a Head of pure Gold and the Churches golden candlestick how shall we be allowed to put in leaden members Answ. This argument is against the Lords dispensation because not without his providence are hypocrites in the Church It is not against his Commandement for he alloweth and commandeth the Church to take in Hypocrites so they professe the truth and so commendeth that leaden toes and members be added to Christ the Head of gold Christ is the Head of the invisible Church properly and according to the influence of the Life of God but he is the head of the visible Church as it is such according to the influence of common gifts which may be in Reprobates And they may be this way in Christs Body who are not of Christs Body as Augustine sayth We are say they accessary to the prophaning of the Lords Ordinances Answ. So far as they are notoriously scandalous they are to bee cast out of the Church and debarred from the Seales The Church say they shall be pestered with prophane and carnall men and the blind shall lead the blind if all be admitted to Church fâ—llowship Answ. The admission or keeping in of all to partake especially of the Lords Supper we doe not allow 2. The multitude of carnall men in the Church is an inconvenience of providence and resulteth by accident from the receiving of Professors to Christs Body visible but it is no kindly fruit growing therefrom A faithfull servant say they would admit none into his Lords House but servicable instruments therefore neither may the Stewards of Gods House which is a spirituall building admit any but men of spirituall gifts living stones sanctifyed and meet for the Lords Worke. Answ. The comparison halteth many wayes 1. All in a Noble mans house are not stewards you make all the Church to be stewards having the power of the Keys to put in and out 2. Members are received into the Church not onely because they are serviceable for the masters use but to be made servicable and to be polished
by the Word of God and care of Pastors but servants are taken into great houses because they are servicable for if that follow that they are made more servicable it is not the intent of the Lord of the house or of the under-stewards 3. The Oeconomy of Princes houses is no rule for the government of the house of the King of Kings Mr. Coachman while the materialls and pillars of the house are rotten and the house founded upon Briers Brambles and rubbish that is while wicked men are members no Discipline 〈◊〉 Reformation no censures no Election by the multitude will doe good Answ. The connexion is naught the fruit and power of Gods ordinances depend not upon the conversion or non-conversion of the instruments the preaching Sacraments censures are of themselves golden and exercisers and dispensers thereof following Christs direction therein are golden eatenus in so far though in respect of their personall estate they be wooden and clay members voyd of faith 2. It is false that the visible Church is founded upon men or their Faith God strengtheneth the barres of his own Sion And Christ and the Gospell are the pillars thereof Nay the Church strandeth not upon Peter and Paul and the Apostles faith subjective because the Apostles were holy men and Believers but upon the Apostles Faith objectivè that is upon the saving truth that the Apostles delivered from Christ to the Churches Ephes. 20. 21. 1 Cor. 3. 11 12. Mat. 16 v. 18. Quest. 3. Whether or no there be a true Church communion with ordinary hearers of the Word who cannot be admitted to the Lords Supper and what union excommunicated persons who dâ— heare the Word have with the visible Church and how the preaching of the Gospell is an essentiall note of the visible Church For the clearing of these confiderable poynts tending much to a fuller understanding of a true visible Church in its right constitution let these considerations make way to what we can say of these poynts 1. Dist. There is a difference betwixt ordinary and setled bearers of the Word and transient and occasionall hearers 2. Dist. Publick ordinary preaching for the converting of soulâ—â— is a publick Church worship Another set way of ordinary publick use of converting soules by preachers not in office wee know not 3. Dist. Some be members of the visible Church properly and strictly such as are admitted to all the seales of the covenant and holy things of God Others are lesse properly or in an inferiour degree members of the visible Church such as are baptized and are ordinary hearers of the Word but not admitted to the Lords Supper of old the Catechumenoi were such As there be decrâ—â—s of Citizens some having all the priviledges of the City and some onely right to some priviledges but not to all 3. Some have right to all and are most properly in the visible Church 4. Dist. Excommunication being medicinall and for edificatiâ—â— cannot cut off the member close except we should confound killing and curing 5. Dist. There is a note of a ministeriall Church such as is preaching of the Word of God and a note of the visible Church of Believers and obedience professed to the Word preached is such a note 6. Dist. Preaching of the Word may well be a note of the Church invisible in fieri while it is in gathering because God purposeth to convert where the Word is purely preached 2. A note of the invisible Church already constituted in so far as it is obeyed And. 3. A note of the Ministeriall Church in respect where God holdeth out the Standard of the preached word there is his ordered army 1. Conclusi To communicate with the Church ordinatily and of set purpose is an act of externall Church communion 1. Because if the preacher in preaching edifie the Church convened for that effect to receive edification and if he convince the Iâ—fidell by preaching and cause him fall downe and worship God and report that God is in that meeting then to communicate with the Church in hearing and preaching is an act of externall Church communion Because an act of worship terminated and bounded upon the Church is a Church-act But the prophet prophecying in publick to the Church edifieth the Church and converteth infidells in causing them to worship acknowledge Gods presence in a Church-meeting As is cleare 1. Cor. 14. 4. He that prophecieth edifieth the Church v. 5. v. 12. seek that you excell to the edifying of the Church 29. Yet in the Church I had rather speak five words with my understanding c. 23. If therefore the whole Church be come together into some place and all speake with tongues and there come in these that are unlearned and Unbelievers will they not say that yee are mad 24. But if all prophecy and there come in one that believeth not or one that is unlearned he is convinced of all c. And that this is a Church-meeting formally it is cleare because it is said 34. let your women keepe silence in the Churches now women out of a Church-meetings are not commanded silence for Tit. 2. 4. They are to teach the younger women and at home in the house Prov. 31. 26. She openeth her mouth with wisdome and the Law of grace is in her lips Acts 20. 7. and upon the first day of the week the Disciples came together to breake bread and Paul preached to them Had they not then a Church Communion in hearing the Word as in the receiving the Sacrament Our brethren say that eating one bread together at the Lords Table is properly a Church Communion For thereby we may eat one bread we are one body for we all partake of one bread 1 Cor. 10. 18. But heating one word is not a Church-communion because Infidels and Turkes who are not members of the Church may heare one word 1 Cor. 14. 24 25. I answer 1. Wee speake of a professed and resolved hearing Turks and Infidels comming in without purpose to joyne with the Church as 1 Cor. 14. 2. 25. are not such hearers 2. If this were a good reason a latent hypocrite eating one bread with sound believers at the Lords Table should keepe no Church-communion with the Church for by our Brethrens Doctrine a â—ypocrilt is no more in deed and truth a member of the visible Church then a leg of wood is a member of a living body But we hold that he is a true member of the Church as visible and that his binding and loosing with the Church suppose he be an Elder is no lesse valid in Heaven when Christs order is followed then the binding and loosing of a believing Elder and therefore that his eating at the Lords Table is an act of externall Church-communion and of visible fellowship in a visible body and the same is every way strong for a visible Church-fellowship in hearing the Word for that same Christ and fellowship with him which is sealed in the Sacrament
is preached in the Word and as joynt communicating of hypocrites and Believers is an externall Church-communion ought to seale an internall communion with Christ and his Church so the joynt-hearing in a professed adjoyning to the visible Church it a compartning visible in a visible worship and a prosessing of an union with that same Christ and his Church in the same word preached For as the Apostle concludeth the unity of the catholick Church by one Baptisme so doth he conclude it from one faith and one Lord of the covenant preached to all 2. The visible Church of called and chosen and not chosen is the scope of the parable Mat. 22. and Luk. 14. 16. 17. c. Now v. 9. Mat. 21. All are bidden come to the Supper and be joynt-hearers of the Word of the Gospell though all be not choses who are externally called 1. Also if converting of soules to the Faith of Christ be the most formall and specifick act of edifying and of laying stones upon the chiese corner stone in the building 1 Pet. 2. 4. 5. seeing edifying is the end whereof Christ ascending on high gifted his visible Church with Pastors and Doctors Eph. 4. 11 12 13. Then heaâ—ing and joynt-hearing of a sent Pastor Rom. 10. 14. must be formally externall coâ—worshiping in a visible Church For our Brethren hold that there be now no Pastors under the New Testament but in relation to a particular and visible congregation Now if our Brethren say that pastorall teaching is an act of a visible Church hearing of pastorall preaching must also be an act of Church worship For they are relata quae se mutuo ponunt tollunt yea members of a visible congregation have no Church-worship except receiving of the Sacraments and Church censures if hearing of a pastor be not Church-worship 3. Under the New Testament every congregation to our Brethren is a visible mount Sion Now if under the New Testament the people are to incite one another to publick Church worship and say Let us go to the mountaine of the Lord to the house of the God of Jacob. and he will teach us his wayes Esa. 2. 3. And if they shall publickly worship and aske the way to Sion that they may be joyned in covenant to the Lord Jer. 50. v. 5. Then is hearing of he doctrine of Gods wayes and covenant a publick church-worship and the service of the Church or house of the God of Jacob But the former is true Ergo so is the latter 4. If it be not Church-worship to heare the Word a pure and sound preaching of the Word is no note of the Church contrary to the Word and the unanimous consent of the Reformed Churches 5. Hearing of the word is a worshiping of God Ergo the Church-hearing of the word must be Church-worship For all professing by their visible communion in hearing the Word one Faith one Lord one Hope of glory and that as one visible body must thereby testifie they be all joynt-worshippers of Christ and of one God whose covenant they preach and heare 6. Professed hearing separateth a visible member of the church in genere notarum visibilium in the kind of visible marks from an Infidell and Turke no lesse then the receiving of the Lords Supper doth 7. Professed hearing maketh the hearer under a ty of being particularly rebuked of his sinne but particular pastorall rebuking being done by the power of the keyes presupposeth the rebuked to be within for the Church cannot judge those who are without 2. Conclu Excommunicated persons though they be debarred from the Lords Supper and delivered to Satan and to be accompted as heathen and publicans yet are they not altogether and every way cut off from the visible Church 2. Thess. 3. 14. If any obey not our word by letter â—arke such an one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the note of Excommunication saith Beza and have no fellowship with him that he may be ashamed that is as Calvin well expoundeth exclude him out of the company of the faithfull and excommunicate him So also Bullingerus Marlorat and Iodoc. Vullichius v. 15. Yet accompt him not as an enemy but admonish him as a brother I know Mr. Robinson denieth this place to be understood of any Excommunicated person but he willeth the Thessalonians not to countenance but to shew their dislike of idle persons and his reasons are 1. Because if Christ biddeth accompt the excommunicated person as an Heathen and a publican would Paul thereafter accompt him as a brother 2. Idolaters and Hereticks are to be excommunicated and will you have such a brotherhood as brother idolater But I answer 1. We read not in the New Testament where Christ or his Apostles bid break off Christian fellowship with any but there is excommunication signified If these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have no fellowship with him that he may be ashamed signifie not to forbeare fellowship with him as a cast out person but only to shew their dislike of the sin that he may see it and be ashamed as Robinson sayth there is no more punishment to be inflicted on a contumacious person who will not obey the Apostles words then is inflicted for any sinne to which contumacy is not added for we are to shew our dislike of any sinne even the seene infirmities of our Brethren For Augustine saith peccatum tuum est quic quid tibi non displicet every sin in another is thine against which thou shewest not thy dislike 2. The Law of nature doth inforce that Lev 19. 17. we should generally rebuk our brethren and so shew our dislike for any sinne 3. Be not mixed in fellowship with such a man is a publicke abâ—â—nence from communion with him else it doth not shame him For every showen dislike or not-communion with another in his sinne is not that which will put publick shame on him that he may repent as is intimated here 2. Christ biddeth not accompt him a Publican but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a note of similitude Simile qua simile non est idem Every thing like is not the same So that he may well be accompted as an Heathen not being altogether an Heathen and yet a Brother whose salvation and gaining you must intend Nor is it altogether against the comparison of Christ and that gentle waiting on perverse idolaters and excommunicate persons to admonish them as Brethren Seing it becommeth us to be mercifull as our Heavenly Father is 2 Tim. 2 24 25. Mat. 5. 45. And we must forgive our offending Brethren seventy seven times Mat. 18. 22. And therefore though he were twice excommunicated he is to be dealt with as a Brother And an Idolatrous brother is no worse then a Samaritan neighbour or friend 2. If Excommunication be a medicine of the Church toward a sick sonne the end whereof is salvation that the spirit may be saved in the Lords Day 1 Cor. 5. 5.
that he may learne not to blaspheme 1 Tim 1. 12. That be may be gained Mat. 18. 15. Ergo he is not altogether cut off from the Church for 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
reckoneth out divers offices in this body Now this is not one Congregation onely but that one Body of Christ whereof Christ is head this is the Catholick Church 2. What power ministeriall our Brethren affirme to bee given to a Congregation they say it is given to them under the notion of a flock of redeemed ones of the Spouse and body of Christ as they cite for this act 20. 28. Col. 1. 18. Eph. 1. 22 and under the notion of the City of God the Kingdome house and building of Christ but so they come to our hand for this reduplication or notion of a flock of redeemed ones of the body and spouse of Christ of the City Kingdome House Building agree first to the Catholick Church as is clear Col. 1. 8. Eph. 5. 25 26. 1 Tim. 3. 15. Eph. 2. 19 20 21 22. and secondarily only to a Congregation as it is a part of this universall flock 3. The whole Catholick Church visible is made one ministeriall body Cant. 6. 4. beautifull as Tirzah comely as the City of Jerusalem terrible as an army with banners By reason of their order of discipline and is there called an organicall body having v. 6 7 8. Eyes Haire Teeth Temples Locks and haveing particular Churchs under her three score Queens fourescore concubines and virgins without number Yet is it sayd v. 9. My Dove my undesiled is but one she is the only one of her Mother Ainsworth who here may be more then a witnesse sayth this one Church is the daughter of Jerusalem who is above and the mother of us â—ll Câ—ton a witnesse not inferior saith on this place The true catholick Church of Christ is the Mother of all reformed Daughters and that argument that our Brethren useth to prove a particular Church to be visible because of externall communion not in one House for that is accidentall to visibility one congregation may meet in three caves of the Earth in time of persecution and yet remaine one congregation holdeth good in this catholick church made up of so many organs as a congregation is formed 1. Begetting by the Ministery of the word daughter-Churches to God as they say a congregation doth nor is it enough to say Ierusalem is not one by externall government and order of Discipline because they cannot meet together to exercise Discipline but shee is one invisibly because shee hath one Faith one Lord one Baptisme one Spirit one Hope of glory For the Text sayth they have one and the same Organs Teeth Eyes Haire Temples Locks they are one Ierusalem and compact City one Army terrible by the Sword of of discipline 2. We do not say to make them one visible church that they must have one visible actuall government in externall order for when of a congregation of 60. their be 30 absent through sicknesse and the busines of a lawfull calling they are one Church visible though in one metting you cannot see them all with one cast of your Eye and when the church of Ierusalem exceeding in number ten thousand did meet in part from House to House that is in sundry Houses yet continuing in the same doctrine of the Apostles and in fellowship and in breaking of bread and in prayer Acts 2. 46. 32. our brethren will say they are one church And therefore the power of Discipline and the exercise of the Word Seales and Discipline in parts is sufficient to make one visible catholick Church 4. To that Church hath Christ given as to the first church the ordinances and ministery which he principally intendeth to perfit to gather and to bring to the unity of faith in a perfit body by these ordinances and that Ministery because the wisdome of Christ hath not given his Ministery and Ordinances to the catholick Church intending principally to save them except he give them a power in that Ministery to the first subject which being put forth in acts may compasse that end But Jesus Christ principally intends to perfit to gather to bring to the unity of faith in a perfit body by these ordinances and Ministery the whole catholick visible church and secondarily only this or this particular congregation Ergo Christ hath given to the whole catholick Church as to the first Church the ordinances and Ministery and so in this Mioistery catholick hee ha h given the Keys to this catholick Church visible as to the first Church 5. I prove it thus when ever Chrst giveth gifts to a whole he giveth it to the whole by order of nature before he give it to the parts of that whole as is cleare by induction He gives Christ a gift to the whole Church by order of nature first to the World Joh. 3. 16. Then to this or this believer of the World So he giveth redemption and grace by order of nature first to his Church in generall Eph. 5. 25. Christ dieth first for his Church not this or that single company or particular person first for His sheep that is the whole flock Joh. 10. v. 11. then for this or this company or this of this straying sheep He came to seeke and save first the lost Luk. 19. 10. then this or this lost man He died first to gather together in one not one man onely yee not the nation of the Iewes onely but to gather together in one all the Children of God which were scattered abroad Ioh. 11. 25. and he is a propitiatiou by order of nature First for the sinnes of the whole World 1 Ioh. 2. 1. and then secondarily for our sinnes so hath hee given the gifts of Apostles Prophets and Teachers first to and for Saints in common and in generall and not for this and that Saint or for this company of Saints at Ephesus Now that particular Congregations are parts of the great visible Church I prove and first that they are parts visible of a Presbytery or a circuit of Congregations within the locall bounds of a Presbytery I make good thus Those who have one common necessary object of externall government in Church-affairs those are a whole visible community gifted with power from Christ to rule in that common and necessary object of government and this and this portion of this whole community must be parts of that whole But those Congregations within the locall bounds of the circuit of a Presbytery have one common necessary object of externall government in Church affaires Ergo those Congregations in such a circuit must be parts of this whole The major I take from our Brethren who therefore make a particular Congreation to be one in respect of ordinary meeting to partake of word seales and to transect matters of jurisdiction amongst themselves but this agreeth to many congregations within one circuit for they meet occasionally one with another in hearing the word and receiving the seales and for the assumption I prove it thus all those congregations have these particulars of externall government in Church affaires which they cannot
sins are bound on Earth antecedentèr to all the consociated Churches He is now equally uncapable of Church-fellowship in all the consociated Churches as in that Congregation whereof he is a member All without and within that Congregation are to hold him for no visible Saint not to eate or drinke with him he is now to all the visible Churches in regard of visible communion no member of that body whereof Jesus Christ is head no part of that City of that building whereof Christ is the Lord and chief corner-stone And he is to the sister Churches in their authoritative Church-estimation to speake so and in relation to their power of Jurisdiction in the very same case a member of Satan that hee is in relation to the authoritative power of Jurisdiction of that Congregation whereof he was a neerest member just as the finger cut off is alike separated from the body yea the whole body as from the hand and it is a wonder to me that Christ giveth an intrinsecall power to a Congregation of twenty believers to cut off a member for the preservation of that little company of the Lords Flock and that he hath denied that intrinserall power to the whole which is no lesse in danger to be infected seeing Christ principally intendeth in the giving of a Ministery to the whole Church especially the gathering of the whole body To the full and perfit stature of the age of Christ in the unity of Faith Eph. 4. 11. yet he intendeth the salvation preservation of the whole from infection more then the salvation of a part of this whole Body That is as it you would say the God of Nature hath given an intrinsecall power to five hundred in a City to set guides over themselves and to rule themselves by wholesome Lawes but hee hath denied that power to the whole City consisting of ten thousand and he hath given to the right hand an intrinsecall power to consent that a finger in the right hand infected with a Gangrene be cut off but he hath denied this intrinsecall power to the whole man I beseech you doth the God of Nature in conferring this power to the right Arme intend the preservation of the right Arme onely and its wellbeing and not rather the preservation of the whole body so doth not Christ intend that the whole consociated Churches shall be preserved from infection and not that particular Congregation onely Then if Christs meanes be congruously fitted for his owne end he must have given an intrinsecall power to many consociated Churches to cast out a contagious lumpe other wayes the consociated Churches are to exercise the punishment of avoyding the Excommunicated person as an Heathen which floweth from a power which is no wayes in them what conscience is here 2. What if the Congregation cast the man out clave errante and undeservedly shall they consequentèr as sister Churches in a brutish fraternity execute a sentence of a power intrinserall in another Church and not any of them or their guides have any power to discerne whether the censure be justly or unjustly infflicted This our Brethren condemne in their owne Congregation for because the reputing the ejected man an Heathen is a matter of practise that concerneth the conscience of every one of the Congregation therefore must all the Congregation give their powers and consent yea do more then consent say some even exercise jurisdiction or a power not different from it Some things are objected against this way Ob. 1. The power of the Keys cannot be given to the catholick representative Church or catholick Presbytery as to the first subject to be an ordinary and constant meane of edification The exercise whereof in an ordinary and constant way is unpossible But the exercise of this Ministeriall power given to the catholick visible Presbytery as to the first subject in an ordinary and constant way is unpossible Ergo such a power is not given to the Catholick representative Church as to the first subject to be an ordinary and constant meane of edification The proposition is cleare it is uncongruous to the Wisdome of Jesus Christ that hee should give that to bee a meane which possibly cannot attaine the end The Assumption is as evident for the Catholick visible Presbytery cannot meete in an ordinary and constant way Answ. 1. By distinguishing the Major proposition That power of the Keyes remote cannot be given to the catholick presbytery as to the first subject the exercise whereof in an ordinary and constant way is impossile physically and ex natura rei True but now the Assumption is false That neerer power cannot be given as a meane of edification the exercise whereof is morally and through the corruption of mens nature physically impossible That is false and denyed and in either sense the conclusion cannot be true 2. I grant the whole and yet nothing is concluded against us For the power of the Keyes is not given to the catholick Presbytery as to the first subject to be a meane of edification in an ordinary and constant way but onely in an extraordinay and occasionall way in those things which concerne the power of jurisdiction belonging to the whole Catholick Church By extraordinary here I meane not that which is against a particular Law of God and cannot bee done without a Divine dispensation of providence but by extraordinary I meane that which is rarò contingens and doth not oft fall out as almost it never falleth out that the universall Church hath neede to excommunicate a nationall Church for all and every one of a nationall Church doe never fall away from the Faith Yet a remote power for Excommunication is in the Catholique visible Church 2. It is objected if the visible catholick Church be the first and principall subject of all Church-power then a Presbyteriall Church cannot Excommunicate but by a power derived from the catholick visible presbytery and so the presbytery should â—â— excommunicate but by consulting with the Catholique visible Church but this latter were impossible and absurd Ergo so must the antecedent be The counexion is proved thus for as â—â— things have beate in so farre as they partake of the Fire because heate is originally in the Fire as in the first subject so all Churches exercising Excommunication must partake of the power of censures that is first and principally in the originall subject to wit in the catholick visible Church And it would seeme that none can use or put forthin acts the power of the catholique Church visible without the conscience of the catholique Church visible Answ. This occasioneth me to speake somwhat of the power of the presbyteriall and catholick Church Hence I say 1. With submission to the learned First It is an hard way of arguing to reason from the power to the severall exercises and diverse acts of the power Our Brethren hold that all power of the Keys and all power Ministeriall of preaching administrating the Seales is
all of one Church of one Religion Answ. The terme Nationall-Church is not in the Word of God but I pray you in what sense can the Iewish-Church bee called a Nationall-Church I conceive not because of the typicall and ceremoniall observances that put a Church-frame on the whole Nation for if so then the name of a Nationall Church or a nationall Religion cannot by envy it selfe bee put in the reformed Churches or on Church of Scotland which hath suffered so much for Iewish and Romish Ceremonies But if the Jewes were a nationall-Nationall-Church because they were a holy Nation in profession and God called the Nation and made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Church externally called to grace and glory and the whole Nation commensurable and of equall extent then all Christian Nations professing the true Faith and the Gentiles as well as the Iewes Then the believing Iewes of Pontus Asia Cappadocia and Bythinia as Augustine Eusebius Oecumenius Athanasius doe thinke that Peter wrote to the Iewes yea and the Gentiles as many interpreters with Lorinus Thomas Lyra and others thinke are yet 1 Pet. 2. 9. an holy Nation and so a Nationall Church and there is no more reason to scoffe at a Nationall Church in this sense then to mocke the holy Spirit which maketh but one Church in all the World Cant. 6. 9. as Cotton Ainsworth and other favorable witnesses to our Brethren confesse And if the Gentiles shall come to the light of the Jewish Church and Kings to the brightnesse of of their rising Esai 60. 3. if the abundance of the Sea shall be converted to the Iewes true Faith and Religion And the forces of the Gentiles shall come to them vers 5. and if all flesh shall see the revealed glory of the Lord Esai 40. 5. and the Earth shall bee filled with the knowledge of God as the Seas are filled with Water It is most agreeable to the Lords Word that there is and shall be a Church through the whole World you may nickname it as you please and call it a VVorld-Religion a VVorld-Church As if the lost and blinded World Ioh. 2. 16 17. 1 Joh. 5. 19. 2 Corin 4. 4. were all one with the Loved Redeemed Pardoned and Reconciled World Ioh. 3. 16. Ioh. 1. 29. 2 Cor. 5. 19. as if wee confounded these two Worlds and the Religion of these two Worlds And if this World could meet in its principall lights neither should an universall councell nor an Oath of the whole Representative Church be unlawfull but enough of this before And what if the World bee subdued to the World and a World of Nations come in and submit to Christs Scepter and royall power in his externall government are the opposers such strangers in the Scriptures as to doubt of this Reade then Esai 60. 4. 5. c. 60. 11 12 13 14 15 v. 4. 5 6 7. Psal. 2. 8 9. Psal. 72. 8. 9. 10. Esai 54. 3. Esai 49. 1. Esai 45. 22. 23. Psal. 110 1 2 3 4 5. and many other places and there is a Kingdome in a Kingdome Christs Kingdome and his Church lodging in a Worldly Kingdome and Christ spiritually in his power triumphing over the World and subduing Nations to his Gospell Object 8. If Classicall Presbyters be not Elders in â—elation to the classicall Church and so to all the Congregations in it yee must forsake all these places where it is said the Elders of Jerusalem the Elders of Ephesus the Angels of the seven Churches which is absurd if they be Elders to all these Churches then 1. All those people in those Churches must submit their consciences to them and their Ministery as to a lawfull ordinance of God 2. All the people of those Churches must have voyce in election of them all 3. All these people owe to theâ—s maintenance and double honor 1 Tim. 5. 17. for if the Oxes mouth must not be muzlâ—d but he must be fed by me and my corne he must tread my corne and labour for me These Churches cannot all meet in one to ordaine and chuse all these Ministers and to submit to their Ministery Answ. The Elders are Elders of Ephesus and Elders of Jerusalem not because every Elder hath a speciall pastorall charge over every Church distributively taken for it was unpossible that one Congregation of all the converts in Ierusalem extending to so many thousands could all beare the relation of a Church to one man as their proper Elder who should personally reside in all and every one of those Congregations to watch for their soules to preach to all and every Congregation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in season and out of season But they are in cumulo called Elders of Ephesus in that sense that Kings are called the Kings of the Nations not because every King was King of every Nation for the King of Edom was not the King of Babylon and the King of Babel was not the King of Assyria yet amongst them they did all fill up that name to be called the Kings of the Nations so were the Elders of Ierusalem in cumulo collectively taken Elders of all the Churches of Ierusalem collectively taken and as it followeth not that the King of Edom because hee is one of the Kings of the Nations is elected to the Crowne of Caldea by the Voyces of the States and Nobles of Caldea so is it not a good consequence such a number are called the Elders of the Church of Ierusalem therefore the Elder of one Congregation at the Easterne Gate at Ierusalem is also an Elder of a Congregation of the Westerne Gate Nor doth it follow that these two Congregations should submit their consciences to one and the same Elder as to their proper Pastor to whose Ministery they owe consent in Election Obedience in submitting to his Doctrine and mainetenance for his labours all these are due to him who is their owne proper Pastor the as Caldeans owe not Honour Allegiance Tribute to the King of Edom though the Kingdome of Caldea bee one of the Kingdomes of the Nations and the King of Edom one of the Kings of the Nations But if indeede all the Kings of the Nations did meete in one Court and in that Court governe the Nations with common Royall authority and counsell in those things which concerne all the Kingdomes in common then all the Nations were obliged to obey them in that Court as they governe in that Court but no farther and when the people doe consent to the power of that common Court â—â—citly they consent that every one of these shall bee chosen King of such and such a Kingdome and promise also tracitly Obedience and Subjection to every one of the Kings of the Nations not simply as they are Kings in relation to such a Kingdome but onely as they are members of that Court so the Congregations acknowledging and consenting to the classicall Presbytery doe tracitly chuse and consent to the common charge and care that every Pastor hath as hee
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
collaterall actors with the immediatly inspired Apostles for the penning of Canonick Scripture but in this Synod not onely Elders but the whole Church as our reverend brethren teach were actors in penning this decre Act. 15. 28. Ergo this decree is Synodicall not Apostolick I have heard some of our reverend brethren say all were not actors in the decree pari gradu authoritatis with a like degree and equall authoritie every one according to their place did concurre in forming this decree I answer it cannot bee said that all in their owne degree saw the visions of God and all in their owne degree were immediatly inspired to bee penmen of Canonick Scripture for Paul in penning this The cloake that I left at Troas bring with thee and the Parchmenâ—s was no lesse immediatly inspired of God then were the Prophets who saw the visions of God and then when hee penned the 1 Tim. 1. 15. That Jesus Christ came into the world to sâ—â—â— sinners except wee flee to a Popish distinction which Duvallius and Jesuits hold that all and every part tota Scriptura and totum Scripturae is not given by divine inspiration because say they the Apostles spake and wrote some things in the New Testament as immediatly inspired by God as did the Prophets but they spake and wrote other things 〈◊〉 necessary with an inferiour and Apostolick or Synodicaâ—â— spirit which the Peâ—e and Church may decree in Synods to â—ee received with the like faith and subjection of conscience as if the Apostles had written them 2. You must say there was two holy 〈◊〉 the penning of the decree one immediatly inspiring the Apostles another inferior assisting the Elders or at 〈◊〉 diverse and most different acts of that same hoâ—y 〈…〉 way inspiring the Apostles and in a fallible way inspiring the Elders But with your leave Act. 21. 24. The ordinary Iâ—esâ—ytery at Ierusalem by that same Synodicall spirit by which they orâ—aine Paul to purifie himselfe doe ascribe to themselves this decree v. 25. 3. Wee deâ—ire a warrant from Gods Word of commixion of immediatly inspired Apostles as immediatly inspired with Elders assisted with an ordinary spirit for the pâ—â—ning of Scripture 10. Wee thinke the Presbytery of Jerusalem as an ordinary Presbytery Act. 21. 18. and contradivided from the Church of Jrusalem v. 22. The multitude must needs come together for they heare that thou art come did ordaine Paul to purifie himselfe and it is cleare Paul otherwise would not have purified himselfe and therefore hee did not by the immediatly inspired spirit purifie himselfe and obey their decree which was grounded upon the Law of nature not to scandalize weake beleevers v. â—0 21. and bt this same holy spirit did Paul with other of the Apostles write this decree as is cleare v. 25. 11. If the Apostles did all in this Synod as immediatly inspired by God then should the Synod have followed the determination of any one Apostle of Peter and Paul as well as of 〈◊〉 for the immediatly inspiring spirit is alike perfect in all â—â—s determinations but it is said expresly v. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Then it seemed good to the Apostles c. and so to 〈◊〉 and Peter and Paul to follow the sentence of James 〈◊〉 the rest of the Apostles now if James spake as an immediately inspired Apostle and not by vertue of that Synodicall Spirit given to all faithfull Pastors conveened in a lawfull Synod then should James have acquiesced to what Peter and Paul aid and not to what hee said himselfe and Peter should have acquiesced to what hee said and Paul to what hee said â—â— every inspired writer is to obey what the immediatly inspiring Spirit saith and then there was no reason why the Synod should rather acquiesce to what Peter and Paul said who spake of no abstinence from blood and things strangled then to what James said Ergo by the Apostles consequence v. 24. we gave â—â— such commandement that you must bee circumcised Ergo you should not bee circumcised so this consequence is good Peter and Paul speaking as Apostles gave no commandement in this Synod to abtaine from blood Ergo by the like consequence the Synod was not to command nâ— abstinence from blood which consequence is absurd Ergo they command not here as Apostles 2. The Synod should have been left in the midst to doubt whether shall wee follow Paul and Peter who speake and command nâ— abstinence from blood and things strangled oâ— shall wee follow James who commandeth to abstaine from blood and things 〈◊〉 for all here command as immediatly inspired Apostles and what the Apostles judge lawfull and command as Apostles that must the Churches follow and what they command not that by an immediatly inspiring Spirit they command not as is cleare v. 24. and that also must the Churches not follow therefore I thinke we must say they did not here speak as Apostles 12. These words v. 24. Some who pervert your soules say you must bee circumcised and keep the Law to whom wee gave no such commandement doe clearely hold forth what the Apostles as Apostles command in Gods worship that the Churches must doe what the Apostles as Apostles command not in Gods worship that the Churches must not doe whence they teach 1. That an Apostolicke commandement of any one Apostle without any Synod might have determined the question to what use then doth a Synod conduce Ergo certainly either the Synod was convened for no use which is contrary to Gods Word Act. 25. 2. 6. Act. 16. 4. 5. it served to resolve the controversie and edifie the Churches Act. 16. 4. They delivered them the decrees c. 5. And so the Churches were established in the saith and increased in number daily or then the Synodicall commandement and so the Synodicall spirit spoken of v. 28. must bee some other thing then the Apostolicall commandement and the immediatly inspiring spirit 2. The Apostles gave no positive commandement to keep Moses his Law as Apostles nay nor to keepe any part of it they did not as Apostles forbid before this Synod that the Gentiles should abstaine from blood and things strangled which were Mosaicall Lawes before this Synod yet now they give a commandement to keepe some Mosaicall Lawes in the case of scandall hence wee must either judge that now as Apostles they command in positive commandements the keeping of Moses his Law contrary to what they say for their not commanding to keepe Moses his Law is a commanding not to keepe it observe this or then their commandement here is but synodicall and so far binding as the case of scandall standeth in vigor which certainly a Synod may command and one Church may injoyne by way of counsell to another for otherwise as Apostles forbidding scandall which is spirituall homicide they forbid also eating of blood in that case when it stood indifferent 3. The Apostles saying To whom wee gave no such commandement they
Elders of Jerusalem for 〈◊〉 can Elders of one sister Church impose Lawes burdens â—28 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decrees Ch. 16. 4. upon sister Churches or hâ—w can they pen canonicall Scripture joyntly with the Apostles Some of our brethren say so much of those degrees that they obliged formally the Churches as Scriptures doe oblige the learned Junius saith well that the Apostles did nothing as Apostles where there was an ordinarie and established Elderyâ—â— in the Church therefore those Elders behoved to bee the 〈◊〉 of Antioch for Act. 17. v. 2. 〈…〉 Commissioners were 〈◊〉 from Antioch then Paul and 〈…〉 I thinke also the Churches of Cyria and 〈◊〉 〈…〉 there as well as Antioch and de jure 〈…〉 should have beene there The case was theirs every way the same with the Church of Antioch and their soules subverted v. 24. 6. Those who are named v. 22. Apostles Elders and the whole Church are called v. 25. Apostles and Elders and Brethren and elsewhere alwayes Apostles and Elders Elders including brethren or the whole Church v. 22. of some chosen men and brethren as Act. 13. 2. v. 6. Ch. 16. 4. Act. 21. 18. 25. 2. I desire to try what truth is here that this Synod but power and authoritie in points dogmaticall but no Church-power saith the seventh proposition of the reverend and godly Brethren of New England and no power of jurisdiction but the Church of Antioch had Church-power and power of jurisdiction to determine this cause and censure the contraveeners as our Brethren say But I assume this Synod tooke this Church-power off their hand and with the joynt power of their owne Commissioners sent from Antioch v. 2. v. 22. 23. determined both cause and controversie and it never returned to any Church-Court at Antioch as is cleare v. 25 26 27 28. Ergo this Synod had a Church-power 2. A power and authoritie dogmaticall to determine in matters of doctrine is a Church-power proper to a Church as is granted by our brethren and as wee prove from Act. 20. 29. This is a part of the over-sight committed to the Eldership of Ephesus to take heed to men rising amongst themselves speaking perverse things that is teaching false doctrine and if they watch over them as members of their Church for they were v. 30. men of their owne they were to censure them 2. If Pergamus bee rebuked Reâ—el 2. 14. 15. and threatned with the removing of their Candlesticke because they had amongst them those who held the doctrine of Balaam and the doctrine of the Nicolaitans hated by Christ himselfe and did not use the power of jurisdiction against them then that Church which hath power dogmaticall to judge of doctrine hath power also of jurisdiction to censure those who hold the false doctrine of Balaam and v. 20. Christ saith to Thyatira Notwithstanding I have a few things against thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because thou suffâ—â—â— that woman Jesabel which calleth herselfe a Prophetesse to teach and to seduâ—e my servants to commit fornication and to eate things sacrifâ—â—d to Idols Hence I argue what Church hath power to try the false doctrin of Jesabel and is blamed for not censuring her but permitteth her to teach and to seduce the servants of God hath also power of jurisdiction against her false doctrine this poposition I take to bee evident in those two Churches of Pergamus and Thyatira I assume but this Synod Act. 15. hath authoritie and power to condemne the false doctrine taught by subverters of soules teaching a necessitie of circumcision in the Churches of Syria Cilicia Antioch c. Act. 15. vers 23 24. Therefore this Synod hath power of jurisdiction 3. Every societie which hath power to lay on burdens as here this Synod hath v. 28. and to send decrees to be observed by the Churches as Act. 16. 4. and to send and conclude that they observe no such thing and that they observe such and such things Act. 21. 25. by the power of the holy Ghost conveened in an Assembly 25. and judging according to Gods Word as â— 7 8 9 10 11 12 c. these have power of juridiction to censure the contraveners but this Synod is such a societie Ergo it hath this power The Proposition is Matth. 18. 18. If hee refuse to heare the Church let him be to thee as a heathen and a publican nothing can bee answered here but because this Synod commandeth onely in a brotherly way but by no Church-power therefore they have no power of jurisdiction But with reverence of these learned men this is petitio principii to begge what is in question for the words are cleare a brotherly counsell and advise is no command no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no decree which wee must observe and by the observing whereof the Churches are established in the faith as is said of these decrees Act. 16. 4 5. To give a brotherly counsell such as Abigail gave to David and a little maide gave to Namaan is not a burden laid on by the commander but it is said of this decree v. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It seemed good to the holy Ghost to lay no other burden on you Also we do not say that power of jurisdiction is in provinciall or nationall Synods as in the Churches who have power to excommunicate for 1. this power of jurisdiction in Synods is cumulative not privative 2. It is in the Synod quoad actus imperatos potius quam act us elicitos according to commanded rather then to elicit acts for the Synod by an ecclesiasticall power added to that intrinsecall power of jurisdiction in Churches doth command the Churches to use their power of jurisdiction rather then use it actually her selfe Let me also make use of two propositions agreed upon in a Synod at New England Their 3. proposition The fraternitie have an authoritative concurrence with the Preshyteny in judiciall Acts. 4. Proposition The fraternitie in an Organicall body actu subordinate id est per modum obedientiae in subordination by way of obedience to the Presbytery in such judiciall Acts 2 Cor. 10. 6. Now if here the whole Church of Jerusalem as they say from v. 22. was present and joyned their authoritative concurrence to these decrees there was here in this Synod an Organicall body of eyes eares and other members that is of Apostles Teachers Elders and people and so a formed Church by our brethrens doctrine â—â—gs Paul and Barnabas v. 2. being sent to this Synod by the Church of Antioch to complaine were sent to tell the formed and organicall Churches as it is Matth. 18 19 which is a good argument if not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Aristotle saith yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. If the Brethren here concurre as giving obedience to the Elders and the Apostles doe here determine as Apostles and Elders then the brothren in this Organicall body doe concurre to the forming of these decrees by way of obedience to the
principles for sometime they say the Apostles gave out this decree as Apostles and sometime there is nothing here done by a meere doctrinall power such as Paul had over Peter or one single Pastor hath over another now it is sure that Paul had no Apostolick power over Peter and that one Pastor have not Apostolick power over another 2. When our brethren say here that the Apostles as Apostles by an infallible spirit gave out this Decree they doe in this helpe the Papists as Bellarmine Becanus Grâ—â—rut and in particular the Jesuit Lorinus who saith decrâ—um authenticum cujus inspirator spiritus sanctâ— and so saith Cornelius a lapide visiâ—m est nob is inspiratis decretis a Spiritu sanctus therefore saith hee the councell cannot erre and so Salmeron and Cajetan say and expresly Stapleton saith this Apostosack definition flowed from the instinct of the holy Ghost observandum saith Stapleton quanta habenda sit ecclesiae definienth authoritâ—s hence our brether here must yeeld either that all Synods are infallible as Papists say this Synod the patterne of all Synods being concluded by an Apostolick spirit could not erre and so neither can councells erre or they must with Socinians and Arminians say there is no warrant for Synods here at all And certainly though wee judge our brethren as farre from Popery and Socinianisme as they thinke wee detest Anti-Christian Presbytery yet if this Synod bee concluded by an Apostolick spirit it is no warrant to bee imitated by the Churches and wee have no ground hence for lawfull Synods Whittakerus Calvin Beza Luther and all our Divines do all alledge this place as a pregnant ground not of Apostolick but of ordinary and constant Synods to the end of the world and Diodatus good to the holy Ghost because they did treat of ecclesiasticall reders concerning the quietnes and order of the Church wherein ecclesiasticall authoritie hath place the Assembly used this tearme it seemed good to us which is not used neither in articles of faith nor in the commandements which meerely concerned the conscience and to shew that authoritie was with holy reason and wisedome there is added and to the holy Ghost who guided the Apostles in these outward things also 1. Cer. 7. 25. 40. 2. If our brethren meane that the Elders and brethren were in this Apostolick and immediatly inspired Synodicall determination not as collaterall penners of Scriptures joyned with the Apostles but onely as consenters and as consenters by power of an ordinary holy Ghost working consent in them more suo according to their capacitie as ordinary Elders 1. They yet more helpe the Papists because they must say onely Apostles and so onely their successors the Prelates had definitive voices in this Synod the Presbyters and Brethren did no more then Papists and Prelates say Presbyters did in generall councells of old and therefore the Presbyter is to subscribe Ego A. N. Presbyter consentiens subseribo whereas the Prelate subscribed say they Ego A. B. Episcopus definiens subscribo wee crave a warrant in Gods Word to make an Apostle or a Prelate a Synodicall definer having a definitive voyce and the Elder Brother or Presbyter to have a consultative voyce for here all the multitude if there was a multitude present doe make Synodicall decrees by consulting and consenting yea all the nation may come to a nationall Synod and both reason dispute and consent because matters of doctrine and government of the Church concerneth all therefore all have an interest of presence and all have an interest of reasoning and 3. by consequent all have an interest of consenting yea of protesting on the contrary if the Synod determine any thing against the Word of God If they say there is a threeford consent in this Synod 1. an Apostolicall 2. a second Synodicall agreeing to Elders as Elders and a third that of the people or a popular What a mixt Synod shall this be but 1. then as the Epistle to the Tlxssalonians is called the Epistle of Paul not the Epistle of Silvanus and Timotheus though Silvanus and Timotheus did consent so these dogmata or decrees should not be called the decrees of the Apostles and Elders as they are called Act. 16. 4. Act. 15. 6. Act. 21. 25. but onely the decrees of the Apostles seeing the Elders did onely consent and had no definitive influence in making the decree by this doctrine as Silvanus and Timotheus were not joynt pen-men of Scripture with Paul 3. When as it is said the specification of actions must not bee taken from the efficient cause but from the formall object and all that a done in this Synod might have beene done by a single Pastor I answer wee doe not fetch the specification of this rebuke and of these decrees from the efficient causes but from the formall object for an Apostle might his alone have rebuked these obtruders of circumcision and made this decree materialiter for Paul did more his alone then this when hee wrote the Eâ—istle to the Romans but yet one Pastor could not have Synodically rebuked and given out a decree formally Synodicall laying an Ecclesiasticall tie on moe Churches then one there is great ods to doe one and the same action formally and to doe the same action materially and I beleeve though actions have not by good logick their totall specification from their efficient cause yet that ordinances of God as lawfull have their specification from the efficient causes in part our brethren cannot deny For what made the difference betwixt Aaron his fire offered to the Lord and Nadab and Abihu their strange and unlawfull fire that they offered to the Lord but that the on fire had God for its author the other had men and the like I say of Gods feasts and the feasts devised by Jeroboam else if a woman preach and administrate the Lords Supper in the Church that preaching and sacrament administrated by her should not have a different specification and essence if wee speake morally or Theologically from that same very preaching and celebration of the Supper performed in the Church by a lawfull Pastor it is as I conceive of the essence of an action Synodicall I say not its totall essence that it cannot bee performed by one in a Church-way and with an ecclesiasticall tie but it must be performed by many else it is not a Synodicall action and it is true that Paul Rom. 14. and 1 Cor. 8. 10. hath in substance the same Canon forbidding scandall which is forbidden in this Canon prohibiting eating of meats offered to Idolls and blood in the case of scandall but I pray you is there not difference betwixt the one prohibition and the other yea there is for Rom. 14. 1 Cor. 8. 10. it hath undenyably Apostolick authoritie here it hath onely Synodicall 2. There it is a commandement of God here it is a Canon of the Church 3. There it commeth from one man here from a
