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
〈◊〉 〈◊〉 〈◊〉 for a place where the Congregation meeteth So the Chaldaick and Arabick use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the place where the worshippers met from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caldaice Syriace Adoravit because it is a place of meeting for adoration and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thè Congregation from the Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 congregavit Yet speaking of a governing and orderly constituted Church you shall never finde such a Church having the name of a Church but such a company as hath officers and is spoken of as a house and family where there are stewards keys doores bread and other things noting a City-incorporation 1. Because the keys are given to stewards who by office beare the keys for taking in and casting out by power of censures is proper to an ordered City where there are governors and people governed 2. Because wee reade not that the keyes are given to a company of single believers out of office 3. Wee never finde in the word of God any practice or precept that a single company did use the keyes or can use them wanting all Officers Heare what Robinson objecteth that he may establish a popular government Two or three making Peters confession Mat. 16. are a Church But two or three may make this confession without officers Ergo The proposition is cleare by the promise made to build the Church upon the Rock of Peters confession Answ. 1. I deny the proposition and it is not proved two or three making Peters confession are not the Church ministeriall to which Christ gave the keyes for the keys include pastorall power to preach and baptize which Separatists deny to two or three wanting officers they may be a mysticall Church or a part of the redeemed Church Eph. 3. 25. 26. nor doth Christ promise to build the ministeriall Church properly on the rock but only the Church of believers for whom he gave the keyes but to whom he gave no keyes 2. This argument will hurt our brethren for two or three not entred in Church-state nor in Courch-Covenant without Church-state as well as without officers may and doe often make Peters confession yet are they not for that a governing Church because they may not happily as yet bee united covenant-wayes 2. He objecteth If the Apostles appoint Elders in every Church Acts 14. 23. If God seâ— in the Church Apostles Prophets Teachers 1 Cor 12. 28. Then there is a Church before Officers Apostles Prophets a Major presupposeth there was a City before he was Major a Steward presupposeth a family is not the Eldership an ordinance of the Church and called the Elders of the Church The Church is not an ordinance of the Elders or given â—â— the Elders Ans. Job 10. 20. God hath granted to Iob life Ergo Iob was a living man before God had given him life The Lord breathed in man the breath of life Ergo he was a breathing and a living man before God breathed that life in him God formed man of the dust Gen. 2. 7. Ergo hee was a man before God formed him All these are as good consequences So Iacâ—â— served for a wife Hos. 12. 12. Ergo she was his wife before hee served for her it followeth not 2. This proveth not there is a governing Church without Officers but the contrary because for that end doth the Lord appoint Elders in every Church and a ruler in a City a King in a Kingdome to governe them to feed the flock Acts 20. 28. Ergo before there be Officers in a Church there is no government in it And so it is not a governing Church nor is a City a governing incorporation without a Major or some other Rulers nor a Kingdome a monarchicall state without a King And so the Elders are the Churches Elders as life is the forme of a living man And this argument is much against them God say our Brethren hath appoynted a Church-covenant in his Church will it follow Ergo there is a Church before a Church-covenant They cannot say this 3. These with whom sayth Robinson God hath made a covenant to be their God and to have them his people and to dwell it them as his Temple which have right to the promises of Christ and his presence are his Church But a company of believers without Officers are such Ergo The proposition is Scripture Gen. 17. 17. Levi. 26. 11 12. Mat. 18. 17. The assumption is true because they may believe separate themselves from the world come out of Babel without Officers except you say they must go to Rome to Jerusalem and beyond sea to seeke a Church Answ. The major is false for God is in covenant with six believers before they sweare a Church-covenant and so all the promises are made to them and yet by your grant they are not a Church Yea all these agree to the invisible Church and every single member thereof 2. Without officers believers may not separate themselves from the world and come out of Babel by a positive and authoritative separation to erect a new Church without pastors or in an ordinary way though as Christians they may separate from Rome negatively and touch no uncleane things 3. We send none to Ierusalem and Babylon to seeke a Church yet but except we fall unto the Tenets of Anabaptists Socinians and Arminians wee must send farther then to every house where three believers are to seeke such as have warrant from Christ to adminstrate the seales of grace except you in casting downe Babel build Iericho and raise up a Tower of confusion and evert the ministeriall order that Christ hath appoynted in his Church 4. Then how often saith he the Officers die so oft the Church dieth also to remove the candlestick is to dischurch the assembly but the death of Officers which may be in a great persecution is never said to be a dischurching of an assembly And all communion of Saints shall perish when the Officers are removed for Baptisme is without the visible Church Eph. 4. Answ. 1. When the shepheards are removed the Tents cannot be called the Shepheards Tents and persecution often doth deface the visible face of a Ministeriall Church and to remove the candlestick is to remove the ministery as to take away eyes and eares and hands from the body is to hurt the integrity of it and make it lame 2. All communion Ministeriall whereby we are a body visible 1 Cor. 10. 16. eating one bread may well be loosed when pastors are removed whose onely it is by your owne confession to administrate the Sacraments except you allow all to administrate the Lords Supper and women to Baptise nor is there a communion in a family betwixt husband and wife if you remove husband and wife out of the family except you meane a communion by way of charity to rebuke exhort comfort one another which communion is betwixt two independent congregations who are not in Church-state one to another but
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.
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
the supper at night and after Supper 1 Câ—r 11. 21. few thousands should bee able to communicate after Supper 2. There was no necessitie that these wise master-builders should divide the Church and the first visible Church in so many parts and this successive communion doth clearely prove our point that there were many Congregations for every successive fraction being a competent convention of beleevers having the Word and Sacraments and so power of jurisdiction not to admit all promiscuously to the Lords Table is to our brethren a compleat Church for to it indeed agreeth the essentiall Characters of a visible instituted Church for there is here a ministery the Word and Sacraments and some power of jurisdiction within it selfe and so what lacketh this successive fraction of an intire Congregation But what ground for so needlesse a conjecture that the Apostolick Church did celebrate the Lords Supper in the Temple never in private houses The contrary is Act. 20. 7. And upon the first day of the weeke the Disciples came together to breake bread Paul preached unto them v. 8. And there were many lights in an upper Chamber where they were conveened so the Text is cleare the first day of the weeke 1 Cor. 16. 1. was the day of the Christians publick worship and Augustine Calvin Luâ—her Melancthon Bullinger Diodatus and so Lorinus and Sanchius say this was the Lords Supper who can imagine that the Apostles did bring so many thousand Christians after Supper to the Temple to celebrate a new Evangelick feast and that immediatly after Peters first Sermon Act. 2. 42 1. Before the Apostles had informed the Jewes that all their typicall and ceremoniall feasts were now abolished yea while they stood in vigor and the Apostles themselves kept them in a great part was this like the Spirit of the Gospel which did beare with Moses his ceremonies for fortie yeares 2. The Apostles Act. 4. 1. are indited before the Synedry that they taught in the Temple Jesus Christ if they had with so many thousands gone to the Temple with a new extraordinary ceremoniall ordinance as a new Sacrament so contrary in humane reason to all the sacred Feasts Sacrifices and ceremonies should not this with the first have beene put in their inditement that they were shouldering Moses out of the Temple yet are they onely accused for teaching the people yea Christ the Law-giver who preached the Gospell daily in the Temple would not take the last Supper to the Temple but celebrated it in a private Chamber and Paul being accused alwayes as an enemy to Moses and the Temple his enemies the Jewes who watched him heedfully could never put on him that hee celebrated a Sacrament in the Temple as for Baptisme it being a sort of washing whereof the Pharisees used many Matth. 15. Mark 7. it was performed often sub diâ— in rivers never in the Temple wee desire any author father Ocecumenius doubteth onely Doctor Divine Protestant or Papist late or old who said the Apostles celebrated the Supper in the Temple 3. Our brethren say all These did conveâ—ne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Act. 4. 31. When they had prayed the place was shaken where they were assembled together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2. 46. and they continued daily with one accord in the Temple and breaking bread from house to house did eate their meat with gladnesse Answ. The place Act. 4. 31. saith not that all the five thousand beleevers were in that one place which was shaken for v. 21. that when the Apostles were let goe by the Priests and Captaines of the Temple they returned to their owne company 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to their owne but no circumstance in the Text doth inferre that they came backe to the whole five thousand but onely to some few of the first beleevers that were converted before the first Sermon of Peter was made cap. 2 they returned Lyra and Hugo Cardinalis to their owne company ad domesticos suos and so saith Lorinus who citeth the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hachaiehin ad fratres suos Salmeron ad suos â—apostolos sive condiscipulos domesticos fidei and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signifie the whole Church but friends and domesticks as Mark 5. 19. Goe home to thy own house and shew thy friends Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compared with Luk. 8. 39. and Gal. 6. 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 1 Tim. 5. 8. therefore the place saith that the five thousand were gathered together in this one place which was shaken 2. Giving and not granting that they were all conveened to prayer it doth not follow that they did meet ordinarily in one place for partaking of Word and Sacraments as one Congregation for â—oe might conveene to prayer and hearing the Word then could meet ordinarily in a Congregationall-way Neither will any Text inforce us to expone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 collectively but distributively as wee say all the Congregations in Scotland met 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one every Lords day that is every one of the Congregations is in one place but the sense is not that all the Congregations collectively are in one place And wee may justly aske what this place was which was shaken it is not like that it was the Temple that which should have beene more prodigious like and presaged a ruine to the Temple would not have beene concealoâ— by the holy Ghost for it would have more terrified the Jewes and the Temple is never called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sine adjecto without some other thing to make it bee knowne to bee the holy place if it was a private house give us leave to say it could not containe five thousand to heare prayer farre lesse a more numerous multitude Wee reâ—it it to the judgement of the wise if the Apostles were so lazie to propagate the Gospell that where twelve of them were present undoubtedly Act. 4. 23 31. Act. 6. 2. and as many of the learned thinke the seventie Disciples that eleven Apostles did heare the Word onely and one did speake to one Congregation onely which consisted of so many thousands for to the five thousand if there were no moe c. 5. 14. mere beleevers were added to the Lord multitudes both of men and women who could not conveniently heare This I thinke not imaginable for 1. now the harvest was large thousands were to bee converted 2. The Spirit was now powred upon all flesh 3. Christ when hee sent the twâ—lve but to Judeâ— hee sent them two and two and would have every man at worke and the Apostles went out in twoes Act. 13. Paul and Bâ—rnaâ—as and sometimes but one Peter was sent to the Jewes Paul to the Gentiles and the world divided amongst them 1. of other officers Timothy is sent to Ephesus Titus to Crete that so they might the more swiftly spread the Gospell to all the world What wisedome could wee
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.