of the resurrection for I hope a simple sanction maketh a Law though no penaltie bee expressed in it and though there had beene in the Decree Act 15. 28. an expresse punishment this should to our brethren prove no power of jurisdiction exercised by many for this which is said Gal. 1. 8. Though wee or an Angel from heaven preach unto you another Gospel then that which wee have preached let him bee accursed and that 1 Cor. 9. 16. Woe unto mee if I preach not the Gospel and many other threatnings in Scripture though a punishment bee annexed expressely cease not to bee meerely doctrinall and are not threatnings importing formally any power of Church-jurisdiction and therefore though mention should have beene made of a censure if there bee not here a Synod 2. Having power and authoritie from Christ. 3. Commanding by the holy Ghost as these indeed are all here the name of censure should prove no power of jurisdiction Object 5. The laying on of the yoake spoken of v. 28. is a meerâ— doctrinall yoake and it importeth no more a poner of jurisdiction then we can conclude that the obtruders of circumcision bad a power of jurisdiction because they are said to lay on a yoake also and to tempt God in so doing vers 10. Answ. I retort this reason for we can then no more conclude that the Apostles by an Apostolick authoritie layd on this yoake then wee can conclude that the obtruders of circumcision did lay on this yoake because they are said to lay on a yoake and to tempt God v. 10. It is a most unequall reasoning to argue against a iust Synodicall power from a sinfull and unjust power for these obtruders of circumcision had no lawfull power at all to lay a yoake on the Disciples but sinned and tempted God in laying on that yoake but it is not denyed by our brethren but the Apostles and Elders had a lawfull power to lay on a yoake in this Synod onely it is controverted whether it bee a meere dogmaticall or doctrinall power or if it bee a power of jurisdiction nay the obtruders of circumcision by neither of these two powers layd on a yoake upon the Dsciples Object 6. These decrees which did no other wayes bind the Church of Jerusalem then they did bind all the Churches of the world cannot bee decrees of power of jurisdiction over the Church of Jerusalem and over the Church of Antioch But these decrees did no otherwise bind the Church of Jerusalem then they did bind all the Churches of the world for the decrees of Apostles and Elders at Jerusalem Act. 6. 4 5. were sent to all the Churches of the world to bee observed and seeing they could not as Synodicall Canons obliege all the Churches of the world by an ecclesiasticall tie because all the Churches of the world sent not Commissioners and all the Churches of the world couldnot be represented in this Synod but onely the Churches of Jerusalem and Antioch yea wee see not that this Synod is any more then the Church of Antioch seeking counsell from the sister Church at Jerusalem as one Church may advise another Church that is weaker in knowledge in a matter of such difficultie because the Apostles were at Ierusalem and that 〈◊〉 1. The whole Canons are ascribed to the Church of Jerusalem onely to the Apostles Elders and the whole Church Act. 15. 22. and Act. 15. 22. and Act. 16. 4 5. and Act. 21. 25. the Elders of Jerusalem take this act or canon to themselves 2. It cannot be proven that the Churches of Syria and Cilicia had any commissioners heâ—â— farre lesse had all the Churches of the Gentiles who yet are commanded to keepe those decrees by commissioners there C. 15. 19. Act. 21. 25. Act. 16. 4 5. 3. It cannot bee proven that Antioch sent Elders to this meeting but onely Commissioners Act. 15. 2. Answ. This answer is much contradicent to what our brethren other waies hold for if it be a patterne of a sister Church giving advise and counsell to another this is imitable to the worlds end and if the Canon come from the Apostles as Apostles it is not imitable 2. That one sister Church can lay burdens on another and give out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decrees to bee kept is unwarrantable now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they are called by all that understandeth Greeke are not friendly advises of brethren the Seventie Interpreters use the word Daniel 6. 26. to expresse a Law made by Darius Luke useth the word c. 2. 1. saith a decree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came from Augustus Caesar to taxe all the World 2. It is a graver businesse then we can thinke of to beleeve that these who onely give advise and counsell and must conveene in a Synod as Apostles and Elders doe here v. 23. 2 that they can say as it is v. 28. It seemed good to the holy Ghost and to us to lay no other burden on you then tâ—â—se necessary things for a counsell or advise can never amount to the burden imposed by the holy Ghost speaking in a Synod 2. It is denied that this decree oblieged the Church of Jerusalem no other way then it oblieged all the Churches of all the world for here bee three sorts of Churches and three sorts of Churches are under a tie by this Synod first Jerusalem secondly Antioch Syria and Cilicia thirdly universally all the Churches of the Gentiles The Church of Jerusalem have formall commissioners here under an ecclesiasticall tie as concerning the faith of the things contained in the decree that it is lawfull for the Gentiles to abstaine from things offered to idolls from things strangled and from blood and they were simply under a tie both of the seventh Commandement and by the fifth Commandement to abstaine from fornication because the Synod had forbidden it 2. They were under a tie by due proportion not to keepe the Law of Moses and not to bee circumcised by any necessitie of a Divine Law but onely by permission to use these ceremonies for feare of scandall 3. They are tied by proportion also to give no offence in things indifferent 4. Not to reject the Gentiles whom the Lord had called to his heavenly kingdome as well as the Jewes 2. These Churches of the Gentiles who never heard of the Synod and so were not oblieged to bee there in their Commissioners or not tied at all by this Decree by vertue of any ecclesiasticall tie but are onely tied by the Law of Nature not to abuse their libertie in the use of things in their owne nature indifferent and so this is false that the Church of Jerusalem was tied no other way by these acts then all Churches of the world for some of the Churches of the world were not tied at all by any ecclesiasticall bond but onely for the necessitie of the Law of Nature 3. Jerusalem Antioch Syria and Cilicia were tied by an ecclesiasticall tie because Jerusalem
they are registred in the bookes of Old Testament bee formally Scripture yet as cited by the Apostles they dâ—e not become Scripture except these saying bee cited tali modo that is by the influence of the immediatly inspiring holy Ghost which influence onely maketh formally any saying to bee Scripture Object 12. If the Apostles did not in a Synod with the Elders dispute and voyce as Apostles it should follow that as Apostles they did plant Churches but after the Churches were planted they ceased to bee Apostles and did all as ordinary Elders which is most incongrâ—oâ—s for then should they descend from an infallible to a fallible spirit Answ. The Apostles did onely use their Apostolick power when there was need of it as God worketh not miracles but in some necessitating exigence of second causes and what they could doe by an ordinary power when the Churches were once constituted they did not attempt to doe by their Apostolick power and though their Apostolick power was in them as a habit yet the exercise thereof was rather under the dominion of an extraordinary and immediate rapt and influence of God then under the mastery of their owne free-will I would aske why the Church of Antioch no doubt most lawfully Act. 15. 2. did send to seeke resolution at the fallible spirit of Elders and also as our brethren teach at the infallible spirit of the Apostles and why did they not from their infallible and Apostolick spirit seeke out and choose seven men to bee Deacons but remitted to the fallible spirit of the multitude who are not infallible or Apostolick in their choise both the nomination and election of these seven men but the Apostles did much honour the Churches of Christ in cooperating with them and in doing most things with their consent that by example they might interdict dominion and assert a ministeriall power and make Christ most Monarch-like in the government of his spirituall Kingdome nor did they put off or interdict themselves nor forfeit their Apostolick power after Churches were constituted but used their Apostolick power at the Commandement of that great King exalted Jesus Christ whose Catholick Ambassadours they were as God immediatly moved them Object 13. Paul exercised the power of the Keyes of knowledge upon Barbarians and might have preached to Indians and did presâ—h to the scefling Athenians Ergo hee might exercise power of jurisdiction over them and judge those who are without it is no consequence and against the word of God 1 Cor. 5. 12. Yea Paul by this power dogmaticall rebuked the Athenians Act. 17. 22. I perceive that in all things yee are too superstitious yet Paul had no power to excommunicate the Athenians Mr. Mather Answ. I deny not but there is great odds betwixt a concionall rebukinâ— by way of preaching which may bee and is alwayes performed by one and a juridicall rebuking by a power juridicall of the Keyes which is performed onely by a Church-sâ—ciâ—tie now it cannot bee denyed but the rebuking of men because they subverted soules v. 24. is not a meere concionall rebuking which may bee performed by one 1. it is a rebuking v. 24. 2 it is a rebuking performed by many by a whole Synod v. 6. v. 22. 3 It is performed by a politicall societie and body having a dogmaticall power to judge and determine in a doctâ—inall way as our brethren say and consequently as wee say having a juridicall power v. 25. It seemed good unto us being assembled with one accord to send chosen men unto you c. which is undenyably a politicall body an assembled company as v. 6. met about a question which concerneth the Churches of Christ as is cleare v. 2. v. 6. v. 23. c. 16. 4 5. c. 21. 25. compared with v. 22. hence a businesse of doctrine which troubleth the Churches of Antioch c 15. 2. and of Jerusalem v. 5 6 7 8. and Syria and Cilicia v. 23 24. must bee a Church-businesse in respect of the subject 2. The question is a Church-question in the matter of practise it conoâ—rneth the consciences of the Churches in the point of taking and giving offence in a Church-societie as this doth v. 19. That yee trouble not them which amongst the Gentiles are turned unto God and v. 28 29. compared with 1 Cor. 10. 24 25 26 27 c. Rom. 14. 14 15. this was a Church-â—candall or publick offence as touching the matter materia quâ—nt 2 The forme and manner of deciding the controversie was a publick Church-way by the Word of God Act. 15. so 〈◊〉 proveth v. 7 8. 9. and James v. 15 16 c. maketh good 4 The efficient causes and agents in the question are 1. Church 〈◊〉 v. 6. Apostles and Elders 2. Church-officers conveened Church-wayes in a Church-body or societie v. 6. c. 15. and The Apostles and Elders came together in a Synod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word which cur brethren acknowledgeth doth 1 Cor. 5. 4. note a formall Church-assembly to consider of this matter and â— 25. It seemed good to us being assembled with one accord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the very word Church is not wanting though with reverence of others it seemeth not to bee the multitude seeing the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beeing so generall must have its signification from the action and end for which the meeting is intended as before I said as is cleare v. 22. It pleased the Apostles Elders and whole Church 5. The action they performe when they are met in a politicall body is to decide a Church-controversie that troubled many Churches Act. 15. 2. v. 23 24. 6 The end is the peace and edifying of the Churches as that the Churches of the Gentiles bee not troubled with needlesse ceremonies as James saith v. 19. and the good of the Churches v. 29. from which if you keepe your selves yee shall doe well c. 16. 4. And â—s they went through the cities they delivered them the Decrees to 〈◊〉 v. 5. so were the Churches established in the faith Consider 〈◊〉 is the happy end and fruit of this Synod The establishâ—â—â— of the Churches Therefore have our brethren without reason I speake with reverence of their learning and godlinese denied the word Church to bee given to a Synod or a meeting of Elders which to mee is cleare Act. 15. v. 6. The 〈◊〉 sending is the Eldership of Antioch the Church receiâ—â—â— v. 4. is the Eldership at Jerusalem and cannot conveniently bee exponed of the whole and numerous thousands that â—â—eâ—ed at Jerusalem the rebuking cannot then bee meerely â—â—â—â—inall by the power of the keyes of knowledge which is exercised by one nor are the Apostles and Elders here considered as meerely Preachers and Teachers in the Act of teacher for why then should they not bee formally a Church and a Church-assembly as our Brethren say if they bee an assembly meeting for preaching the Word for the exercise of the keyes of Knowledge in the hearing of a multitnde
Churches profession of the truth formally constituteth a visible Church and Church union in ordinances and government and this was alike in the Synagogues and in Ierusalem It was a thing meerely typicall that at Ierusalem onely and in the Temple onely should there bee offerings and sacrifices because in Christ God-man all our worship and service and prayers are accepted of the Father but I pray you did this instampe Ierusalem with any note of Church-supremacy above the meanest Synagogue in all Israel and Iudah I see it not all the Synagogues and all the land were members of the nationall Church and every one a member of his owne Synagogue the persons processing the truth and dwelling at Ierusalem had no supremacie over the Synagogues because they did inhabit that typicall place but the Priests and Levites were indeed servants to all the land in offering sacrifices and in governing in the Synedry either the greater or the lesse but these professors who did constitute the visible Church at Ierusalem had no Church supremacie at all for their relation to the Temple their cohabitation or bodily contiguitie was no Church-relation then or now and that these of the Synagogues behooved to worship in some solemne acts onely at Ierusalem did no more give supremacie to the inhabitants of Ierusalem to bee a Church over them then the Synagogues could claime supremacie over the inhabitants of Ierusalem for the inhabitants of Ierusalem were tied to worship there and in no other place and to stand to the determinntion of the great Synodrie without appeale because there was not a Catholick visible Church in the world but the Church of the Iewes and this argument with as great force of reason might conclude that all the cities and incorporations of England are in government dependent and subordinate to London and the suburbs because they are subordinate to the honorable Houses of Parliament if wee should suppone that Westminster by a standing Law of the Kingdome were the unalâ—erable seat where the Parliament can fit and in no other place which yet could prove nothing seeing London and the suburbs are in their government no lesse subordinate to the Parliament then the meanest village and towne in England and therefore I see no ground because some representative worship was tied to Jerusalem to give Jerusalem a Church-supremacie 2. because one Congregation doth pray for another that is under pestilence and diseases and praises God for the deliverance from these evills which also is a sort of representative worship every Church and person partaking of a Christian priesthood to offer up prayers and praises one for another it will not as I conceive prove that one Congregation hath Church-supremacie and power of jurisdiction over another Because 1. all Israel was alike circumcised 2. all alike the called people of God in covenant with God 3. all had claime to the Altar Sacrifices Temple Arke c. 4. All alike professed their subjection to God to Priests and Prophets in these same ordinances whether typicall or judiciall or morall therefore every Synagogue alike at Ierusalem at Dan or Bersheba were alike Congregationall Churches without dependance one upon another and all depended upon the whole nationall Church and on the Synodries supreme subordinate and the Synagogue-government according to their subordinations respectively and I see no nationall Church in Israel peculiar to them or typicall more then there is a nationall Church in Scotland or England though God put some distinguishing typicall notes upon their government yet it never made either the invisible or visible Church of the Iewes to differ in nature and essence from the Christian Churches Object 17. From the power of jurisdiction in a Synod you may inferre a power of jurisdiction in a nationall Church and a power of jurisdiction in the whole Christian world and wee know not any Politicall Church Catholick and visible in Scripture and if then were any such Church Catholick then might they conveene and sweart a Catholick-covenant for uniformitie of doctrine worship and government of the Church as wee have done in Britaine and this Catholick Church might impose it upon a nationall Church even by that same Law of proportion by which the nationall Church may impose it on particular Churches which are parts of the Nationall Church Answ. I see not how the consequence holdeth every way good that as wee inferre from a juridicall power in a presbytery the same power juridicall in a Synod and the same in a nationall Assembly that therefore wee may inferre the same juridicall power in an Oecumenick councell and the reasons of the disparitie I take to bee these 1. The farther remote in locall distance of place that Churches bee as it falleth out in the Catholick visible Church the danger of scandalizing one another by visible communion and so the opportunitie of edifying one another is the lesse and so the communion visible is the lesse and consequently the power of jurisdiction is the lesse 2. An universall and oecumenick councell of all the visible Churches on earth is an act of the visible Church which supposeth all the visible Churches on earth to bee in that morall perfection of soundnesse of faith of concord and unitie that some one Congregation or classicall presbytery of Elders according to Gods heart may bee in which morall perfection perhaps is not de facto attainable though it bee not physically impossible in this life except wee suppose the heavenly dayes of Christs visible reigne on earth a thousand yeares when yet there shall bee no Temple nor externall ministery of which state I cannot now dispute and therefore I conceive these sixteene hundred yeares there never was an integrall and perfect oecumenick councell of all the Churches on earth and therefore if wee should dispute of the juridicall power of such a Catholick assembly whether it may impose an oecumenick and Catholick oath on a nationall Church against their will and excommunicate a nationall Church is but a needlesse and a Châ—mericall dispute and it includeth two contradictory suppositions 1. That all the Churches on earth are of one sound faith worship doctrine and Church-government and yet one nationall Church is supposed to bee heterodox scandalous and obstinate so that that whole nationall Church must bee constrained to take a lawfull oath and must bee excommunicated such an hypothesis is not possible where the Gospell is preached for even the whole Romish Church in all its members deserveth not excommunication in respect wee are sure God hath thousands in the bosome of that Church who beleeve in Christ and doe not defend popery with obstinacie and such an hypothesis is contradicent to the supposition of the soundnesse of faith and unitie of all Christian Churches on earth and therefore I plainely deny that Christ hath given the like power of jurisdiction to the Catholick visible Church that hee hath given to a nationall Church over a provinciall Church or Synod and to a Synod over a classical
imagine would lead the twelve Apostles to speake to one single Congregation met in one place at one time the rest to wit the eleven and the seventic Disciples being silent for in the Church the God of order will have one to speake at once 1 Cor. 14. 31. But our reverend brethren seeing and considering well that the Church at Jerusalem could not all meet in one Congregationall way and that they were a Christian Church and so behooâ—ed to bee a Presbyteriall Church they doe therefore betake themselves to another Answer for they say that this Church at 〈…〉 an extraordinary constituted Church and 1. wanted an Eldership and presbytery as Christian Churches have now 2. the government was meerely Apostolicall 3. the constitution was somewhat Jewish rather then Christian for their service was mixed with legall ordinances and Jewish observances for many yeares and therefore cannot bee a patterne of the Christian visible Church which wee now seeke To which I answer 1. Because our brethren consider that the Church of Jerusalem will not bee their independent Congregation before wee obtaine it for us as a mould of a presbâ—tâ—riall Church they had rather quit their part of it and permit the Jewes to have it for us both but wee are content that their Congregations in some good sense bee given to them and not to Jewes 2. There is no reason but the Church of Jerusalem bee a Christian Church 1. The externall profession of a visible Church maketh it a visible Christian Church but this Church professeth faith in Christ already come in the flesh and the Sacraments of the New Testament baptisme and the Sacramentall breaking of bread Act. 22. 41 42. wee desire to know how saving faith in a multitude constituteh an invisible Church and the externall and blamelesse profession of that same saving faith doth not contitute a visible Church also and how this is not a Christian visible Church not differing in essence and nature from the 〈◊〉 Churches that now are to which the essentiall note of a visible Church agreeth to wit the preaching or profession of the sound faith if it bee called an Apostolick and so an extraordinary Christian Church because the Apostles doth governe â—it that is not enough if the Apostles governe it according to the rule of the word framing the visible Churches of the New Testament this way the Church of Corinth 1 Cor. 5. shall bee an Apostolick and so an extraordinary Church which our brethren cannot say But wee desire to know wherein the frame of this first patterne Christian Church at Jerusalem is so extraordinary that it cannot bee a rule to us to draw the mould of our Churches according to it for if the Apostles make it a patterne of an ordinary Christian Church in Word and Sacraments to say it was extraordinary in the government except you shew that that government was different from the rule that now is in government is petitio principii to begge what is in question for these same keyes both of knowledge and jurisdiction that by your grant were given to the Church Matth. 18. 15 16 17. were given to the Apostles Matth. 16 17 18. and Joh. 20. 21. If you say it is extraordinary because as yet they had not Deacons for the Apostles did as yet serve tables where as afterward Act. 6. that was given to the Deacons by office and so they had not Elders nor Doctors nor Pastors as we now haâ—e but the Apostles were both Pastors Ruling Elders Doctors and Deacons and they were the onely governing Eldership and this was extraordinary that they had no Eldership and so they were for that same cause no presbyteriall Church whence it followeth that you cannot make this Church which had no presbytery a patterne of a presbyteriall Church But I answer this will not take off the argument if wee shall prove that after they were more then could meet in one Congregation and so after they were so numerous that they were moe Congregations then one they had one common government and 1. wee say though the Apostles had power to governe all the Churches of the world and so many Congregations yet if they did rule many Congregations as Elders and not as Apostles wee prove our point Now we say where baptisme and the Lords Supper was there behoved to bee some government else the Apostles admitted promiscuously to baptisme and the Lords Supper any the most scandalous and prophane which wee cannot thinke of the Apostles it is true say you they admitted not all but according to the rule of right government but this right government was extraordinary in that it was not in a setled Eldership of a Congregation which was oblieged to reside and personally to watch over that determinate flock and no other flock but it was in the hands of the Apostles who might goe through all the world to preach the Gospell and were not tied to any particular flock and so from this neither can you draw your classicall Eldership nor wee our Congregationall Eldership But I answer yet the question is begged for though it bee unlawfull for a setled Eldership not to reside where their charge is yet the question is now of a government in the hands of those who are oblieged to reside and give personall attendance to the flock and the government in the hands of the Apostles who were not oblieged to personall attendance over this and this particular flock which they did governe were governments so different in nature as the one is a patterne to us not the other and the one followeth rules different in nature and spirit from the other for though it were granted that the Apostles did governe many Congregations as Apostles not as Elders yet there was no extraordinary reason why these many Congregations should bee called one Church and the beleevers added to them said to bee added to the Church as it is said Act. 2. 47. And the Lord added to the Church daily such as should bee saved except this Church bee one entire body governed and ruled according to Christs Lawes 2. There bee seven Descons chosen to this Church Act. 6. and Deacons are officers of the Church of Philippi which our brethren calleth Phil. 1. 1. a Congregationall Church and Pnebe was a Deaconisse say they of the Church of Cenchrea Rom. 16. 1. and if they had Deacons they could not want Elders who are as necessary 3. This Church could not bee so extraordinary as that it cannot bee a patterne to us of the constant government of Churches by Elders which wee call Aristocraticall seeing it is brought as a patterne of the Churches government by the voices of the people which is called by Divines in some respect democraticall and this place is alledged by our brethren and by all Protestant Divines against Bishops and Papists to prove that the people have some hand in government to wit in election of officers and so the words are cleare Act. 6. 5.
And this saying pleased the whole multitude and they choosed Steven c. so this multitude did not make one Congregationall Church but it was a company of the multiplied disciples both of Grecians and Hebrews as is clearely related to these spoken of v. 1. c. 6. Now Hebrewes and Grccians were directly one Church having one government and seven Deacons common to both now that could not bee a single independent Congregation as is already proved 4. If the conâ—titution of this Church at Jerusalem bee sewish because of some Jewish observations and so no patterne of the frame of ordinary visible Churches Christian I say 1. this is no good argument seeing the Christian visible Church and the Jewish visible Church is of that same frame and constitution having that same faith sâ—all grant except Papists Socinians and Arminiâ—ns and so that same profession of that same faith 2. If this were a good reason then all the Churches of the Gentiles which are commanded for a time in the case of scandall to observe some Jewish Lawes to abstaine from eating meates offered to Idâ—ls and from blood and from things strangled Act. 15. 29. Act. 16. 4. shall bee also Churches in their constitution Jewish and so no patterne to us and the Church of Rome and of Corinth shall bee Jewish also and no patterne to us because in case of scandall they are to abstaine from meats forbidden in the Law of Moses Rom. 14. 1 Cor. 8. c. 10. but this our brethren cannot teach 5. Though Apostles did governe all these Congregations yet wee are not to thinkeâ— that seeing there were such abundance of gifted men in this Church on which the Spirit according to Joels prophecie was powred in so large a measure that they did not appoint Elders who did personally watch over the converted flock especially seeing Apostles use never this Apostolicall and extraordinary power but in case of necessitie where ordinary helpes are wanting else this answer might clude all reasons drawn from the first moulded Churches which were planted by the Apostles and watered by their helpers But I have heard some say that multitude of Pastors at Jerusalem doth not prove that the Apostles were idle if they did all attend me Congregation because they had worke enough in the Synagogues 〈◊〉 convert the unconverted Jewes all the twelve did not labour in preaching to the one single new converted Congregation Answ. But if you lay downe our brethrens supposition that the Apostles had no publick meetings for the Word and Sacraments of the Christian Church but the Temple and that they ceased not daily in the Temple and from house to house to teach and preach Christ as is said Act. 5. 42. then consider that they preached not daily in the Synagogues but in the Temple and iâ— houses and their first conquest of five thousand was above three Congregations beside those who daily came In and câ—râ—ainly it the first was but one Congregation yet one of the twelve preached to that Congregation the other eleven bâ—hoorâ—d to have a Congregation also 6. Our brethren acknowledge the Church of Jerusalem to be one Church for it is called even before the dispersion one Church in the singular number Act. 2. 47. And the Lord added to the Church daily 〈◊〉 as should bee saved Act. 5. 11. Great feare came upon all the Church and Act. 8 1. Aâ— that time there was a great persecution 〈◊〉 Church 2. They grant before the disportion that it had a government but they deny this government to bee presbyterial thy sâ—y it was Apostolick and extraordinary and that it had not in Eldership nor read wee of any Elders till after the dispersion Act. 8 1. When their number was diminished so as it is cleare they 〈◊〉 meet in one Congregation 3. You must prove this government bee one if you prove a Presbyteriall Church at Jerusalem 4. 〈◊〉 must prove divers formed and organicall and severall Conâ—â—â—nions at Jerusalem if you prove such presbyteriall Churches as 〈◊〉 have in Scotland but I pray you The Apostles you say 〈◊〉 the Church of Jerusalem as Apostles and so as extraordinary Elders not as an ordinary Eldership and Presbytery but give mee leave to say this is a meere shift 1. What reason to call the Apostles governing of the Church extraordinary more then their preaching the Word and their administration of the Sacraments is extraordinary and if Word and Sacraments doe prove that this was the first visible Church and a type and patterne to all visible Churches why should its government bee extraordinary 2. Why should the government bee extraordinary because the Apostles did governe it in respect they were extraordinary officers and should not the government bee by the Apostles and exercised by them as a common ordinary presbytery seeing this Church in its goods was governed by seven ordinary and constant Chuâ—ch-officers the seven Deacons Act. 6. and seeing the people did exercise an act of ordination say our brethren but an act of popular election say wee which cannot bee denynyed to bee a politick act of divers Churches Hebrewes and Grecians choosing their owne ordinary officers in relation to which they made one governed Church under one common government which is not congregationall because not of one Congregation but of moe Congregations conveened in their principall members for they could not all meet in one as wee have proved Ergo it must bee presbyteriall And that this government is one to mee is evident because these seven Deacons were officers in ordinary to them all 3. Wee see not how wee need to prove that the severall Congregations were severall formed fixed and organicall bodies 1. Because it shall bee hard to our brethren to prove a Parishionall Church in its locall circuit in the Apostolick Church and when Churches were moulded and framed first in locall circuits of parishes I will not undertake to determine 2. Ten Congregations in a great Citie though not moulded locally and formally in ten little distinct Churches organicall yet if sixteene or twentie Elders in common feede them all with Word Seales and common government they differ not in nature from ten formed and fixed Congregations and the government is as truely Aristocraticall and presbyteriall as if every one of them had their owne fixed Eldership out of these sixteene Elders for fixing of this or this Elder to this or this Congregation is but accidentall to the nature of an organicall Church if ten little Cities have ten magistrates who ruleth them all in common they are ten perfect politicall incorporations and societies no lesse then if to every one of these ten were a fixed magistrate to this or this citie Because the King and State might accuse them all for any misgovernment or act of unjustice done by the whole ten conveened in one judicature to judge themall for what unjustice is done by the major part is to bee imputed to the whole colledge in so farre as the whole colledge hath
hand in it 2. The formall acts of a politicall Congregation not fixed are one and the same in nature and essence with the formall Church-acts of a fixed Congregation For 1. the Word and Sacraments are one and the same 2. their acts of government in rebuking accusing and joynt consenting to deliver to Satan an incestuous man are one and the same whether the Congregation bee fixed or not fixed shew us a difference But it is said they are different in a politicall or in a Church-consideration 1. Because this determinate Congregation is to subject their consciences in the Lord to this fixed Eldership whom they have called and chosen to bee their Elders and not to the ministery of any others as 1 Thess. 5. 12. Know them that labour amongst you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not those who are over others and that are over you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and are over you in the Lord not over others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and admâ—nish you not others and 2. The Pastors are to feed such a flocke over which the holy Ghost hath set them Acts 20. 28. and they are to feede the flocke amongst them 1 Pet. 5. 2. not any other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore Pastors are fixed by the holy Ghost to a fixed congregation 3. Pastors are not rebuked by the Spirit of God for remisse exercise of jurisdiction and Church-power but over their owne fixed Congregation not because they doe not exercise their power over other Congregations over which they are not and for whose soules they do not watch as is evident in the severall rebukes tendered by Christ to every Angell or Eldership of the seven Churches in Asia Revel 2. c. 3. where every Angel and Church is rebuked for their owne omissions towards their owne fixed and particular flocks Answ. The places doe not come up to prove fixed Congregations in the Apostles times for 1. wee deny that the Church of Thessalonica was one single fixed Congregation or the Church of Ephesus either and farre lesse can the Churches of Pontus Galatia Cappadocia Asia and Bythinia to which Peter writeth and whose Elders 1 Pet. 5. 1. 2. hee exhorteth to feede the flock of God bee one fixed Congregation nor doe they prove that fixed Congregations were though I thinke it not unprobable that when Phebe Rom. 16. 1. is called a Deacâ—nisse of the Church which is at Cenchrea that there were fixed Congregations at that time but many things not without apparent strength of much probabilitie may bee said by the learned on the contrary 2. The Eldership of Ephesus I dare not call the Eldership of one Congregation farre lesse of one fixed Congregation and they are all commanded to feed the flocke over which the holy Ghost had set them and no other Church that is most true But how doe our brethren inferre a fixed Congregation at Ephesus from thence farre lesse I think can they in ferre that the formall Church-acts of a fixed and a not fixed Congregation are different in nature and therefore if we can show that in the Apostolick Churches they had many Congregations though not fixed under one common Eldership which did feed them in common with Word Sacraments and Discipline as is clearely proved then have wee a patterne of a Presbyteriall Church 3. The Elders of Ephesus and these Elders 1 Pet. 5. 1 2 3. had all of them a burden of the soules amongst them and over which the holy Ghost had set them and they had not a burden and charge in particular of others as watching in particular for the soules of others but how fixed Congregations are hence inferred I see not for I may have with other six Pastors a Pastorall burden and charge to watch for three Congregations according to my talent and strength though I bee not a fixed pastor to all the three collectively or to any fixed one distributively so as all the omissions of my six fellow-labourors shall bee laid to my charge in the Court of the Judge and Lord of all if I do what I am able which I demonstrate thus 1. That morall obligation of conscience which did obliege the Apostles as Pastors of the Christian world which was to bee converted is not temporary but perpetuall and morall and did obliege the Apostles as Christians Therefore this morall obligation did lie upon the Apostles to feed the Catholick fiocke of the whole Christian world over which the holy Ghost had set them just as the Elders of Ephesus Act. 20. 28. are commanded to feed the whole flock of God which is at Ephesus now I aske if every single Apostle is to make a reckoning to God for the soules of all the Christian world 2. If Peter must bee answerable to God because Paul by negligence should incurre the woe of not preaching the Gospell 1 Cor. 9. 16 3. If upon this morall ground of an obligation lying on the Apostles to feed the Catholick flock of the whole world amongst which they were for the most part by speciall commandement of Christ to preach to all nations Matth. 28. 19. to every creature Mark 16. v. 15. If I say the Apostles bee tied to plant Churches in such determinate quarters and fixed kingdomes of the habitable world and if the dividing of the world into twelve severall parts and large parishes to the twelve Apostles bee juris divini of divine institution I believe this can hardly bee proved by Gods Word 2. Where there bee six Elders in a Congregation supposed to bee independent every one of the six are oblieged in their place to feed the whole flocke over which the holy Ghost hath set them and that by the commandement of God Act. 20. 28. 29. 1 Pet. 5. 1. as our brethren teach but I hope by these places no humane logick would inferre nor could our brethrèn collect that 1. every one of these six should by divine institution bee set over each of them the sixt determinate and sixt part of that Congregation 2. That every one of the sixt were not to give a reckoning for the whole Congregation and did not watch for the whole Congregation according to his Talent 3. That one might not be accused even one Archippus possibly at Colosse Col. 4. 17 for his owne particular neglect to the whole flock though others were also joyned with Archippus who fulfilled their part of their ministery Col. 2. v. 5. yea we justly aske if all the Elders of Thyatira were guiltie of remisse discipline against the false Prophetesse Jezabell and if all the Church of Sardis did become sleepie and secure and had a name that they were living and yet were dead though the Eldership under the name of the Angel of the Church bee indefinitely rebuked Revel 2. 20. c. 3. 1 2 3. 4. yea it is like to mee that seeing the Lord Jesus commendeth the one for love service faith patience Revel 2. 19. and the other that c. 3. 4 they had a few names that had
to preach and administer the Sacraments 4. The Apostles abode many yeares at Jerusalem after there was an erected Eldership Act. 15. 2. 22. Act. 16. 4. Act. 21. 18 19 20. Gal. 1. 18 After three yeares I went up to Jerusalem to see Peter Gal. 2. 1. Then foureture yeeres after I went up againe to Jerusalem c. 9. And when James Cephas and John who seemed to bee pillars perceived the grace that was given unto mee they gave to mee and Barnabas the right hands fellowship 5. Though wee should give and not grant that this dispersion did bring the Church of Jerusalem to so low an ebbe as to make it but one single Congregation yet after the dispersion all the Churches Act. 9. 3. had peace and were edified and multiplyed and so the Church of Jerusalem also was multiplied if all France be multiplied Paris which is a part of France must bee multiplied and if there were many thousands of the Jewes that did beleeve Act. 21. 20. though these many were for a great part come up to the feast at Pentecost as some thinke yet may wee well thinke a huge number of these thousands were of the Church of Jerusalem it is said v. 21. They are informed of thee that thou teachest all the Jewes which are amongst the Gentiles to forsak Moses these belike were the Jewes at Jerusalem who heard that Paul was come to Jerusalem and Act. 12. 24. The Word of God grew and multiplied it is the same phrase that is used Act. 6. v. 7. to expresse the multiplying of the Church by the multiplying of the Word for there is no other multiplication of the Word but in the hearts of numbers who receive the Word in faith Our brethren object 1. Though there bee Elders at Jerusalem Act. 15. 2. v. 4. and Act. 21. 18. yet that doth not prove an Eldership o◠a formall presbytery even a presbytery of a classicall Church doth not prove that these Classicall Elders are Elders of a Classicall Church Answ. Our brethren should give to us the measure which they take to themselves for they prove from that which the Scripture Act. 20. 28. doe name the Elders of the Church of Ephesus that there was an Eldership at Ephesus which governed all the people of Ephesus and from Bishops and Deacons at Philippi Phil. 1. 1. that there was an Eldership in that Church and from the Angel of the Church of Smyrna Pergamus Thyrtira c. that there was a colledge of Elders or a Presbytery in those Churches for if those Churches had elders in them though they were in their meaning Elders of a particular Congregation and so an Eldership and a presbytery they must give us the favour of the like consequence in many of those Churches they had Elders Ergo they had a presbyteriall or classicall Eldership and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as seldome in Scripture to our brethren to prove their Congregationall Eldership as it is to us to prove our Presbyteriall or classicall Eldership and in this jam sumns ergo pares and one government and combination voluntary under one Congregationall presbytery shall bee as hardly proven as one government and one voluntary combination of many Congregations and where the multitude is so numerous as that they cannot meet in one it is unpossible to prove that so many thousands did all agree and that according to Christs institution to meet ordinarily in one for doctrine and discipline whereas the meeting in one of so many thousands is most inconvenient 2. An Eldership doth prove there is a relation of those that make up the Eldership to all the Church distributively to which they have the relation of Elders but doth not prove that the Eldership is an Eldership in a Church-relation to any one single person and that that single person hath a reciprocall Church relation to that Eldership so here the classicall Eldership carrieth a relation to a classicall Church and a classicall Church doth retort and reflect a reciprocall relation to the Eldership but it doth not follow that every Congregation of the Classicall Church doth reflect a reciprocall relation of a Church classicall to either the classicall Eldership or to any one Elder of the classicall presbytery 2. They affirme that there was no presbyteriall government exercised by the Apostles in the Church of Jerusalem for they say for the substance of the Act it is true The Apostles did governe as Elders that is their Acts of government were not different from the Acts of government of ordinary Elders but the Apostles did not governe under this formall reduplication as ordinary Elders but as Apostles because as Apostles they were Elders both in the Church of Jerusalem and in all Churches of the world but this proveth not an ordinary Eldership Titus at Crete did but the ordinary Acts of an ordinary Elder at Crete in appointing Elders in every citie yet this proveth not that there is in the successors of Titus an ordinary Episcopall government for because of the extent of the Apostles power to all Churches on earth you may from this prove as well an Episcopall power as a presbyteriall power in an Eldership over many Congregations and before you prove a presbyteriall power you must prove an extent and an ordinary extent of an Eldership over many Congregations which you shall never prove from the extent of the Apostles power which was universall and alike in all Churches I answer if our brethren had formed their arguments in a syllogisme I could more easily have answered but I will doe it for them Those who did rule with an universall extent of power of government in all Churches these did rule as Apostolick rulers and not as ordinary presbyters in the ruling and governing the Church of Jerusalem but the Apostles before the dispersion did rule thus Ergo the Apostles before the dispersion did rule as Apostles not as ordinary presbyters The proposition they make good because if those who rule with an universall extent of power doe it not as Apostles they have then prelates to succeed them as ordinary officers in their extent of power and extent of pastorall care over many Churches But I answer by granting the major and the probation of it in the connex proposition because those who rule with an universall extent of power doe it as Apostles but I deny the assumption that the twelve Apostles did rule the Church of Jerusalem with an universall extent of power over all Churches for it is true the Apostles who did governe the Church of Jerusalem had an universall power over all Churches but that they did rule the Church of Jerusalem as having this universall power and by virtue of this universall and Apostolicall power I utterly deny and I deny it with the reduplication and except our brethren prove that the Apostles did governe the Church of Jerusalem as having this Apostolick power and under this reduplication they doe not prove that they ruled
to Jerusalem by revelation as Paul did Gal. 1. Ergo all their acts that they did there they did them by immediate revelation Answ. The consequence is null Paul went by revelation up to Jerusalem and there Gal. 2. hee rebuked Peter as an Apostle no as a Brother for then Paul should have exercised Apostolick Authority over Peter which is popish Object 3. If the Apostles did act as Presbyters here they did wrong the particular Churches and took their Liberty from them in exercising ordinary Ministeriall acts there which are proper to that Church Answ. It followeth upon the denyed principles of an independent Congregation onely for a Church without Elders hath no Presbyteriall power and therefore such a power can not bee taken from it you cannot take from a Church that which by Law it hath not If the Acts of the government in the Apostles are according to the substance of the Acts all one with the Acts of government in the ordinary presbytery Ergo say I those Acts come not from an Apostolicall and extraordinary power even as the Apostles preaching and baptizing are not different in nature and essence from the Acts of preaching and baptizing in ordinary Pastors though they had power to preach and baptize every where and wee onely where wee have an ordinary calling of the Church and from the Apostles preaching and baptizing every where wee may inferre it is lawfull for the ordinary Elders their successors to preach and baptize in some place why may we not inferre because the Apostles in collegio in one presbytery did ordaine ordinary officers that we have thence a patterne for an ordinary presbytery Object 4. If there were no institution for preaching and baptizing but onely the Apostles naked practise we were not warrantably to preach and baptize from the sole and naked example of the Apostles Answ. Shew us an institution for preaching and baptizing then for that which we alledge is an institution Matth. 28. 19 20. Mark 14. v. 15. to you is a commandement given to the Apostles as Apostles as you said in the 1. objection proponed by you and therefore we have no more warrant to preach and baptize from the Apostles example then we have to work miracles and because by the same reason of yours Christs command to his Apostles to preach before his death Matth. 10. is not ordinary presbyteriall preaching but conjoyned also with the power of casting out devills Matth. 10. 1 2 3. it must also upon the same ground bee a Commandement given to the Apostles not as ordinary Pastors but as Apostles if we compare Matth. 10. 1 2 3. with Mark 16. 15 16 17 18. If you flee to John Baptist his practise of baptisme 1. you are farther off then you were 2. What warrant more that John Baptist his practise should warrant preaching and baptizing if it want an institution then the Apostles preaching and baptizing when it is separated from an institution 2. This argument pincheth you as much as us for a thousand times in your bookes a warrant for our ordinary Elders to preach and baptize is fetched from the sole practise of the Apostles 3. By this the argument for the Christian Salbath from the Apostles observing that day shall also fall 4. This also shall make us loose in fundamentalls of Church government which are grounded upon the Apostles practise 5. The Apostles had no Apostolick and extraordinary ground which moved them to preach and baptize according to the substance of the Acts for they did preach and baptize upon these morall and perpetuall motives and grounds which doe obliege ordinary Elders to preach and baptize even to Christs second comming Ergo their very practise not considered with the institution is our patterne and rule It is as evident that there was a Presbyteriall Church at Ierusalem after the dispersion seeing the dispersion as we have proved did not reâ—rench them to one Congregation because our Brethren doe conclude from a company of Elders of the Church of Ephesus Acts 20. of Ierusalem from the Angell of the Church of pergamus of Thyatira a formall ordinary Presbytery of Ephesus of Ierusalem of Thyatira Let us have the favour of the same argument upon the supposall of many Congregations which the word doth warrant and upon the supposall that it is called one Church alwayes as Acts 2. 47. The Lord added to the Church Acts 5. 11. feare came upon all the Church Acts 8. 1. there arose a great persecution against the Church Acts 12. 1. Herod stretched forth his hand to vex certaine of the Church v. 5. prayer was made without ceasing of the Church unto God Acts 15. 4. and when they were come to Jerusalem they were received of the Church and of the Apostles and Elders Acts. 21. 15. Paul went up to Jerusalem and v. 18. The day following Paul went in with us into James and all the Elders were present Here be Elders of the Church of Ierusalem and Ierusalem is named one Church frequently and alwayes before and after the dispersion it is called a Church in the singular number not onely in relation to persecuters but also in relation to government and because they were a politicall society to which there were many added Acts 2. 47. and which hath Elders Acts 15. 4. Acts 21. 15. 18. And a Church-union in a constituted body hearing the Word and receiving the Sacraments as this Church did Acts 2. 42. is not a Church but in regard of Church-policy and Church-government They reply That enemies doe persecute the Church Acts 8. 1. Acts 12. 1. Acts 8. 3. Saul made havock of the Church that is of the faithfull of the Church for Saul had no regard in his persecution to a Church in their government or Church combination therefore the enemies are said to persecute the Church materially I answer this objection I tooke off before But 2. Principally the enemies persecuted the Church under the notion of â— Society politicall holding forth in a visible Church-profession their faith in Christ and that by hearing receiving the Seales and subjecting themselves in a visible way obvious to the Eye of all to the government of the Christian Church Yea the enemies had no better character to discerne them to be Saints and so worthy of their malice then Church-characters of a Church-profession But 2. Whereas the Holy Ghost giveth the name of one Church to the Church of Ierusalem all constantly speaking of it both as a Church and in relation to persecuters and that every way in that notion as our Brethren say that the Scripture speaketh of their own Corgregationall Church wee have the same reason to call it one Church because of one government for the question is not now if it bee many Congregations but it it bee one Church Object 2. They are called the Elders at Jerusalem not the Elders of the Church of Jerusalem Ergo from this it is not concluded that they were one Church Answ. Acts 16. 4.