single Congregation which did meet in a private House for the celebration of the Lords Supper For Piscator with all our Divines 1 Cor. 14 teach that their were no capacious Temples in Corinth where they did meet for Gods worship 2. Judge if one single Congregation for the Congregations planted by the Apostles behoved to be competent and convenient for edification that all might heare and all partake of one bread 1 Cor. 10. 16. and one Table of the Lord v. 21. could necessitate Paul to stay at Corinth a yeare and six moneths when as Paul by one Sermon made in a certaine mans House named Justus did bring many to believe and be Baptized Acts 18 7. 8. And these many might conveniently make a Congregation beside the much people that God had there v. 10. not yet called but yet they were as interpreters say the Lords people by Gods decree of predestination 2. The multitude of Teachers proveth that their were more Congregation then one for 1. It is incongruous to the Wisdome of Christ to raise up many reapers where the harvest is narrow many builders for one congregationall House 2. It is contrary to Christs practice who sent not twelve Pastors to one place but sent them out two by two that all might find worke now can we thinke that where God had much people as Acts 18. 10. that he would have hundreths of Prophets to be hearers and one at once to speak to one single Congregation to what end gave the Lord a Talent to such a huge multitude of prophets that they might be oftener hearers then they could be in actuall prophecying It is not like 3. Whereas it is said 1 Cor. 14. 31. you may all prophecy one by one that all may learne and all may be comforted Diâ—datus saith yee may all prophecy namely by course and in diverse or severall Assemblies And Estius saith the same to wit that these Prophets were to prophecy in diverse assemblies and for this it is that he saith v 34. let your women 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keepe silence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Churches Ergo he supposeth there were more Congregations then one at Corinth Nor is there reason to say with some he speaketh of Churches in the plurall number because he made mention of all the Churches of the Saints in the verse going before for 1. He saith your Womâ—n let them be silent now if he had not meant that there were many Congregations at Corinth he would not have forbidden it in their Women but of all Women and it is knowen there was a great abuse of spirituall gifts in Corinth so as women did prophecy in the assemblies and this the Apostle forbiddeth in their Churches in the plâ—â— all number And I pray you what roome or place was there for such a multitude of Prophets to edifie the Churches in one private House for there were no Temples where they might meet at Corinth 4. If Kenchrea be comprehended under the Church of Corinth in this Epistle and the Apostle writing to the Corinthians wrote also to this Church called Romans 16. 1. The Church at Kenchrea then have we more Congregations then one at Corinth Now the learned teach that Kenchrea was a Sea-port or Harbour of the Corinthians Origen saith it was a place neer to Corinth Off the Aegean Sea one the East and as Strabo saith ad sinum Saronicum as Lechea was the other port See Plinius And the multitude of Teachers I humbly conceive which did preach at Korinth may be gathered from 1 Cor. 1. 5. 1 Cor. 4. 6. 15. 1 Cor. 1. 12 13. 1 Cor. 3. 4 5. 1 Cor. 14. where there are multitudes of these who were all gifted to edifie others as those who spake with Tongues wrought miracles had the gift of healing And so many Prophets that Paul saith v. 31. for yee may all prophecy that all may learâ—e and all may be comforted if these all who were to learne and to be comforted be the much people which God had in this City Acts 18. 9. and this all to be instructed and comforted I have no farther to say And 3. I can hardly believe that the end why God sent the gift of diverse tongues amongst them was to eâ—ifie one single Congregation for it is true that our Brethren say that 1 Corinthiaâ—s vers 22. 14. Tongues are for a signe not to them that believe but to them that believe not But that which they hence collect is most groundlesse to wit that therefore the gift of Tongues according to its genuine end and intention is onely a miracle for the gaining of Heathen to the Faith and not intended to edifie the Church and people of a strange Language after they are brought in to the Church and therefore there is no ground for people of divers congregations to be instructed by strange Tongues Ans. The whole current of Divines answer as also Estius observeth on the place Tongues are given especially for infidels ut novitate miracâ—li convertantur that by the newnesse of the miracle they may be converted though also Tongues serve to instruct these who believe and consequently say I that the Churches of divers Tongues may be edified And let me adde that strange Tongues were a mixt miracle I say mixt because both they were given to be a miraculous signe to assure Heathen that the sending downe of the Holy Ghost was a miraculous fruit of Christs Ascension to Heaven who promised that when he was ascended to the Father he would send the other comforter as is cleare Acts 2 89 10 11 12. and also it was so a miracle that Paul proveth that it is fruitlesse and wanteth the naturall and genuine end of speech and an humane voyce in the Church if it edifie not as 1. Tongues edifie not the Church except you speak to these who know the Language or except there be an Interpreter for other ways the speaker with Tongues shall be as a Barbarian to these to whom â—e speaketh and they as Barbarians to him 1 Cor. 14. 