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
flow immediately and necessarily from the essence of a Church and a congregation be essentially a Church then this power agreeth to all Churches whether consociated or not consociated and without respect of what neighbours they have whether many or few whether any or none 2. A congregation its alone cannot have sole power of jurisdiction and then be deprived of it when God sendeth neighbour Churches for then neighbouring Churches which are given for helpe should be given for losse the contrary whereof Ames saith Nor doe Synods saith he constitute a new forme of a Church Answ. Power of Iurisdiction floweth from the essence of a congregation in an Iland Ergo a totall and compleat power of jurisdiction floweth from the essence of a Church or congregation consociated it followeth no wayes so a pastor of a Congregation hath as a pastor power to rebuke sinne and to administrate the Sacraments Ergo when three pastors are added to help him he hath the sole power of rebuking sinne and the sole and entire power to administrate the Sacraments and none of these three pastors hath power with him it followeth not and because these three pastors are added to help him and their pastorall power added to him is cumulative and auxiliary but not privative or destructive of his pastorall power therefore the first pastor suffereth losse by the addition of these three to him who will say this our Brethren do conceive the power of Congregations in its kind and essence to be Monarchicall so as if any power from consociated Congregations be added thereunto the Congregations power Monarchicall is d minished and the essence of it changed 2. Compleat and entire power to rule both the Congregation and the Members of consociated Churches in so far as they do keep communion with that Congregation and may either edifie or scandalize them floweth not immediatly and necessarily from the essence of every Congregation even in remote Islands not consociated with others that we never said 3. A power to governe well and according to the rule of the word added to another power to governe well and according to the word is an auxiliary power and no way destrective of that power to which it is added indeed a power to governe well added to a power of male administration in a Congregation is distructive of that power and reason it should be so because Christ never gave any such power of male administration to a Congregation but a power of right governing added to a power of right governing is neither destructive thereof nor doth it constitute a new forme of a Church or a Church power but only inlarge the prâ—existent form to extend it selfe farther for the edification of more soules But saith Mr. Mather if it be against the light of nature that the adverse party be the sole judge which must be if the sâ—le power of Iurisdiction be in the Congregation as we grant in an extraordinary case when a Congregation is in an Island its alone and so it shall be lawfull for a single Congregation to doe that which is against all equity and the very light of nature it must then follow that it is not against the light of nature that a Congregation though consociated with other Congregations have entire jurisdiction within it selfe Answ. None of us do teach that it is against the light of nature that the adverse party be the judge it might fall out in a generall councell lawfully convened from which there is no provocation yea and in a nationall councell for all councels may erre the adverse party may judge as it was a lawfull councell according to a Church-constitution that condemned Christ of blisphemy and they were also his enemies but we teach that it is not congruous to the wisdome of Christ nor to the light of nature that Christ should have appointed all the ordinary Churchcourts so many thousand congregations who may rather erre then extraordinary and higher Synods to be the onely ordinary judges in their owne cause Nor doth any thing more follow from this argument that when there is one congregation its alone in an Iland destitute of the helpe of consociated Churches which is a defect of an extraordinary providence of Christ in that one singular exigence that that congregation shall be both judge and party in its owne cause if we suppose that one Micaiah shall contend for the truth and all the rest of the Prophets and people of that congregation to be against the truth and to judge and condemne one man who seeketh the Lord in truth It is a wonder to me that Thessalonica was but one single congregation all hearing one Word partakers of one Lords Supper at one Table yet the Apostle ascribeth to them that which is a note to worthy Baynes of the numerous multitude of the Church of Ierusalem from whence went the Word of God to all the world 1 Thes. 1. 8. For from you sounded out the Word of the Lord not onely in Macedonia and Achaia but also in every place your faith to God-ward is spread abroad I deny not what Mr. Mather and Thomson say but 5000 may meet to heare the word and many thousands were gathered together Luke 12. to heare Christ but these reverend brethren doe leave out 1. The inconvenience of thronging so all at once for they trode one upon another 2. Christ preached not to all those thousand at once for it is expresly said v. 1. He began to say to his Disciples So Christ refusing to preach to such a disorderly confluence of people who could not heare and his doctrine being all for his Disciples the very Sermon being preached to his Disciples onely Matth. 10. 2 3 4 c. and the Parable of the rich man v. 22. he applieth to his Disciples Then he said to his Disciples therefore I say unto you take no thought for your life c. It evidenceth to me that Christ condemneth a numerous multitude in one congregation to heare at once And whereas Chrysostome saith 5000 persons did heare his voyce at once in one congregation by meanes of Scaffolds and Galleries and Mr. Mather is willing to yeeld eight thousand an hundred and twenty were all assembled in one place to heare the Word and that all the multitude of converts at Ierusalem were together in Salomons porch Act. 5. 12. I grant three thousand could heare one at once but alas this is a great uncertainty for independent congregations But 1. this is to be proved that eight thousand Mr. Mather hath not added many other multitudes mentioned Act. 5. 14. Act. 6. 1. v. 7. and elsewhere did meet daily in the Temple 2. Daily and ordinarily from house to house 3. To celebrate the Lords Supper daily in the Temple and in every private house there were need of many Scaffolds and Galleries to sit at one Table 4. To make one judicature and have more then power of consenting in Church censures as our brethren
prove the whole Church of beleevers had from Matth. 18. 17. 1 Cor. 5. 4. Act. 15. 22. 1 Cor. 14. 23. for my part I thinke such a miraculous Church cannot be the first mould of independent Churches to be established congregations meeting in one place for to be edified by word seales and censures Yea Mr. Mather will have the whole convening as one independent congregation Act. 6. 2 3 4. and the many myriades or thousands of beleeving Jewes Act. 21. 21 22 23. to meet as one congregation Certainly the Apostles practice must be our rule and then five hundred or a thousand being so farre beneath ten or eight thousand may wel seem a number for fewnesse not competent and what shall we then thinke of seven onely or ten Now let it be considered if Rome being granted to be one Church and in which to me there was a congregation and Church in the very family of Aquila and Priscilla Rom. 16. v. 5. and whose faith was spread through all the world Rom. 1. 8. so as famous writers say the halfe of the City beleeved if they be but one single congregation meeting all in one place ard to me it is cleare there was a single congregation in the very house of Aquila and Priscilla Act. 18. 1 2 3 4. v. 26 27 28. and that Paul preached when he was there daily beside his disputing in the Synagogue when he was at Rome there was a Church at his house Rom. 16. 5. So Diodati saith on the place That the Church at Aquila his house was the assembly of beleevers who assembled themselves in their house for there were divers small assemblies in one and the selfe same City 1 Cor. 16. 19. Col. 4. 15. Greet the Church that is at their house Col. 1. 15. Salute Nymphus and the Church at his house Where Paul speaketh of believers only in a house he giveth them not the name of a Church as Ro. 16. 10. Salute them that are of Aristobulus houshold V. 11. Greet them that are of the houshold of Narcissus Phil. 4. 22. All the Saints salute you especially those that are of Caesars house I desire to know a reason of the difference of this Grammar if there were no constituted Church in the house of Aquila and Priscilla why in one Chapter the Apostle should change the phrase and I desire know what reason we have to goe from the literall meaning of the word that is a Church at Aquila his house as well as a Church at Câ—rinth For whereas some say that Rom. 1. 6. he saluteth not all of the house of Narcissus but onely v. 11. those which are is the Lord 1. this exception is not brought concerning the house of Aristobulus v. 10. 2 This exception confirmeth what I say because where there is not a Church and an institured Society and politicall Church-meeting in the house of any of the Saint there they are called beleevers of such a house and not a Church at such a house 3. This phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Rom. 16. 5. 1 Cor. 16. 19. Col. 4. 19. Phile. 2. must be the same with the Saints assemblea for the Word Sacraments Act. 5. 42. in the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from house to house daily and it must be allope with Act. 2. 46. Where they continued daily in the Temple with one accord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and breaking bread from house to house and all one with the assembly of Disciples Act 20. 7. where they assembled for the Word and Sacrament of the Supper especially seeing as the learned acknowledge the Christians could not have Temples or houses built for the publique assemblies of the Saints as Rome and Corinth but they met in private houses which seeing it cannot be denied then were there at Rome two Churches at least one at the house of Aquila and Priscilla 1 Cor. 16. 15. and another also pertaining to the rest of the Saints at Rome And this saith that if there had beene but one single Congregation at Rome whereas one family had a Church c. 165. and so many illustrious families received the faith of Christ it is like their faith could not have been published through all the world Rom. 1. 8. if the Christian faith had not had a greater prevalency in comparison of the false Godâ— then worshipped at Rome then to be in one poore single meeting And for the Church of Corinth I humbly conceive they could not be one single congregation if these foure circumstances be considered 1. The multitude of beleevers there 2. The multitude of Teacherâ— 3. The diversity of Tongues 4. A Presbyteriall meeting of Prophets 1 Cor. 14. For the first Act. 18. 9. Many of the Corinthians believed and were baptized Now if we shall believe that the Apostolique Church conjoyned preaching and baptizing the Word and the Sacraments and that the Apostles baptized none but those to whom they preached I conceive it cannot be denied but there were divers assemblies for the Word and the Sacrament for Paul 1 Cor. 14. 15. Baptized nâ—ne but Crispus and Gaius and the houshold of Stephanus it many were baptized other Pastors not Paul baptized them 1 Cor. 1. 14 15 16. and so they were baptized in other assemblies then in those in which Paul baptized 2. It is cleare that to comfort Paul whose spirit could not but be heavy as you may gather from Rom. 7. 2 3. because he was Act. 18. 6 7. resisted so in his ministery by the blasphemies of the Jewes rejecting the Gospel that he shooke his rayment on them and said your blood be upon your owne heads I am cleane from henceforth I will goe to the Gentiles The Lord saith unto him in a vision 9. Be not afraid but speake and hold not thy peace 10. For I am with thee and no man shall set on thee for I have much people in this City 11. And he continued there a yeere and six moneths teaching the Word amongst them Now let this in equity be considered if the gaining of one single congregation which meet for the Word Sacraments 1 Cor. 11. 20 21 22. 1 Cor. 14. 19. and also to acts of Church-censures 1 Cor. 5. 4. as our brethren teach which could not exceed one thousand conveniently in a setled and daily meeting had first been much people secondly much in comparison of thousands of the Jewes who rejected the Lord Jesus as may be gathered from comparing Act. 18. 5 6. and Act. 13. 43 46 47. with Act. 21. â—0 where it is said many thousands of the Jewes believed for the greatest part of the Iewes rejected Christ as is cleare 1 Thess. 2. 14. 15. 16. and so many more thousands behoved to reject Christ then believed Now what comfort could Paul have had in this that many thousands of the Jewes rejected the Gospell and yet all the much people that God had in Corinth were but foâ—sootâ— to the number of one compleat Assembly of a
And so the gift of Tongues as touching its edifying use and end was fruitlesse and of no effect yea as we teach against Papists unlawfull in Gods publick worship except there had been diverse assemblies and Congregations which understood these Tongues Nor can it be said that all in Corinth understood Greeke And therefore these of divers Tongues might be understood by all for 1. This layeth a ground that there was no Tongue a strange Tongue but the Greeke Tongue 2. That all speaking with strange Tongues was well understood whereas the Apostle sayth the contrary v. 10. 11 12. v. 16. v. 23. That many spake with Tongues in that Church and yet the hearers could not say amen to them nor be edified by their preaching or praying v. 19. if then strange Tongues were gifts of God given to that planted Church to edifie these who believed and to edifie the Church as well as to gaine heathen there must needs be divers Congregations at Corinth and therefore I cannot but thinke that weak which Mr. Mather and Mr. Thomson say But the place 1 Cor. 14. 23. That speaketh of the whole Church comming together to one place doth unavaydably prove that Corinth had their meetings and not by way of distribution into severall congregations but altogether in one congregation and it is plaine that though they had variety of Teachers and Prophets yet they all used to câ—â—â—e together to one place I answ 1. The place 1 Cor. 14. 23. if the whole Church come together c. doth evince the contrary for the Apostle doth there reason ab absurdo from a great incongruity it were incongruous saith he and ridiculous that the whole Church of Corinth and all their gifted men speaking with diverse Tongues so that they could not be understood by Infidells should all convene in one place and speake with divers Tongues for the unlearned and the unbelievers would say they were madde therefore hee presupposeth that the whole Church should not all come to one place but that they should so come to one place v. 24. in diverse assemblies and all prophecy in a Tongue knowen to the Infidells as the unbeliever being convinced and judged of all the Prophers he might fall down on his face and worship God and say God is in you of a truth 2. The whole Church is not the whole much people of Corinth that believed that did ordinarily meet in one place the Text saith no such thing and that is to be proved and not taken as granted and so the consequence is most avoydable for 1. You must say that at any one Assembly all the Prophets and Teachers of Corinth did prophecy for the Text saith v. 24. He is convinced of all he is judged of all Whereas the consequence should be absurd it should be a longesome and weâ—â—â— some meeting for Interpreters say they meet in diverse Assemblies and the Text saith expresly v. 29. That at one meeting they prophecied but two or three now if two only prophecied in one Congregation at one Assembly as this Text will warrant clearely then how doth this whole Church consisting of all the Believers of Corinth aâ— is supposed by our Brethren convince the infidell so as it may beare this sense v. 24. He is convinced of all he is judged of all can two Prophets be all Prophets And how doth it beâ—re this v. 24. But if all prophesie c surely for my part I think it must unavoydably be said that they all prophecied distributively and in severall Congregations And it is very probable to me that as women prophecied so many prophecied at once and that the Apostle correcteth their abuse when he will have them to prophecy by course v. 27. And that too numerous a multitude did prophecy in one Assembly and therefore the Apostle reducing this Church to order retrencheth the number v. 29. to two or three and so this which he saith v. 31. for you may all prophecy one by one c. must unavoydably be understood distributively in divers Congregations and Assemblies and so must we take the words where it is said v. 24. all the Prophets convince all judge distributively and the whole Church v. 23. by this cannot beare this sense that the whole Church of Corinth comprehending the the whole Prophets Teachers and â—elievers did all collectively meet in one single Assembly And that the much people which the Lord had at Corinth Acts 18. 9. was one society partaking of one Table of the Lord in one private house and all in one consistory judging and censuring and excommunicating Lastly I thinke with reverence of the learneder that these Prophets were a Colledge of Teaching Prophets whose gifts were imployed in edifying severall Congregations only some say they were Prophets extrordinarily inspired 2. They were not Prophets of the Church of Corinth and therefore are not any patterne of a Presbytery but I answer 1. Though they were Prophets extraordinarily inspired yet do they prove well some ordinary acts of a Presbytery and that 2. They were Prophets of that same Church of Corinth I conceive For they do here Prophecy according to the analogy of Faith and that they have common with Prophets now adayes 2. They are by these same rules regulated that our Pastors are now 3. They exercise these same acts of Jurisdiction which Pastors do now exercise 1. They are to prophecy in a knowen Tongue v. 19. 20 21 22 and that the edification and comfort of the Church â— 31. even as Pâ—stors now adayes only the internall principle to wit the insused gift of prophecying made them extraordinary Prophets in fiâ—ri as our Prophets become Prophets by ordinary industry and studies in furi but in facto esse and according to the substance of the acts of prophecying these extraordinary Prophets and our ordinary Prophets and Pastors differ not in specie and nature As the Eyes put in the man borne blind Ioh. 9. and these Eyes which we suppose he was capable of from his mothers wombe and the Wine miraculously made out of water by Iesus Christ Ioh. 2. and the Wines that grew in Iudea according to their manner of production and in fieri differed but in facto esse they were of the same nature Hence you see in the Text these Prophets are every way regulated as ordinary prophets and as the Prophets of the Church of Corinth 1 Because it is acknowledged by all Interpreters that the scope of the Chapter is to prescribe what is order and decency in the publick worship in the Church of Corinth as the last verse saith v. 40. let all things be done decently and in order and consequently how these Prophets should edifie the Church of Corinth v. 4. 12 16 17. â— That these Prophets should not speake in publick the language of Barbarâ—an v. 11 12. to the which the hearer could not say Amen v. 16. and this way are our ordinary Prophets regulated except that Papists will but say service in
sum of mony the common people ordinarily follow the learned and the wise of the City and Land This could not have been done except the far greater part of the City had submitted to the Gospell for when they were well neer ready to tear Paul in peeces they behoved to be wounderfully tamed when many Believed and came and confessed and shewed their deeds v. 18. Baynes com on 1. ch Ephes. saith Ephesus was a City sogiven to riot that it banished Hermodor Upon no other consideration but because he was an honest sober man And also Paul 1 Cor. 16. saith v. 9. for a great doore and effectuall is open to me at Ephesus This was as all Interpreters Protestant and popish say uno ore a large harvest Upon these considerations I leave to our reverend Brethren their judgement if Mr. Mather and Mr. Thomson say right we doe not thinke they were more in number at Ephesus then in Corinth and Ierusalem where the Christians met all in one place Likewise Samaria a numerous City was one Church for that it is said of them Acts 8 5 6. They heard Philip v. 14. Samaria received the Word it was a publick visible Churchreceiving of the word and v. 12. They believed and were Baptized both men and women Where a multitude no better then Heathen as Samaria was receive the Seale of the Covenant to wit Baptisme they must receive it in a Church-way except we thinke that promiscuously all come to age were received to the Seales and when Peter and Iohn came to Samaria to helpe Philip in the worke it cannot be that they all went to one House and to one single Assembly to preach the Word The Church of Antiochia must be a Presbyteriall Church aâ— it is Acts 11. v. 19. 20. for the multitude of Believers may be collected from These who were scattered abroad upon the persecution that arose about Steven 20 when they were come to Antioch spaks unto the Grecians preaching the Lord Jesus 21. and the hand of the Lord was with them and a great number believed and turned to the Lord. This is not like to be one Congregation seeing they are 1. much people 2. many scattered preachers 3. And the Hand of the Lord accompained their labours 2. v. 23. when Barnabas sent by the Church of Ierusasalem came and saw the Grace of God he exhorted them all That with purpose of heart they would cleave to the Lord and upon Barnabas his preaching v. 24. much people was added to the Lord. Here is a second accession made to the Church of Antioch 3 v. 25. Then departed Barnabas to Tarsus to seek Saul 26. And when hee had found him hee brought him to Antioch And it came to passe that a whole yeare they assembled themselves with the Church and taught much people here is a third accession And such a huge multiplication that the Church of Antioch giveth a denomination of Christianity to all the Christian Churches of the World All which saith it cannot be one poore single Congregation for there was at least if not more then one Congregation at Antioch when tidings came to Jerusalem that the Lord had a Church at Antioch before they sent Barnabas to these Churches v. 22. and what might this Church grow to when much people was added to the Lord by the labours of Barnabas v. 24. And how was it increased when Barnabas and Paul after that taught the Word to much people a whole yeare v. 26. It grew after that a great Church so that Chrysostom commendeth Antioch for the prime Church And Oecumenius saith for this cause there was a Patriarch appointed at Antioch which certainly sayth thus much that it was a more numerous Church then one single Congregation and Cyrillus so extolled the Church of Antioch because the Disciples were first named Christians there that he saith this was the new name that Esaiah said the Mouth of the Lord should name and so doth Hilarius expound the Text which seeing it is clearely the new glory of the Church of the Gentiles adjoyned to the Church of the Iewes it cannot arise from a handfull of a single Congregation in the mind of these Fathers and though we love not with some antiquity to make Antioch the first Church before Rome yet seeing it was of old before Rome we may hence collect that that Church which was patriarchall was not Congregationall and therefore I make no use hereof Volaterranus who saith of old the Patriarch of Antioch had under him 14. Metropolitans 53. Bishops and 366 Temples onely it is like that Antiquity hath believed that there was a great number of Believers in this Church at first Now to These which to mee prove it was more then one Congregation wee may adde that there was Ch. 13. 1. in the Church that was at Antioch certaine Prophets and Teachers as they are reckoned out These at Antioch Ministered to the Lord in publick prayers saith Beza and preaching and saith Diodatus in administration also of the Sacraments and other parts of the Evangelick Ministery Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now I would know what all these Prophets and Doctors beside Paul and Barnabas who preached a whole yeare at Antioch did in peaching to one single Congregation and also it is said Acts 15. 35. Paul and Barnabas continued at Antioch Teaching and preaching the Word of Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with also many others Certainly here is a Colledge of preaching Pastors who also did lay hands on Paul and Barnabas Acts 13. v. 3. which all could not be busied in Teaching one single Congregation at Antioch Mr. Mather saith that the whole multitude of the Church of Antioch were gathered together Acts 14. 27. and Acts 15. 30 31. to heare the Epistle read which was sent from the Synod Therefore this Church was no more then might meete in one place Answ. I answer the place Acts 14. 27. is the representative Church for they met for a poynt of Discipline at least for a matter that concerned all the Churches to wit to know how God had opened the doore of faith to the Gentiles then must the many thousands of Men and Women which made up the Church at Ierusalem Acts 2. 42. Acts 4. 4. Acts 5. 14. Acts 6. 1. v. 7. Acts 21. v. 22. be many Congregations now any Man may judge how unpossible it was for the many thousands of the Church of Ierusalem to meet as one Congregation for the Lords Supper and matters of Discipline and it is knowen that the many thousands of the believing Iewes convened to the feast did not make one Church Acts 21. 20. 21 22. for our Brethren say that was an extraordinary confluence of many people from all â—udea came to the feast of Pentecost And this many learned Protestant Divines answer to that place But 2. I doe believe that the assembling of the multitude at Antioch c. 15. v. 30. which sayth
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
Christians Esal 54. 13. not denied to Women and believing Children who cannot lay on hands nor ordaine Ministers as the presbytery doth 1 Timothy 4. 14. Acts 6. 6. Acts 13. 1 2. 3. 1 Timothy 5. 22. 2 Timothy 2. 2. but for trying of Ministers if they bee the sonnes of the Prophets and must be apt to teach 1 Timothy 3. 1 2. able to convince subtile Hereticks and gain-sayers and to put them to silence Titus 1. 10. 11. there must be in a constituted Church a Colledge of pastors and prophets to try the prophets with a presbyteriall Cognizance But here some object If Election bee absolutely in the hâ—â—ds of the people then is the peoples will because will the absolute determiner who shall be the Pastor to such a flock but people certainly may erre therefore the Presbytery must bee the last determiner in election And people have onely a rationall consent and if their consent be irrationall the Presbyter must chuse for them I answer shortly in these propositions 1 Pro. Neither is the People infallible in chusing nor the Presbytery infallible in regulating the peoples choice yet is power of regulating the choice the presbyteries due nor power of election to be denied to Gods people 2. Pro. You must suppose the Church a settled and an established Church of sound professors for if the Congregation or presbytery either of them be for the most part popish Arminian or unsound in the Faith in so far hath Christ given neither power to the one or other 3. Prop. When it is acknowledged by both people and presbytery that of two or three men any one is qualified for the place then the man is absolutely to bee referred to the peoples choice and though the people give no reason why they chuse this man rather then any of the other two yet iâ— the Peoples choice reasonable for no doubt Acts. 6. there were more men then these seven of good report and full of the Holy Ghost and fit to be Deacons therefore the multitudes choice of these seven and their nomination of them to be Apostles rather then the nomination of any other men is rationall and approved by the twelve Apostles though they give no reason Yea though Nicolas be the Sâ—ctmaster of the Nicolaitans as the learned thinke yet the election is Ecclesiastically lawfull and needeth not that a reason be given to the Apostles 4. Prop. We never read that in the Apostles-Church a man was obtâ—uded upon the people against their will And therefore Election by the people in the Apostolique Church as Acts 1. 26. Acts 6. 2 3 4. Revel 2. 12. Acts 20. 28. must be our rule any election without the peoples consent must be no Election for if it please not the whole multitude as Acts 6. 5. it is not a choice 5. Prop. We must distinguish Election and Regulation of the Election 2. There is a Regulation of the Election positive and a Regulation negative Hence the presbyteries power consisteth only in a negative regulation of the peoples choice not in a positive For example Election is an elicit act of the people and their birthright and priviledge that Christ hath given to them and it cannot be taken from them if there be any Election it must be made by the people the presbytery even in case of the peoples aberration cannot usurpe the act of Election because the Apostles who yet had the gift of discerning spirits in a greater measure then the multitude remit the choice of the seven Deacons to the multitude Ergo the presbytery should doe the same yet may the presbytery negatively reggulate the Election and if the people out of the humour of itching eares chuse an unfit man in that case the presbytery may declare the Election irregular and null as suppose the multitude Acts 6 had chosen such a man or all the seven men like Simon Magus the twelve Apostles by their Ministeriall power might have impeded that Election or rather nomination as irregular and put them to chuse other seven men but the Apostles could not have chosen for them other seven for then Election should have bin taken out of the peoples hands Hence that distinction of elicit and imperate acts even as the understanding commandeth and directeth the will to such and such elicit actions and regulateth the will therein and yet the understanding can neither nill nor will and the King may punish pastors who preach Hereticall doct in vitiate the Sacrament but the King can neither preach the word himself nor administate the Sacraments so the presbytery may regulate negatively and hinderth Election of an unfit man but the presbytery cannot do as the Pâ—elate did who would name a man to the people and desire their consent but consent is not all the presbytery and neighbour Congregations have consent but no elective liberty given them by Christ but if the people refused their consent he Prelate without more a do chose and ordained the man and so he was obtruded on the people without any Election at all Ordination of an ordinary pastor is always to a certain flock Act. 20. 28. 1 Pet. 5. 1. Rev. 2. 1. yet here must we distinguish'd dedication to Christs service by the office 2. The exercise of the office in the former respect the pastor is a pastor every where and may be sent as a Pastor to plant Churches but ratione finis He is primariò principally to feed this flock and secundario and ratione medâ—i secondarily while he feedeth this flock he feedeth the Church universall Mr. Mather if people may not mâ—dle with ordination because it is proper to Timothy and Titus this may prove that they were Bishops who did ordaine Elders there alone which ministers may not do there for these Epistles are not written to them as Bishops alone nor as Elders alone but as to a mixt state including the people Answ. Some parcells of these Epistles are written to Timothy and Titus as Evangelists such as none may now do but they only â—â— 2 Tim. 4. 4. 1 Tit. 1. 3. Tim. 1. 5. and some other things which they gave in charge to Elders 2. Some things are written to them as Christians as 1 Tim. 1. 19. Tit. 3. 3. finaliter or objectively all is written for the Churches good but 3 the builk of the Epistle is written to them as Elders and is a rule of perpetuall government and especially 1 Tim. 1. 22. 2. Tim. 2. 2. for these and the like they were to doe with the presbytery as is cleare 1 Tim. 1. 14. Object The Congregations of Jerusalem were not fixed in their members and officers onely the Apostles preached to them if they were many congregations which is possible in a circular way now one Apostle to this assembly then another But in regard not one Paster could say this is my flock not this nor any flock could say Peter is our Pastor not Andrew Therefore there was no Church-state in any
of these congregations as where there is not a head of a Family and members there is not a Family and so you prove not Jerusalem a presbyteriall Church over many fixed and formed Churches as they are in Scotland and if the Apostles were pastors in a circular and fluid way to many congregations every one was a pastor to many congregations and so elected by many congregations which is absurd Ans. 1. Fixed or not fixed cannot vary the essence of the government 1. The Priests Levites and Prophets teaching in the wildernes from place to place and the people by war scattered to sundry Tribes doth not make these meetings not to be under the government of the great Sanedrim more then if the meeting made a fixed Synagogue divers members and dverso heads in one Family occasioned by death and pestilence diverse Souldiers and new Commanders in a Regiment diverse Inhabitants yea and weekly altered rulers and watchmen in a City doth not infer that that family Regiment and City is not under one government of the City one of the whole army and one parliamentary law of the whole kingdome no more then if all were fixed in members and heads 2. Churches their persecution may have both members and teachers removed to a corner and altered yet they remain the same single Congregation having the same government 3. Officiating in the same word seales censures by Peter to day and by Andrew to morrow though members also be changed is of the same species and nature even to the worlds and if we suppose the Church of Ierusalem to be one Congregation induring a patterne these sixteen hundred yeares members and officers must be often altered yet it is one Congregation in specie and one single Church in nature though not in number and the government not altered through the fluidity and alteration of members and officers as it is the same Parliament now which was in the raigne of King Iames though head and members be altered fluidity and alteration of rulers and members must be by reason of mortality accidentall to all incorporations and yet their government for all that doth remaine the same in nature if these same Lawes and Government in nature by these Lawes remaine CHAP. 4. SECT 5. Why we doe not admit the Members of the Churches of Old England to the Seales of the Covenant Quest. I. VVHether the Seales of the Covenant can be denyed to professors of approved piety because they are not members of a particular visible Church in the New Testament Our Brethren deny any Church Communion and the seales of the Covenant Baptisme to the children of Beleevers the Lords Supper to beleevers themselves who come to them from Old England because they be not members of the particular Congregation to which they come and because there is no visible Church in the New Testament but one particular Parish and all who are without a particular Parish are without the visible Church and so are not capable of either Church censures or the Seales of the Covenant because 〈◊〉 have right to the seales of the Covenant but onely this visible Church We hold all who professe faith in Christ to be members of the visible Church though they bee not members of a visible Congregation and that the seales of the Covenant should not be denyed to them And for more full clearing of the question let these considerations be observed First Dist. All beleevers as beleevers in foro Dei before God have right to the seales of the Covenant these to whom the Covenant and body of the Charter belongeth to these the seale belongeth but in foro Ecclesiastico and in an orderly Church-way the seales are not to be conferred by the Church upon persons because they beleeve but because they professe their beleeving therefore the Apostles never baptized Pagans but upon profession of their faith Second Dist. Faith in Christ truely giveth right to the seales of the Covenant and in Gods intention and decree called voluntas beneplaciti they belong onely to the invisible Church but the orderly way â—f the Churches giving the seales is because such a society is a professing or visible Church and orderly giving of the seales according to Gods approving will called voluntas signi revelata belongeth to the visible Church Third Dist. The Church may orderly and lawfully give the seales of the Covenant to those to whom the Covenant and promises of grace doth not belong in Gods decree of election Fourth Dist. The Church may lawfully adde to the Church visible such as God addeth not to the Church invisible as they may adde Simon Magus and the Church may lawfully cast out of the visible Church such as Christ hath not cast out of the invisible Church as the Church may excommunicate regenerate persons for scandalous sinnes Fift Dist. Then the regenerate excommunicated have right to the seales of the Covenant as they have to the Covenant and yet the Church doth lawfully debarre them hic nunc in such a scandalous case from the seales of the Covenant Wee hold that those who are not members of a particular Congregation may lawfully be admitted to the seales of the Covenant First Because those to whom the promises are made and professe the Covenant these should be baptized But men of approved piety are such though they be not members of a particular Parish The proposition is Peters argument Act. 2. 38. Secondly Those who are not Members of a particular Church may be visible professors and so members of a visible Church Ergo the seales of the Covenant belongeth to them Thirdly The contrary opinion hath no warrant in Gods Word Fourthly The Apostles required no more of those whom they baptized but profession of beleefe as Act. 10. 47. Can any forbid water that these should not be baptized who have received the Holy Ghost as well as we Act. 8. 37. If thou beleevest with all thy heart thou mayest he baptized no more is sought of the Jaylor Act. 16. 31. 34. The Authour saith To admit to the Seales of the Covenant is not an act of Christian liberty that every Christian may dispense to whom he pleaseth but an act of Church power given to the Ministers to dispense to those over whom the Holy Ghost hath made them overseers but we have no Ministeriall power over those of another Congregation and who are not members of a particular Congregation Answ. First To dispense the Seales to whom we please as if mens pleasure were a rule were licentiousnesse not Christian Liberty There may be a communion of benefits where there is no communion of punishment Beneficia sunt amplianda Secondly It is false that Pastors have no Ministeriall power over those who are not of their Congregation for if so all communion of Churches should fall for Letters of recommendation from other Churches whereof they are Members cannot make Pastors of New England to have a Ministeriall power over those of another
Congregation as set over them by the Holy Ghost as they are set over their owne Parish to whom they be onely Pastors having Ministeriall power by a Church Covenant and the peoples Ordination as our Brethren teach 2. Manuser Those over whom saith our Authour we have no power of censure over those we have no power to dispense the communion Now if we should censure any such for drunkennesse or other scandals who are not of our Congregation it should be a non habente potestatem an act done by those who have no power Answ. The major proposition by your owne Doctrine is clearely false for you say your selfe Strangers sojourning with us members of other Churches knowne not to be scandalous are admitted to the Lords Supper yet can you not excommunicate strangers sojourning for a time falling in scandals For First to you they are without how then can you judge them as you say Secondly You have by the holy Ghost no ministeriall power over them as over your owne flocke as you expone Act. 20. 28. Thirdly You looke aside at excommunication for those of other Churches consociated in a classe we doe lawfully excommunicate and censure for excommunication is not a cutting off of a person from one single Parishionall Church onely as you imagine but a cutting off of a person from all the visible Churches consociated first because he is delivered to Satan and his sin is bound in heaven in relation to all the faster Churches and is so to be esteemed and not in reference to the one single Congregation whereof he is a member Secondly all are to be humbled and mourne for his fall and to consent he be cut off and not one single Congregation onely Thirdly all consociated Churches shall be leavened by keeping Church-fellowship with such a lumpe Fourthly all are to repute him as a Heathen and a Publican Fifthly all are to admonish him as a Brother 2 Thessalon 3. 15. Sixthly all are to forgive him and receive him in Church-communion if he shall repent and occasionally to edifie him as a brother The Seales of righteousnesse of faith saith the Author are not seales to the faithfull as such but as they are joyned together and consederate in some visible Church none but in a visible Church may dispense the seales in the Oâ—d Testament none were partakers either of the Passeover or of Circumcision unlesse they were either Israelites borne or proselytes in the Church of Israel We read not that Job and his friends though righteous through faith were circumcised nor would they have omitted to speake of Circumcision as of a pertinent evidence of the corruption of mans nature of which they speake much the Sacraments saith this same Author are not given to the invisible Church nor to the members thereof as such but to the visible particular Churches of Christ and to the members thereof therefore the seales are not to be givento those who are of no particular visible Church Answ. 1. The Seales of the Covenant are principally given to the invisible Church as the Covenant it selfe in Gods decree of election is especially made with the elect and such as shall never fall away as is cleare Jer. 31. 37. Jer. 32. 40. Esay 54 10. Heb. 8. 9. 10. and the invisible Church as such as a number of beleevers have onely right before God to both Covenant and seales yea and consequently are onely Christs body and Spouse and redeemed Saints and so onely have all the power of the keyes and the ministeriall power of dispensing the Seales and by our brethrens doctrine the visible Church not as visible but as the true body Spouse and Bride of Christ so as the invisible company of the redeemed ones have the Seales and Covenant and so all Ministeriall power of Christ is given unto them 2. It is true the orderly and Ecclesiasticke way of dispensing the Seales is that they bee dispensed onely to the visible Church but this visible Church is not one parish but all professing the faith of Christ though they be not joyned in one visible parish by one Church oath as the Author meaneth for the Saints in Scripture as Cornelius the Eunuch the Jaylor did professe and visibly evidence their faith and so that they were capable of the Seales by desiring to be saved and saying What shall we doe to be saved by trembling at the Word of God by asking the meaning of the Word of God which expressions are in many not in-churched to particular Congregations not did the Apostles aske if they were members of one parish before they baptized them but if they beleeved in Christ. 3. Whether Job his friends Melchisedeck Lot and others the like were circumcised we need not dispute but that they were not circumcised because they were not in a visible Church estate with Abraham is a question and uncertaine and therefore not sure to be a foundation of new opinions in Church Government but though it were granted it followeth not because none were circumeised but Abrahams seed and all and onely Abrahams seed were circumcised therefore none are to be baptized but those who are members of one particular Congregation Alas this is a weakâ— consequence rather it followeth all borne of Jewes were circumcised Ergo all borne of Christian parents are to be baptized and we see not but sacrificing was restricted to the visible Church no lesse then Circumcision yet Job sacrificed to God Job 1. and Chap. 42. The Author addeth The difference here is The circumcised in Israel might rightly keepe the Passeover amongst themselves because the whole nation of Israel made but one Church and the officers and ministers of any one Synagogue and the Priests and Levites were ministers in â—â—mmune of the whole house of Israel in proportion whereunto they that are baptized in any particular Church may in like manner require the Lords Supper if there be no other impediment in regard of their unfitnesse to examine themselves which is a thing requisite to receive the Lords Supper more then was required to receive the Passeover But now because the Churches of the new Testament are of another constitution then the nationall Church of all Israel baptisme in one Church doth not give a man right to the Lords Supper in another unlesse the Officers of the one Church were Officers of all as in Israel they â—erâ— or unlesse that one Church and the Officers thereof did recommend their right and power to another Answ. 1. It is true in the one Church of Israel there was something typicall that is not in our Churches as one Temple â—â—e high Priest one place of sacrificing one Priesthood one Aâ—ke c. but this was peculiar to Israel as such a specifice Church and typiâ—ied also the externall visible unitie of the whole visible Church of the new Testament in professing one Lord one Faith one Baptisme one externall communion and government externall de jure but this agreed not to
Lords Supper in all Churches for if he be Baptized to Christs death he is Baptized to all Churches And 2. professedly in Covenant with God in all Churches and so hath right to the seales of the Covenant in all Churches for Gods Covenant is not principally and first made with a Parishionall Congregation but with the Catholike and universall Church comming under the name of Israel and Iudah and secondarily with a Parishionall Congregation Is a beleever a member of Christs body in one Congregation and not in all Congregations Hath he the keyes as a member of Christs body and a dwelling house for the holy Spirit in one Congregation and loseth them and the holy Spirit both when he goeth to another Congregation Manuscript Those who come from England to us are under publike scandals and reproach It is an offence that they come to us as members of no particular Church visible for they leave that relatiin where they left their habitation but of one Nationall Church whereof Christ hath given us no patterne in the New Testament and in 〈◊〉 he hath appointed no Nationall worship to be performed Answ. It is admirable that leaving a Parishionall Church in England they leave not the true visible Church so all the Parishionall Churches in England must be separated from as â—â—om no Churches yet in that Church many of you had your Baptisme your conversion to Christ your calling to the Miniâ—eâ—â— 2. How can it be an offence to be Members of no independent Churches in England whereas no such may be had there 3. Is it a fault to be members of a Nationall Church see if Act. 1. Act. 6. Act. 15. there be not a Church-meeting and publike exercise of praying discussing of matters by the Word choosing of officers refuting of false Doctrine This is worship and it is not the worship of a particular Church but there be no true Churches but yours and all are in offences and scandalls who are not members of your Churches this Augustine layeth to Donatists this Pareus layeth upon Auâ—baptists that they taught they onely were the true Church I conceive our deare Brethren are not of this mind Manuscript It is a publike offence that though they were Baptized in some Parish Church in England saith the Author upon somâ— Covenant and stipulation of Parents or God-fathers which also was without warrant yet they come to the Lords Table without any publike profession of their faith or repentance Answ. To say nothing of God-fathers who are civill witnesses that the Parents shall take care to educate the childe in the true Faith we see no publike profession by a Church-oath as you meane in the Church of Corinth but onely that every man was to trye himselfe and then to eate nor in the Apostles Church at all if you debarre them from the Lords Supper who are not inchurched by your Oath all the reformed Churches on Earth did never worthily eate and drinke the Lords body and blood It is saith he a publike offence that in the Parish Communion which not Communion of spirits but cohabitation begetteth they partake with all ignorant and scandalous persons not excluding drunkards prophane swearers whereby it commeth to passe that not a little leavin but a great measure of leavin doth deepely leavin the whole lumpe Answ. This tolleration of drunkards and swearers in the Lords Church and at his Table infecteth and is apt to leavin all with their evill conversation but doth not leavin the worship to the fellow-worshippers nor is the sinne of private persons yea nor of our Ministers who hath not power to helpe it but it is the fault of the Church except you make no separation from a Church where a scandalous person is tolerated for suffering moe or sewer doth not vary the spece to be a sin publickely to be repented before any can be members of your Church which is prodigious to us Fourthly It is a publicke offence saith the Authour that they have worshipped God according to the precepts of men c. Answ. This is the crime of conformity which I wish were publickely repented by all which hath defiled themselves with submitting to a Antichristian government and the Will-worship of men yet doth not this make Ministers no Ministers so as they must receive Ordination to the Ministery of new Peters fall took not away his Apostleship nor Jonahâ— flying from God nor Davids adultery made them not leave off to be Prophets Other arguments that I find in Papers from New England are these First There is not a Church say they under the New Testament but a Congregationall Church so it will follow that as City priviledges belong onely to the Citizens and their children so baptisme and the Lords Supper being Church priviledges belong onely to the Members of particular Churches and their seed and that seeing sigillum sequitur donum to apply them to any other is to abuse them As the scale of an Incorporation is abused when it is added to confirme a gift to one who is not a Free man of that Incorporation he being incapable thereof Answ. First The case is not here as in earthly Cities a man who is a free Citizen in one burrough is not for that a free Citizen of all the Burroughes and Cities on earth nor is he who is civilly excommunicated and cast out of his City priviledges in one City cast out of his City priviledges in all other Cities whereof he is a free member and the reason is there is not one common owner and Lord of all the Cities on earth who can give or take away in a Law-way City priviledges but the case is farre otherwayes in the priviledges of visible Churches for he who is a member of one visible Congregation is by his baptisme and sincere profession and his professed standing in Covenant with God a Member of all visible Congregations on earth as he is baptized in all Congregations on earth and if he be excommunicated out of a single Congregation he is excommunicated out of all and loseth right to the Scale of the Lords Supper in all visible Congregations as his sinnes are bound in heaven to all also for that one common head and Saviour who giveth him right to the Seales of Christs body and blood in one giveth him right to these Seales in all For we worthily communicate with Christ in his body and blood 〈◊〉 his body was broken and his blood shed for one single visible Congregation but as broken and shed for the whole 〈…〉 universall But this forme of reasoning utterly abolisheth all Communion of Churches nor can a member of one Noble Church be capable of the Seales of grace in another visible Church because he is not a Member of that visible Church no more then one is capable of the Priviledges of Paris who is onely a Citizen of London and not a Citizen of Paris If it be said one who is a member of a visible Church
may receive the Seales in another Congregation if he be recommended by Letters as a sound Professor to that other Congregation I Answer Recommendatory Letters can never give a Church-right to the Church-Priviledges of the Seales of the Covenant they doe but onely notifie manifest and declare the Church-right which the man had before Ergo either he cannot in any sort be capable of the Seales of the Covenant in another Congregation then his owne whereof he is an inchurched Member which destroyeth all communion of sister Churches or if he be capable of the Seales in another Congregation he was capable and hâ—d a Church-right in himselfe before he received reconimeâ—â—aâ—ory Letters yea these whom we recommend by Letters as â—it to partake of the Sacraments in another Congregation â—â— presuppose they have Church-right to the Seales in another Congregation visible then in their owne whereof they are members except our testimony be false Ergo before our recommendatory Letters the person of approved piety was a member of all the visible Churches about hoc ipso and by that same reason that he is a member of one visible Congregation yea Peter clearely insinuateth that all who have received the Holy Ghost are to be baptized Act. 8. 47. as Philip Act. 8. 37. and That if the Eunuch beleeved be might be baptized So that Faith to speake properly doth give us right to the Seales and to speake accurately a visible profession of faith doth not give a man right to the seales of grace but onely it doth notifie and d clare to the Church that the man hath right to the seales because he beleeveth and that the Church may lawfully give to him the seales and that profession is a condition required in the right receivers of the seales in an Ecclesiasticall way but faith giveth the right to these seales and because the faith of the beleever goeth with the beleever when he goeth to another visible congregation then his owne that faith giveth him right to the seales in all places and in all Congregations for faith giveth right to receive Christ Sacramentally not in one Congregation onely but in all and a visible profession doth as a condition notifie this faith and Church-right in all Congregations Ergo the man hath right in all Congregations as he hath right in a parishionall Church But our Brethren reply Peter might baptize Cornelius though he was no member of a visible Congregation because the Apostles being â—fficers in al Churches might dispense the Seales in all Churches but Ministers now are pastors onely of the determinaâ—e flocke over which the holy Ghost hath set them therefore they have not Citie Seales at their power to dispense to any other then to Citizens Answ. Peter his argument to Baptize is not from a temporall reason that endureth for a while but from a morall argument of perpetuall equitie and necessitie till Christs second comming He that beleeveth and hath received the holy Ghost is to be baptized But many out of Church-state and who are not members of a particular Congregation have received the Holy Ghost and doe beleeve being Christians of approved pietie we are to adde no restrictions or exceptions where God addeth none Non est distinguendum ubi lex non distinguit They that beleeve should receive the seales but not except they be in-Churched and members of a particular Congregation The proposition is Gods Word but the restriction or exception is not Gods Word 2. The Apostles though they were universall Pastors of the world yet teach us by word and practise who are to be admitted to the seales even to the supper those who do try and examine themselves and that to the end of the world 2. Our brethren say It is probable that Cornelius was in Church-state and the Eunuch comming to Jerusalem to worship argueth he was a proselyte and a member of the Jewish Church not yet dissolved Lydia and the jaylor were members of the Church of Philippi which Church communicated with Paul at the beginning of the Gospel Psal. 4. 15. at least it is probable that Lidia was a member of the Church of the Jewes Answ. It is hard to build a new Church government contrary to the doctrine of the reformed Churches upon probabilities 2. If Cornelius Lydia and others were members of the Jewish Church it was not a good consequence by our brethrens doctrine to make them members of a Christian Congregation without in-churching of them by your Church-oath for you make the constitution of the Jewish Church and ours different yea and as you teach all circumcised were members of the Jewish Church and had right to their Passeover but all circumcised are not meet to bee members of a Christian Church for many circumcised were Idolaters murtherers prophane moâ—keâ—s of God Esay 1. 13 14 15 16. Jer. 10. 7 8 9 10 11. Ezek 10. 6. 17. 18 9. And though the Church of Philippi was one of the 〈◊〉 Church 〈◊〉 communicated with Paul yet was there no Christian Church of Elders and people there when Lydia was converted for Acts 16. 13. in the place where prayer was wont to be made on the Sabbath day none heard Paul preach but some women Ergo there could not be a Christian Church there and it is certaine the jaylor before was a persecutor and no member of a Christian Church They say Abraham and his seede were not circumcised till God called him into Church-Covenant and so into Church-state and there is the same reason and use of baptisme as of circumcision If the argument taken for baptizing of infants be good why may we not inserre a necessitie of Church-membership before baptisme as of Church membership before circumcision So the Apologie saith It cannot be proved that baptisme was imposed upon all beleevers as such no more then it can be proved that circumcision was imposed upon all beleevers as such and Baptisme is no more now necessary to a beleever whose calling or another strong hand of Gods providence will not suffer to live in Church fellowship with Gods people then circumcision was necessary to Melchisedeâ—k Job or others whom the hand of God detained from Church-fellowship with the posteritie of Abraham yea circumcision and the Passeover seeing they were administrated in private houses might more conveniently be administrated to persons not in Church-state nor Baptisme and the Lords Supper can be administrated so in respect they are seales given to a Church body in an assembly 1 Cor. 10. 17. and 12. 13. Answ. Abraham Sarah and the Soules they had gotten in Charran were in Church-state obeyed God built an Altar Gen. 12. 2 3 4. before the Church Covenant which you speake of Chap. 17. and it is denyed that that supposed oath of the Covenant made them a Church So we see no necessitie of Church-membership to one single Congregation before either circumcision or baptisme for baptisme is a seale of our entry into the visible Church as I shall prove 2.
baptisme but signified onely and the Remonstrants in their Apologie while they expone our Communion with Christ in the Lords Supper and will reject a Physicall union of our soules with the Physicall substance of Christs body which we also reject they say that communion signifieth onely a profession of one and the same worship whereby Christians solâ—mnly testifie that they adhere to Christ as to â—â— partaker of the Table of devils and of devils themselves 1 Cor. 10. 18 20. is a testimony of a communion with the Devills but the Word of God saith more Gal. 3. 17. As many of you as are baptized have put on Christ So Rom. 6. 3. Therefore we are buried with â—im by baptisme unto his death that like as Christ was raised up from the dead by the glory of the Father even so we also should walke in newnesse of life Ephes. 5. 26. That he might sanctifie and cleanse his Church with the washing of water by the word T it 3. 5. and 1 Pet. 3. 21. The like figure whereunto even baptisme doth also now save us c. all this is more then a naked signification otherwise Manna saved Israel and the water of the rocke did wash them from their sinnes and the sacrifice of bulls and goates did cleanse from sinne and open heaven to sinners Therefore by baptisme and the Lords Supper something is made what it was not before as by partaking of the Table of Devils the partaker is really made a partaker with the devill and an Idolater and his Idolatry that he committed before was not onely confirmed and signified to be what it was before And in this civill Seales and Sacraments differ as I observed before Argu. 4. God say they had a Church when there was neither baptisme nor circumcision yea baptisme hath beene administrated and no Church-members made thereby and men have beene made members of Christ and not then baptized and John and Christs Disciples baptized Matth. 3. 6. John 4. 1. but neither Christ nor John made new Churches they all living and dying members of the Jewish Church of which they were before and if any of them after became members of Christian Churches they were not then baptized when they were so admitted having beene baptized before Answ. We teach not that baptisme constituteth the Church simply as the Church but that it is a seale of a visible membership and all baptized by John Baptist and the Disciples of Christ were thereby entred in a visible profession that they beleeved in Christ already come and so were made members and citizens by that publicke symbole and seale that they were members of the Christian Church though as yet it received not that name of a Christian Church and they were members both of the Jewish and Christian Church For these are not contrary incorporations and they needed not to bee baptized againe when they were added to the Christian Church for they were never added to the visible Christian Church nor needed they to be added seeing they were members of that Church before Argu. 5. These inconveniences say they should follow 1. Baptisme should be administrate by such as are not ministers at all for who should baptize them who are converted without the Church extraordinary officers are ceased and ordinary are limited onely to their owne fâ—â—ks also the Church is before the ministers for the Church hath power to choose ministers now if baptisme make the Church then must â—â—n be baptized before there be ministers to baptize them Answ. You see to what absurdities your owne grounds drive you for if none can baptize but these of a fixed Congregation and if they can baptize none but their owne Congregation none as a sent Pastor whose feet is pleasant on the mountaines can preach and beget faith in a company of unbeleevers not in a Church-state which is a limiting of the wise God who by Pastors as Pastors can beget faith in men without a parishionall Church which is contrary to Gods Word Rom. 10. 14. 2. It is false that the Church ministeriall which only can baptize is before the officers for they should then be before themselves which is absurd nor is there such necessitie of baptisme as that those who are no ministers should baptize 2. Inconvenient It should follow that Papists should be members of the Church for they have baptisme so farre right as that it cannot be repeated Answ. If your Church-covenant bee that which essentially constituteth a Church-member then Papists Atheists and Hypocrites may be Church-members also by this reason because they may sweare your Church-oath Hypocrites doubtlesse doe it And this argument is as much for the Anabaptists as against us for it should prove that none should be baptized but members of the true Church and sound beleevers now by baptisme none aâ—e made members of the true Church except where baptisme is received by true faith which is more nor can bee done by a Papist nor is it inconvenient to say that Papists as baptized under that reduplication are members of the visible Church though as baptized thus and thus they be not members of the true visible Church professing the sound faith Also say they baptisme may remaine where as Church-membership is dissolved as in the case of excommunication Matth. 18. 17. or of voluntary and unjust departure 1 Job 2. 19. Jude 19. Heb. 10. 25. in which case such Schismaticks are no members of the visible Church as Amâ—sius saith and if the Church bee dissolved the Church membership ceaseth for Relata se mutuo ponunt tollunt Answ. This is against your selves and doth as well prove that baptisme is not a seale of the covenant of grace for an excommunicate person may remaine externally without the covenant to the visible Church when baptisme remaineth a seale and may be a seale of a grace or priviledge which is interrupted or removed in act but remaineth in habite as to bee the eldest sonne of a King may be a seale of the sonnes heiâ—eship and yet he may for a fault be disherited and cast out of his place The Church and Church-membership are Relata secundum esâ— not secundum dici onely or relata 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but baptisme and Church-membership are not so perfect relatives but baptisme doth remaine and the Church-membership may bee dissolved as the Burgesse ticket whereby a man hath right to all the citie priviledges may remaine when the man for some crime committed against the citie hath lost all his citie priviledges and is not now a free citizen in which case his Burgesse ticket sealeth nothing to him so baptisme sealeth not actuall membership in case of excommunication yet remaineth baptisme valid in the acts of sealing other things As for Schismatickes who onely for Schisme are out of the Church and doe hold no erroneous point of doctrine and are not yet convinced they are yet members of the visible Church as Morton saith from
all fundamentalls 3. Totally and finally But wee are not to beleeve Papists who say things are fundamentall materially in themselves as all points necessary to bee beleeved but things are not formally fundamentall but such things onely as the Church dâ—fineth to be fundamentall But 1. the foundation of our Faith is Gods Word and Gods Word is necessary to be beleeved to salvation whether the Church define it or no to abstaine from Idolatry is necessary to be beleeved though Aaron and the Church of Israel say the contrary neither doth Gods Word borrow authority from men 2. If the Church may make points to be fundamentall by their definition whereas before they were not fundamentall then may the Church make articles of faith Sure I am Paipsts as Gerson Occam Almaine Suarez yea and a very Bellarmine is against this Yea and by that same reason they may make fundamentall points to bee no fundamentall points and they may turne the Apostles Creed into no faith at all for ejusdem est potestos creare annihilare 3. There cannot be a greater power in the Church to define Articles of faith then is in God himselfe but the very authority of God doth not define a matter to bee an article of faith except the necessitie of the matter so require for God hath determined in his word that Paul left his cloake at Treas but that Paul left his cloake at Troas is not I hope an article of faith or a fundamentall point of salvation 4. What can the Church doe saith Vincentius Lyrinens but declare that that is to be beleeved which before in it selfe was to bee beleeved and Bellarmine saith Councells maketh nothing to be of infallible verity and so doth Scotus say Verity before heresies erat de fide was a matter of faith though it was not declared to be so by the Church Determinatio non facit vertatem saith Oâ—cam The Churches determination maketh no truth 3. The evidence of knowledge of fundamentals is gravely to bee considered Hence these distinctions 1. One may beleeve that Christ is the Sonne of God by a Divine faith as Peter doth Matth. 16. 17. and yet doubt of the necessary consequences fundamentall Ergo Christ must bee delivered into the hands of sinners and bee crucified as the same Peter doubted of this for as one may fall in a grievous sinne though regenerated and faile in act and yet remaine in grace in habitu the seed of God remaining in him so may Peter and the Apostles doubt of a fundamentall point of Christs rising from the dead John 20. v 8 9. in an act of weakenesse and yet have saving faith in Christ as it is like many of of the Saints at Corinth denyed an article of their Faith the rising againe of the dead one act of unbeleefe maketh not an infidell 2. Dist. A simple Papist and a Lutheran not well educated doth beleeve upon the same former ground that Christ is true man hath an habitual faith of this article that Jesus Christ is truly the Son of David yet holdeth transubstantiation or consubstantiatiâ— that Christs body is in many sundry places in heaven and earth on this side of the Sea beyond Sea yet the connâ—xion betwixt Christs humanitie and this monster of transubstantiation not being possible all the error may be meerely philosophick that the extention of quantitative parts without or beyond part is not the essence of a quantitative body while as the rude man beleeveth firmely that Christ is true man and so beleeveth contradictory things by good consequence therefore the qualitie of the conscience of the beleever is to be looked into since fundamentall heresie is essentially in the mind and pertinacy and selfe-conviction doth inseparably follow it 1. There is a conscience simply doubting of fundamentall points this may be with a habit of sound faith 2. A scrupulous conscience which from light grounds is brangled about some fundamentall points and this is often in sound beleevers who may and doe beleeve but with a scruple 3. A conscience beleeving opinions and conjecturing and guessing as in Atheists this is damnable but where obstinacy is as defending with pertinacie transubstantiation and that it is lawfull to adore bread this pertinacious defending of Idolatry doth inferre necessarily that the faith of the article of Christs humanitie is but false and counterfeit and not saving 3. Dist. There is a certitude of adherence formall and a certitude of adherence virtuall A certitude of adherence formall is when one doth adhere firmly to the faith of fundamentalls A certitude of adherence virtuall is when with the formall adherence to some fundamentall points there is an ignorance of other fundamentall points and yet withall a gracious disposition and habit to beleeve other fundamentalls when they shall bee clearely revealed out of the word so Luke 24. Christ exponed the resurrection and the articles of Christs sufferings and glorification vers 25 26 27. to the Disciples who doubted of these before and yet had saving faith of other fundamentall points Matth. 16. 17. 18. 4. Hence there be two sorts of fundamentalls some principally and chiefely so called even the elements and beginning of the doctrine of Christ as Credenda things to be beleeved in the Creed the object of our faith and pâ—tenda things that we aske of God expressed in the Lords Prayer the object of our hope specially 2. Agenda things to be done contained in the decalogue the object of our love to God and our brethren Others are so secundarily fundamentall or lesse fundamentalls as deduced from these yea there be some artcles of the Creed principally fundamentall these all are explicitely to be beleeved noted by Vigilius Martyr and Pareus as that Christ died and rose againe c. Other Articles are but modi articulorum fundamentalium and expositions and evident determinations of cleare articles As Christs incarnation and taking on our flesh is explained by this conceived of the holy Ghost and borne of the Virgin Mary the death and suffering of Christ is exponed by subordinate articles as that he suffered under Pontius Pilate was crucisied c. and these lesser fundamentalls are to be beleeved necessitate praecepti because God commandeth them but happily non necessitate medii It is possible many bee in glory who beleeve not explicitely but onely in the disposition of the mind as some are baptized in voto in their desire onely these lesser fundamentalls it is enough they have the faith of non-repugnancy or negative adherence to these so as they would not deny them if they had beene proponed to them in a distinct and cleare way 5. The faith of fundamentalls is implicit three wayes 1. In respect of the degree of beleeving 2. In respect of the object 3. In respect of the subject or our adherence to things beleeved In respect of degrees the faith is implicite and weake three wayes as Calvin may teach 1. Because we are
of the truth but also in writing suffering for the truth and death-bed-confessions of the truth These worthy men in their owne bowells as Occam Petrarcha Gerson Mirandula these who in their death bed renued confidence in merits Saints Images were the true Church and the other side the false Church all the Churches of Asia excommunicated by Victor as Bellarmine saith and Binnius Pope Stephen then and his Councell denying communion to Cyprian and fourescore of Bishops must bee the Separatists and Cyprians and his adherents the true Church 2. In this division we are united to the true Apostolick to the ancient Church to the true ancient Church of Rome which opposed the Apostate Church of Rome but an immediate and personall adherence to and union with the ancient Church is not essentiall to a visible Church The separation from a true Church where the Word of God Orthodox is preached and the Sacraments duely administred wee thinke unlawfull and the place for separation mainely I would have vindicated 2 Cor. 6. 14. Be ye not unequally yoaked together with unbeleevers c. Robinson will have this strong for their separation and saith 1. It is true he findeth fault with the beleeving Corinthians communicating with the unbeleeters in the Idol feasts but with all it must be considered that the Apostle up in this particular occasion deliveâ—eth a generall doctrine as from â—â—â—â—â—tion 1 Cor. 5. to forbid commingling with fornicators with 〈◊〉 persons with Idolaters c. and as he forbiddeth partaking with the wicked in their evills yet then therein did he forbid all religious communion with them since their very prayers and other Sacrifices are their evills wherein whilst the godly doth communicate with them what doe they else but acknowledge their common right and interest in the holy things with them Answ. 1. It is good that Robinson with the interpreters doth acknowledge that Paul forbiddeth communicating with unbeleevers aâ— Idol feasts as the place will command us to separate from the Masse Service and therein let it be that hee inferreth a generall Ergo you are to separate from all the worship of the Gentiles Idols and are not to be mixed with them in their service which they give to their false gods but this is not the generall which includeth separation from a Church in the service of a true God the service being lawfull and onely evill to some worshippers and by accident because they eate to themselves damnation but not damnation to others 2. But he forbiddeth saith he all partaking with the wicked in their evills I distinguish their evills in their evills of their personall sins in not worshipping the true God in faith sincerity holy zeale that I deny and it is to be proved Christ himselfe and the Apostles eated the Passeover and worshipped God with one whom Christ had said had a devill and should betray the Sonne of man and was an uncleane man Job 13. 11 12. 18. He forbiddeth all partaking with the wicked in their evills that is in the unlawfull and Idol-worship or in their superstitions and will-worship that is true but nothing against us or for your separation If it be said Judas was neither convicted of his Traitory to Christ nor was he knowne to the Apostles by name to be the man for some of them suspected themselves and not Judas to bee Traytor but you communicate with such as be professed and avowed Traytors and persons knowne to be scandalous and so you acknowledge you have a common right in these holy things with these persons Answ. 1. Christ shewed to the Disciples that they were an uncleane societie and that one had a devill and therefore though they knew not the man by name who had the devill they knew the societie to have a devill and to be uncleane for that one man his cause and so neither Christ nor his Disciples should have taken part with the evills and the Prayers and sacrifices of the wicked for in so doing they acknowledge that they have commune right and interest in the holy things of God with some who have a devill and with an uncleane societie but you cannot condemne Christ and the Disciples communicating at that Supper 2. Though the scandalous person bee not convicted of the scandall that doth make the scandall more grievous and haynous to the scandalous person in that he dare remaine in a sin though he be convicted of his guiltinesse by the Church but it doth not make the persons scandall to be no scandall and no uncleannesse at all for magis minus non variant speciem more or lesse of sinne doth not vary the nature of sin now if Paul will the Corinthians to meet together to eate the Lords body as hee doth 1 Cor. 11. and know that there bee amongst them carnall men such as goe to Law with their brethren before Infidels such as deny the resurrection such as come drunke to the Lords Supper though they bee not convicted of these sinnes by the Church yet if they be knowne to others as Paul doth declare them in that Epistle they must pollute the Lords Table before the Church convict them no lesse then after the Church hath convicted them though the pollution may bee more and greater after Church-conviction then before yet Paul willeth all the Corimbians to acknowledge their communion with the sinnes of the non-convicted and with their abominable and wicked sacrifices and prayers which none can teach or beleeve of the Apostle led by an infallible spirit and therefore to communicate with them is not to take part of their evills 3. He saith at last They who communicate at the same Table with scandalous persons what doe they else but acknowledge their commune right and interest in the holy things of God with such scandalous persons And this is that which Master Coaâ—hman saith This banquet of the Lords Supper is the nearest fellowship that the Saints have in this world what lying signes and decâ—avable demoustâ—ations dâ—e these make who communicate they care not where nor with whom but thinke if they examine themselves it is well enough forgetting that it is an act of communion for if we sever the word Sacrament from communion we put out Gods tearme and put in our owne But I answer 1. These who are baptized by one spirit unto one body as all the visible Churches are 1 Cor. 12. 13. professedly heare one Word preached doe thereby acknowledge they have one communion right and interest in these holy things to wit in a communion with Christ in remission of sinnes and regeneration sealed in baptisme and in one common Saviour and common faith preached in the Gospell and is this communion unlawfull and this fellowship a lying signe because all baptized and all hearing one Gospell and that in an avowed profession are not knowne to be regenerated Then should no Infants be baptized except they know all in the visible Congregation baptized with them to
bee regenerated also for it is certaine that we have a communion most inteare and visible with all who are baptized 2. It is no inconvenient to professe that we are all one visible body in the Lords Supper 1 Cor. 10. 17. though wee be not one invisible true and mysticall and redeemed body of Christ as it is said 1 Cor. 10. 2. That all were baptized unto Moses in the cloud and in the Seâ—t v. 3. and that all did eate the same spirituall meat v. 4. and that all did drinke the same spirituall drinke the rocke Christ yet did they not sinne in this and partake with the wicked in their â—ills to wit in their wicked prayers and sacrifices because it is said v. 3. God was not pleased with many of them in the Wildernesse because v. 6. They lusted after evill things and many of them were Idolaters Epicures fornicators tempters of Christ and mumurers and there sell of them in one day twenty three thousand v. 7. 89 10 11. And upon the same ground Paul saith in the same place v. 16 17. that we many speaking of the Corinthians are all 〈◊〉 â—read and one body and yet v. 21. many of these were partaâ—ers of the Table and cup of the devills and in the next Chapter many came drunke to the Lords Table many did eate and drinke their owne damnation and were stricken therefore of God with sicknes and deâ—th v. 18 19 20. 29 30 c. and yet v. 33. Paul chargâ—th them to come together to the Lords Supper so farre is hee from a shadow of separation The Sacrament is a seale of their unitie of one body and is a Seale of their communion with Christ v. 16. but all who receive the signe have not a communion with Christ nor are they all sealed as one body mysticall of Christ onely they are in profession by eating one bread declared to be one body and doe become one body visible and no question many make the Sacrament to themselves a lying signe and a blaneke ordinance But first this is not the sinne of such as doe communicate with those who receive the blaneke seale and make the Sacrament to themselves a lying seale and damnation for they are commanded to exaamine themselves and so to eate but they are not commanded to examine their fellow-communicants and they are to judge themselves but not to judge their fellow-communicants Master Coachman How can any godly man consent or say Amen saith be to such an holy action when it is joyntly done by such as for the most part are the enemies of God Answer 1. This maketh against the man and the Churches of New England for they admit constantly to the hearing of the word and so to the prayers of the Church those who are not received members of the visible Church how can any godly man say Amen to the action of hearing the word when it is joyntly done by Gods enemies I prove the Antecedent the unity of faith hearing one word of faith preached Eph. 4. 5. maketh a visible body in profession even as the joynt partaking of one bread and one cup in the Lords Supper maketh one body by obsignation or sealing 1 Cor. 10. 16 17. 2. Division of hearts in hearing while some follow Paul some Apollo some Cephas maketh a schisme and division in Christs body 1 Cor. 13. Ergo in hearing one and the same word preached there is a visible Church-union for all division of that kind presupposeth a union and unity in a visible incorporation 3. 1 Cor. 14. 26. When yee come together as one Church body every one of you hath a Psalme hath a Doctrine vers 4. He that prophecieth edifiesh the Church vers 31. so yee may all prophecy one by one that all may learne and all may be comforted 35 it is shame for a woman to speake in the Church Therefore the Saints meet together in one Church to be edified and comforted by doctrine and hearing of the word doe all joyntly performe an action of hearing and learning of the word of God and are in that one Church and one visible body and called one Church verse 4. 5. that the Church may receive edifying verse 12. Seeke that yee may excell by prophecying to the edifying of the Church vers 23. If therefore the whole Church come together unto some place c. vers 28. if there be not an interpreter let him keepe silence in the Church verse 34 35. And these who understand are all to say Amen to that which is prophecied verse 16 17. And yet that action of hearing and saying Amen to the word preached and to the prayers of the Church is done by many unregenerated who are yet in the state of enmity with God as our Brethren grant in that they doe admit all to be a Church and one Church hearing the word preached 2. But how can they say Amen saith he to a holy action done 〈◊〉 Gods enemies I answer 1. This objection is no lesse against Paul and the word of God then against us for many enemies to God whose hearts are rockie thorny and stony ground doe heare the 〈◊〉 of God and that by Gods commandement Matth. 13. vers 2. 3 4 5. c. The deafe and the blind are commanded to heare Esai 42. 18. Esai 28. 9 10. and these whom God hath covered with a spirit of slumber are to heare the words of the sealed booke Isai. 29. 9. 10 11. even those who stumble at the word and fall and are broken Esai 8. 14. 15 16. 1 Pet. 2. v. 8. What godly man can say Amen to such a holy action as is performed by Gods enemies 2. The godly say Amen to actions of Gods worship two wayes 1. As it is the ordinance of God injoyned and commanded to the wicked and hypocrites no lesse then to the godly and we are to countenance their communicating as we doe their hearing of the word and to joyne with them both in our reall and personall presence and say Amen with them as the Disciples gave their personall Amen and their countenance and presence to a holy action at the last Supper with one of their number whom they knew to have a Devill and to be a traitor and dipped their hand in the dish with this man after Christ had warned them that there was such an one but this is but to say Amen to the externall worship which is lawfull according to the substance of the act 2. The godly may be throught to say Amen to the actions of worship performed by the enemies of God by approving allowing and commending the manner of their performing the holy actions of Gods worship that is they may be thought to approve the manner of their hearing and receiving the Sacraments that is when they approve their performing of those holy actions without faith and with wicked hearts and hands and when they allow that they eats their owne damnation thus no godly man can say Amen
order and he hath reference to the separating of the Jewes from all other people as appeareth Levit. 23 24 26. 11 12. And this must be the condition of the Israel of God to the worlds end Answ. There is a separation from Idol-worship here such as is proper to the people in Covenant with God de jure the visible Church should separate from Idols and the prophane world in their Idol-worship and sinfull conversation Ergo they should separate from the worship of God What sewing is here this is nothing for separation from the true Church or true worship for the sinnes of worshippers Heare what interpreters say as Non debet hoc simpliciter de solo discessu â—xâ— migratione quae corpore fit accipi quasi mox migrandum sit exâ—mnibus locis in quibus vel superstitiones exercentur vel stagitiâ—sâ—ct inhoneste vivitur sic ex hoc mundo migrandum esset Calvin de sugienda idololatria hic concionatur Item Nihil non sibi liceâ— putabant in externis promiscue se impiis super ft itionibus polluâ—bant siquidem insidelium couvivia frequent ando communicabant prophanos â— impuros ritus cum ill is atqui cum gravissime peccarent sibi tamen â—idebantur innoxii ergo hic invehitur Paulus in externam idololatriâ—â— Bullinger Ego quam simplicissime intelligo de contagione â—orum voluptâ—tum sacrorum adeoque idolothytorum et rerum prophanarum omnium communione putant quidam protâ—nus migrandum â—x quibuslibet urbibus si non omnes in his per omnia deo obediant Meyer Objurgat ne majorem quam dedeceret Christianos cum Ethnicis haberent consuetudinem vel idolothytis vescendo vel â—â—â—jugium contrahendo vel ludos theatrales spectando Marlorat Hâ—tur ut caveant ab omni contagione tot sordium Ita Theophylactus Ambrosius et Augustinus Paraphrastes non in 〈◊〉 inquit sed in affectibus est fuga quam suadet so Beza and Papists are not against this Estius neque Corinthii vocabantur hâ—bitare cum infidelibus neque negotiari neque cibum sumere Chap. 8. v. 10. Signis vocat vos ad mensam c. Vetat arctam soâ—iâ—atem et necessitudinem ex qua oriebatur periculosa quaedam necessitâ—s communicandi in moribus et religione Salmeron docet non liâ—ere Christianis jungi cum idelolatris non relinquendo patriam aut lxum sed cultum illorum All which Divines accord in this that separation from Idolatry and the Idoll-tables of the Gentiles is here commanded and that because the Church of God in the New Testament is no lesse a people in covenant with God to whom the promises doe belong and the presence of God working in them then the people of the Jewes were of old But it followeth not hence that one part of the Israel of God under the New Testament should separate from the other What weaknesse is this he alludeth to Israels separation from the Nations which was personall therefore we are in person to separate from the true Church for their personall sinnes when the worship is right But Robinson saith Papists Atheists Idolaters Anabaptists and many more doe worship Jesus from whose societies notwithstanding you professe separation 2. The Ismaelites and Edomites doe worship the true God though not after a true manner and yet the Israelites were a people separated from them an Edomite might not beare any publike office among the Jewes to the third generation yea Israel was commanded to separate from Israel for a usurpation of the ministery Num. 16. and upon Jeroboam his defection in the ministery worship and new devised holy dayes 2 Chron. 11. 13 14 15. 1 King 12. 28 29 30 31 32. Answ. 1. Papists Anabaptists Idolaters are disavowed by us and from them we separate because though they professe the true God as Edom did yet they closely doe evert the fundamentals neither we nor the reformed Churches in words or by consequence doe evert the fundamentals and necessary points of salvation and if the Church of Corinth was not to be separated from nor Thyatira where the resurrection was denyed and false doctrine maintained you have no reason to parallell us with Papists Atheists Anabaptists 2. No Covenant is made with the one true God and the Edomites and Ismaelites but the promises are made to us and to our children and to as many as the Lord shall call by the true Gospell preached Act. 2. 39. Robinson The Apostles saith he disjoyneth righteousnesse and unrighteousnesse light and darknesse as farre asunder as beleevers and unbeleevers as the Temple of God and Idols in which former also the union betwixt Christ and Belial is as monstreus as in the latter also all unbeleevers are led by the devill and cannot be the marter of the true Church and that some persons led by the devill and some not should be the marter of the true Church is unknowne to Scripture Answ. 1. In the Text 2 Cor. 6. Righteousnesse and unrighteousnesse light and darknesse are as farre asunder as the temple of God and Idols and as Israel and Edom. I answer in respect of the object materiall of false worship they cannot morally be united that is true beleevers at Corinth worshipping the true God in Christ cannot be united with such as in Idols temples are at one and the same Idol worship and as to marry Christ and Belial light and darkenesse is a monster so it is no lesse morally monstrous that the true worshippers of God in Corinth who give themselves out for the servants of God should be joyned in any Societie with the service of dumbe Idols and thus farre Israel and Edom a servant of God and an Idolater must separate and part companies but in respect of the persons they may be united in one visible corporation and Church else you may say by this argument because faith in the eleven Apostles and unbeleefe in Judas are as contrary as light and darkenesse Christ and Belial and as Israels true worship and Edoms false worship and because the righteousnesse light and faith of the Apostolick Church Act. 8. and the unrighteousnesse darkenesse and unbeleefe of Simon Magus are contrary to others as they are as contrary as light and darknesse that therefore the eleven Disciples and Judas made not one visible Church and the Apostolick Church and Simon Magus and others in the gall of bitternesse with him though baptized and joyned to the Church did not make up one visible Church now since you acknowledge no visible Church but there be in it beside unbeleevers though not seene there is no visible Church of your owne wherein this monstruous combination of light and darkenesse is not And so all your Churches are false in their constitution if there may not be a union of the persons of men led by God and regenerated and of Hypocrites led by Satan and unregenerated and these meeting to one and the same true worship as Judas and the
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
Arminians Pelagians and old Anabaptists expound it of the visible Church that they may make Judas whom they alledge was chosen out of the world no lesse then Peter an example of their universall election and of the small apostasie of the truly elected and regenerated And you have to side with you in this the Apostate Peter Bertius the Arminians at Hage Arminius himselfe the Socinians as Socinus Theoph. 〈◊〉 and you may see your selves refuted by Amesius refuting the Arminians in the conference at Hage and this you expressely say with Arminians and Socinians 1. Because as you say Judas was one of them whom the Father had given to Christ out of the world whom alone of all them so given to him he hath losed Ergo Christ speaketh of a visible donation Answ. The Antecedent is false Joh. 6. 37. All that the Father had given me commeth unto me and him that commeth unto me I will in no wayes cast out v. 39. And this is the Fathers will which â—â—th sent me that of all which he hath given me I should lose nothing but should raise it up at the last day But Judas was cast out and losed and is not raised up at the last day as one which commeth that is beleeveth in Christ. 2. This is the very exception of the Arminians and Amesius answereth quae Scriptura manifesto est judicio Iudam non it a Christo datum commendatum fuisse a Patre ut â—aeteros Christ saith Robinson speaketh of such persons as the world hated because they were not of the world Job 15. 14. But the wicked world 〈◊〉 not hate men as they are elected before God and invisibly or inwardly separated â—ut as they are outwardly separated whether they bee inwardly so or not Answ. 1. Invisible election and the contrary spirit that the children of God are led by which is most unlike to the spirit that leadeth the world is the true ground and cause why the world doth hate them and this choosing out of the world is seene and made visible by the fruits of the spirit to the wicked world but the consequence is nothing he speaketh of election that is visible or made visible yet not as visible for often Paul tâ—â—rmeth the visible Churches Saints Temples of the holy Spirit the sonnes and daughters of the living God and when he tearmeth them such he speaketh to and of a visible Church yet not as visible because to be the temple of the holy Spirit and a sonne and daughter of the living God is a thing formally and properly invisible for faith and the spirit of adoptien are not things visible or obvious to the senses but Separatisâ—s are often deceived with this hee speaketh to the visible Saints Ergo he speaketh to them as visible Saints this is the vaine collection of ignorant Anabaptists Paul writeth to the visible Church but every priviledge that hee doth ascribe to them doth not agree to them as they are visible He saith to the visible Church of Colossians ch 3. v. 3. your life is hid with Christ in God an unvisible life cannot agree to the Colossians as they are a visible Church so separation from the world made manifest and visible is the cause why the world hateth the children of God yet that separation is formally invisible and not seene to the eye of men for it is an action of God to choose men out of the world and no eye mortall can see his actions as they be such And therefore except Robinson prove that this choosing out of the world is common to elect and reprobate and to be seene in Peter and Iudas he bringeth nothing against us to prove his point but hee plainly contradicteth his owne tenents for in his first reason he will have the true Church separated from the world as Iudas the traytor was separated from the world which we grant that is separation in show and in profession and so maketh his visible Church to be made up of traytors and hypocrites who cannot bee the Spouse of Christ nor a part of Christ his mysticall body and his redeemed flocke Now hee still harpeth on this that the visible Church rightly constitute is the Spouse of Christ the redeemed of God the mysticall body of Christ and so hee contradicteth himselfe and saith with us that there bee no visible separation from the world essentiall to such a Church as they dreame of to wit of called Saints Temples of the holy Spirit c. and therefore never one of that side understood to this day the nature of a true visible Church though they talke and write much of it for the truth is the essence and definition of a Church agreeeth not equally to a true Church and a visible Church yea a visible Church as it is visible is not formally a true Church but the redeemed Church onely is the true Church Lastly He speaketh saith he of such a choosing out of the world as he doth of sending unto the world v. 18. Which sending as it was visible and externall so was the selection and separation spoken of Answ. The choosing out of the world is not opposed to sending unto the world for sending unto the world is an Apostolick sending common to Judas with the rest whereby they were sent to preach the Gospell to the world of chosen and unchosen of elect and reprobate but to bee chosen out of the world and given to Christ is proper to the elect onely who are chosen out of the loosed and reprobate world 2. It is also false that the sending of the Apostles is altogether visible for the gifting of them with the holy Spirit is a great part of sending the Apostles as our brethren say a gifted man is a sent Prophet but the Lord his gifting of the Apostle is not visible You cannot saith Robinson be partaker of the Lords Table and of devills Ergo we must separate from the ungodly Answ. The Table of Idols is that Table of devils and of false worship kindly in respect of the object that wee must separate from but a scandalous person at the Lords Supper partaketh of the Table of devils by accident in respect the person being out of Christ eateth damnation to himselfe but it is not per se and kindly the Table of devils to others and therefore I must not separate from it The Supper was to Judas the devils Table because Satan entered in him with a sup to cause him to betray the Lord and Christ told before one of them twelve had a devill and so to one of the twelve the Supper was the devils Table yet could not the Disciples separate therefrom Further he objecteth Paul condemned the Church of Corinth as knâ—â—ed lumpe and as contrary to the right constitution finding so many aberrations and defections from that state wherein they were gathered unto a Church who dare open so prophane a mouth as to affirme that this faithfull labourer