6. 7. 8 9 10 11. 2 He that speaketh with Tongues is to pray that he may interpret v. 13. That he may edifie the Church 3. He that speaketh with Tongues if he be not understood is fruitlesse and uselesse to others because the hearers can neither say amen to his preaching nor to his praying v. 14. 15 16 17. 4 except a man teach others his gift of Tongues teacheth not the Church v. 18 19 10. 5 strange Tongues in the Church when the hearers understand not are a judgement of God rather then an edifying of the Church v. 21. c. hence it is more then evident that the edifying end why the Lord had raised up these in the Church of Corinth which was now a planted and watered Church 1 Cor. 1. 1. ch 3 5 6 7. and a building the foundation whereof was layd v. 10. 11 12 c. was that the Church might be edified
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
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
determinations on the contrary for it was certaine that the Word of God had refuted the necessitie of circumâ—ision and of observing Moses his Law as Peter James Paul Act. 15. doe strongly prove from the Word of God and the word of God condemned the eating of things strangâ—â—â— and of things sacrificed to Idolls in the case of scandall therefore none of sound judgement will inferre that the determination of a Synod such as is Act. 15. 22. is not necessary yea because the bookes of Moses condemned the Sadduces in their Epicurith opinion of denying the resurrection of the dead I hope it is not for that superfluous for Christ out of Moses his writings to determine and prove Matth. 22. that the dead must â—iâ—c againe you may by as good reason say nothing should bee determined in preaching nor in writings because all these are already determined in the Word by the Lord his Prophets and Apostles this shall close evert all ministery as Sâ—inians doe especially now after the cannon of the Scripture is closed for they use the same very arguments against the necessitie of a ministery because now the Gospell is fully revealed there is no necessitie of a sent ministery as was in the Apostles time so teach Andr. Raddeccius Smalcius and the Arminians And lastly it is a vild abusing of Scripture to say that the accept thâ—e yeare of the Lord of which Christ speaketh Luk. 4. 18 1â— is that Jubilee yeare of libertie of conscience to all sects of Papists Arminians Socinians Anabaptists c. 1. Because a libertie of hereticall and blasphemous opinions of God his nature worship and Word cannot bee the acceptable yeare of the Lord which Christ as Mediator came to proclaime Esa. 61 2. 5. for that is licence not libertie Christs acceptable yeare Fsiy 61. is the spirituall Jubilee of remission of sinnes and eternall redemption proffered in the Gospel and really bestowed upon the meeke the broken hearted the captives the prisoners the mourneâ—s in Ziâ—n and those whom Christ is sent to comfort and to clothe with the garments of praise but hee is not sent to comfort Macedonians Sabellians papists Socinians c. because they are Sectaries and doe adhere to their rotten and false grounds of divinitie for then libertie of conscience should have beene a mercy purchased by Christs death and Arius should obtaine by Christs death a power to bee an Arian and to deny the divinitie of Jesus Christ. 2. In the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ultio a revenging is an allusion to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naeham consolatus est for this yeare was to the beleevers Nechama or consolation and to unbeleevers Nekama a revenge or a vengeance which cannot sort with sectaries 3. The acceptable yeare is as Paul expoundeth it 2 Cor. 6. 2. the acceptable time of the Gospell and the day of salvation and as Hugo Cardinalis expoundeth it well the time of the fulnesse of grace under the Gospel and that which is called Esay 49. 8. the day of salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ratson the day of good will and so Beda Toletus Cyrillus and the Jesuit Salmeron and Glossa Ordinaria expoundeth it faith and salvation Procopius the day of the Lords incarnation as Hieronymus expoundeth the day of vengeance opposit thereunto to bee the day of damnation and Lyra the yeare of Christs suffering in which Christ is pleased with mankind Quest. III. Whether the Jesuited Lysimachus Nicanor and the Author of the Survey of Discipline doth with good reason impute â—â— the Church-Government of the reformed Churches the eversion of the 〈◊〉 Magistrates power â—n matters ecclesiasticall There came to the light of day a night-peece of darkenesse Anno 1640. A Pamphlet by one Lysimachus Nicanor acting the person of a â—esuite but better resembling â— is nature against our blessed Reformation imputing to us Treason to Kings as the Popish author of the Survey had ledde the poore man both of these as Jesuites doe raile against Calvin Beza and the Geneva-discipline as Becanus Suarez Uasquez Bellarmine Greâ—serus and other their Doctors and teachers doe leade them That I may