the most part 2. If the sinnes be against the worship of God as idolatry or sinnes of a wicked conversation the worship of God remaining pure and sound at least in professed fundamentals 3. If the idolatry be essentiall idolatry as the adoring of the worke of mens hands or onely idolatry by participation as Popish ceremonies the Surplice and Crosse being as meanes of worship but not adored and so being Idols by participation as Amesius and M. Ball doe well distinguish and before them so doth the learned Reynold and Bilson make use of the distinction 4. All lenity must be used against a Church if not more lenity then we use in proceeding against single persons 5. Divers degrees of separation are to be considered hence these considerations 1. There is a separation Negative or a non-union and a separation Positive Though a Church of Schismaticks retaining the sound faith yet separating from other be deserted by any it is a Negative separation from â— true Church and laudable as the faithfull in Augustins time did well in separating from the Donatists for with them they were never one in that faction though they separated not from the true faith holden by Donatists but kept a Positive union with them so doe all the faithfull well to separate from the Churches of the Separatists 2. If the whole and most part of the Church turne idolatrous and worship Idols which is essentiall idolatry we are to separate from that Church the Levites and the two Tribes did well as Mr. Ball saith to make a separation from Jeroâ—oams Calves and the godly laudably 2 King 16. 11. did not separate from the Israel and Church of God because the Altar of Damascus was set up and because of the high places Things dedicated unto Idols as Lutheran Images may be called and are called 1 Cor. 10. 34. idolatry yet are they idolatry by participation and so the Cup of Devils 1 Cor. 10. Paul doth not command separation from the Church of Corinth and the Table of the Lord there 3. Consideration There is a separation from the Church in the most part or from the Church in the least and best part In Achabs time Israel and the Church thereof for the most part worshipped Baal Elias Micajaâ— Obadiah and other godly separated from the Church of Israel in the most part Jeremiah wished to have a Cottage in the Wildernesse no doubt a godly wish that he might separate from the Church all then for the most part corrupted yet remained they a part of the visible Church and a part in the visible Church and therefore did he not separate from the Church according to the least and best part thereof The godly in England who refused the Popish ceremonies and Antichristian Bishops did well not to separate from the visible Church in England and yet they separated from the mainest and worst part which cannot be denied to be a ministeriall Church 4. Considerat If a Church be incorrigible in a wicked conversation and yet retaine the true faith of Christ it is presumed God hath there some to be saved and that where Christs ordinances be there also where Christs ordinances be there also Christs Church presence is And therefore I doubt much if the Church should be separated from for the case is not here as with one simple person for it is cleare all are not involved in that incorrigible obstinacy that is yet a true visible communion in which we are to remaine for there is some union with the head Christ where the faith is kept sound and that visibly though a private brother remaining sound in the faith yet being scandalous and obstinately flagitious be to be cast off as an Heathen yet are we not to deale so with an orthodox Church where most part are scandalous 5. Considerat I see not but we may separate from the Lords Supper where bread is adored and from baptisme where the signe of the Crosse is added to Christs ordinances and yet are we not separated from the Church for we professedly heare the word and visibly allow truth of the doctrine maintained by that Church which doe pollute the Sacraments and we are ready to seale it with our bloud and it is an act of visible profession of a Church to suffer for the doctrine mentioned by that Church 6. We may well hold that Ambrose saith well that a Church wanting the foundation of the Apostles is to be forsaken 7. There is a forced separation through Tyranny from personall communion and a voluntary separation David was forced to leave Israel and was cast out of the Inheritance of the Lord the former is not our sinne and our separation from Rome hath something of the former the latter would be wisely considered 8. There may be causes of non-union with a Church which are not sufficient causes of separation Paul would not separate from the Church of the Jewes though they rejected Christ till they openly blasphemed Act. 13. 44 45 46. Act. 18. 16. And when they opposed themselves and blasphemed Paul shooke his â—ayment and said unto them Your blood be upon your owne heads I am cleane from henceforth I will goe to the Gentiles There is a lawfull separation and yet before the Jewes came to this there was no just cause why any should have joyned to the Church of the Jewes who denyed the Messiah and persecuted his Servants Act. 4. Act. 5. seeing there was a cleaner Church to which Converts might joyne themselves Act. 2. 40 41 42. 9. There is no just cause to leave a lesse cleane Church if it be a true Church and to goe to a purer and cleaner though one who is a Member of no Church have liberty of election to joyne to that Church which he conceiveth to be purest and cleanest 10. When the greatest part of a Church maketh defection from the Truth the lesser part remaining sound the greatest part is the Church of Separatists though the maniest and greatest part in the actuall exercise of Discipline be the Church yet in the case of right Discipline the best though sewest is the Church for truth is like life that retireth from the maniest members unto the heart and there remaineth in its fountaine in case of danger CHAP. 4. SECT 6. The way of the Churches of Christ in New England IN this Section the Reverend Author disputeth against the Baptizing of Infants of unbeleeving or excommunicated neareit Parents of which I have spoken in my former Treatise Onely here I vindicate our Doctrine And first the Authour is pressed with this the excommunicated persons want indeed the free passage of life and vertue of the Spirit of Jesus till they be tuitched with repentance yet they are not wholly cut off from the society of the faithfull because the seed of faith remaineth in them and that knitteth them in a bond of conjunction with Christ. The Authour answereth It is true such excommunicates
as are truely faithfull remaine in Covenant with God because the seed of faith remaineth in them yet to the society of the faithfull joyned in a particular visible Church they are not knit but wholly cut off from their communion for it is not the seed of faith nor faith it selfe that knitteth a man to this or that particular Church but a holy profession of the Faith which when a man hath violated by a grievous sinne and is delivered to Satan he is now not as a dead palsie-member cut off from the body though bee may remaine a member of the invisible Church of the first borne yet he hath neither part nor portion nor fellowship in the particular visible Church of Christ Jesus but is as an heathen and a publican now Sacraments are not given to the invisible Church nor the members thereof as such but to the visible particular Churches of Jesus Christ and therefore we dare no more baptize his childe than the childe of an heathen I Answer First if Faith remaine in some excommunicated person as you grant it must be seene in a profession for though for some particular scandall the man be excommunicated yet is he not cut off as we now suppone for universall apostasie from the truth to Gentilisine or Judaisme for then he should be cursed with the great excommunication 1 Cor. 16. v. 22. and so though he be to the Church as a heathen in that act yet is he not to the visible Church an heathen but a brother and to be admonished as a brother 2 Thess. 3. 15. and the Church is to use excommunication as a medicine with intention to save his Spirit in the day of the Lord 1 Cor. 5. 4 5. 1 Tim. 1. 20. an excommunicated apostate is not so now if hee retaine faith to the Churches decerning he retaineth the profession of Faith and in so farre a visible membership with the Church in the Covenant Ergo for that professed Faith by our brethrens grant his childe should be baptized and so is not wholly cut off but is as a dead palsie member of the Church and so as a member though in a deliquie and Lethargie 2. You say to the faithfull of a particular Church the excommunicate is wholly cut off What doe you meane if his sinnes be bound in heaven as they are if he justly be excommunicated is he not also cut off to all the visible Churches on earthâ— are not all the Churches to repute him as a publican and a heathen I beleeve they are but you deny in this all visible communion of Churâ—hes 3. You say it is not the seede of Faith that knitteth a man to a particular visible Church but an holy profession But in the excommunicate person if the seede of faith remaine as you grant this faith must be seene by you in a holy profession else to you he hath no seed of faith and if his profession of faith remaine intire though it bee violated in the particular obstinate remaining in one scandall for the which he is excommunicated you have no reason to say that to the particular Church hee is wholly cut off since his profession remaineth 4. You say It is not the seed of faith nor faith it selfe that knitteth a man to this or that particular visible Church but a holy profession of faith Then I say one may be knit to a particular visible Church and a true member thereof though he want both the seed of Faith and Faith it selfe I prove the connexion A man is a perfect and true member of a Church though he want that which doth not knit him to the Church this is undenyable But without the seed of Faith or Faith it selfe as you say hee is knit to the true Church Ergo. But this is contrary to your Doctrine who require chap. 3. sect 3. that none must bee admitted members of a visible Church but those who are Christ his body the habitation of God by the Spirit the Temples of the Holy Ghost c. And that noâ— onely by externalâ— profession but in some measure of sincerity and Truth Now consider my Reverend Brethren if there bee a measure of sincerity and Truth where there is neither the seed of Faith nor Faith it selfe and surely by this you cast downe and marre the constitution of your visible Church when you exclude from the members thereof the seed of Faith and Faith it selfe and you come to our hand and teach that the seed of Faith and Faith it selfe is accidentall to a visible Church as visible which wee also teach and so there is no measure of truth and sincerity required to the essentiall constitution of a visible Church 5. But I would gladly learne how you contra-distinguish these two Faith and a holy profession of Faith Doe you imagin that there can be a holy profession knitting a man to the visible Church where there be neither the seed of Faith nor Faith it selfe It is Arminian holinesse which is destitute of Faith but if you meane by a holy profession a profession conceived to be holy though it be not so indeed then you doe yet badly contradivide a holy profession from faith for before any can be knit as a member to the visible Church you are to conceive him to be a Saint a Beleever and so to have both the seed of Faith and Faith it selfe though indeed he have neither of the two and so Faith is as wel that which knitteth a man as a member to the visible Church as holinesse 6. If he remaine a member of the universall Church of the first borne is hee therefore so as a heathen and so that you dare no more receive him to the Supper nor his seed to baptisme nor you dare receive a heathen and his seed to the Seales of the Covenant is a heathen a member of the invisible Church of the first borne but the excommunicated you presume is such a one 7. What warrant have you for this Doctrine That the Sacraments are not given to the invisible Church as it is such but to the visible Certainely God ordaineth the Sacraments to the beleevers as beleevers and because they are within the Covenant and their interest in the Covenant is the onely true right of interest to the Seales of the Covenant profession doth but declare who beleeve and who beleeve not and consequently who have right to the Seales of the Covenant and who not but profession doth not make right but declareth who have right The Author subjoyneth Christ giveth no due right unto baptisme to the child but by the Fathers right unto the Covenant and communion of the Church so by taking away right unto the Covenant and Communion of the Church from the Father he taketh away the childrens right also the personall sinne of the parent in this case is not a meere private personall sinne but the sinne of a publike person of his family for as his profession of his faith at his receiving
unto the Church was as the profession of a publike person receiving him and his children who could make no profession but by his mouth unto the Church so his violation of his profession by a scandalous criâ—â— was as a publike violation thereof for himself and his seed who stand or fall before the Church in his name and his person Answ. 1. It is true Christ giveth right to baptisme to the child by the Fathers right I distinguish that by the nearest father onely I deny by the right of fathers in generall true but then it will follow that no infant is to be debarred from baptisme for the sinnes of his nearest parents for if these who are descended of Abraham and David many generations upward from them were within the Covenant and so had right to circumcision for the Covenant made with David and Abraham and the nearest fathers sinne is not the cause of taking away the right to the Covenant from the child and right to the Church Communion 2. I much doubt if the child have right to the seales of the Covenant for the faith of the father and so I deny that hee loseth right to the seales of the Covenant for the fathers scandalous crime which is a violation of the Covenant I doe reverence grave and learned divines who speake so Oecolampadius and Zuinglius say that Insants are sanctified by their parents faith but I conceive they take the word faith objectively for the doctrine of faith profeffed by the father and not subjectively But I think that great Divine Beza saith well that no man is saved by another mans faith nor can the parents faith be imputed to the children which is no lesse absurd nor to say that one man liveth by the soule and life of another man and that he is wise by the wisedome of another man how then are Infants within the Covenant for their parents I answer for the faith of their fathers that is for the Covenant of their fathers they have right to baptisme for that I will be thy God and the God of thy seed Galat. 3. 8. comprehendeth all the beleeving Gentiles And for this cause the children of Papists and excommunicate protestants which are borne within our visible Church are baptized if their forefathers have beene found in the faith and I thinke the reason is given by Doctor Morton who saith The children of all Papists Anabaptists or other Hereticks are to be distinguished from the children of Turkes and Pagans because the Parents of Papists and Anabaptists have once beene dedicated to Christ in baptisme and the child saith he hath onely interest in that part of the Covenant which is sound and Catholike while as the parents themselves stand guiltie of heresie which by their owne proper and actuall consent they have added unto the Church And I thinke the Scripture saith here with us that the nearest parents be not the onely conveyers and propagators of federall holinesse to the posteritie Psal. 106. 35. They were mingled with the heathen and learned their workes 36. and they served their Idols c. 44. Neverthelesse he regarded their affliction 45. and he remembred for them his covenant What Covenant His Covenant made with Abraham and yet their nearest fathers sinned v. 6. We have sinned and our fathers v. 7. Our fathers understood not thy wonders in Egypt they remembred not the multitude of thy mercies but provoked him at the Sea even at the red Sea v. 8. Neverthelesse be saved them for his names sake His name was the glory of the Covenant made with Abraham by which his name and truth by promise was ingaged Esa. 63. 10. But they rebelled and vexed his holy Spirit therefore hee was turned to bee their enemy and hee fought against them v. 11. Then he remembred the dayes of old Moses and his people saying Where is he that led them and brought them out of the red Sea So also Esay 51. 1 2 3. and most evidently Ezek. 20. 8. They rebelled against me c. But I wrought for my names sake that it should not be polluted before the heathen among whom they were in whose sight I made my selfe knowne unto them in bringing them forth out of the land of Egypt Now this name is to be expounded his Covenant Jerem. 31. 32. which he made with them when hee brought them out of the land of Egypt which Covenant is extended unto the Christian Church Heb. 8. 8. 9 10. Now if God gave right unto the sonnes of the Jewes I meane federall right to temporall deliverance and the meanes of grace for the Covenant made with Abraham though their nearest parents rebelled against the Lord that same Covenant in all the priviledges thereof indureth yet yea and is made to all the Gentiles â—al 3. 8. Heb. 8. 8 9 10. for it is the covenant nationall made with the whole race not with the sonnes upon the condition of the nearest parents saith as is cleare after Christs ascension unto heaven Act. 2. 39. For the promise is to you and to your children and to all that are afarre off even to as many as the Lord our God shall call Now it is cleare that their fathers killed the Prophets Matth. 23. 30 31 32 33 34 35. they were a wicked generation under blood v. 37. 2. It is cleare that these externally and in a federall and Church profession have right ecclesiastick to the Covenant to whom the externall calling of the preached Gospell doth belong while he saith the promise of the Covenant is made to as many as the Lord our God shall call so the called nation though the nearest parents have killed the Prophets and rejected the calling of God Matth. 23. 33. 34. 37. is the nation which have externall and Church-right to the promises and Covenant and Rom. 11. 28. As concerning the Gospell they are enemies for your sake but as touching the election they are beloved for the fathers sake now their nearest fathers maliciously opposed the Gospell therefore it must be for the election of the holy nation in which respect the nation of the Jewes v. 16. was a holy seed and a holy root and the children were also the holy branches holy with the holinesse of the Covenant and Joshua had no reason to circumcise the people at Gilgal for the holinesse of their nearest parents whose earcasses fell in the wildernesse yet he circumcised them to take away the reproach of his people now this reproach was uncircumcision in the flesh the reproach of the Philistims so Goliah is called an uncircumcised Philistim and of all the nations without the Covenant of God yea by this there were no reason to circumcise the sonnes of Achab and Jezabel whose nearest parents were slaves to Idolatry and who were bloody persecutors of the Prophets nor was there reason to circumcise Jeroboams sonne in whom there was some good for both father and mother were wicked Apostates and very often by
this doctrine should the people of the Jewes leave off to be the visible Church and so the promise of the Covenant should faile in the line from Abraham to David and from David to Christ even so oft as the nearest parents did evill in the sight of the Lord and many times should God have cast off his people whom be foreknew contrary to that which Paul saith Rom. 11. 1 2 3. To these I adde if the infants of the Christian Church have onely right to baptisme through the faith of the nearest parents onely then is this to be conceived either to bee true and saving faith in the nearest parents or onely faith in profession if you say the former then 1. The seed of the excommunicated parents in whom is faith or the seed thereof is to be baptized the contrary of which you affirme 2. Then the seed and Infants of no Parents but of such only as are members of the invisible Church of the first borne are to be baptized the contrary whereof you teach while you say The Sacraments are not given to the invisible Church and the members thereof but to the visible particular Churches 3. The Infants of the unbeleeving parents though members of the visible Church have no right to baptisme and the Covenant though they be the elect of God and borne within the visible Church which is admirable to us now it is knowne that Hypocrites and unbeleeving parents have often such a luster of a greene and fairelike profession as that they goe for visible members of the Church so as their children are by Christs warrant and right baptized I come to the other point if the faith of nearest parents onely true in profession and show before men give right to their Infants to bee sealed with the seales of the Covenant Then 1. apparent and bypocriticall faith conferreth true right to the seales to Infants and there is not required as the author saith Chap. 3. Sect. 3. that the members of the visible Church be the called of God the sonnes and daughters of the Lord God Almighty not onely in externall profession but also in some measure of sinceritie and truth 2. God hath warranted his Church to put his seale upon a falsehood and to conferre the seales upon Infants for the externall profession of faith where there is no faith at all this your writers thinke inconvenient and absurd Also it is objected by us that excommunicates children are in no better case by this doctrine then the children of Turkes and Infidels The Author answereth We willingly saith he put a difference excommunicates are nearer to helpes and meanes of salvation and conversion then Turkes 1 Cor. 5. 5. because excommunication it selfe is a meane that the spirit may be saved and Turkes are nearer then Apostates who turne enemies to the truth for better never have knowne the way of truth then to turne backe But in this they agree they are all of them as Heathen Matth. 18. and therefore neither parents nor children have right to the seales Answ. This is not an answer for the Infants of excommunicates though they be the seed of ancestors as grandfathers who were true beleevers yet as infants and dying in Infancy are no lesse without the Covenant and excluded from the seales thereof by you then the Infants of Turkes 2. The Infants of nearest parents in the Jewish Church though wicked were not excluded from circumcision nor were they in the case of the Infants of the prophane heathen and the same covenant made to the Jewes and their seed is made to us and to our seed Gal. 3. 8. Heb. 8. 9. 10. Rom. 11. 27. 28. Act. 2. 38 39. We also affirme that the Lord extendeth the mercy of the Covenant to a thousand generations and therefore the line of the covenant-mercy is not broken off for the unbeleefe of the nearest parents Our Author answereth Is the extension of Gods mercy to a thousand generations be a sufficient ground to extend baptisme to the Children of excommunicates in the right of their ancestors it may suffice as well to the children of Turkes and Insidels and Apostates for it is not above sixty and six generations from Noah to Christ as is plaine in the Genealogie Luk. 3. 13. and there have not passed as many more generations from Christs time to the Turkes and Infidels of the present age And all will not amount say they in their answers to the summe of two hundred generations The true meaning is that God out of his abundant and rich mercy may and doth extend thoughts of redeeming and converting mercy and grace unto thousand generations but he never allowes his Church any warrant to receive unto their Covenant and communion the children of godly parents who lived a thousand yeares agoe much lesse a thousand generations nay rather the Text is plaine 1 Cor. 7. 14. that the holinesse of the children depends upon the next immediat parents to wit upon such faith as denominateth them beleevers in opposition to Pagans and Infidels and that holinesse to the children is called federall which receiveth them unto the Covenant and seales thereof Answ. 1. We stand not on the number of a thousand precisely nor doth the holy Ghost intend that for as it is usuall in Scripture a definite number is put for an indefinite Wrath followeth the Ammonite and Moabite to the tenth generation Deut. 23. 2 3. and the Edomite and Egyptian though cursed entereth into the Congregation of the Lord the third generation v. 7. 8. The Lord here walketh in a latitude yet so as the mercy of the Covenant is extended to more generations a thousand for foure beyond the anger of God to the generation of the wicked nor doth the Authors consequence stand good that then wee had right and warrant to baptize the children of Turkes Pagans and Indians as for one single Apostate I account him as one single excommunicate Christian in this point because the Lords comparison of proportion holdeth in generations of the same kind and is restricted to the generations within the visible Church sheweth mercy unto thousands of them that love me and keepe my Commandements which must be extended to professed love of a nation that is federally holy Now Turkes and Indians are neither lovers of God nor in profession through federall holinesse such and it is most pregnant against such as confine and imprison the mercy of the Covenant towards poore Infants to their next immediate parents and by the Authors interpretation the thousand generations to which God extendeth mercy is confined to one because if the wicked two the father and mother bee violaters of the Covenant though nine hundreth foregoing generations have beene lovers of God yet the Covenant mercy is interrupted to the innocent Infants in this innocent and they are translated over to the classe and roll of the children of Turkes and Pagans under the curse and wrath of God for hundreth of generations
The Lord in this having a respect to that people whom hee brought out of the Land of Egypt in whom hee fulfilled this promise of shewing mercy to many generations though their nearest parents were grievers of his holy Spirit and rebellers against him for Abraham Isaac and Jacobs sake cannot bee so narrow and pinched in mercy to the posteritie as to reduce a thousand generations to one as this Author would have him to doe 2. It is a hungry extention of mercy as the Author exponeth it to Gods extending of thoughts of redeeming and converting to a thousand generations which hee hath to Turkes for these thoughts of redeeming are from the free and absolute decree of election to glory but this is an expresse promise of extending the mercy of the Covenant to a thousand generations and such as the Lord by necessitie of his veracitie and faithfulnesse of covenant cannot contraveene 3. The place 1 Cor. 7. is corrupted contrary to the Apostles intent which is to resolve a case of conscience whether the beleeving wife married on a Pagan husband or a beleeving husband married on a Pagan wife should divorce and separate because the seed would seeme by Gods Law to bee uncleane Para 9. 2. Paul answereth if one be holy and professe the faith the 〈◊〉 is holy v. 14. whereas if both father and mother were Pagans and heathen the seed should be unholy and voyde of federall holinesse then were the children uncleane But the consequence is frivolous if both be Pagans and Heathen and unbeleevers for so the Author doth well expound the unbeleeving husband then the seed is uncleane and voyde of federall holinesse But it followeth not Ergo if both the Christian Parents be excommunicated and be scandalous and wicked they are not members of a parishionall visible Church then are the children uncleane and voyd of all federall holinesse and have no right to the seales of the covenant We deny this connexion for there be great odds betwixt the children of Turkes and children of excommunicated and scandalous parents The children of Turkes and Heathen are not to be baptized but the children of excommunicates are as Turkes and Heathen Ergo the children of excommunicates are not to bee baptized The Syllogisme is vitious in its sorme 2. It faileth in its matter for children of excommunicates because of the Covenant made with their ancestors are in Covenant with God and the children of Turkes are not so The Author addeth The wickednesse of the parents doth not 〈◊〉 the election or redemption or the Faith of the child 〈◊〉 a Bastard is reckoned in the Catalogue of beleevers Heâ—â—â—nes 11. 32. Yet a bastard was not admitted to come unto 〈◊〉 Congregation of the Lord to the tenth generation Deuteronom â—3 2. Answ. It is true the want of baptisme is no hazzard to the salvation of the childe nor doe we urge that the infants of excommunicates should be baptized because we thinke baptisme necessary necessitate medii as Papists doe but neither we nor Papists nor any except Anabaptists and the late Belgiâ—â—e Arminians and Socinians as Episcopius Henri us Sâ—â—tius Somnerus Socinus deny baptisme to be necessary in respect of Gods Commandement and indeed if you urge the constitution of a visible Church as you doe of members called of God and Saints not onely in externall profession but also in some measure of sincerity and truth as you doe expressely say e in this Treatise we see not how you can hold that Infants can be baptized at all while they come to age and can give tokens to the Church of their faith and conversion to God for if they beleeve not you put Gods seale upon a blanke which you thinke absurd In the closing of this Section the Author reasoneth against God-fathers which are to us of civill use and no part of baptisme He alledgeth he knoweth not any ground at all to allow a faithfull man liberty to entitle another man his childe to baptisme onely upon a pretence of a promise to have an eye to his education unlesse the childe be either borne in his house or resigned to him to be brought up in his house as his owne I Answer 1. The Infants of beleeving Fathers absent in other Lands upon their lawfull callings are by this holden from the Seale of the Covenant as if they were the Children of Pagans for no fault in the Parents 2. A promise of education in the Christian faith is here made a sufficient ground for baptizing an Infant whereas alwayes before the Author contendeth for an holy profession of faith in both or at the least in one of the nearest parents but we know that a friend may undertake the Christian education of the childe of an excommunicate person who is to you as the childe of a Pagan we think upon such a promise you could not baptize the childe of a Turke Ergo excommunicated persons and Turkes are not alike as you say CHAP. 5. SECT 1. and 2. Tâ—â—â—hing the dispensation of the censures of the Church Authour WE proceede not unto censure but in case of some knowne offence Answ. What if a member of your Church doe â—how himselfe in private to some brethren to be a non-regenerated person and so indeede not a member of the visible Church by your doctrine he should be excommunicated for non-regeneration which is against Christs way Matth. 18. who will have such sinnes as if denyed may be proved by two witnesses onely to be censurable by the Church else you shall retaine such an one and admit him to prophane the Table of the Lord. In this first and second Section I have nothing to examine but what hath beene handled already especially the Peoples power in Church-affaires hath beene fully discussed onely the Author will have the preaching of the word a worship not pecuâ—iar to the Church but commune to those who are not in the Church-state at all and that ordinarily in respect that Indians and Heathens may come and heare the Word 1 Cor. 14. but this proveth not but that preaching of the word is proper and peculiar to the Church but there is another mystery here as from the first chapter second Section then preaching of the word is to be performed by gifted persons yea ordinary preaching for the conversion of Soules before there be any Pastors in the Church to Preach Hence is that Quest. I. Whether conversion of soules to Christ be ordinarily the proper fruite effect of the word preached by a sent Pastor or if it be the 〈◊〉 and effect of the word preached by Pastors not as Pastors but as 〈◊〉 to preach and so of all persons not in office yet gifted to preach The Churches of New-England in their Answers to the thirty two Questions sent by the Ministers of Old England Answer by certaine Theses which I set downe and examine 1. The conversion of sinners followeth not alwayes the preaching of every one that is
required no calling of the Church to make one a Lawfull minisâ—er And your Arguments they have and you have their Arguments to evert all ministerie and order of calling of pastors so teach the Arminians and so Episcopius disp 26. thes 4. 5. Necessitatem missionis jam cessare dicendum est ac pâ—inde fas licitumve esse homini Christianâ— non tantum in magno necessitatis casu aut in enormi ecclesiae defectione sed quovis etiam tempore vâ—rbum divinum docere si ad docendum sit idoneus qui doari vâ—lunt id serio obnixè postulant So doe the Socinians Aâ— lr Roddeccius in not is in lib. Smiglecii pag. 3. Confitemur olim â—â—lâ—sie ministros vocari potuisse imo vocatos fuisse nunc etiam vocâ—ri posse in vero id quod olim factum est hodie fieri potest ad mâ—nus ministrorum requiratur hoc vere perpetuo quaeritur Catâ—ch siâ— Raccoviensis cap. 11. 305. 306. Cum per hujusmodi ex praesâ—ripto Apostolicae doctrinae constituuntur in his duabus rebus praest â—ut vitae innocontiâ ad docendum aptitudine propter ejusmodi constitutionem apud omnes authoritatem suam merito in venire debent Smaleius in refut thes D. Frantzii parte 2. disp 4. pag. 377. Hoc enim in questione est an hujusmodi constitutio sit prorsus necessaria ad constituendum verbi dei ministrum hoc autem nos negamus nihil enim tale quod caput reiest in descriptione eorum quae ad episcopum constituendum requiritur nec uspiam judicatum vel levissime videmus cum qui talis sit postea vocari mittiab aliquo debere imo posse aliquem per se munus tale concupiscere vel affâ—ctare manifeste scriptum legimus Theoph. Nicolaid in refut tract de miss ministrorum cap. 10. pag. 80 87. 88. Munus docendi non tam est honos quam labor laborem autem semper sumere liâ—et hâ—ores non item pag. 91. Docet Paulus rectâ— id fieri posse unumquâ—mque munus docendi aggredi mâ—do ad id aptus sit quod aggredi cogitat vel cupit Quest. II. Whether or not all gifted persons may preach the Word of God publikely and ordinarily for the gathering in of soules to Christ though they be destitute of all officiall authoritie or Church calling to that ministery Our brethren hold all gifted persons not in office may ordinarily preach publikely So teach Mr. Robinson in a Treatise intituled The peoples ple t for prophecying the Arguments of which booke I shall shortly discusse Hence these considerations 1. Distinct. There is one power of publike preaching in a Church not constitute and another in a Church constitute gifted persons in extraordinary cases where a Church is not planted may publikely preach but the case is otherwise in a Church constituted 2. Distinct. Pastors not onely as gifted men but as Pastors are â—illed of God for the conversion of soules and the visible Church is Christs visible kingdome and visible society to make persons members of the invisible Church of the first borne 3. Dist. Publike preaching as it is the ordinary meane of saving such as beleeve is proper and peculiar to the Church both subjectively as being onely in the Church and objectively as being onely exercised on the Church members perse but upon Pâ—gans by accident 4. Dist. There is a call to an habituall and ordinary propheâ—ying here is required not onely a calling by gifts but also a collation of authoritie to the office either immediately by God or mediately by the Church and there is a call to some particular or occasionall acts of exhorting as the Martyrs and Stephen are called to give consession of their faith and a King in battell to exhort his army or a Prince his Subjects to piety and to this latter there is no other call required but the place and profession of the exhorter though hee bee not by office a Pastor 5. Dist. There is a formall calling of the Church as the laying on of the hands of the Elders and a virtuall and interpretative calling or tacite approbation of the Church when learned men of eminent gifts not in office do write Commentaries Sermons on Canonick Scriptures and tractates resuting heresies to this the tacite approbation of the Church is required but these have not ordinary pastorall care nor are they the ordinary converters of soules to Christ as the pretended Prophets of Separatists are 6. Dist. Gifted Christians may occasionally admonish warne rebuke and exhort one another 1. privately 2. without any Pastorall care of soules as they are a Church but onely as they occasionally converse with them 3. Excommuni officio charitatis by the Law of nature charitie tying one member to helpe another 4. Not authoritatively by speciall office but all authoritie here is from the word occasionally spoken The Pastor is to preach 1. Publikely 2. To the Church as the Church 3. With a pastorall obligation to all alike whether he converse daily with them or not 4. Not onely by the tie of common Charitie but by a vertue of a speciall office 5. With authority both objective from the word and officiall from his charge 6. And is obliâ—ged to separate himselfe for this charge allanerly as a watchman who must give an account in a speciall manner to Jesus Christ. Our brethren hold that the ordinary and established way in the Church of Christ to the end of the world is that all that are converted are made fit materialls for the visible Church by private Christians as gifted of God to preach publikely and to gather a true Church to Christ. 2. That none unconverted as they are such are under any pastorall care of Christs officers 3. That Pastors as Pastors doe convert none but onely confirme those who are already converted and that if Pastors shall convert any to Christ it is by accident as we say with Aristotle Musicus curat aegrotum a Musician cureth a sick man which he doth no wayes as a musician for Pastors doe convert as gifted persons and not as Pastors and conversion of soules is no proper Church-worke but accidentall to Pastors But that none can take on him lawfully to preach the Word publikely in the established and ordinarily approved way of Christ for the conversion of soules but he who is not only gifted but also called thereunto by God and his Church I prove 1. Argum. If faith come ordinarily by hearing a Pastor sent of God and such Pastors as are called messengers with good newes and watchmen not onely gifted but also instructed with authority of office then are not gifted persons because gifted called of God to be ordinary converters of soules But the former is true Rom. 10. 14. for they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of these the Prophet saith Isa. 52. 8. Thy watchmen shall lift up the voyce And it is thus confirmed That Gospel which is the power
Matth. 10. 5 6 7. they were members of the Jewish Church and called Apostles To the 3. I answer ignorance of fundamentall points not fully proposed and revealed if there bee a gratious disposition of saving faith to beleeve these when they shall be revealed such was as in the Lords Disciples Matth. 16. 16 17. Luk. 12. 32. Luk. 22. 28 29. may well stand with the dignitie of young and as yet limited Apostles Matth. 10. 5 6 7. who had not yet received the holy Ghost in that measure Act. 1. 8 9. that was requisite for Apostles in their full Apostolicke charge and made infallible pen-men of Canonick Scriptures sent to preach to all the world To the 4. I answer They were not non-residents because they returned to reside with Christ after they had casten out devils Ioh. 4. 1 2. which your lay-Prophets by your owne confession cannot lawfully doe not to bee idle but to learne more and to be eye and care witnesses of the doctrine life death resurrection and ascension to glory of Christ 2 Pet. 1. 16 17 18. 1 Joh. 1. 1 2 3. Matth. 26. 37 38 39. Luk. 24. 50 51 52. Joh. 20. 19 20. Act. 4. 20. which was necessary that they might preach these things to the world Nor is a Pastor in his studie attending reading as 1 Tim. 3. 15 16. though he be not then teaching a non-resident To the 5. I say when Christ ascended unto heaven Ephes. 4. 11. He gave some to bee Apostles c. but that gifting of Apostles is not to restrict the institution of Apostles to the precise time of his ascension for you grant that after the Lords resurrection and before his ascension they were ordained Apostles Matth. 28. 19. Joh. 20. 23. but the full sending of the holy Spirit to Apostles Evangelists Pastors and Teachers is ascribed to his ascension as a speciall fruite of his ascension Act. 1. 8 9. Joh. 16. v. 7 8 9. and therefore is their sending called an effect of the holy Spirit For the second point Giving and not granting that the Apostles were not Apostles till after the resurrection yet will it not follow that they were lay-Prophets or Prophets out of office for they might have beene Pastors in office though not Apostles in office for there were beside these others in the Jewish Church else where were Scribes Pharisees Lawyers Doctors all sitters in Moses his chaire They were not Apostles sure what were they then all teachers out of office No If then I prove that the Apostles were teachers in office though it were granted that they were not Apostles as in the fulnesse and plenitude thereof they were not till Christ arose from the dead I prove as much as taketh this argument for lay-prophets out of their hands But that they were not non-officed teachers but called Apostles or Pastors I prove 1. Argum. Judas was chosen one of the twelve and an Apostle Ergo farre more were the rest I prove the Antecedent 1. Act. 20. Let another take his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his charge 2. v. 17. He took part with us say they in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this ministery 3. Matthias v. 25. was chosen in that place and Apostleship from which Judas fell Now Lay-Prophets have no officiall Episcopacie no Ministery nor can any chosen in their place said to bee chosen to an Apostleship Ioh. 6. 7. Have not I chosen you twelve this choosing was to an Embassage saith Cyrill Augustine Euthymius and all our Divines with them 2. Matth. 10. 2. These are the names of the twelve Apostles v. 5. he send them What power he giveth to them in respect of al the world to remit and retaine sinnes Iob. 20. that hee giveth to them toward the house of Israel v. 11 12 13. under the name of offered peace Magis minus non variant speciem Mark 13. 14. Mark 3. 14. hee ordained twelve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee made twelve to be with him which he might send to preach Luk. 9. 1. and he called the twelve and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be sent them hee tooke them from their fishing and made them fishers of men and Matth. 10. 10. hee calleth them workmen worthy of their hire private Prophets are not gifted nor sent nor taken from their callings nor are they workmen deserving stipend for that is due to Prophets by office 1 Cor. 9. 13. 14. Gal. 6. 6. 1 Tim. 5. 17. 3. Those who have power to dispense the seales of grace and to baptize are not private or unofficed Prophets but sent of God and in office as Matth. 28. 19. 1 Cor. 1. 17. and Robinson granteth this and so doe Separatists teach But the Disciples of Christ before his resurrection baptized Ioh. 4. 2. 4. Those who were witnesses of the life miracles doctrine of Christ and preached the same and confirmed it by miracles were pastors 5. Those who were twelve selected men chosen Luk. 6. 13. named Apostles Mark 9. 35. Mark 10. 32. Luk. 8. 1. to whom the keyes of the kingdome were given Matth. 18. 17 18 19. Matth. 16. 19. are not unofficed men 6. This is a Popish opinion and to be suspected for Papists to advance Peter to a Popedome will have him no Apostle while after the resurrection for Bellarmine saith Imposition of hands is essentiall to holy orders and that the Apostle ordained no Presbyters while Christ was risen and made the Apostles and gave them the holy Spirit The Councell of Trent hinteth at the same opinion Bellarmine saith the Apostles were made Priests at the last Supper to sacrifice Christs body but not Presbyters till after that when they received the holy Ghost and Cardinall Hosius Martinus Ledesma Petrus a Soto say the Disciples are made Apostles Ioh. 21. Toletus saith they had power before this time to preach but not to forgive sinnes in the Sacrament of pennance while now And Cardinall Cajetan saith here was first the Sacrament of pennance ordained and it is true Cyrillus and Chrysostome say that Iohn 21. Soli sacerdotes onely Pastors by this place have power to forgive sinnes but not by this place onely for they say that Matth. 16. power is given Joannes de Lugo the Popes Professor at Rome teach that Joh. 21. the Apostles first received this power And jayne with him Suarez Thomas Sanchez Aegidius Coniuk and Vasquez though as good as they say the contrary as Panormitanus a late Schooleman Avila and Sylvester and John Bishop of Rochester writing against Papists and their Popes power of dethroning Kings saith how could the Apostles who are examples of good order preach and baptize if they were meere Layicks and not Pastors while after Christ was arisen from the dead Robinson citeth Luk. 8. 39. Christ biddeth the dispossessed man gâ—shew what great things the Lord had done for him and hee went and preached it now
miracles are a part of the Gospel and written that we should beleeve Joh. 20. 30. and they prove that Jesus is the Sonne of God Ergo This man being no Prophet preached the Gospel Answ. 1. This will not conclude the Question 1. One man published one single miracle wrought upon himselfe which is a part of the Gospel onely 2. And upon a particular occasion did show what things the Lord had done for him 3. He is commanded to publish it to his friends and domesticks onely Matth. 5. 19. Go to thy house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thine owne friends and show them what the Lord hath done for thee Hence from this narrow antecedent a vaste and broad conclusion is drawne Ergo it is lawfull because this man published one particular of the Gospel for any gifted man to preach the whole Gospell because one man did it upon a miraculous occasion to his friends Ergo all gifted men may prophesie the whole Gospel to all the Churches ordinarily it is a vaine consequence 2. Because hee published one particular upon a particular exigence therefore any gifted man may ordinarily and weekly and daily Preach for the conversion of soules 3. Because hee published one miracle to his friends in a private way therefore any gifted man may preach the whole Gospell in publick to all the Church truly here is a weake reason 2. It is most like that this man was an intruding Prophet like the Separatists Prophets for he requested that hee might be with Jesus and bee made a Disciple to preach the Gospell as Calvin Marlorat Bullinger expone it but Jesus suffered him not Now if Christ had commanded him to be a Prophet as Robinson will have him he should have granted what he sought Lastly the man did more then Christ commanded for Mark. 9. 20. Hee published it in Decapolis throughout all the citie whereas Christ had limited the publishing thereof to his friends and house onely Robinson saith Luk. 10. The Seventie Disciples preached and yet they were men out of office I answer 1. The Seventie Disciples were Pastors in office 1. Satan by their ministery fell from heaven as lightning v. 19. Christ saith Behold I give you power to tread upon serpents Luk. 10. 1. After these things the Lord apponted other Seventie and sent them out here is a cleare calling they confirme their doctrine by miracles and casting out of devills as the twelve Apostles 2. Christ sent out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also other Seventie Ergo as hee gave a calling to the Twelve so hee did to these Seventie and the same paâ—â—orall commission is given to them Behold I send you c. Luk. 10. 3 4 5 6. 3. The Seventie are called workmen sent out to the Lords harvest Luk. 10. 2. and the same is said of Shepheards in office Matth. 8. 36 37 38. to whom wages are due as to Pastors in Office 1 Cor. 9. 13 14. Gal. 6. 6. 1 Tim. 5. 17. 3. It is said by Christ of these Seventie He that heareth you heareth me he that despiseth you despiseth me Ergo they were Ambassadors in Christs stead as Pastors in office are 2 Cor. 5. 20. The Samaritane woman saith Robinson Job 4. 28. Preached and many of the Samaritans beleeved because of her v. 39. and without preaching of the word of God none can beleeve Rom. 10. 14 15. If a woman may teach without the Church then may a man teach in the Church Answ. 1. A woman may teach 2. In a non-constituted Church where there is no salvation and they worship they know not what Joh. 4. 22. 3. A woman may occasionally declare one point of the Gospel that Maries Sonne is Christ but hence it followeth not Therefore 1 a man 2 in a constituted Church 3 may ordinarily preach the whole Gospell to the Church in publick a weake sparre for so vast a roofe 2. He abuseth the place Rom. 10. 14. and would hence prove that a woman or any gifted teacher is a sent Preacher by whom faith ordinarily commeth for otherwayes who dare deny but faith commeth by reading and just as the Catechise of Raecovia exponeth the place Rom. 10. 14. to evert the necessitie of a sent ministery so doth Robinson expone the place Robinson Act. 8. 1 2 3 4. Act. 11. 20 21. All the Churches were scattered abroad except the Apostles and those who were scattered preached every where the Gospell Ergo Disciples out of office may lawfully preach the Gospel Answ. Whether these of the scattered Church who preached were the Seventie Disciples as learned Divines thinke I dispute not But that they were Prophets out of office the Text saith not But that they were extraordinarily gifted Prophets who preached I conceive the text doth insinuate for it is said Act. 11. 21. The hand of the Lord was with them the very word which is Ezek. 3. 14. The hand of the Lord was strong with me 2. In a scattered and dissolved Church gifted persons may prophesie Ergo in a constituted Church gifted persons are the ordinary and onely Ministers of conversion though they bee never called to the office it doth no wayes follow Robinson saith it is not reasonable to think that they were all extraordinary Prophets and that if they were immediately inspired there had beene no need of so speedy sending of Barnabas from Hierusalem to Antioch with supply though he were a man full of the holy Ghost for â—â— were such Prophets as well as â—ee Ephes. 2. 20. and 3. 5. Answ. Wee doe not affirme that all and every one of the Church even women and children were extraordinarily gifted but whether their gift was ordinary or extraordinary the Text doth not say that they were Prophets out of office and the Law of disputing saith Affirmanti incumbit probatio the hand of God was with them as it useth to bee with Prophets 2. They travelled as farre as Phenice Cyprus and Antioch preaching the word of the Lord this is that which the Apostolick planters of Churches did as Master builders laying the foundation of Churches and Calvin calleth them Ministers planters of the Gospel Nor is it like that Prophets not in office would so travell and preach the Gospel to the Gentile â—s and Calvin saith singulari Dei impulsu hoc factum and that many were turned unto the Lord. 2. Barnabas saw the grace of God in them 3. And exhorted them that with purpose of heart they would cleave unto the Lord Ergo there was grace and a profession visible of cleaving to the Lord before Barnabas came and so a founded Church and if it had beene done by gifted Christians of ordinary gifts and wanting the spirit of Prophecy the work had been the more illustrious and it would not have beene concealed yea and helpe in so great an harvest by Barnabas an Apostolick man was very needfull the number being so great of those who were converted to the faith seeing the great Apostles sought helpe
and Paul tooke Titus and Timothy with him often for helping the worke of the Lord. The next Scripture saith Robinson is 1 Pet. 4. 10 11. As every man hath received the gift so let him minister as good stewards of the manifold graces of God if any man speake let him speake as the oracles of God Answ. This saith with us for private Christians are not stewards who gave them the keyes Yea 1 Cor. 4. 1. it is a word of office and it is not given to Ministers not in office as Beza observeth well he setteth downe one generall that the Ministers be ready to distribute and then two species 1 Preaching Ministers that they speake the Oracles of God 2. Serving Ministers Elders and Deacons that they minister out of the habilitie that God giveth them and the place is against private Prophets Robinson alledgeth Revel 11. 3. I will give power to my two witnesses and they shall prophecy a thousand two hundreth and sixtie dayes clothed in sackcloth The Clergie men are not onely witnesses against the Antichrist In the Antichrists raigne no Church officer aâ— anâ— officer witnesseth against him but all for him as both having their authority from him and binding themselves to submit their doctrine to his censure The persons indeed that were officers even Masse-Priests Monkes and Friers witnessed some of them against him but so did not their office something was extraordinary I acknowledge in respect of the then prevailing order and in respect of their degree of gifts and graces but no extraordinary and miraculous gift of prophecying and Brightman exponeth the two witnesses to bee the holy Scriptures and assemblies of the faithfull Answ. The two witnesses saith Junius are the Ministers for number few and for place contemptible so saith Couper and Paraeus induceth many paires of witnesses as in Bohemia John Hus and Jerome of Prague An. 1415 1416. in Saxonie Luther and Melancthon in Argentine Bucer and Cariton in Helvetia Zwinglius and Oecolampadius in France Farell and Calvin and these were Pastors in office We need not stand upon the number of two but because two is the least and fewest number the witnesses were two But first there is no reason to fetter and restrict the Text to witnesses and Martyrs out of office excluding the Ministers and Prophets in office and to inferre thence that gifted persons in a constitute Church are the ordinary Ministers of conversion 1. These two witnesses did prophecie in the midst of Popish Babylon where God had no visible Church They did upon a particular exigence being called thereunto as the Martyrs of Christ to give a witnesse for Christ against Antichrist and they sealed the truth with their blood but the consequence is null a Martyr at the stake though no Pastor may give a confession of his faith to the persecutors as Stephen did Therefore a gifted person not in office may ordinarily preach in the Church I would not buy such logick with a rotten nut 3. Many women were witnesses and Martyrs and gave a testimony against Antichrist Ergo women may preach in the Church what vanitie is this 2. Also if those witnesses had an extraordinary measure of gifts and graces to beare witnesse to the truth it followeth not Ergo Christians gifted with an ordinary measure of the Spirit are ordinary Prophets for the conversion of soules 2. Though these witnesses were only unofficed Prophets yet the prophecying ascribed to them after they arose from the dead will not inferre that unofficed Prophets are ordinarily to preach for the rising againe of slaine Prophets is not to be exponed of the raising againe of the persons of unofficed Prophets to preach but it is to be exponed of the rising againe of the buried Gospel which in the ministery of faithfull Pastors and in other new Martyrs Pastors and others arose againe from the dead with the Spirit and power of these Martyrs and that buried truth that was in former times persecuted by Antichrist did now revive againe to the wondering of Babylon for the intent of the Spirit is to show that the Gospel and true Church slaine and buried shall arise againe within a short time as three dayes and a halfe 4. It is vaine that he saith none of the Clergy witnessed and prophecied against Antichrist he is not versed in the Churches history who teacheth so for Monkes and Fryars were Ministers though their office unlawfull and as Ministers of Christ. Luther Melancthon and thousands other gave testimony against Antichrist Robinson addeth Revel 14. 6. Where an Angell flyeth in the midst of heaven that is in the visible Church having the everlasting Gospell to preach to them that dwell on the earth and to every nation and kinred That is God raised men in the midst of popery not miraculously inspired for you can show me no such who preached the Gospel not by vertue of an office The office of a Friar Monk or Massâ—-Priest is no ministery of Christs appointment and when they gave their clearest testimony they were almost all excluded out of Rome and so in respect of their personall gifts and graces they were Angels of God in respect of their office they were Angels of Antichrist Answ. 1. There is no reason to reject the interpretation of Junius that this Angell was a type of the servants of God who opposed Popery after the times of Bonifacius the eight as Cassiodorus the Italian Arnoldus de villa nova Occam Dante 's Petrarcha Ioannâ—s de Rupe the Franciscan Wickliff And Pareus refers the type to Wickliffe Marsilius Patavinus Petrarcha Our country man Napper exponeth it of Luther Melancthon and Calvin in the seventh age Anno 1541 and it is false that they were all excommunicated and though the accident of their office to be a Monke a Fryar was Antichristian yet the ministery it selfe was of Christ and by it they did preach against Antichrist as they did validely baptize for I hope they did not baptize as unofficed Prophets Lastly this Angel did not preach in the visible Church but in the midst of Popery and therefore doth not prove it is lawfull in a true visible constituted Church for gifted Prophets out of office to bee ordinary Preachers Robinson much urgeth the place 1 Cor. 14. 1 Because the Apostle speaketh of the manifestation of the gifts and graces common to all as well brethren as ministers ordinary as extraordinary 2. Hee speaketh of the fruits common to all edification exhortation and comfort compared with 1 Thess. 5. 11. 14. and of that which at all times remaineth amongst the Christians to wit love Answ. The cohesion of this Chapter with the former is cleare charitie should be followed because so excellent Therefore cover gifts which are most conducing to love and edification and that is to prophecie he proveth excellencie of prophecying above others and teacheth in this Chapter the right ordering of publick Church meeting Now Robinsons Argument is
place is to be such as so aboundeth in the knowledge of God as to teach rebuke admonish and comfort mutually one another in a private way not to preach publikely in the Church for the ordinary conversion of soules for which sort of Prophets you do contend Robinson addeth The Apostle cannot meane extraordinary Prophets 1 Cor. 14. there could not bee such a number of extraordinary Prophets now when extraordinary Prophets were beginning to cease in the Church Answ. 1. When the Church of Corinth abounded in every thing in all knowledge and utterance and came behind in no gift 1 Cor. 1. 5. 7. and so much grace was given them in Jesus Christ v. 4. It is cleare there were abundance of Prophets even then in Corinth 2. It is not to purpose for lay-Prophets whether they were ordinary or extraordinary Prophets They were Prophets as the Spirit of God calleth them 1 Cor. 12. 29. set in the Church as officers even as Apostles and Governors and Teachers who are officers And there is no reason that you should impose significations on words at your owne pleasure without warrant of the Word Now shew us in all the old or new Testament when the word Prophet signifieth a naked gifted man out of office in the Lords house for you have as good warrant for you to say there were lay-Apostles lay-Teachers lay-Governors who were gifted persons not in office as you have for lay-Prophets 3. Multitude of Prophets may consist with the time when Seers and foretellers of things revealed in visions were beginnings to cease even as the gifts of the holy Ghost given abundantly at the Pentecost Act. 2. 17. 18. Ioel 2. 28. did consist with the time when things concerning Christ must now have an end Luk. 22. 37. Luk. 24. 44. Robinsons 3. Argument is The Apostle in forbidding women to prophesie in the Church licenceth men 1. The Apostle in and for the worke opposeth the men to the women Sexe to Sexe and in forbidding women hee must license men when the holy Ghost opposeth faith and workes in the cause of justification and denyeth that we are justified by workes is not then the consequence good we are justified by faith 2. If in prohibiting women he gave not libertie to men where were the prerogative of men above women which is the onely ground upon which hee buildeth the prohibition 3. Ver. 34. 35. Women are not permitted to speake in the Church yet may they speake to their husbands at home now if the husbands might not speake in the Church more then the women what reason can be rendred of the Apostle his so speaking 4. The Apostle in the whole Chapter taketh order that some should prophesie in the Church and debarring women therefrom he must either admit men or then we have a third sort of Persons to prophesie who are neither men nor women Answ. Here is a great noyse of Arguments for just nothing and a faire sophisme concluding that secundum quid which should be concluded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for we deny not but some men in office are permitted yea and commanded to prophesie in publick and we grant that Sex and Sex are opposed but the opposition made by Robinson is creeple and throwne-backed for all and every one of mankind are not permitted to prophesie as all and every woman is forbidden to prophesie or teach in the Church by the Lawes of France a woman may not sit on the Throne and sway the Scepter but friend can you say then the Lawes of France doth license any Frenchman whatsoever he be to sit on the throne and be King Mr. Robinson proveth men are licensed to preach Sed indefinita propositio in materia contingente â—quipollet particulari but he knoweth all men are not licenced to prophesie in publick for ungifted men are not sent of God and we say neither all gifted tradesmen never called by the Church nor educated in Schooles or sent of God to preach in the Church This he covereth and proveth never onely he setteth downe foure armies of Arguments to prove I know not what to prove forsooth that men may prophesie in publike and not women but who denyeth that And the similitude of faith and workes crooketh here for saving faith is opposed to all good workes whatsoever both in kind and individualls for wee are neither justified by good workes in specie nor by any one good worke in individuo but though all women be debarred from teaching in the Church yet are not all men licensed to teach in the Church but onely those say we who are called of God as was Aaron 2. I would bandy the Argument thus It is not permitted to women to administer the Sacraments Ergo It is permitted for any man though not a Prophet by office to administer the Sacraments The Antecedent is Pauls the consequence is yours and so all these foure Arguments prove not what is in question to with that Ergo a gifted person not in office may preach publickly Mr. Robinson addeth In restrayning women he sheweth his meaning to be of ordinary not of extraordinary Prophets because women immediatly and extraordinarily inspired might speak without restraint Exod. 15. 20. Jud. 4. 24. Luk. 2. 36. Act. 2. 17 18. Answ. Robinson cannot show that the same kind of prophecying in women v. 34. is taxed by Paul which is regulated in men v. 26 27 28. and therefore that connexion is denied hee restraineth women from ordinary prophecying in the temple Ergo he speaketh of the ordinary prophecying of men for 1. he compareth prophecying with tongues extraordinary with extraordinary and he desireth them to covet to prophesie ordinary he cannot meane for in all the Word you find not private professors are commanded to desire to bee ordinary Prophets for so God should command them to pray that they might leave their callings and stations contrary to 1 Cor. 7. 20. and give themselves to study sciences and tongues for if the holy Ghost command the meanes he must command the end and if hee command the end hee must command the meanes But v. 34. he setteth downe a new canon about women who tooke on them to prophesie publickly and hee inhibiteth so much as ordinary prophecying yea so much as speaking in the Church and I deny not but Irenaeus Eusebius yea and Tertullian Cyrill Chrysostome Theophylactus with warrant teach that alwayes women extraordinarily inspired may prophesie for in that God immediately exalteth them above men But for ordinary prophecying in publick it is of morall equitie and perpetuall that the women should not teach for Adam was first formed this Paul bringeth as a morall argument against womens preaching His fourth Argument is from 29 and 32. verses Let the Prophets speake two or three and let the rest judge The Apostle cannot saith Robinson speake of extraordinary Prophets for they cannot erre but are infallible but the Prophets here spoken of are not infallible because they are to be censured
all gifted persons as our brethren teach may preach and so the gifted ones amongst the people have authority over the Pastors in this meaning as well as the Pastors have over them and so the difference of rulers and ruled of feeders and the fed is taken away Now for the power of Pastorall teaching the Pastors have authority over the Church but that is over the invisible Church of beleevers and regenerated persons for Pastors as Pastors doe not convert Soules and so they preach to the unconverted not as Pastors or with any Pastorall care for they teach that Pastors Doctors and Church-officers are given Ephes. 4. 11. onely for confirming of those who are already converted not for converting of Soules and by this meanes 1. Pastors doe not preach the Law for the humbling of unconverted sinners they doe not as Pastors or by vertue of the office open the eyes of the blinde nor are they Ministers by whom men beleeve 1 Cor. 3. 5. nor are they Fathers who begot men in Christ Jesus through the Gospell as 1 Cor. 4. 25. Nor doe they pray men in Christs stead to be reconciled unto God as 2 Cor. 5. 20. Which is strange and uncouth Doctrine of our brethren for all these acts ministeriall are performed upon non-converts who are not properly members of Christs mysticall body nor of the spouse of Christ nor members of the visible Church nor the Sonnes and Daughters of the Lord God Almighty nor have some measure of sincerity and truth as this author Chap. 3. Sect. 3. requireth of members of the visible Church and these are not under any pastorall care really and in very deed who are yet unconverted to the faith therefore the Pastor if hee convert any by his preaching he doth it by vertue of his gift not as a Pastor or by vertue of his office as they teach in their answer to the 32. questions so as Pastors they have no authoritie over the unconverted within the visible Church and this authoritative act of Elders over the people falleth to the ground by their principles 3. This authoritative preaching doth not yet make over to the Elders authoritative power above or over the people such as wee now seeke For 1. By this ruling Elders who do not preach and labour not in the Word and doctrine 1 Tim. 7. 17. by office have not this power Ergo yet you give no peculiar authoritie to the whole Eldership over the people 2. The Spirit of God requireth an authority of overseeing and governing to bee in Pastors beside the authoritative power of preaching for besides that a Bishop should bee â—apt to teach 1 Tim. 3. 2. hee must also v. 4 5 6. bee one who can both govern his own house and also the Church of God and not onely must hee not neglect the gift of prophecying 1 Tim. 4. 14. but also hee must know 1 Tim. 3. 13. how to behave himselfe in the Church of God and must bee circumspect in receiving accusations against an Elder and lay hands suddenly on no man and not be partaker of other mens sinnes 1 Tim. 5. 19. 22. he must not onely bee an approven workman to divide the Word aright 1 Timothey 2. 15. and preach in season and out of season 2 Tim. 4. 2. but also must commit the Word to faithfull men who are able to teach others 2 Tim. 2. 2. All which are singular points of authoritative power of government different from authoritative power of teaching And so Titus must not onely have the oversight by sound doctrine to exhort and convince the gainesayers Tit. 1. 9. but hee hath power in governing to order the things of discipline and to appoint Elders in every citie Tit. 1. 9. Act. 4. 23. yea there is an oversight in watching for soules in governing no lesse then in teaching Hâ—b 13. 17. Now this Author sheweth us nothing that is a peculiar authoritative power in ruling governing and a disciplinary overseeing of soules which the Word giveth to Elders as they are Elders and called Governors of Gods people as yet yea all the people are governors rulers and overseers in government by them no lesse then the Elders 4. The Author saith Elders have rule over the Church in dispensing all the censures of the Church unlesse it bee in their owne cause for though they take the consent of the Church in dispensing a censure yet they set on the censures with great authoritie in the name of the Lord yea it is no small power that they put forth in directing the Church what censures are due according to the word as though the Judge dispense no sentence but according to the verdict of the Jury yet his authority is great both in directing the Jury to give their verdict according to the Law and in pronouncing the sentence with power and terrour the like dâ—e the Elders in dispensing Church censures Answ. This dispensing of Church censures hath two branches 1. A directing of the Church in the qualitie of the censures 2. A binding of the censures upon them or in executing the censures of the Church For the former if it bee a pastorall direction it is all one with preaching of the Word and is not an act of authority by way of governing but by way of pastorall teaching But 1. Wee would have a word from God giving this power of the keyes peculiarly to the Pastors for if you give the keyes to all the Church of beleevers as beleevers and because they are Christs Spouse his mysticall body the habitation of his Spirit by faith then with your good leave there bee neither keyes nor any power of the keyes given to the Pastors as Pastors and in respect of their office but onely as they are a part of Christs body now as Pastors or Elders they are neither beleevers nor the bride nor a part of the bride but at best the friends of the Bridegroome Joh. 3. 29. especially seeing the Church as the Church and as using actually the keyes doth censure and judicially prescribe the qualitie and quantitie of the censure as they are directed Matth. 18. 1 Cor. 5. 2 3 4 5. yea and the Church judicially and authoritatively pronounceth the sentence and maner of the censure on the sentence for example of ten collaterall and coequall Judges if two of these ten bee skilled Juristes and shall direct the rest in the qualitie of the punishment to bee inflicted upon a malefactor that direction commeth from them not as Judges over the rest nor by any peculiar power that they have above the rest seeing all the ten are equally and joyntly Judges of a like power but that direction commeth from them as skilled Jurists So here though the Elders direct the Church anent the qualitie of the censure they doe not this by an authority above the Church seeing the Church with them have received the Keyes yea they principally as the Spouse of Christ and his mysticall body have received the keyes and
the Pastoes and Elders as such have the keyes not but as they are beleevers and a part of the mysticall body but as they are Pastors and Elders they have not received the keyes at all by our brethrens doctrine yea as Elders or officers they are not parts of the Church but onely adjuncts and ornaments thereof For the second to wit the execution of the censures of the Church if they doe it as Pastors and by vertue of their office execute the sentence of the Church as Pastors they are meere servants of the Church not collaterall Judges with the Church and are not as the Judge who doth direct the Jury for the Jury doth only cognosce of the fact but hath no judiciall power to pronounce the sentence or discerne the qualitie of the punishment nor can the Jury at all discerne any punishment But the Judge cognosceth both of the Law and the fact and authoritatively pronounceth sentence but the Elders have no authoritative power in directing the people to pronounce or not pronounce the sentence or what sentence to pronounce or what censure to inflict for if they have this authoritative power then we seeke Scripture to warrant this power 2. The Elders must then have the keyes in a more emminent manner then the people or Church of beleevers so all bee but blanke and emptie titles given to Elders hitherto Fiftly saith the Author The Elders have power to dismisse the people or Church and that with a blessing Numb 6. 23. to 26. which is an act of seperioritie Heb. 7. 7. An. This is but an emptie title also For 1. The Pastoronly one dismisseth Doctor Elders Deacons and the whole Congregation and so one is a Pastor of Pastors and an Arch-Elder of Elders hath authority by this over his fellow Elders and candismisse them therefore there is nothing peculiar in an officiall power here to the whole presbytery above the people 2. A majority or superioritie is one thing and a power of jurisdiction is another Blessing of the Church at their dismission is nothing but a prayer of the whole Church the Minister being mouth who blesseth all and is no act of superioritie of jurisdiction or power of the keyes of which wee now dispute And you cannot thinke that to obey those who are over you in the Lord and submit to them as it is Heb. 13. 17. is nothing but to receive a dismissory blessing from the Pastor And I much doubt if the Priests blessing of the people Numb 6. was morall and if it was not typicall hee not taking in himselfe but as a type of Christ pronouncing the whole visible Church blessed sorypifying Christ our Priest in whom all the nations of the earth are blessed Gal. 38. 14. And do not the people pay the Pastor home in his owne coyne for you make the Church of beleevers to ordaine their owne Elders and to lay hands upon them and blesse them so you teach 3. Nor is dismissing of the Church an act of authoritie or of officiall power for your preaching and unofficed professors may dismisse as well as they may publikely pray and preach 2. A dismission is agreed upon by the Church before hand and floweth from the nature of all publike meetings 3. Ejusdem est potestatis congregare dimittere caetum congregatum you know to conveene Christs Courts authoritatively is due to no man on earth the Church hath an intrinsecall power of herselfe to conveene being the Court of the Lord Jesus and so also to dissolve and this is the usurped power that the Antichrist taketh to himselfe to conveene the generall councells as Bellarmin Suarez Pighius and Cajetanus teach us Sixtly our Author saith In case of Apostasie of the Church or other notorious scandals or obstinacie thereof their Elders have power to denounce the judgement of God against the Church and withdraw themselves from it As upon the Idolatry of the Israeliâ—es Moses tooke the Tabernacle and pitched it without the camp Exod. 33. And Paul with Barnabas rejected the Jewes for their blasphemy and turned to the Gentiles Act. 13. 45 46. Answ. Here be two diverse things sewed together to make up one thing 1. to denounce the judgement of God is one thing 2. to separate from the Church is another thing the former is an act of authoritie being rightly taken the latter is an act of no authoritie But for the first to denounce judgement on a visible Church and that with a separation is â— nothing but an act of Pastorall teaching and so no act of officiall power of governing in the Elders above the Church is brought in all these six and so yet the difference betwixt the feeders and the fed the shepheards and flocke the watchman and the citie or the people who are to submit and obey these who are over them in the Lord who rule well is close everted and all the Churches are turned masters feeders governors rulers for Elders have no officiall authoritie by our brethrens doctrine which is not in the Church of beleevers 2. To denounce judgement to an Idolatrous and obstinate Church who by their Apostasie do declare themselves not to bee Christs body is a Pastorall act of Pastors exercised on those who now leave off to be Churches and this is to play the Pastors to that which is not a flocke and as unlawfull as for a husband to exercise the actions of a husband to one who is not his wife 3. To separate from an obstinate Church is by you thought lawfull to all private Christians who would not defile themselves with the pollutions of the Church how then do you make it an authoritative act of ruling Pastors 4. For Pastors to remove the Gospell and preach no more to an obstinate Church is not nor can it in reason be that wherein wee are to submit and obey those who are over us in the Lord. My reason is we are to be agents at least for most part in submitting and yeelding our selves to those who in teaching and governing are over us in the Lord because they watch for our soules But in their separating from us and removall of the Gospel wee are meere patients and cannot be agents 5. Moses his removall of the Tabernacle and Paul his turning from the Jewes was by another spirits warrant then Pastors now a dayes can dare to remove themselves and their Ministery from a visible Church for Paul turned from the Jewes for their universall Apostasie blasphemy and opposing of the maine and principall foundation of the Christian faith to wit that Christ Jesus came in the world died for sinners rose againe and ascended to heaven c. The 4. case to wit of any particular scandall or scandals and of obstinacie therein cannot bee the like ground for Elders to separate from a Church and never preach the Gospel againe to them CHAP. 6. SECT 1. Of communion of sister Churches amongst themselves I Here bee seven wayes saith
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
Minister cannot administer the Lords Supper to any but his owne flocke see you to this 6. If the sister Church lie under any offence you will not admit any of their members to the Lords Supper though these members be of approven piety and why What a separation is this What if these members do not consent to that offence as some of the godly in Corinth might be humbled and mourne that the Church did not cast out the incestuous person shal they be debarred by you from the seales because they separate not from that infected lump the Apostle alloweth communicating so that every one examine himselfe 1 Cor. 11. 21. 30. with drunken persons and where many were stricken of God with death and diverse diseases as eating and drinking their owne damnation 7. You looke at the Lords Supper as a seale of communion with all the Churches of the Saints What communion meane you invisible no. You deny that the seales are given to the invisible Church and the members thereof but to the visible Church as you say If you meane a visible communion of all the visible Churches of the Saints why then brother doe you call the universall visible Church a Chimera or a dreame as you say and if all the visible Churches have a visible communion it is to deny Christs wisdome and care of his Church to deny the lawfulnesse of a Oecumenick and generall councell of all the Churches of the Saints We recommend saith the Author Brethren for a time to other Churches as Paul recommended Phoebe to the Church of Rome Rom. 16. 1. 2. or we give letters dismissorie to such as are for ever to reside in another congregation but members are not to remove from their congregation but upon just and weighty reasons made knowne and allowed by the whole Church for wee looke at our Church Covenant as an everlasting Covenant Jerem. 50. v. 5. And therefore though it may be resigned and translated from one Church to another as Gods hand shall direct yet it is not to be violated and rejected by us if members cut off themselves by excommunication it is their owne fault if any upon light reasons be importunately desirous to remove the Church is to use indulgence as not willing to make the Church of God a prison but often the hand of God in poverty and scandall followeth such and driveth them to returne when a person recommended by letters commeth to another congregation the Church by lifting up their hands or by silence receive him if he â—e altogether unknowne and doubted of because the Church may erre be is not received till due triall be taken of him Answ. We see not how letters of recommendation most lawfull as we judge and necessary can resigne ministeriall power a liberty bought with Christs bloud as you say to any other Church for we think all the visible Churches are one Catholike visible Church and should have a visible communion and so that there is no resignation of ministeriall power in these letters but they are declaratory of the Christian behaviour of the dismissed Christian. We aske if dimissory letters be authoritative and done by the Church as the Church and how can a Church usurp authority by your way over a sister Church to recommend a sojourner to a Church state and Church liberties and seales of the Covenant one Church hath no authority over another If these letters be meerely private and meerely declaratory to manifest and declare the sojourners Christian behaviour only then he had power and right without these letters or any act of resignation or giving away ministeriall power to be a Church-member of the visible Church to the which he goeth Ergo he was a member of the visible Church to which he goeth before the dimissory letters were written and the letters doe resigne no right but onely notifie and declare the sojourners preexistent right and so there is a visible Church and a visible communion of all congregations on earth and most be an externall power and authority in all for Synods Let our brethren see to this 3. The person to remove must be dismissed and loosed by the consent of the whole congregation it conveniency permit else he is not exonered of his Church-oath made to that congregation What if conveniency doe not permit then is he loosed from an oath without consent of the Church which did by oath receive him I thinke ejuâ—dem pâ—testatis est as the Law saith ligare solvere that Church power which bindeth must loose 4. If the Church-Covenant be an everlasting Covenant as Jer. 50. 5. tying the man to the membership of that particular congregation for ever I see not how the Church can use indulgenees and Pope-like dispensations against the oath of God to breake it upon light and frivolous reasons for if God punish Covenant breaking so also should the Church and can by no indulgence be accessory to the breach of Gods oath there is too great a smell of Popery Arminianisme and Socinianisine in this way in my weake judgement But if the man be not sworne a member of that particular Church by his oath he is sworne a member of the visible Church universall which our brethren cannot well say Neither is any Covenant called an everlasting Covenant in the Scripture but the Covenant of grace Jer. 31. 33. c. 32. 40. Isa. 54. 9 10. and that is made with the invisible Catholike Church of beleevers as is the Covenant Jer. 50. 5. and not a Covenant with one visible congregation and what warrant hath the Church to dispense with the breach of such an everlasting Covenant 5. The testimony of other Churches if it be a warrant to you in faith to receive into the Church such a one as a Saint and a Temple of the holy Spirit how should it not also be a warrant to you to cast out and excommunicate also 6. The person comming from another Church if of approven piety is received by lifting up of the hands or silence of the Church as you say 1. Have we a warrant from Gods word for such a new inchurching 2. Why is he not received by a Church oath as a Minister transplanted to another Church must have ordination and election of new for to you there is alike reason 3. If there be no need of a new Church oath to make him a member of that visible Congregation seeing now he is loosed from the former you inâ—inuate his former Church-oath did make him a member of a visible Church and so â—e that is a visible member in a Church is a visible member of all and so there must be a visible Church-Catholike if there be a Catholike visible membership in any one member and so you destroy what you build Manuscr 16. A third way of Communion with other Churches saith the Author is by seeking their helpe and presence 1. In admitting of members 2. In case of differences of judgments 3. In
matters darke and doubtsome Answ. We seeke a warrant from the word for this for Elders are present at the admission and choosing of officers as prime agents by authority not by way of naked counsell and advise Act. 1. 13. c. 6. 26. c. 14. 23. Act. 13. 3. 1 Tim. 1. 13. Manuscr The fourth way saith he is by gathering many Churches or their messengers in a Synod to examine and discusse either corrupt opinions or suspicious practises Here 1. the Magistrate is acquaint with our Assembly he being a nourishing Father of the Church 2. They meete in Christs name 3. The Elders declare their judgement in order and the reasons thereof 4. All may speake till the truth either be cleared and all either convinced or satisfied as Act. 15. 7. 5. If things be not fully cleared and if it seeme that the nature of them admit farther disquisition yea and difference of judgements without disunion of affections or prejudice of salvation each man is left to his Christian liberty and if any be otherwayes minded God shall reveale the same thing to him Answ. This Section being closed I have here two considerable points to be discussed the one anent the power of Synods the other anent the power of the civill Magistrates Quest. I. Whether or not Synods have authority by divine right to obleige the Churches to obedience in things lawfull and expedient For the fuller clearing of this grave question I would have these considerations weighed by the godly reader Consider 1. Canons of Councells may be thought to â—ye as authoritative Commandements or as advises and friendly counsells 2. An advise or counsell doth obleige and tye both for the intrinsecall lawfulnesse of the counsell it being for matter Gods word and also for the authority of the friends counselling because the first Commandement enjoyneth obedience to all our betters not onely inplace and officiall relation as to Kings Fathers Pastors c. but also to all above us in age gifts knowledge experience 3. Hence there is a superiority of dominion or jurisdiction and a superiority of reverence and endowments the former is the narrower inadequate and straiter subject of the fifth Commandement and both are considerable objects in this Commandement 4. All who as friends equalls brethren and indued with more grace experience and light doe advise and counsell good are superiors in so farre but it is a superiority of reverence not of jurisdiction for by this they who are aged and may counsell what is lawfull have not power to censure or excommunicate those who follow not their counsell Yet if David had rejected the counsell of Abigail disswading him from passionate revenge he had in that despised God unlessethe Prince or the High-Priest had given that counsell by way of command though there be degrees of Latitude in despising the one rather then the other 5. There is a difference betwixt hability to judge and right or power to judge a Presbyteriall Church may have right jus and ecclesiasticall Law to judge of a point to the judging whereof they want hability and therefore de facto it belongeth to a higher Synod where more learned men are though de jure the Presbytery may judge it 6. Though government of the Church by Synods be Gods positive Law yet upon the laid downe ground Christ hath given the keyes and power of Government to every visible Church the Government of united Churches by Synods is a branch of the Law of nature 7. Synods are necessary for the well-being of the Church and still are in the visible Church in more or lesse degrees for the authority of Synods consisting of fix onely differeth not in nature and essence from a generall councell of the whole Catholike visible Church Magis et minus non variant speciem And therefore if Synods be warranted by the word of God as no question they are there is no neede to prove by particular places of the word the lawfulnesse of every one of these a sessionall meeting of the Eldership of a single Congregation 2. A Presbytery or meeting of the Elders or Pastors Doctors of more Congregations 3. A Provinciall Synod of the Presbyteries of a whole province 4. The Nationall Assembly or meeting of the Elders of the whole Nation 5. The generall and Occumenick Councell of Pastors Doctors and Elders of the whole Catholick Church visible for all these differ not in essence but degrees and what word of God as Matth. 18. 16 17. proveth the lawfulnesse of one is for the lawfulnesse of all the five sorts of Synods 8. Grant the consociation of authorities in sundry Churches and you cannot deny the authority of Synods above particular Churches 9. Consociation of Churches to give advise and counsell is not Consociation of Churches as Churches but onely consociation of Christian professors who are obleiged to teach admonish and rebuke one another 10. There is a right of dominion and a right of jurisdiction as we shall heare anon Hence our first conclusion a generall councell is a Congregation of Pastors Doctors and Elders or others met in the name and authority of Jesus Christ out of all Churches to determine according to the word of God all controversies in faith Church-government or manners no faithfull person who desireth beeing excluded from reasoning and speaking Neither is the definition of Aâ—mâ—in and Gerson much different from this save that they thinke that councells are lawfully conveened if such and such onely as are of the Hierarchike order be members thereof which we thinke Antichristian 2. As also the Pope president here we disclaime Yet doth Almain confesse that a generall councell may be conveened without the Pope in three cases 1. when the Pope is dead either departing this life or civilly dead being excommunicated for any crime of heresie for the Apostolike Sea hath vaiked often two yeares together 2. When the Pope is averse and opposeth reformation 3. When time and place hath beene assigned for the next generall councell as was done in the councell of Basil and the Papists grant that Matth. 18. Tell the Church is a warrant for a generall councell 1. Because it is a meane for the saving of the spirits of all men even Pastors and Apostles in the day of the Lord. 2. Because Apostles though in prophecying and writing canonick Scripture when they were inspired could not erre yet otherwise they might erre and if Peter should have remained obstinate in his Judaizing Gal. 2. and resused to heare Paul or the Church hee was to bee excommunicated 3. By the Church Matth. 18. saith the Schoole of Paris cannot bee understood the Prelats of the Church onely because Christ did speake to Peter and saith Almain and Gerson Peter cannot bee both an acâ—user a witnesse and a Judge 4. There is a power of the keyes to bind and loose given immediatly by Christ to all the rulers of the Catholick or universall Church visible Ergo the exercise of this power though it