adde to what I have said before I desire the reader to eye and consider these distinctions 1. Paraeus teacheth that there is a double Church-power one internall and proper as to preach hinde and loose to administrate the Sacraments c. This is not in the Prince and there is another improper and externall which is exercised about Church-matters and Church-officers and this distinction is grounded upon that saying of Constantine the Emperour to the Bishops as Eusebius relateth it 2. An externall power about matters ecclesiasticke is three-fold 1. A power of order and jurisdiction about the externall or rather in the externall acts of the Church which are visible and incurreth in the 〈…〉 as to preach baptize and these as saith that learned and worthy preacher at Middleburgh Guliel Apollonii doe properly pertaine to the spirituall and proper Church-government and without controversie doe not belong to the Prince 2. A power externall about Church-matters which is objective in respect of the object sacred or ecclesiastick but improperly and by a 〈◊〉 enely ecclesiasticke and essentially and in it selfe politick such as we hold to be the Magistrates power in causing Church-men doe their duty in preaching sound doctrine and administrating the Sacraments â—cording to Christs institution and punishing hereticks and false teachers 3. Some have devised a mixed power ecclesiastick as Henric. Salcobrigiensis whereby the Prince is the head of the Church and hath a nomotheticke and legislative power in things ecclesiasticall and this is not onely objective in respect of the object ecclesiasticall but also subjective in respect of the subject ecclesiasticall in respect that the Prince by vertue of his civill office as a King may ordaine Prelats and make Lawes in Church-matters Distinction 3. There is a twofold power in a King one in a King as a King this is alike in all and ordinary regall coactive whether the King be a Heathen a Turke or a sound beleeving Christian There is another power in a King as such a King either a King and a Prophet also or as a Propheticall King and this extraordinary power was in Solomon and David to write Canonicke Scripture and to prophecie and is not properly a Kingly power or there is in a King as such a King even as a Christian beleeving King an other power ordinary indeede but it is not a new regall power but potestas executiva a power or a gracious hability to execute the Kingly power that he had before as a King so Christianity addeth no new Kingly power to a King but onely addeth a Christian power to use inlarge and dilate the Kingly power that he had before Distinction 4. The Magistrate as a Magistrate is a politicke head and ruler of the Common-wealth but as
bee obeyed but no Church power mixt or pure and unmixt is committed to any one man but to many as to the Church Matth. 18. 17. 1 Cer. 5. 2. 3 4. 2 Cor. 2. 6 4. The Magistrate as the Magistrate hath a civill dominion ever the body goods and lives of men 2. And hath the sword to compell men to doe their duties 3. And compelleth to externall obedience and leadeth men on to godlinesse and to eternall life by externall pompe force and the terrors of bodily and externall punishment and his warfare is carnall aâ— the Scripture doth prove but the Church and members of the Church as they are such have no majoritie of dominion 1 Pet. 5. 3 4. Luke 22. 24. 25. over the body and goods and blood of men 2. They have not the sword nor power of the sword Joh. 18. 36. John 8. 11. Luke 12. 13. 14. 2 Cor. 10. 4. 3. The Church as the Church dealeth by the word of admonisting teaching rebuking excommunicating praying and requesting as the Scripture cleareth therefore the power of the Church and the power of the magistrate must dister in spece and nature 5. If the Magistrate be a chiefe member of the Church as a Magistrate with mixt power to make Church-Lawes then is the Church not perfect in its beeing and operations to obtaine the end convenient to the Church as the Church so long as it wanteth the Magistrate because it should bee made defective and not able to exercise all its operations for the edification of Christs body and gathering of the Saints Ephes. 4. 11. without this principall member especially seeing the Magistrate is alleadged to bee a member or integrall part of the Church such as the head or eyes otherwise without this or that professor a Church may be perfect as an army may be perfect without this or that common Souldier but wanting a Leader it should not bee perfect But so it is that the Church is and was perfect in its being and operations without the civill Magistrate the Church of Corinth where the Magistrate was a heathen and a Pagan 1 Cor. 6. 1 2 3. is yet a Church sanctified in Christ Jesus called to bee Saints 1 Cor. 1. 2 graced v. 4. inriched by Christ in all utterance and knowledge v. 5. comming behind in no gift v. 7. with power of excommunication which attaineth its proper end the saving of the spirit in the day of the Lord Jesus 1 Cor. 5. 4. A perfect body of Christ 1 Cor. 12. able to edifie the whole body 1 Cor. 14. 12. 25 26 27. having power of the seales of the Covenant 1 Cor. 11. 20 21 22 23. So was there a perfect Church-Synod without the civill Magistrate Act. 1. Act. 6. Act. 15. and all for the saving of the redeemed Church is laid upon the Eldership of Ephesus Act. 20. 28 29 30 31. without the Magistrate 6. If the King bee a mixt person indued with Church power to make canons and because annointed with holy oyle capable of jurisdiction ecclesiasticall as some say then as hee is a King by birth so is hee also borne with an ecclesiasticall power to exercise spirituall jurisdiction but Paul saith all ecclesiasticall power that hee had was given of God not borne with him hee was made not borne a Minister Col. 2. 25. the power to edifie was given him 2 Cor. 10. 8. 2. Conclusion Wee cannot by the Word of God acknowledge that difference betwixt the Magistrate and the Christian Magistrate that the Magistrat as a Magistrate hath a kingly power to rule over men as men and the Christian Magistrate hath a Christian kingly power to rule over men as they are Christians Because by one and the same kingly power the King ruleth over men as men and men as Christian men commanding by the sword and kingly power that Pastors preach sound doctrin administrate the Sacraments aright that all the Church professe Christ and abstaine from blasphemy and Idolatry Hee is the minister of God for good Rom. 13. Ergo hee is the Minister of God for all good for a Christian good and is a King compelling to a Christian good Also though the King were not a Christian magistrate yet hath hee a Kingly power to command men as Christians and it is by accident that hee cannot in that state actually command Christian duties and service to Christ because hee will not and cannot command these duties remaining ignorant of Christ even as a King ignorant of necessary civill duties cannot command them not because hee wanteth kingly power to command these civill things for undeniably hee is a Judge in all civill things but because hee hath not knowledge of them 3. Christianitie maketh him not a King over Christians as Christians for then hee could not bee their King and were not a King over Christians so long as hee wanteth Christianitie which is false for the Christians acknowledged heathen Emperours as their Kings the people of God were to obey Nebuchadnezzar Darius Cyrus and other beathen Kings Paul will have obedience and subjection due to every power Rom. 13. 1 2. 1 Tim. 2. 1 2 3. 1 Pet. 2. 7. 18. 4. It maketh way to the popish dethroning of Kings when they turne hereticks and leave off to bee members of the Christian Church which wee abhorre 5. A King is parens patriae the father of the Commonwealth Now Christianitie addeth no new fatherly power to a father over his children for a heathen father is as essentially a father as a Christian Father and a heathen commander in warre a heathen husband a heathen master a heathen doctor or teacher are all as essentially commanders husbands c. in relation to their soul diers wives servants and schollers as are the Christian commander the Christian husband the Christian master and Christian Doctor in relation to Christian souldiers Christian wives c. and no man can say that Christianitie giveth a new husband-right to the husband once a heathen over his wife that hee had not before 3. Conclusion The King is not debarred as King from the inspection oversight and care of ecclesiasticall affaires but the end of the Kingly power is not onely externall peace but also godlinesse 1 Tim. 2. 2. And in the intrinsecall end of magistracie as magistracie is not onely naturall happinesse and a quiet of life as Spalatâ— and after him that learned author Apollonius saith but also godlinesse that wee may lead a quiet and a peaceable life in all godlinesse and bâ—nesâ—ie Ergo in all that may conduce to life eternall hee is a King by office but in a coactive and regall way 2. The ruler is Rom. 13. 4 The minister of God to thee for good v. 3. Do that which is good and thou shalt have praise of the Ruler then looke how farre good and well doing which is praiseworthy extendeth as farre doth the intrinsecall end of magistracy reach but this good and welldoing which the magistrate as
Ministeriall Church actions can be performed by it 4. Dist. It is one thing for a company to performe the actions of a Church mysticall and redeemed of Christ and another thing to performe actions ministeriall of a Church instituted and ministeriall 1. Concl. A company of believers professing the truth is the matter of the Church though they be saints by calling and builded on the rock yet are they but to the Church instituted as stones to the house 2. Because they cannot performe the actions of a constituted Church till they be a constituted Church 3. Our Divines call men externally called the matter of the visible Church so Trelcatius Tilenuâ— professors of Leyden Piscator Bucanus so say our brethern 2. Concil Ordination of Pastors and election of Officers administration of the seales of grace and acts of Church censures are holden by Gods Word and by all our Divines actions of a ministeriall and an instituted visible Church and if so according to our third distinction It is a wonder how a company of Believers united in Church-Covenant cannot performe all these for they are united and so a perfect Church and yet cannot administrate the Sacraments for though they be so united they may want Pastors who onely can performe these actions as this Treatise sayth and Robinson and the Confession And it is no lesse wonder that Officers and Rulers who are to feed and governe the Flock are but only accidents and not parts not integrall members of a constituted Church no perfect Corporation maketh its owne integrall parts or members a perfect living man doth not make his owne Hands Feete or Eyes the man is not a perfect one in all his members if all the members be not made with him but Officers by preaching make Church-members 3. Concl. The visible Church which Christ instituted in the Gospel is not formally a company of believers meeting for publick edification by common and joynt consent as this Author sayth 1. The instituted Church of the New Testament is an organicall body of diverse members of eyes eares feete hands of Elders governing and a people governed 1 Cor. 12. 