dayes of Elias and amongst Papists Occam the author of Onus ecclesiae and Picus Mirandula complaine there was in their time no saith no truth no Religion no discipline no modesty but all sold offices Churches dignities and benefices and that ambitious Popes spill all the Clergy entered by Simony ruled by Simony the holy place corrupted At which times all the godly were crying for a free generall councell as a remedy against the corruption of inferior judicatories Saâ—anoâ—ala reputed a Prophet counselled Charles the eighth of France to reforme the Church as he would returne from Italy with honour as saith Philip de Comines Gerson pleadeth for the necessity of a generall Councell Genebrard saith for an hundred and fifty yeeres Popes to the number of fifty had made defection from the faith and godlinesse of their Ancestors Aventinus maketh the same complaint and Almain also that Prelats were more eaten up with the zeale of money then the zeale of Gods house Is there not need then of a generall Councell Hence came also appeales from the Pope The Emperour Lodovicus Bavarus saith the German Chronicle appealed from Pope John 22. misinformed to a generall Councell and the Pope better informed and the crime was because he had taken the title of Emperour before he was confirmed by the Pope for which he was excommunicated Sigismond Duke of Austria appealed from Pope Pius the second to the next succeeding Pope and a generall Councell under him for the Pope excommunicated Sigismond because he kept backe Cardinall Cusan from the Bishoprick of Brixen within his Dominion for the Bishoprick was given to him by a commendam by the Pope See Aeneas Silvius Philip the fourth appealed from wicked Boniface the eighth to the Sea Apostolike then vacant and to a future Councell so Platina relateth The University of Paris appealed from Leo the tenth who wickedly condemned the Councell of Basill to a future Councell as you finde it in the treatise called Fasciculus c. The Archbishop of Cullen excommunicated by Paul the third appealed to a lawful Councel in Germany because the Pope stood accused of heresie and idolatry as Sleidan saith The glosse of the Canon Law saith the Pope cannot be Judge in his owne cause and we all know how justly Luther appealed from Leo the tenth to a generall Councell all which saith that the like is warranted by the Law of nature where a particular Eldership and congregation is accused of scandals that superiour Synods there must be to discusse such causes And the good use of councels you may see in one The Councell of Constance Sess. 11. art 67. condemned John 23. because he taught there was no life eternall Nequeâ—aliam post hanc vitam pertinaciter credidit animam hominis cum corpore mori extingui ad instar animalium brutorum dixitque mortuum semel esse etiam in novissimo die minime resurrecturum The necessity of Assemblies when common enemies trouble the Church prove that Christ hath instituted Synods And 1. our present Authour reasoneth from the Churches necessity Synods may conveene to examine saith he either corrupt opinions or suspitious practises and citeth for this the Councell of Jerusalem Act. 15. Now this councell did authoritatively command Act. 15. 28. Act. 16. 4. Act. 20. 19. and not give advise or counsell onely 2. If by the Law of nature and by vertue of the communion of Saints Churches conveened may give advise then say I as communion of counsels and advises is lawfull so by the Law of nature communion of authoritative power is lawfull As after the eye saith Almain seeth the danger of the body it should give warning to the rest of the members to use their power And this power saith he denunciative or by way of charity though not authoritative is in private persons for the conveening of a Councell As after saith Almain in the same place any is instructed by a skilled Physitian of that which is necessary for the health and safety of the whole body he is obliged to use that necessary meane not now by vertue of the precept or rather counsell and advise of the Physitian but by vertue of the precept and authoritative power of the Law of nature for the safety of his body yea further saith he if the right band were fettered with chanizees or should refuse pertinaciously at the nodde of the imagination to defend the body then the whole power of defending the body should remaine in the left hand And certainly this is most naturall if a forraine enemy should invade a whole Land or any part of a Land the whole Land by the Law of nature were obliged with joynt authority and power to resist that common enemy Now seeing a number of consociated sister Churches make one visible Church body having visible communion together as the Author granteth in the Sacrament of the Lords Supper which is saith he a seale of the communion of all the Churches of the Saints and in other externall acts of Church communion as hearing the Word exhorting rebuking comforting one another then are all these visible Churches with united authority and Church power as Churches and not as Christians onely to conveen and condemne a common heretick infecting all or any part of that visible Church body and if any one Church or Congregation under the pretence of plenitude of independencie of government within themselves should refuse to joyne with the whole yet the authoritative power of Synodicall judging and condemning such a heretick doth reside by the Law of nature in the rest of the body If there bee a communion of gifts there is also a communion of authoritie And if a nation have intrinsecally authoritative power under a Prince to repell a common enemy for the safetie of the whole then hath a visible body of many Churches in joyning one externall communion of sisterly consociation under one Christ one Church power to repell a scandalous heretick who is a common enemy to the whole Churches visible This Argument is grounded upon the necessitie of Synods our brethren are forced to acknowledge their necessitie by way of counselling and advising but Synods as Synods to bee necessary they thinke popish The best popish councell wee read of is that of Basil where it was ordained that a generall councell should be holden within five yeers next following the next councell within seven yeers and alwayes after that every ten yeers and in the councell of Basil the Pope is discharged to transgresse that time of convocating a councell Now the councells as councells are no popish devices but rather hated by right downe and well died Papists as is cleare by Gersons complaint who saith omission of generall councells is the Churches plugue a lover of reformation Franc. Zabarell saith wicked Pâ—pes neglecting generall councells have undone the Church The learned author of the
plant soules who were non-converts and branches of the wild olive in Christ Jesus and to make new visible Churches but it is certaine that the Apostles as Apostles and as Pastors by vertue of their office converted obstinate sinners to the faith of Christ and planted them in a visible Church consisting of professors of the faith partly converted partly not converted but the pastors by your doctrine have no power as Pastors or by any Pastorall authoritie to plant the Gospell where it hath never beene that pastorall spirit is dead with the Apostles and in this contrary to all reason and sense and contrary to the Scriptures you make private Christians the successors of the Apostles to plant Churches and to convert soules and to make them fit materialls for the visible Church of regenerate persons for Pastors as Pastors and visible Churches as visible Churches doe nothing at all to the multiplying of Churches seeing Pastors and visible Churches as they are such by your doctrine are but nurses to give suck to those who are already converted but not fathers to convert them for private Christians or pastors as Christians gifted to prophesie not as Pastors doe multiply Churches and convert men to Christ as you teach now wee all know that nurses as nurses doe not propagate or by generation multiply people in the Common-wealth that fathers and mothers onely can doe your Churches have no ministeriall breasts but to give suck to babes who are already borne but wee see by your doctrine no ministeriall power of Pastors or Churches to send forth members to enter in a Church covenant or to enter in a new Church relation of a daughter or a sister visible Church if they send a number to bee a new Church your Pastors or visible Church did not multiply them it is presumed they were converts before they were members of the visible Church which now sendeth them out and if they bee multiplied in the bosome of your visible Church and converted they were not truely members of that visible Church before their conversion and also that they were not converted by any publike ministery but by private Christians gifted to prophesie who are the onely successors of the Apostles to plant visible Churches but what pastorall authoritie have you to send them forth to bee a new visible Church none at all they have as beleevers power to remove from you and because of multiplication to make themselves a new Church and this ministeriall power of making themselves a new Church they have not from you but from their fathers who converted them so that you make a visible Church within a visible Church but not a Church begotten or borne of a visible Church as a child of the mother and wee desire a word of God either precept promise or practise of such a Church multiplication mans word is not enough 2. Wee hold that the sending of the Apostles to all the world was not in it selfe that which essentially distinguisheth the Apostle from the now ordinary Pastor who is fixed to a single Congregation but the gift of tongues to preach to all the world upon the Lords intention to send the Gospel to all nations that as many as were chosen to life might beleeve was that which essentially differenceth the Apostle from the ordinary pastor together with a speciall revelation of God to goe to such and such people to Macedonia and not yet to Bythinia And now seeing these two are taken away the ordinary Pastors which now are have as Pastors a sufficient calling to preach the Gospel to all nations to whom by Gods providence they shall come and can understand their language whether of their owne Congregation or not Neither is a Pastor tied as a Pastor by Gods Word to one onely Congregation for then it should bee unlawfull for a Pastor as a Pastor to plant a new Church but shall it bee lawfull for private Christians to plant new Churches who are not the Apostles successors and yet it shall bee unlawfull for Pastors who are the undoubted successors of the Apostles to plant new Churches I would think that admirable doctrine for so you give to private Christians that which you make essentiall to the Apostles and you deny it to the undoubted successors of the Apostles to wit to Pastors But we hold a lawfull Pastor is a Pastor in relation to all the world with this distinction hee is by Christs appointment and the Churches a Pastor to all congregations to plant and water and preach but by speciall designation of Gods providence and the Churches appointment designed and set apart for such a determinate flock just as the Apostles in generall were made Pastors to all the world Matth. 28 19. Go teach all nations but by speciall revelation and Apostolick appointment Peter was appointed the Apostle of the Jewes Paul of the Gentiles Gal. 2. 9. yet Paul was a Pastor in relation to the Jewes and Peter also in relation to the Gentiles so by speciall revelation Act. 16. they are forbidden to preach the word in Bythinia and commanded to preach it elsewhere and for this cause pious antiquity as Morton observeth called some learned fathers Pastors of the World Athanasius is saluted Pontifex maximus as Russinus saith and Origen magister ecclesiâ—rum master of the Churches so Hieronymus and Cyprian totius orbis praeses Cypâ—ian the Bishop of all the world yea and Pope so Nazianz. Hilarius is called by Augustine insignis ecclesiae doctor a renowned teacher of the Church and Nazianzenus calleth Basilius the light of the word and Damascenus the light of the whole world and Theodoret saith Chrysostome is called totius orbis terrarum doctor the Doctor and teacher of the whole world all which titles saith evidently that antiquitie beleeved never a Pastor or Bishop not to bee a Pastor onely in relation to the one single Congregation whereof hee is Pastor but a Pastor in relation to the whole visible Church though by designation of the Church his ministery bee appropriated to one particular Church Thus it is cleare that our brethren deny all communion of Churches while they confine a visible Church to one onely single and independent Congregation subjected in its visible government to Christ Jesus immediatly and to no universall visible Church or Synod on earth Quest. II. Whether the Magistrate hath power to compell persons to a Church profession Anent Magistrates sundry things are questioned to make presbyteriall government odious And first our brethren complaine that our Churches are constitute by the authoritie of the Magistrate Robinson saith it was a presumptuous enterprise that people were haled against their will into covenant with God to sweare obedience to the protestant Faith being a profane multitude living before in grosse idolatry and that by the authority of the supreme magistrate for the commandement of the magistrate say they can make no members of the visible Church or of
Christs body because it is a voluntary act of obedience to Christ that men adjoyne themselves to the visible Church Ergo none can be compelled thereunto by the authoritie of the Magistrate faith may bee counselled it cannot bee compelled For the clearing of this question these considerations are to bee weighed 1. The Magistrate may compell to the meanes and externall acts of worship and to desisting from externall false worship of the false God or of the true God worshipped in a false way hee cannot compell to internall acts of faith love and such like as having no power over the conscience 2. There is one consideration of a Heathen or Pagan nation which never received Christianitie and the true faith and another consideration of a nation baptized and professing Christ. 3. A Magistrate may compell a heathen nation to the negative reverence of Christ in a indirect way and that with the sword though he cannot compell to the positive worshipping of him if a Christian Prince subdue a Pagan nation hee cannot force them with the Sword to a positive receiving of the doctrine of the Gospell but if it bee a nation expressely blaspheming Christ as the nation of the Jewes now do hee may compell them to an abstinence from a professed blaspheming of Christ because he is to use the sword against blasphemy 4. The weapons of the Church as the Church are not carnall but spiritual and mightie through God 5. The compelling power of the Magistrate is terminated upon externall worship as abstracted from either hypocrisie or sinceritie in worship 6. Though no man resist the Magistrate in a matter of religion except in a hypocriticall way save onely he who thinketh hee hath reason 〈◊〉 and is led by the judgement and inditement of conscience to resist â—et is not the in litement of conscience but onely the Word of God â—et rule of mans obedience or resisting in actions purposes conversation 1. Conclusion Fire and sword or warre or the coactive power of a magistrate is not Gods way of planting the Gospell in a heathen nation which never heard of the Gospell before 1. Because the Apostles were commanded by teaching the Gospell to all nations Matth. 28. 19 20. Mark 16. 15. Act. 7. 8. and not by warre to spread the Gospel 2. Because Christs Kingdome is not of this world for then his servants would fight for him Joh. 18. 36. nor are the weapons of our warfare carnall 2 Cor. 10. 4. nor is Christs sword any other thing then the Word of God Rev. 19. 15. Gal. 6. 17. And in this meaning and with relation to the internall acts of sound beleeving have the learned taught us that religio suaderi potest cogi non potest if these bee the constitutions of Clemens let it goe for a truth in this sense that God hath given libertie of will to men not punishing them with temporall death but calleth them to give an account of â—â—eir doings in the life to come which yet cannot bee universally true except that the Author with Anabaptists take away the power of the civill magistrate and Athanasius meaned with us when hee citeth that If any will come after me let him take up his crosse to prove that the will cannot bee compelled and that of Lactantius is approved by all defendenda tamen religioest non occidendo sed moriendo non saevitiâ sed sapientiâ non sâ—â—lere sed fide illa enim malorum sunt baec bonorum necesse est bonum in religione versari non malum Nam si sanguine si tormentis si malo religionem defendere velis jam non defendetur illa fed polluetur violabitur Nihil est tam voluntarium quam religio in qua si animus sacrificantis est eversus jam sublata jam nulla est all which tendeth to this that religion is like free-will and free-will like a Virgin which cannot bee ravished Let that of Tertullian stand Lex nostra non se vindicat ultore gladioâ— Procopius saith that Justinian was blamed because hee compelled the Samaritans to imbrace the Christian faith 2. Conclusion A Christian Prince subduing a heathen Nation may compell them to desist from a negative disâ—onouring of Christ and from an externall false worship Dan. 3. 29. Therefore I make a Decree that every People Nation and Language which speake any thing amisse against the God of Sadrach and Abednego shall be cut in peeces and their houses shall be made a dungâ—ill 2. The Magistrate beareth not the sword for nothing or invaine for he is the minister of God a revenger to execute wrath on those who doe evill Rom. 13. 4. Therefore he should be Gods Minister to execute wrath on those who dishonour Christ. Nor must we approve of that of Tiberius that Gods take care of wrongs dene to themselves and that of the Emperour Alexander it 's sufficient that the breach of an oath hath God to be the revenger Yet the Emperour Constantine commanded all the Churches of the Pagan Gods to be closed up and Ambrose and Augustine both commended the fact and Ferdinand King of Spaine commanded all the Jewes who would not turne Christians to remove out of Spaine 3. Conclus Where a Nation hath embraced the faith and sworne thereunto in Baptisme it is lawfull for the Magistrate to compell them to professe that truth to the which they have sworne in Baptisme 1. Because the Magistrate is a keeper of both Tables of the Law Ergo he may take care that these who are baptized and sworne to be followers of Christ should professe what they have sworne to professe 2. Because the Magistrate may compell ad actus imperatos non ad actus elicitos commanded and externall acts of worship though he have no power over the conscience to command the elicit acts of will and mind 3. He may command to use the meanes of Religion though he cannot force Religion it selfe and this Jehoshaphat Ezechiah Asa and Josiah and other good Kings commanded and in that are set forth to all Princes as patterns of zeale 4. The most pungent argument of our brethren in the contrary is of no weight because say they for one to adjoyn himself to the visible Church in a profession of the faith it is a supernaturall worke of Grace and must be voluntary else the Magistrate should compell men to hypocrisie yea and he should saith Gregorius de Valentia following Cajetanus indirectly concurre to sacriledge to profane the holy things of God and feare of punishment maketh an action against the will secundum quid in some respect and for the point of supernaturality of professing Durandus handleth it Now I say that this is of no weight because as Suarez saith one may be compelled to heare the Word who yet cannot be compelled to beleeve so say I to make such a profession as may constitute any one a member of the visible
Church is no supernaturall act though there be a morall obligation tying the professours to the supernaturall sincerity of the act yet there is no essentiall obligation as touching the essence of a visible member tying him thereunto and therefore the Magistrate may compell thereunto and so Antonius following Gregorius doe teach that an indirect compulsion to the faith is lawfull and the compelling power of the Magistrate is terminated upon the profession not upon the hypocrisie of the profession else it were as good an argument to prove that the Magistrate by the sword cannot compell subjects to abâ—taine from murther sorcery perjury because many in an hypocriticall and servile manner for feare of the Magistrates wrath not for feare of God doe abstaine from these ils nor is their abstinence from worshipping idols a thing of it selfe as the Magistrate commandeth it supernaturall Neither would men by the Covenant of the Lord which King Asa did cause the people to sweare to wit that they should seeke the Lord God of their fathers 2 Chron. 15. 12. be compelled so as their seeking of God should not be willingly performed 5. This opinion is the way to Arminian liberty of conscience that men in a Christian Common-wealth may be of any Religion and the Magistrate is to behold men as an indifferent spectator not caring what religion they bee of whether they be Papists Jewes Pagans Anabaptists Socinians Macedonians c. which should inferre that the Magistrate were no nurse-father of the true Church nor yet a preserver of Religion if men might be of any Religion Neither is this the way as saith Robinson to the Papists implicite faith when men beleeveth as the Church beleeveth though they know not what it is nor is it a compelling of men as he saith to blasphemy and apparent wickednesse because the Magistrate is not to compell to profession of the truth immediately and without any foregoing information of the mind for the Church is to teach and instruct in all the externall acts of worship before the Magistrate doth compell to these acts yea and the same Robinson acknowledgeth that Jehoshaphat made compulsive lawes about Religion Ergo if he should execute these Lawes he should compell to some acts of Religion and should compell to hypocrisie as the same Mr. Robinson argueth against us 4. Conclus It is one thing to command acts of divine worship under the paine of civill punishment and another thing to punish or inflict civill punishment when these commandements are transgressed Christian Princes may doe both And that they doe the latter by Gods commandement and warrant is cleare in that Jehu destroyed all the house of Ahab for Idolatry and killed Baals Priests Good Josiah killed the Priests of the high places and burnt their bones upon the Altar Elias when the Magistrate would not doe his duty in an extraordinary way killed Baals Priests and if the Magistrate also in the New Testament have the sword given to him of God for the punishing of evill doers as Rom. 13. 4 5. that same Law must now also have force though in the use of the sword sundry hereticks are here to be distinguished as 1. seducing hereticks drawing others away from the worship of the true God to idolatry such are not to be pitied by the Magistrate as Deut. 13. 5 6 7. Zach. 13. 4 5 6. whereas seduced and drawne away soules for simple heresie cannot be put to death 2. Hereticks falling away in many particulars from the faith to Popery or other hereticall wayes are more severely to be punished then those who are hereticks in one or two fundamentall points onely And those who are universall Apostates and fall from the Christian faith to Judaisme and Paganisme deserve no lesse then death 3. Selfe-condemned hereticks after sufficient information and malitious opposers of the truth deserve harder dealing then simply seduced hereticks 4. All who beleeve blasphemies to be truth and hold them are not to be reckoned amongst formall blasphemers whose malice carrieth them on to raile upon the unspotted wayes of God 5. No hereticks having false opinions of God such as Antinomians and Libertines who thinke that the regenerate cannot sinne or that the worshipping of a creature is not idolatry can be innocent as if â—â—â—mply acts of the judgement and mind not conforme to Gods will revealed in his word were not sinnes as Arminians teach whereas all the faculties of the soule are under Gods Law 2. Hardly doth the mind conceive false thoughts of God or his worship but there be wicked crookes in the will and affections inclining thereunto the mind and smoaking the mind with will-guiltinesse 6. Except God was too rigorous and cruell in the Old Testament God avert such blasphemous thoughts what ever punishment even to bloud and death was inflicted upon hereticks seducing Prophets Idolaters Apostates these same stande yet in the plentitude of morall obligation against such as offend in the New Testament if the Magistrate beare the Lords sword as he doth in the New Testament Rom. 13. 4 5. Monfortius the Anabaptist as Beza saith had no Scripture to say because Christ is a meeke Saviour all corporall punishment inflicted upon hereticks in the Old Testament is turned over in spirituall punishment onely our brethren who deny that the Magistrate can compell any to an externall profession of the Gospel doe herein follow Arminians and Socinians So the Reâ—onstrants and Episcopius deny that the Magistrate can use any bodily punishment against hereticks The learned Professors of Leiden observe that Arminians here teach that same with the Socinians and the same is refuted well by Vedelius yea and Gerardus and Mersnerus and other pretended Disciples of Luther in this side with Arminians and Socinians and Socinians teach in this 1. that Hereticks should not be molested nor punished with the sword So Socinus Theophilus Nicolaides Ostorodius because the tares are not to be rooted out till harvest 2. Episcopius Slatius amongst Arminians and Ostorodius and the Catechise of Raccovia teach farther that the Magistrate may punish by fines and pecuniall mulcts but he cannot shed bloud or punish to death any murtherer because the Commandement of our meeke Saviour doth not permit to take away any mans life now it is certaine meeke Jesus while hee was on earth did neither fine nor imprison more then put to death 3. Soâ—inians teach that all warres under the new Testament are unlawfull for saith Smalâ—ius warres cannot consist with the 〈◊〉 of our enemie commanded by Christ Socinus and Ostorodius say it is an old precept not to shed blood and never retracted in the New Testament and God licenced it to the Jewes because he promised to them an earthly kingdome which hee hath not now promised under the New Testament Our Divines hold ringleading and seducing hereticks are to bee punished to death for so Beza Junius
Bucanus Zanchius Perkinsius Daneus Bullingerus the Professors of Leiden teach All that can be said commeth to this that Hereticks should not bee punished 1. Cyprian saith to Demetrius that hee was greater then his Gods because he revenged the wrongs done to his Gods and that it was a shame for him to hope for helpe from the Gods which hee behooved to defend Answ. This proveth that the false Gods of Demetrius were but false Gods because they were not able to revenge the wrongs done to themselves as the true God who made the heaven and the earth can doe but nothing against the punishing of the Hereticks for then it should follow that blasphemy against the holy Ghost and no sinnes should bee punished for all sinnes are injuries done to God and therefore neither Magistrates nor parents nor doctors yea nor the Church should use any rod either corporall or spirituall against subjects children or scandalous persons because God can revenge his owne quarrell yea excommunication is a revenging of a wrong done to God 2. They object the Apostles way was to watch against Hereticks Act. 20. 29. 31. and Rom. 16. 17. to esâ—hew them 2 Tim. 2. 25. the servant of the Lord must bee gentle Answ. This is objected by Gerardus as also because they may bee converted Ergo they are not to bee killed Christ would not have fire comming downe from heaven to destroy the Sa 〈◊〉 for afterward they were converted but wee thinke not any should be put to death for simple heresie as Musâ—uâ—us and Whittaker teach they are to bee instructed censured rebuked eschewed but though Ananias and Saphira might bee converted Peter strake them with death and Paul did right in â—iking Elymas the Sorcerer with blindnesse Act. 13. because he laboured to turne away Sergius Paulus from the faith these were extraordinary judgements but yet they doe well prove that where the Magistrate is armed with authority hee ought to inflict bodily punishment upon the seducing hereticks so it hee done as Augustine saith Animo corrigendi non vindicandi See Beza Professors of Leyden and what Elias did by an extraordinary power in killing Baals Priests that Achab the then supreme Magistrate should have done 3. They object that it is contrary to the meeke spirit of Christ in the New Testament that any should bee punished for heresie and that it is proper to enemies of the truth and Antichrist so to doe as their practise declare Nestorius being made Archbishop of Constantinople said to the Emperour I will give thee heaven O Emperour if thou with free the earth of hereticks Dioscorus compelled with armed souldiers the Bishops to subseribe to the heresie of Entyches Eudâ—xius the Arrian obliged Valens the Arrian Emperour to root out 〈◊〉 orthodox professors The Turke in his Alcoran commandeth to kill all who obey not his law Answ. The sword is expressely given by God Rom. 13. to Christian Magistrates and this is not against the meeknesse of Christ no more nor to deliver to Satan or to curse and excommunicate Apostats with that great curse called Anathâ—ina Maranatha 1 Cor. 16. 22. And though Hereticks and Mahomet teach that Hereticks as also they teach that manslayers adulterers paricides should die the death it followeth not that we are not to teach the same Fourthly The parable of letting the Tares grow while the day of judgement is alleaged It is true Chrysostome saith that many innocent persons are killed in the rooting out the tares by bloody warres Chrysologus saith Neither Matthew the publican nor Paul should have beene comerted if the Sword had beene used and Augustine seemeth to call the tares haereticorum falsitates and Theophylact Zizania sunt haereses But I answer Christ exponeth the tares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syriace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza filii illius improbi Erasmus diaboli the children of the devill and Theophylact addeth Zizania sunt hâ—reses vel malae cogitationes and Gerardus perverteth Theophylact for he extendeth the tares not onely to Hereticks but also to wicked men to Matthew who was a publican but not a Heretick properly And first the field is the world of the visible Church where the seed of the Word is sowne and it must bee meaned of all scandalous persons in Christs visible kingdome so all shall bee spared and there shall neither bee use of the Magistrates sword nor of the Church discipline in the Church as Anabaptists expone the place 2. There should not so much as rebukes and threatnings beene used but wicked men should bee permitted to grow while the day of judgement that the Angels root them out Now it is knowne that the power of the word preached hath rooted out some tares because it hath converted them 3. Hereticks are not all things which offend the incestuous Corinthian offended also 2. Onely Hereticks are not such as worke iniquitie there bee others also in the visible Church as our brethren expone Revel 22. 15. nor are onely hereticks to be cast out in the furnace of fire where there shall bee weeping and gnashing of teeth 3. Nor are onely the good wheat those who are orthodox and opposite to hereticks who shall shine as the Sunne in the kingdome of their father p. 42. 43. except wee would say that all sound in the faith and holding no hereticall doctrine shall shine in the firmament as the Sun 4. The casting out of Hereticks out of the visible Church by excommunication is a rooting of them out of the field of the visible Church Let more of this be seen and considered in those who have written thereof as in Gâ—rardus loc cit Beza de puniend Haeret. Bellarm. de laicis c. 21. Costerus Enchirid. de moriâ—us haereticor Pelr. Gregorius lib. 12. de repub c. 4. Suarez de tripl virtut theolog disp 18. sect 2. Gregorius de Valent. 〈◊〉 3. disp l. q. 10. punc 6. Jus Canonicum C. Quid autem dist 49. Meiser lib. 4. de legibus sect 1. â— 10 11 12. Lipsius l. 4. 〈◊〉 c. 2. Coâ—â—d Bâ—unus l. 3. de haeretic c. 13. Paulus Windeck lib. de exsâ—irpandis haeretic APPENDIX A further consideration of compelling or tolerating those of contrary Religions and Sects in the Church WEe still hold as is already said that Christian Magistrates cannot compell Pagans to embrace the Christian faith Nor can the Church in a Church-way compell Pagans or Jewes comming to remaine amongst us Christians because Pagans are to bee gathered to a Church by the preaching of the Word and by that way that the Apostles planted Churches which was by the sword of the Spirit only as Matth. 28. 19 20. 1 Cor. 2. 1. 2. 2 Cor. 10. 4 5 6. But the argument which the Jesuit Tannerus other Papists bring for it I judge most weake for they will not have them compelled to the faith because 1. faith is a voluntary and
free act 2. because it is a supernaturall worke of God and so they are not under the stroake of the Magistrates sword for freewill in supernaturall acts is alike uncogible and free from all externall violence in both those who are baptized professors within the bosome of the visible Church and in Pagans and the truth is neither the Magistrate nor the Church can censine opinions even erronious in fundamentall points as they are opinions for no societie no humane authoritie can either judge of or punish the internall acts of the mind because as such they are indeed offensive to God but not offensive or scandalous to either Church or Commonwealth and so without the Spheare of all humane coercive power nor is Titus Tit. 1. To rebuke gainesiyers v. 9. that they may be sound in the faith v. 13. but in so farre as that faith is visible and as it commeth out of perverse mouthes which must be stopped v. 11. Also punishments either civill or ecclesiasticall do no other wayes worke upon the mind and heart but by a morall swasory influence for it is a palpable contradiction that freewil can physically be compelled therefore here saith Philip Gamacheus there is no need of an Emperours sword but of a Fishers Angle Let it goe then which is taught as a truth in this point by Covarruvias e Gregori de Valent. Gamacheus Tannerus Malderus that Princes have neither from the Law of nature or from any divine Law a coercive power over the faith of Pagans nor is Scotus in this to bee heard that the same divine law obliegeth all Princes and the Churches that did lie upon Israel to destroy the Cansanites Yet may it bee lawfull in some cases indirectly to force them in their false worship as Molina saith against Alphonsus a Castro if they kill their innocent children to their false Gods because it is lawfull to defend the innocent neither is that to bee regarded as a sufficient reason that these Infants doe not consent that they should bee defended because as Malderus saith it is lawfull to hinder a man who is willing to kill himselfe from unjust violence against his owne liâ— 2. It is lawfull as saith Aegidius Conin k Lorca Aquinas and Cajetanus to compell Pagans to desist from violent impeding of Pastors to preach the Gospell to some amongst them who are willing to heare because in that they are injurious to the salvation of those who are appointed to bee saved and doe manifestly hinder the Gospels progresse which the Church is so farre as is in her power to propagate even as her prayer is let thy kingdome come 2. Nor doe we thinke that Princes may compell Pagans who are under their dominions to the faith without foregoing information of their conscience or that simply they may compell them to embrace the faith except that here Princes have greater libertie indirectly to force them because they being now living as wee suppose in a visible Church they may infect the Church and therefore here should bee an indirect hindering of the exercise of their false religion in so farre as it is infectious to the Church of God ne pars sincera trahatur for to this by a certaine proportion the power of excommunication given to the Church by Christ may lead us 1 Cor. 5. 6. and if wee must live by Lawes and not by examples Paul the fourth his suffering of the Jewes Synagogues at Rome and their ancient feasts which faith Malderus of themselves are not evill is no law to us yea but to Christians it is a falling from Christ and his grace nor is Rome who tolerateth Jewith religion nor the edict of Honorius and Theodosius our warrant 3. Nor can wee beleeve that no other sinnes in opinion concerning God his nature attributes worship and Church-discipline except onely such as are against those points which are called fundamentall and the received principles of Christianitie should bee censurable by the Church or punishable by the Magistrate 1. Because Jesus Christ Mat. 18. ordaineth that every sin against our brother or a Church 1 Cor. 10. 31 32. in which the delinquent shall continue with obstinate refusall to heare the Church should bee censured with excommunication But there bee divers opinions concerning God his nature attributes worship and Church-discipline which are not against points fundamentall which being professed are sinnes against our brother and the Churches Ergo many opinions not against points fundamentall if professed are censurable by the Church and punishable by the Magistrate I prove the proposition because Christ Matth 18. maketh no distinction and exception of any sinne but saith universally v. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if thy brother trespasse against thee c. and wee can make no exception against an indefinit and Catholick statute and ordinance of Jesus Christ. I prove the assumption because there bee many scandalous points of Arminianisme Pelagianisme of Poperic anent Church government traditions the power and â—fficacie of grace circumciâ—ion forbidding of marriages and of meates which are doctrines of devills comming from such as have consciences burnt with an hot Iron 1 Tim. 4. 1 2 3. many points of Anabaptisme Antinomianisme Socinianisme and of divers other sects are not points fundamentall because many no doubt are glorified who lived and beleeved in Christ and died â—gnorant of either opinions either on the one side or the other yet being professed preached and maintained especially wilfully and obstinately do wonderfully scandalize our brethren and the Churches Nor can I say that such as beleeve that marriage of Churchmen is unlawfull and defend it as many holy and learned men in Popery did and died in that error if otherwise they beleeve in Christ and the like I say of Chastising the body and abstaining from such and such meates which yet are doctrines of devills and offensive to our brethren 1 Tim. 4. 1 2 3. can bee points fundamentall so as the holding of these must bee inconsistent with saving faith Some doe yet maintain that circumcision is lawfull and yet beleeve all points fundamentall shall wee say that such are damned and wee read Gal. 5. 2. Behâ—ld I Paul say unto you that if yee bee circumcised Christ shall profit you nothing 2. Opinions in points not fundamentall are either sinnes forbidden by Gods Law or they are not sinnes the latter can by no reason bee asserted because God hath in his word determined all controversies not fundamentall as well as fundamentall therefore it is necessary necessitate praecepti by vertue of a divine precept that â—ee beleeve that to bee true what God saith in his Word therefore the not beleeving of it must bee a sinne and a transgression of a Divine Law 2. If it bee no sinne it must bee because the mind is under no Law of God except in so far as the minde is ruled and led
by the dominion of free-will but this is Pelagianisme and Arminianisme and Papists and Pelagians will needs examine the inclinations powers and motions of the soule which goe before the wills consent or arise in us without the wills consent from all subjection to a Law that so originall sinne may bee no sinne because as Pâ—â—agius said it is not voluntary and concupiscence when the will joyneth no consent to it is no sinne yea so the unbeleefe and ignorance of fundamentall points as they remaine in the mind shall bee no sinne 3. If this bee no sinne we are not to pray for illumination to see either the truth on the one side nor on the other and what actions wee doe according to these opinions in things not fundamentall wee doe them not with any certaintie of faith or any plerophorie but blindly or doubtingly and so sinfully which is expresly condemned Rom. 14. 13. and is expressely against that full assurance of faith that wee are to have in those very actions which in their owne nature are indifferent as is evident Rom. 14. 14. I know and am perswaded by the Lord Jesus that there is nothing uncleane of it selfe â— 5. Let every one bee fully perswaded in his owne mind 4. If they be not sinnes then are none to bee rebuked for these opinions no more then they are to bee excommunicated for them and though any erre in points not fundamentall they are not to bee rebuked yea nor to bee convinced of them by the light of the word 2. If they bee sinnes then when they are publickly prosested they must scandalize our brother but there bee no sinnes which scandalize our brother but they are susceptible and in capacitie to bee committed with obstinacie Every sinne sub ratione scandali is the subject of Church-censure Yea Iâ—m 16. 17. Every one is to bee avoyded who causeth divisions and 〈◊〉 es contrary to the doctrine which the Church hath learned of the Apostles and every one who walketh disorderly 2 Thess. 3. 11. and 〈◊〉 not the commandement of the Apostles is to bee excommunicated 〈◊〉 hee bee ashamed v. 14. but opinions contrary to the Apostles doctrine in non-fundamentalls are not fundamentalls and if they bee professed cause divisions and offences contrary to the Apostolik doctrine for many non-fundamentalls are the Apostles doctrine 3. What ever tendeth to the subversion of fundamentalls tendeâ—â—â—◠〈…〉 to the subversion of faith and so doth much truly scandalizâ—anâ— bring on damnation that Christ hath ordained to be removed out of the Church by Church-censures but erroneous opinions in points not fundamentall and in superstructures being professed and instilled in the eares and simple mindes of others tend to the subversion of fundamentalls as having connexion by just consequent with fundamentalls and doe scandalize and bring on doubtings about the foundation and so bring damnation Ergo erroneous opinions in points not fundamentall must be removed out of the Church by Church-censures The proposition is cleare he that falleth in a publicke scandalous sinne is to be delivered to Satan both for his owne sake that he be not damned himselfe but that 1 Cor. 5. 5. to the destruction of the flesh the spirit may be saved in the day of the Lord and so also for others because a little Leaven leaveneth the whole lump v. 6. The assumption is proved by dayly experience for corruption in Discipline and Government in the Church of Rome brought on corruption in Doctrine and the same did we find in the Churches of Scotland and England 4. Fundamentalls are no other thing then that which the Apostle calleth Heb. 6. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first principles of the oracles of God and ch 6. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Doctrine of the Principles of Christ which are laid as foundations as ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not laying the foundation againe c. Then non-fundamentalls must be such superstructures as are not the first Principles of the Oracles of God and are not the Doctrine of the Principles of Christ. But the Apostle will not have us to fluctuate and doubt as Skeptickes in a Pyâ—rhonian Vacillation and Uncertainty in these which he calleth the superstructures 1. As is evident by his words 11 Of whom we have many things to say and hard to be uttered but you are dull of hearing 12. For when for the time yee ought to be teachers yee have need that one teach you againe which be the first Principles of the Oracles of God and are become such as have neede of milke and not of strong food 13. For every one that useth milke is unskilfull in the word of righteousnesse for he is a babe 14. But strong meate belongeth to them that are of full age even those who by reason of use have their senses exercised to discerne both good and evill Chap. 6. 1. Therefore leaving the doctrine of the beginning of Christ let us goe on unto perfection not laying againe the foundation of repentance from dead workes c. Whence it is more then evidently apparent to any intelligent mind 1. That when he saith they ought to be teachers of others he cannot be thought to meane that they should teach fundamentalls onely to others because he would have them to be capable of the food of such as are stronger and have their senses exercised to discerne good and ill and will have them carried on to perction now fundamentalls are expressely the foode of babes which bâ—â— neede of milke c. 6. v. 12. and not the foode of the stronger if then they ought to teach superstructures and non-fundamentalls to others they cannot teach and exhort privately for of such he speaketh these things whereof they have no certainty of faith and which they beleeve with a reserve as ready to reject them to morrow upon second thoughts for what we teach to others those as I conceive we are oblieged to speake because we beleeve Psal. 116. 10. 2 Cor. 4. 13. and those we are to perswade because we know not with a reserve but with certainty of faith the terror of the Lord 2 Cor. 5. 11. If it be said teachers now are not oblieged to know all that they teach now to be divine truths with such a certainty of faith as Prophets and Apostles who were ledde by an infallible Spirit for our private exhorting our publick Sermons come not from a Spirit as infallible as that Spirit which spake and wrote canonick Scripture for we may erre in exhorting in Preaching in writing but the pen-men of canonick Scripture were infallible I answer the pen-men of Scripture when they did speak and write Scripture were infallible de jure de facto they could neither erre actually and by Gods word they were oblieged not to erre and in that they were freer from error then we are who now succeed them to preach and write but what God hath revealed in his word whether they be fundamentalls or superstructures doth obliege
us to belief and certainty of faith no lesse then it obliegeth the Pen-men of Scripture and our certainty of saving faith is as infallible as the faith of the Prophets and Apostles except with Papists we say no man can be assured that he is in the state of grace If therefore we be oblieged to beleeve all revealed superstructures though not fundamentall as the Prophets and Apostles were we sinne scandalously when obstinacie is added to ignorance if we beleeve them with such a reserve as is contrary to faith and because there is no ignorance of those who teach others but it is capable of obâ—tinacie and consequently it is capable of Church censure Matth. 18. 17. I grant the weake and unlearned though ignorant of their Christian liberty in that interim and case when many things are indifferent as the case was Rom. 14. though they be instructed by Paul sufficiently that nothing is uncleane and that they erre in that out of an erring consciences light or rather darkenesse they abstain from such and such meates as Gods law hath now made lawfull to both Jew and Gentile yet are they not to be censured nor troubled with thorny disputations but if these weake ones 1. persist in their error and 2. teach it to others and mislead them they knowing that they beleeve these errors with a reserve are as I conceive false teachers and censurable by the Church and State and not weake but obstinate 2. We are not to be dull of hearing but are to be fully instructed und certainly perswaded so of superstructures which are not the first principles of the Oracles of God as that we are to teach others Ergo a Pyrrbonian fluctuation in these is damnable How then can it be a principle next to Gods word most to bee followed not to make our present judgement and practise in matters not fundamentall a binding Law to us for the future 2. The Apostle ought not to rebuke them for being dull of hearing of those things whereof either sides may be beleeved in a necessary case of syncretisme and pacification without any hazard of punishment or Church-censures for what is a necessary principle and to be holden and enacted as the most sacred Law of all others next unto the Word of God the matter of that principle being unknowne and neither sides understood received or beleeved cannot put on any the rebuke of dull hearing For example if the point of Presbyteriall government of the Church or of independencie of single congregations be a point not to be received with such certainty of faith and assurance but we are to reject either or both when we shall receive new light that they are false and contrary to the rule of holy Scripture and againe if we are to reject the opinion contradicent to these former points of Presbyteriall government and independent congregations for there is by this opinion the same reason of the contradicent as of the formerly affirmed opinions I see not how I may not be dull of hearing yea how I may not simply be ignorant of both and not sinne against God 3. Those superstructures which are not fundamentall are the strong persons food as the knowledge of principles fundamentall is the food of babes vers 12 13. Then I must be perswaded of the truth of them else they cannot feed my soule with knowledge because knowledge of Pyrrhonian fluctuation which is conjecturall and may be no lesse false then true and which I must so beleeve for truth as possible the tyde of a contrary light may carry me to beleeve the just contrary as truth can never be the strong food of such as are skilled in the word of righteousnesse 4. The knowledge of these superstructures or non-fundamentals belongeth to those who are of full age and have their senses exercised to discerne both good and ill vers 14. and which are carried on to perfection c. 6. v. 1. having now left the fundamentals as food to babes and unskilled c. 5. v. 12. But I heartily crave to learn what perfection doewe arive unto and what encrease of fuller age what experience of more spirituall knowledge perfecting the spirituall senses doe I attaine to know certaine truths which to me may be no lesse rotten conclusions and meere forgeries of mens braines then divine truths Hence if this Arminian liberty of prophecying and this perpetuall fluctuation of men alwayes learning and never comming to the knowledge of the truth be contrary to growing in the knowledge of our Lord and Saviour Jesus Christ 2 Pet. 3. 18. and contrary to that which is called 1 Cor. 1. 5. all knowledge and to the abundance of knowledge which in the last dayes is to fill the earth as the sea is filled with waters so that when I have once over-sailed that point of the coast of the knowledge of fundamentall articles I am now in a Sea of foure contrary winds and foure contrary tydes at once and I know nothing for truth but its contradicent may be yea and to me is as true I say if this fluctuation of knowledge be contrary to growing in knowledge it must be rejected as a Chimera and the dreame of mens heads 5. Let us take one point not fundamentall to wit this Every congregation hath absolute power of Church government within it selfe without subjection to Classes Presbyteries and Synods You are so perswaded of the truth of this that your present judgement and practice is no binding Law to you for the morrow but you leave roome in your judgement to beleeve to morrow the contradicent when new light shall appeare Well then to morrow this non-fundamentall and this contradicent is now to you true No congregation hath absolute power of Church-government within it selfe but hath its power in dependance upon and with subjection unto Classes Presbyteries and Synods Well to morrow is come and this you beleeve now to be Gods truth yet so as your present judgement and practice is no binding Law to you for the second morrow but you leave roome for light which shall appeare the second morrow well in the second morrow new light appeareth and convinceth you that the contradicent is true and you recurre in a circle to beleeve your first proposition againe is true to wit the contradicent of your second dayes proposition and now to you this is true as it was once Every congregation hath absolute power of Church-government within it selfe without subjection to classes Presbyteries and Synods Now on the third morrow a new light appearing you are to beleeve the contradicent and because all circular motions are in credit to be deemed eternall and your mind is alwayes obliged to stoop and fall downe before new light and the conscience is to render her selfe captive to every emergent truth what can you here say but there is no end of fluctuations and doubtings But you say Gods spirit the revealer of all truth doth not fluctuate though I change God Jebovah
a man or no. It is taken for a thing out of controversie yea that this is no question at all Whether or no doth an erroneous conscience so bind that we can doe nothing against the standing enditement of an erring conscience for the Scripture is cleare in this Rom. 14. 14. I know and am perswaded by the Lord Jesus that there is nothing of meat-kind now under the Gospel uncleane or unlawfull to eat of it selfe but to him that esteemeth any thing to bee uncleane in the light of his il-informed and erroneous conscience to him so thinking it is uncleane that is to this man now under the actuall darknesse and errour of an ill-informed conscience it is not lawfull to eat but hee must abstaine from eating not simply from eating but from eating â—â—li modo So all who have commented on the place Calvin Beza Parâ—us Rollocus c. and of the Fathers all who either commented on or handled the text occasionally as Theodoret Chrysostome Basilius Augustine Cyprian Ambrose Origen Anselm all the Popish writers Lyra Hugo Cardinalis Aquinas Toletus Pirerius Estius Cornelius a Lapide c. yea Adrianus Vasquez Pezantius say it is manifestly against the Scripture and hereticall to say it is no sinne to doe contrary to the commandement or prohibition of an erring conscience 3. Hence the conscience carrieth to the agent from God a twofold obligation most considerable here 1. one from the action it selfe to be done or not done and this commeth wholly from the oblieging Law of God and not from the conscience there is another obligation that consisteth not in the action and commeth not from the action but in the manner of doing and this obligation commeth from conscience it selfe and that is that we doe nothing in such a manner that is against the light or inditement of our conscience for this is an imbred Rose Flower of divinifie and majestie that groweth kindly out of conscience according to that high place of some sort of royaltie that it hath to bee something of God a little breast-God a little Deputie and Judge not to bee contemned so when a proconsull bringeth to mee a forged commandement from my Soveraigne and Prince I may receive it with non-obedience if I know it to bee a forgery but I am not to despise and put any note of disgrace upon the proconsull be cause hee is in respect of his office the deputie of my Soveraigne though in this particular mandat hee doth prevaricate and not represent the soveraigne power and Prince whose deputie otherwayes he is by vertue of his office so is this the deputed royaltie of conscience that it standing to me bic nunc as representing a message from God though it represent it falsely that I can doe nothing in the contrary that deputry and message standing actually in vigor 4. I desire that these two obligations of conscience bee carefully kept in mind hence I say that conscience carrying the former obligation of Gods Law from which formally the action hath its lawfulnesse and in an eccentrick and irregular discrepance from which it hath its unlawfulnesse it doth not obliege mee to the action because it is conscience simply for when it offereth an action to mee as lawfull which in very deed and a parte rei in it selfe is unlawfull I am not oblieged to that unlawfull action for as God hath given to no ruler made of clay any royall power to bee a tyrant and to destroy where as his office is as a father to save and governe so hath not God given to conscience any power to obliege me to sinnes yea and conscience remaineth conscience when it representeth forged and illegall mandates under the notion of things good even when men love to goe to hell by reason yet in that false representation conscience is not Gods deputie therefore though if a man judge some doctrines to bee errors though they bee in themselves truths to him that so judgeth they are errors yet are these truths not to bee rejected simpliciter and absolutely by him who judgeth so ony they are to be rejected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some respect as they come in under the notion and garments of errors also if any suffer death for an error which in conscience he conceiveth to be truth that error is to him truth Distinguo it is to him truth that is he conceiveth and dreameth that it is truth that is most true but to him it is truth that is it ought to bee beleeved by him as truth and practised as lawfull that is most false for it ought to bee rejected both in point of beleefe and in point of practise and the erroneous opinion thereof should bee rejected and therefore if hee receive it as truth and professe it and die for it hee dieth not for righteousnesse sake but hee dieth for errour and for the dreames of his owne head and so is not blessed as one who dveth for righteousnesse for this vaine reason saith 1. that it is no sinne for the mind to beleeve a lie to bee a divine truth and it is righteousnesse upon the beleefe whereby I beleeve a lie to bee a truth to suffer for a lie under the notion of a truth Both these are false the former is false for the mind is under Gods oblieging Law to conceive aright of all divine truths as all the faculties of the soule are under a Law 2. The latter is false for to beleeve lies as divine truths and suffer for them because the erring conscience saith they are divine truths is not righteousnesse but sinfull credulity and blind zeale 1. Because wee are not to beleeve what our conscience dictateth as truth under this formall reduplication because our conscience thus doth dictate and saith it is truth but because Gods spirit saith to our conscience it is a divine truth not because our owne spirit and our owne dreaming and misâ—ed conscience saith so This is the controversie betwixt us and Papists anent the authoritie of Gods Word but with a little change for our conscience or the testimony of our conscience as such is no more the formall object of our faith and the formall medium and reason why with a divine faith I beleeve a divine truth to bee a divine truth then the testimony of the Church or the Pope is the formall reason of my faith so An â—baptists make a Pope and an infallible spirit of their owne conscience but the whole formall obligation tying mee to receive this and this point as a divine truth is because God hath revealed it in his Word the consciences representing of it is but a necessary condition of my beleeving but not the formall object of my beleeving the conscience is the cause why I beleeve it tali modo after a rationall way and by the evidence of practicall reason but it is not the formall cause why I beleeve it simpliciter for Papists Arrians Macedonians and the most
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
solos pertinent Episcopos Constantinus Magnus in concilio Niceno ut ait Ruffinus hist. l. â— addit Eusebio cap. 2. reâ—usavit ferre ju licium inter Episcopos Dâ—us inquit vos constituit sacerdotes nobis a dâ—o d â—ti isiis judices conveniens non est ut homo judicet deos Sâ—zomenus hist. l. 6. c. 7. Mibi inquit Ualentinianus senior qui sum in sorte plebis fas non est talia negotia ecclesiastica â—erserutari sacerdotes quorum ista curae funt inter seipsos quocunque voluerint loco conveniant Theodosius Junius epist. ad Fphesinum Synodum Deputatus est Candidianus magnificus Comes strenuâ—rum domesticorum transire usque ad sanctissimam Synodum testram ac in nullo quidem quae facienda sunt de piis dogmatibus quâ—stiones â—ommunicare illicitum namque est eum qui non sit ex ordâ—â—â—anctorum Episcoporum ecclesiasticis immisceri tractatibus Gregorius Mag. l. 5. Epist. 25. Notum est piissimos dominos dicipâ—inam diligere ordines servare canones venerari in causis sa 〈◊〉 â—ese non immiseere Distin. 96. C. satis evidenter illicitum est imperatorihus ecchsiasti â— sâ— immiscere tractatibus Constantius would not take on him to judge the Arrian cause but conveened a Councell and commanded them to judge according to the word So saith Eusebius de vita Constant. l. 3. c. 10. ad Theodor. l. 5. c. 9. Neither can it be said that Constantine judged with the Synod as Emperour as some affirme for though it be true yet he judged not in the Synod as Emperour but as Episcoporum conservus as he nameth himselfe and as Eusebius saith de vita Constant. l. 3. c. 16. ipse tanquam unus e vestro numero non recusabam Now Constantine as Emperour was not a fellow-servant with Pastors or one of the number but above them as the annointed of the Lord but he judgeth with them as one of their number as a Christian having one faith one baptisme one Lord with them and so as a member of the Church and so saith he in that same place Literarum divinitus inspiratarum testimonio res in quaestionem adductas dissolvamus And let this be our first distinction Emperours of old defined in Synods as Christian members of the Church not as Emperours for as Emperours they be politicke heads of the men of the Church Gerardus Tom. 6. de Magist. polit n. 175. pag. 586 587. who giveth also a nomotheticke power to Magistrates in matters ecclesiasticall furnisheth us with an argument here because the Magistrate is a principall member of the Church and all the members of the Church are to judge and try the spirits and to try all things now this proveth well as a member of the Church and so as a Christian he may judge and that in a meere ecclesiastick way as Pastors and Elders doth as private Christians may doe being called thereunto by the Church though the ground be weake for the Kingly power maketh not New Tiberius and other Emperours members of the Church onely grace faith and communion with Christ maketh Kings members of the invisible Church and baptisme and profession of the faith and not any earthly Prerogative of Scepter or Crowne maketh them members of the visible Church Our second distinction from Fathers is that Emperours have a Kingly power politicke to confirme and adde their civill sanction to Church constitutions but they have no power formally ecclesiasticke to define and make Church-lawes So Augustine as a man the King serveth the Lord vivendo fideliter by living the life of a sound beleever and as a King he serveth the Lord by adding the convenient vigour of a civill sanction to just Lawes as the King of Ninive did by compelling the men of Ninive to pacifie God And when Gaudentius the Donatist objected that the Emperour could not take course with the Schism made in the Church by their separation because God hath laid upon Prophets not upon Kings the Preaching of the word Augustine answereth not that Kings may either preach or define controversies in the Church but that sinco Donatists separate from the Church it should be the care of Kings to see that none rebell against the Church of Christ. Hence I reason thus no Synods ecclesiasticall can meddle with the blood and temporall lives of men nor can they forbid the beliefe and profession of heresies and erroneous doctrine or scandalls against pure discipline under the paine of bodily punishment as banishment imprisonment heading or hanging But Emperours and Kings either in a Synod or out of a Synod may lawfully forbid such things and that by a Kingly power therefore if Emperours in Synods make any Lawes of this kinde they are not Synodicall nor ecclesiasticall Lawes nor doe they make such Lawes jointly with the Church-Synod as some teach nor by any ecclesiastick power for coactive power and ecclesiasticall power cannot be joyned together as one power to make one and the same ecclesiasticall lawes Let any judge then if the ancient Lawes of some Emperours were any other things but civill and politick sanctions of Church-constitutions And judge of this Law which some call the ecclesiasticall determination of Heraclius the Emperour by the consent of Pope John he ordained that there is nâ—â—ther one nor two operations in Christ. Heraclius a Monothelite commanded this under the paine of civill punishment as is certaine But had Pope John as collaterall Judge with the Emperour in this that same coactive power that the Emperour had I thinke none can say it So three Emperours commanded all people to hold the doctrine of the Trinity and that those who hold not this be heretickes This is but a civill sanction of a Church Law So Martianus commandeth that the decrees of the Councell of Chalcedon be established and that no man dispute or call in question these decrees This is clearely the Emperours civill ratification of Church-lawes and Justinianus forbiddeth any publick service to be in the Church by laicks onely in the absence of the Clergie and commandeth the Bishops not to muttter in to themselves but to speake in the administration of the Sacraments with a cleare and distinct voice If Emperours did proceede any further as some say that Theodosius deposed the Nestorian Bishops though indeed he onely commanded them to be deposed their deeds are not Lawes a facto ad jus non valet consequentia Papists here are in two extremities For 1. they will not have Princes to meddle with Church-affaires whereas by office they are Nurs-fathers in the Church Charles the fift is rebuked by Paul the third because he conveened councells for composing of dissentions in the Church and he compareth him to Uzzah who touched the Arke without warrant as we may see Wolsius 2. Stapleton Bellarmine and Papists will have them to be brutish Servants to execute whatsoever the Pope and Councells
and prayed for as King by the people of God at Jeremiahs expresse commandement 3. So a pagan husband becomming a Christian should by that same reason acquire a new husband-right over his wife contrary to the 1 Cor. 7. 13 14 15. the Captains or Masters who of heathens become Christians should obtaine a new right and power over their Souldiers and Servants and they should come under a new oath and promise to their Captaines and Masters 4. If the heathen King have onely temporall Kingly power he had no power as King to take care that God were worshipped according to the dictates of the Law of nature and Law of nations had power to punish perjury Sodomie parricid as sins against the Law of nature and the heathen King should not by office and Kingly obligation bee oblieged to be a keeper and a defender of the tables of the Law of nature which is against all sense But if the power which a heathen King becomming a Christian King acquireth be onely a Christian power to use for Christ the Kingly power that hee had while hee was a heathen King then a heathen King jure regali by a regall right is the head of the Church though hee bee a Woolfe and a Leopard set over the redeemed flocke of Christ yea though hee bee the great Turke hee is a Pastor called of God the Church though for his moralls hee bee a Woolfe and a hireling yet by office and Law hee is a feeder of the flocke Talis est aliquis qualem ius offiâ—ii requirit And certainly it is impossible that a heathen King can bee a member of the true Church hee wanting both faith and profession which doe essentially constitute a Church-membership if it bee said hee is ex officio by his office a member that is nothing else but hee ought to bee a member of the Church so all mankind are members of the Church for they are oblieged to obey Christ and submit to him upon the supposall of the revealed Gospel and the heathen King is no otherwise a member by the obligation regall that layeth upon him as King yea when the Gospel is preached and the heathen King converted to the faith hee is not a member of the Christian Church as a King but as a converted professor and so Christianitie maketh him not a Kingly head of the Church but what essentially constituteth him a King that also constituteth him a Christian King Christianitie is an accidentall thing undoubtedly to the office of a King 2. They doe no lesse erre who make the King and the Church officers collaterall Judges in Church matters so as with joynt and coâ—quall influence they should bee Canon makers 1. Because perfect Synods are and have beene in the Apostolick Church without any influence collaterall of Christian Magistrates as being against their will and mind who were Rulers of the people as Acts 1. 14 15. Acts 2. 46 47. Acts 4. 1 2. Acts 6. 1 2 3 4. Acts 15. 6 7 8. c. 2. What the Church decreeth in the name of Christ standeth valid and ratified in Heaven and Earth Matth. 18. 17 18. Joh. 20. 21 22. whether the Magistrate assent to it or not so that he hath not a negative voyce in it by any ecclesiastick power for Christ saith not What yee bind on earth in my name shall be bound in Heaven except the Magistrate deny as a collaterall Judge his suffrage Now if he be a collaterall Judge by divine institution no Church act should be valid in Christs Court without him as excommunication not in the name of Christ or performed by those who are not the Church but onely in civill offices is not excommunication also what ever the Magistrate doth as the Magistrate he doth it by the power of the sword Ergo if he take vengeance on the ill doer as his office is Rom. 13. 3. 4. his acts are ratified in Heaven though the Church as collaterall Judges say not Amen thereunto 3. The coactive power of the King and the Ecclesiasticall power of the Church differ as carnall and spirituall spirituall and not spirituall of this world and not of this world and are not mixed by the Word oft as Joh. 18. 36. 2 Cor. 10. 3 4. 2 Tim. 2. 4. and therefore it in one and the same Church constitution the King and the Church be joynt and coequall Judges and joynt definers the constitution must both be injoyned under the paine of bodily punishment which the Church whose weapons are not carnall cannot command and under the paine of Church censures as suspension rebukes and excommunication the King must command Now the Canon should neither be an Ecclesiasticall nor yet a civill Canon but mixt for the Canon makers injoyneth with powers and paines which are not due unto them nor in their power Now to make a Law saith Feild is to prescribe â—â—aw under the paine which the Law-maker hath power to inflict but neither hath the Church the power of the sword 2 Cor. 10. 3 4. Joh. 18. 36. nor hath the King by Gods â—aw the power of excommunication See Calderwood And one and the same Law should be backed both by a carnall and worldly power and not by a worldly and carnall power 3. The King as King must have a mixt power halfe kingly â—â—â— halfe ecclesiastick and by the same reason the Church must have a mixt power partly Ecclesiasticall and partly civill and this were to confound the two kingdomes the kingdome of this world and the spirituall kingdome of Christ which is not of this world Joh. 18. 36. condemned by Anselmâ— and Hilarius and Bernard and Augustin Put if they say that every one hath their influence partialitate causae non effâ—cii according to the nature of causes then is not one and the same Church constitution from both King and Church See Apollonius But the Kings Canon is civill the Churches Ecclesiasticall and every one of them without another perfect in their one kind See what the learned Gerson Bucer and Amesius saith further to adde light to this point Those who maintaine a third that the Church Canons hath all the power of being Church Lawes from the King and all Ecclesiasticall and oblieging authority from him and that they have onely some helpe of consulting power from the Church are grosser Divines See Joan. Weemes for so the King is the onely Canon maker and the Church-men giveth advice onely as the Kings Proclamation speaketh having taken 〈◊〉 counsell of our Clergy we command such a worship â— and so the Canon runneth it seemeth good to the holy Ghost and the King as the Canon speaketh Acts 15. 2. the King is made an Ecclesiasticall and ministeriall Prâ—acher to expone publikely the Scriptures to the Church of God for all lawfull Church Canons are but Ecclesiasticall expositions of Gods Word and so the Emperours and Christian Kings are the onely lawfull Canon
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
had a nomothetick power in Church matters used not the advise of Divines nor the rule of the written word but as a Prophet immediately inspired of God gave Lawes to Gods people and prescribed a Law to Aaren and to the Priest-hood Now if rulers have such a power of defining Lawes they neede not follow the rule of Gods word But how shall they prove that Moses gave the Law to the people and the Priesthood as a King and not as the Prophet of God inspired immediately of God For if Moses his Law came from the ordinary power of Kings as it is such then commeth Moses Law from a Spirit which may erre for the ordinary Spirit to Kings is not infallible but with reverence to Kings obnoxious to erring God save our King 5. It is a Princes part by office to defend Religion and to banish false Religion and to roote out blasphemies and heresies Ergo he ought to know and judge by his office of all these But if he be to use the sword at the nodde onely of the Church without knowledge or judgement he is the executioner and lictor of the Church not a civill Judge Answ. In a Church right constitute we are to suppone that the Lawes of Synods are necessary and edificative and that the Magistrate is obliged by his office to adde his sanction to them not by an unfolded faith and as blind but he is to try them not onely by the judgement of discretion as a Christian for so all Christians are to try them but also saving the judgement of some Learned by a judiciall cognition as he tryeth civill crimes which he is to punish but his judiciall cognition is onely in relation to his practise as a Judge to authorize these Lawes with his coactive power not to determine truth in an ecclesiasticall way under the paine of Church censures Neither doe I beleeve that the Magistrate is not subordinate to the Kingdome of Christ as mediator but subordinate to God as Creator onely Though some Divines teach that there should have beene Kings and supreme Powers in the world though man had never fallen in sinne and a Saviour had never beene in the World and so that Kings are warranted by the Law of nature and Nations and not by any Law evangelick and mediatory yet we thinke with reverence this argument not strong for generation and creation and multiplication of mankind should have beene in the World though never a sinner nor a Saviour thould have beene in the world yet are creation generation and multiplication of mankind by our divines Junius Trekatius Gomaras Calvin Beza Melancthon Polanus Rollocus and many others and with warrant of the word of God made meanes subordinate to the execution of the decree of predeâ—tination to Glory which decree is executed in Christ as the meane and meritorious cause of salvation purchased in his blood What heathen Magistrates as Magistrates know not Christ the Mediator Ergo they are not means subordinate to Christs Mediatory Kingdome It followeth not For by Christ the wisedome of God Kings doe reigne though many of them know him not As they are created by Christ as the second person of the Trinity though they know not the second person of the Trinity It is their sinne that they know him not 2. It is objected The Magistrate is not given to the Church under the New Testament by the calling of Christ as an exalted Saviour as all the gifts instituted for the government of the mediatory Kingdome are instituted for that end Ephes. 4. 11. but it is instituted by God as governer of the World rewarding good and ill Rom. 13. 1. 6. Answ. Neither is creation a gift of Christ as exalted mediator therefore it is not a meane leading to the possession of that life purchased by the mediators bloud it followeth not For the Magistracy is a nurse-father of the redeemed spouse of Christ with the sincere milke of the word I meane a formall meane procuring by a coactive power that the Church shall be fed and it procureth not onely the Churches peace which respecteth the second Table of the Law but also godlinesse which respecteth the first Table of the Law 1 Tim. 2. 2. and Ephes. 4. 11. there be reckoned downe onely officers which actibus elicitis by formall elicit acts procureth the intended end of Christs mediatory Kingdome Not all the offices which procureth edification any way Such as is in civill Governours who are to see that the body of Christ be nourished and grow in godlinesse for that is an essentiall and specifick act of the Churches nurs-father 3. It is objected Magistracy compelleth men to the observance of Gods Law Deut. 17. and doth not immediately of it selfe by spirituall gifts of the evangell produâ—e its effects But all the mediatory Kingdome of Christ and the Government thereof of its selfe and its owne nature produceth the saving effects of the evangelâ— by vertue of its institution as faith repentance and salvation Answ. A Magistracy as a Magistracy of it selfe concurreth but in a coactive way for producing of peace honesty and godlinesse and serveth to edification but I grant not in such a spirituall way as a Church-ministry therefore it is not a meane subservient to the end of Christs mediatory Kingdome It followeth not It is not a spirituall meane Ergo it is not a meane The consequence is null and it is false that all the meanes of Christs mediatory Kingdome are of their owne nature spirituall for that is to begge the question for the Magistrate procureth that the Church be fed he punisheth blasphemers that others may feare and so abstaine and so be edified though the way be coactive yet is it a way and meane appointed of God as the nurse-father is a meane for the childs nourishing though the nurse-breasts be a more subordinate meane immediate meane 4. It is objected The Magistrate is not the Lords Ambassadour and minister in name of the Mediator Christ as the Minister is but it is extron â—call to the government of Christs Mediatory Kingdome and 〈◊〉 helpe onely to those things which concerne the externall man Answ. Hee who is called God and so is the vicegerent of God is Gods Ambassador politick commanding in Gods name but in another way then a preaching Ambassador commandeth and though Christ as Mediator may attaine to his end without the King as many were edified in the Apostolick Church where the civill Magistrate contributed no helpe and was rather an enemy to the kingdome of Christ and so Magistracy may bee called accidentall to Christs mediatory government but if this bee a good argument to prove that Magistracie is not subordinate to Christs mediatory kingdome then Oecumenicall and provinciall Synods consisting onely of Church men shall be no meanes subordinate to Christs kingdome because Christs kingdome may subsist in one Congregation without a provinciall assembly and circumcision is no meane subordinate to that kingdome in the Jewish
Church because that mediatory kingdome substisted fortie yeeres in the Jewish Church in the Wildernesse without circumcision yea and Apostles and Evangelists are no meanes subordinate to that kingdome because Christs mediatory kingdome subsisteth now without these officers 2. Neither is it true that magistracie conferreth no helpe to this kingdom but in these things which concerne the externall man for in a politick and coactive way the Magistracy taketh care by commandements that the Church bee fed with the pure Word of God onely this proveth that magistracie and Church ministery have two different objects and the way of proceeding of these two states the one carnall and with the sword Joh. 18. 36. Rom. 13. 3 4. the other spirituall to the manifestarion of the truth to the conscience 2 Cor. 4. 1 2. Psal. 110. 1. 2. Esâ—y 11. 4. Heb. 4. 12. which we grant to be true 5. It is objected Christ himselfe performed all the parts of his mediatory kingdome and all the functions thereof in his owne person and by his disciples while hee was on earth but hee refused all civill Magistracy and did inhibit his disciples thereof because it is not contained under the administration of his mediatory office as subordinate thereunto Answ. Christ refused magistracie not because it is not subordinate to edification which is the end of Christs mediatory kingdome but because it is not compatible with his spirituall kingdome in one and the same person and therefore this is a caption à non causa pro causa in one and the same person and subject the civill and the Ecclesiasticall power are inconsistent and incompatible that is true Ergo in the kind of lawfull meanes these two powers are unconsistent and uncompatible I deny it to follow for both royall power and Church power concurre for the producing of one and the same end to wit edification and obedience to both Tables of the Law but after different wayes carnall and spirituall I thinke it most considerable that though the Prince may by a coactive way command that same which a Church Synod may command in an ecclesiasticall way yet differeth these same powers in their formall objects because the King commandeth that which is good religious decent in Gods worship as a thing already taught and determined judicially either expressely in Gods Word or then by a pastorall or Synodicall determination and that not by way of teaching informing the mind exponing the Scripture or by pastorall dealing with the conscience as oblieging to a Church Liturgie and ceremonies as one who intendeth formall edification and faith repentance and obedience to God but the King commands that which is good and extra as it is already taught and expounded and as it is an imperated act of externall worship or mercy and justice done by a coactive power Hence the Magistrates power is not to edifie formally but to procure that edification may bee 2. The Magistrates power is Lordly the Churches power is onely ministeriall 3. The Magistrates power may bee in one to wit in the King the Churches power of the keyes is in the Church 4. They differ in formall objects as hath been said Now to obviate what the Jesuite Lysimachus Nicanor saith wee are no wayes of Papists mind in the matter of the Magistrates power for Papists 1. exclude Kings and Emperours from any medling with Church matters Charles the fift was upbraided by Paul the third the Pope of Rome because hee did as became a Prince ordaine meetings conferences and assemblies for composing of differences in Churches matters not giving the power of conveening councells onely to the Pope comparing his fact to the attempt of Uzzah who put his hand to the Ark and to Câ—rah Dathan and Abirams conspiracie against Moses yea and Nicolaus the first in his Epistle to Michael the Emperour denyeth that Emperours are to bee present in Synods except in generall Synods where both Church men and laicks are present wee teach that the Magistrate is as the hand the ministry as the eyes and both are to concurre for the spirituall good of the body of Christ. 2. Papists will have the Magistrates so to defend the faith as they have not power to judge not as Christians with the judgement of descretion what is right or wrong but they must as blind servants execute what Prelates decree yea and see non prâ—priis saith Henr. Blyssemius sed alienis Episcoporum ac pâ—aelatorum suorum oculis videre not with their owne eyes but with the eyes of their Prelates yea and the Magistrate should not read the Scripture say Papists and Nicanâ—rs brethren the Jesuits expresly contrary to Gods Word Deut. 17. 17. Hee shall read in the booke of the Law all the dayes of his life Joshua 1. 8. but onely beleeve as the Church beleeveth and this is blind obedience that they require of Princes this faith or obedience wee thinke abominable in all men as in Princes Of old Popes and Prelates were subject to Kings and Emperors as wee teach from the Word of God Rom. 13. 1. and 1. wee teach against the Jesuit Lysimachus Nicanor that his Prelates should not invade the King and civill Magistrates sword and be civill Judges as Popes and Prelates are against which writeth Tertullian Origen Hilarius Chrysostome Ambrosius Augustinus The author of the Survey saith that if every Eldership be the tribunall seat of Christ what appellation can bee made there from to either provinciall or generall councell and hee meaneth that there can bee no appellation to the King seeing the Presbytery in Churches causes is as immediatly subject to Jesus Christ and the highest Judicature on earth as the King is Gods immediate vicegerent on earth nearest to Jesus Christ in civill causes I answer the cause that is meerely ecclesiasticall as the formall act of preaching and ecclesiasticall determining of truth in Pulpits and the determining the truth in Church assemblies in an ecclesiasticall way in Synods and the excommunicating of a scandalous person are immediatly subject to Jesus Christ speaking in his owne perfect Testament and these causes lie not at the feet of Princes to bee determined by them as Kings but in a constitute Church they are to bee determined by the ordinary Church assemblies and in this place there is no appeale from the Presbytery to a King but it followeth not that there can bee no appellation from a Presbytery to a provinciall or to a nationall assembly 1. Because though every Presbytery bee the tribunall seate of Christ yet it is but a part of the tribunall seat of Christ and such a part as may easily erre and therefore appellation may bee made from the weaker and the part more inclined to erre to the stronger and maniest or the whole who may more hardlier erre and that is not denied by this author who dare not deny but they may appeal from a Bishop who doth and may misleade
assigned of God to them though the lesse disâ—ractâ—ous the wages bee the better and the more convenient they are 2 Tim. 2. 3. 4. 5. As for the tithes wee thinke quotta decimarum or a sufficient maintenance of tithes or what else may conduce for food and raiment of divine right Matth. 10. 16. 1 Cor. 9. 8 9. tithes formally as tithes are not necessary so the Ministers bee provided and a stipend bee allowed to them not as an almes but as a debt Luk. 10. 7. But the stinting of maintenance for Ministers the author condemneth because when Constantine gave large rents to the Church it proved the lane of the Church But I answer stinting maketh not this but excesse for mountaines of rents may bee stinted no lesse then mole-hills In the first proposition Pastors are to bee chosen of new in England though they have beene Pastors before and that by the imposition of the hands of some gracious and godly Christians Answ. Such an ordination wanteth all warrant in the Word of God 2. Why are they ordained over againe who were once ordained already belike you count them not Ministers and baptisme administred by them no baptisme though these same gracious Christians have beene baptized by such and so England hath no Church visible at all and no ministry see what you lay upon Luther and some of our first reformers who had their externall calling from Antichristian Prelates the same very thing which Papists lay upon them 3. If there bee called Pastors in England to lay on hands on Ministers why are not they to impose hands on such as you judge to bee no ministers because possibly the Prelates laid hands upon them seeing you grant Chap. 5. Sect. 9. where there are Presbyters to lay on hands it is convenient that ordination should bee performed by them I confesse I am not much for the honoring of the Prelates foule fingers yet can they not bee called no Pastors no more then in right wee can say Caiaphas was no High Priest Proposition 6. Hee willeth Pastors and Doctors and Elders to bee put in the â—â—â—me of Parsons and Vicars Answ. If the offices of Parson and Vicar bee set up it is reason they be abolished but for the names there is not much necessitie of contending though in such cases it bee safer to speake with the Scripture then with Papists the Vicar Generall is indeed the Bishops delegat and a creature to bee banished out of the house of God of whose unprofitable place stile see that learned writer Dâ—â—id Calderwood who findeth him to bee made of the metall of the Popes service base Copper not Gold and the Popish parson is as the Vicar Firewood for Antichrists Caldron In the 12. and 13. Propositions it is said that it is necessary 〈◊〉 Preachers countenanced from King and State were sent to 〈◊〉 to congregations generally ignorant and prophane and till they 〈…〉 measure of gracious reformation as they can testifie their faith and repentance it were meet they should never renew their Câ—â—â—nant made in baptism nor yet have the Seales of the Covenant conâ—â—â—ed upon them but till then they shall lament after the Lord as the 〈◊〉 did when the Arke had beene long absent 1 Sam. 7. 2. Answ. In these Propositions most of all the Congregations of England except some few following the way of independencie of Church government though they bee baptized and professe the truth are brought just to the state of Turkes and Indians willing to heare the Word or of excommunicated persons for they and their seede are to want the Scales their children Baptiâ—me themselves the Lords Supper But 1. how can the 〈◊〉 in ordinary rebukes and excommunication from the Sâ—alâ— bee exercised upon these who are without and no Churche as yet for while they sweare the Covenant they are not Churches 2. It is said godly Preachers must bee sent to them 〈◊〉 thâ—y 〈◊〉 reformed but why not godly Pastors because thâ—ugh these preachers preach unto them yet exercise they no Pastorall care over them because they are not yet a visible Church and flocke and therefore have no more Pastors to care for their soules then Turkes and Indians and Preachers have 〈◊〉 a Pastorall relation to these though baptized and 〈◊〉 Christ then to Indians Jewes or Turkes as our brethren teach a paterne of such flocks is not hard in the word where ordinarily the word is preached to a number of people baptized and yet baptisme denyed to all their seed and the Lords Supper to themselves 3. It is the same Covenant the author speaketh of here with the Church Covenant that 〈◊〉 and Judah made with God and which they say essentially constituteth a Church and hinteth at the Covenant of the Church of Scotland sworne and subscribed by many thousands ignâ—rant and prophane and who never came to such a measure of gracious reformation as they can testifie their faith and repentance yet did this nation right in putting all to sweare and enter into a Covenant with God for Israel Deut. 29. where there was many who had not eyes to see eares to heare and a heart to understand v. 3. 4. and where there were many rebellious and stiff-hearted Deut. 31. 27. entered all of them into Covenant with God Captaines Elders Officers all the men of Israel Deut. 29. v. 10. Little ones wives children hewers of wood c. all which attained not to such a measure of gracious reformation 2 Chron. 15. 9. all Judah and Benjamin and the strangers with them out of Ephraim and Manasseh and out of Simeon entered into a Covenant with God who after such Apostasie could not all have attained to that measure of gracious reformation as to testifie their faith and repentance by prayer conference experiences of Gods wayes in their heart and confession and yet the Author saith that there is no colour to conceive this way of entering into Church estate by Covenant to be peculiar to the pedagogue of the Old Testament 4. Israels lamenting after the Lord 1 Sam. 7. 2. was not the repentance of a people who was not a Church visible but was onely a people to bee prepared for a Church State and not fit to receive circumcision and the passoever as you conceive of the ignorant and prophane in England which to you are no visible Churches for Israel at this time was a true visible Church The rest of the propositions tending to reformation not discussed elsewhere I acknowledge to be gracious and holy counsells meet for a reformation The Lord build his owne Temple in that Land and fill it with the cloud of his glory FINIS a Psal. 47. 9. b Sam. 23. v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Omnis sanguis concolor Franc. Petrarch Psal. 84. 11. Revel 12. 1. e 2 Cor. 8 23. a Cassian de incar lib. 1. c. 4. Primum est errores penitus non in currâ—rc secâ—ndum bene repudiare b James 4. 1. The way
makers and definers in Oecumenick Councels and Bishops and Pastors and Doctors have all a meere power of advising and counselling which certainely all Christians on earth sound in the faith except women have O whither are all the tomes of the Councels Oecumenick nationall and provinciall evanished unto 3. Kings justly by this are made Popes and more then Popes for Kings onely have a definitive voyce in councells whereas Papists give a definitive voyce to all the lawfull members of the councell no lesse then to the Pope Weemes hath a distinction to save the Kings invading the Church-mens place while as hee giveth to Pastors a ministeriall interpretation of Scripture in the Pulpit and to the King a decretive and imperiall power of interpreting Scripture in the Senat. But 1. there is no exposition of the word at all imperiall but onely ministeriall by the Word of God except that imperiall interpretation that the Pope usurpeth over the consciences of men and this is as Bancroft said that the King had all the honors dignities and preheminencies of the Pope as Calderwood observeth and yet Edward the sixth and Edward the eighth would neither of them take so much on them What difference betwixt a Sermon made by the King in the Senat and the Pastor in the Pulpit It is that same word of God preached only the Kings is imperiall and so must bee in his owne as King the Pastors ministeriall in the name of Christ the distance is too great The administration of the Sacraments may be imperiall due to the King also as a pastorall administration is due to the Pastors 4. In the government of Church there is nothing set downe of the King but of Pastors to feede the flocke Act. 20. 28 29. to edifie the body of Christ Ephes. 4. 11. to rule the house of God 1 Tim. 3. 2 3 4. 16. to feede the sheepe and Lambs of Christ John 21. 14 15 16. and alwayes this is given to Pastors and Elders I know that Kings are nurs-fathers to feed edifie and watch over the Church causatively by causing others so to doe but this will not content the formalists except the King command and prescribe the externall worship of God Tooker Bancroft Whitegift Laâ—celot Andreas Salcobrigiensis have a maine distinction here That Pastors and Elders rule the Church as it is an invisible body by the preaching of the word and administration of the Saâ—raments and of this government the foresaid places speake but as the Church is a politick visible body the government thereof is committed to the King Bancroft said all the externall government of the Church is earthly and Wâ—iâ—eâ—gyft and Bancroft two grosse Divines made for the court say tâ—e externall government of the Church because externall is â—â—spiâ—â—tuall and not a thing belonging to Christs externall kingdome â—aith Bilâ—â—n but this is 1 false 2. Popish 3. Anabaptisticall 4. â—yrannicall False 1. Because externall and vocall preaching and a visible administration of the Sacrament in such an orderly way as Christ hath instituted is an externall ruling of Church members according to the â—aw of Christ as King an externall ordaining of the worship is an externall ordering of the worshippers according to the acts of worship thus ordered as sense teacheth us but the externall ordaining of the worship to preach this not this to celebrate in both kinds by prayer and the words of institution and not in one kind onely is an externall ordering of Gods worship therefore as Kings cannot administrate the Sacraments nor preach so neither can they have the externall government of the Church in their â—ands 2. The feeding of the flocke by Pastors set over the Church by the holy Ghost Act. 20. 28. includeth the censuring by discipline even the grievous Woolves entring in not sparing the flocke but drawing disciples after them vers 29 30 31. and therefore Pastors as Pastors are to watch and to try those who say they are Apostles 〈◊〉 not but doe lie Râ—vel 2. 2. by discipline so this externall â—eâ—ding is externall governing committed to Pastors whereas inward governing is indeed proper to Christ the head of the Church 3. What doe not the Epistles to Timothy containe comman dements about externall government to bee kept inviâ—â—able by Timothy not as a King I hope but as a Pastor even 〈◊〉 the appearing of our Lord Jesus Christ 1 Tim. 6. 14. and this taketh away that poore shifâ— that the externall government of the Church as Tookerus saith was in the Apostles hands so long as persecuting Magistrates were over the Church but now when the Magistrates are Christians the case is changed but the government of all suâ—â— as Timothy is must bee visible externall and obvious to men as 1 Tim. 2. 1 2 3 4. 3. 1 2 3 4. â— 16. 1 Tim 5. 9. 1 Tim. 5. 19 20 21 22. 2 Tim. 2. 1 2 3 4. 2 Tim. 3 5. all which must bee kept untill the comming of Christ 1 Tim. 5. 21. 1 Tim. 6. 13. 2 Tim. 4. 1 2. 4. If externall government were in the Kings power then were it his part to rebuke publikely to excommunicate and to lay on hands upon the Timothies of the Church all which are denied by the formalists and are undoubtedly the Churches part as the Church Matth. 18. 17 18. 1 Tim. 5. 19 20 21 22 1 Tim. 3. 14. 1 Tim. 1. 20. 1 Cor. 5. 2 3 4 5. 5. Parker proveth well that the keyes are Christ as Kings ruling in word and discipline 2. This is popish for so doth the Papists teach as Stapleton and Becanus that the Pope quo ad externum infiuxum according to externall influence of visible government is head of the Church and Christ according to the internall influence of the spirit is the head of the invisible body of Christ and here the King is installed in that externall government out of which our Divines by Scriptures have extruded the Pope which is a notable dishonor done to Kings and as Parkerus observeth Joan. Raynoldus answereth that from two offices of the head which is to give life and influence of motion to the members and also to guide and moderate the actions externall of the body wee cannot make two heads and because the King hath some civill government about the Church wee cannot make two heads over the Church Christ one and the King another under him 3. This is Anabaptisticall for because the visible government of the Church is externall wee are not to cut off all necessitie of the ministery to feed and rule with ecclesiasticall authority and because the Prince is gifted and a Christian to give all to him for a calling there must bee from God for the King to governe the Church of Christ by Lawes and prescribing externall worship therein for Christ hath left Ephes. 4. 1 Cor. 12. 1 Tim. 3. men to bee feeders and governours of his Church by office whose it is to bee