14 15. Rom. 12. 4 5 6. Act. 20. 28. But a company of believers meeting for publick edification by common consent are not formally such a body for they are a body not Organicall but all of one and the same nature all believers and saints by calling and are not a body of Officers governing and people governed for they are as they are a visible Church a single uncompounded body wanting Officers and are as yet to choose their Officers and all thus combined are not Officers Rom. 10. 14. How shall they preach except they be sent 1 Cor. 12. 29. Are all Apostles are all Prophets we justly censure the Papists and amongst them Bellarmine who will scarce admit an essentiall Church of believers but acknowledgeth other three Churches beside to wit a representative Church of their Clergy onely excluding the Laickes as they call them 2 A consistoriall Church of Cardinalls 3. A virtuall Church the Pope who hath plenitude of all power in himselfe against which our writers Calvin Beza Tilenus Iunius Bucanus professors of Leyden Whittaker willet doe dispute so the other extremity can hardly be maintained that there is an instituted visible ministeriall Church to which Christ hath given the keyes of the Kingdome of Heaven exercising Church actions as to ordaine and make and un-make Officers and Rulers without any officer at all The major of our proposition is grantted by our brethren who cite 1 Cor. 12. Rom. 12. Acts 20. 28. To prove a single Congregation to be the onely visible Church instituted in the New Testament Nothing can be said against this but a Church of Governours and People governed is an instituted visible Church but there is an instituted visible Church before there be Governours but such an instituted Church we cannot read of in Gods Word which doth and may exercise Church acts of government without any Officers at all 2. That company cannot be the Church ministeriall instituted by Christ in the New Testament which cannot meete all of them every Lords day as the Church of Corinth did for administration of the holy Ordinances of God and all his Ordinances to publick edification for so this Author describeth a visible instituted Church 1 Cor. 14. 23. But a company of believers meeting for publick edification by joynt and common consent cannot meete for the publick administration of all the Ordinances of God 1. They cannot administer the seales of the Covenant being destitute of the Officers as the Scripture and their confession saith 2. They cannot have the power of publick edification being destitute of Pastors because the end cannot be attained without the meanes appointed of Christ. But Christ for publick edification and Church edification hath given Pastors Teacherâ— and other Officers to his Church Eph. 4. 11. 1 Tim. 5. 17. Iâ— is not enough to say that such a company meeting hath power of Pastorall preaching and administration of the Seales of grace because they may ordaine and elect Officers for such publick edification but 1. we prove that that which our brethren call the onely instituted visible Church of the New Testament hath not power to administrate all the Ordinances of Christ and how then are they a Church can we call him a perfect living man who cannot exercise all the vitall actions which flow from the nature and essence of a living man 2. If this be a good reason that such a company should be the only instituted Church in the New Testament having power of all the Ordinances because they may appoint Officers who have such a power then any ten believers who have never sworne the Church-Covenant meeting in private to exhort one another is also the only instituted Church ministeriall in the New Testament for they have power to make such Officers and may invest themselves in right to all the Ordinances of Christ by our brothers Doctrine 3. All the places cited by the Author speake of a Church visible made up of Officers governing and people governed as Mat. 16. Mat 18. cannot exclude Pastors who binde on Earth and in heaven or Pastors who are stewards and beare the keyes as hereafter I shall prove Also the Church of Corinth did meete for the administration of the Lords Supper 1 Cor. 11. 20. and so were a Church of Officers and governed people they met with Pauls spirit and the authority of Pastors 1 Cor. 5. 4. another Church that exercised Discipline as Collosse Col. 2. 8. was a Church of Officers and people Col. 4. 17. Philippi consisted of Saints Bishops and Deacons Phil. 1. 1. 2. Ephesus of a flocke and an eldership Acts 20. 28. so the visible ministeriall Church that the word of God speaketh of as all the seven Churches of Asia and their Angels had in them Officers to governe and people governed and therefore they were not
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
people being absent shall not know if the Eldership have proceeded right yet must they repute the excommunicated person as an heathen or a publicane 3. Arg. That government is not to be admitted which maketh men take honour to themselves without God calling them thereunto But the Doctrine of government in the hands of people is such ergo the assumption is proved 1. By it all are Kings Rulers and Guides and all have the most supreame power of the Keyes as authoritative receiving in of members and judiciall casting out by the pastorall spirit of Paul and all governe over all 2. Beleevers are a ministeriall Church a company of private Christians put in office and doing acts of a Ministeries now a Ministerie is a peculiar state of eminency that God calleâ—h some selected gifted persons unto that to the which he calleâ—h not all professors as in Israel he chosed one Tr be to minister to himselfe not all the visible Church of Israel as the Scripture teacheth us Ministers of the house of God the Levites the Lords Ministers Ministers of Gods Sanctuary and the ministery of the New Testament is a speciall emiâ—ency of office given to some few and not to all believers a matter of worke that some not all believers are put upon and employed in the act of the Ministery not common to all but restricted to the Ministers of the Church and not common to the whole visible Church Now to ordaine Elders excommunicate admit members into the Church are positive actes of a received ministery and must flow from an other principle then that which is common to all professing believers 4. Arg. All who have received such a Ministeriall state to discharge such excellent and noble actes as laying on of hands receiving of witnesses committing the Gospell to faithfull men who are able to teach others and must save some by gentle awaiting and stop the mouthes of other Pastors as the Scripture saith these must acquit themselves as approved worke-men to God and shall therefore receive a Crowne of Glory at the appearance of the chiefe Shepheard and must in a speciall manner fight the good fight of Faith and must be worke-men who neede not to be ashamed But these are not required of all the Church visible all are not men of God and ministeriall Souldiers of Christ and feeders of the flock but only such as Timothy Titus and Elders like to Peter as these Scriptures prove For the reward of a prophet is not due to all 5. Arg. That Government is not of God which taketh away the ordinary degrees of members in Christs body the Church But government exercised by all the visible body taketh away the deversity of offices members places of Rulers and ruled Ergo I prove the assumption 1. All have one and alike equall power of governing all the members are one in place and office all are Eyes all Eares all are hands according as all have one joynt and common interest and claime to Christ. One is not an Eye and head in relation to another for all are both governours and governed all the Watchmen and all the City all the flock and all the feeders all the House and all Rulers Key-bearers Stewards all the children of the house all the Fathers Tutors to bring up nuâ—ture and correct the children 2. If the power and use of the Keys result from this that the Corporation is the Spouse Body Sister of Christ the redeemed flock what should hinder but according as God inequally dispenseth the measure of grace to some more to some lâ—sse so some should have more some lesse power of the keys and some exercise more eminent acts of government as they be more eminent in grace some lesse eminent acts and if we grant this we cannot deny the order of a Hierarchy amongst Pastors This connexion may be denied happily by our brethren but there is no reason if their arguments be good they alwayes conclude Church-power from the graces of the members of the Church 3. Concl. It is cleare then that the state of the Church cannot be called popular and the government Aristocraticall or in the hands of the Elders as our brethren meane 1. Because by our brethren the government and the most eminent and authoritative acts thereof are in the hands of the people Ergo both state and government are popular 2. Because the people are not only to consent to the censures and acts of government but also authoritatively to judge with coequal power with the Eldership as they prove from 1 Cor. 5. 12. 3. The Parisian Doctors the authors of this distinction acknowledge a visible monarchy in the Church and are far from popular government Let us heare what our brethren say for the government of the people and their judiciall power in generall Quest. 15. Our brethren say the Colossians are exhorted Col. 4. 17. to say to Archippus Take heed to the Ministery that thou hast received of the Lord to fulfill it in all points Ergo the people are to censure and rebuke the Pastors and therfore they may and ought to exercise acts authoritative Ans. 1. This is an argument off the way with reverence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say to Archippus take heede Ergo say Judicially and rebuke with all authority it is an argument à genere ad speciem affirmativè and a non-consequence Mat. 18. 17. If he will not heare them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tell the Church Ergo exercise an act of authority over the Church Ioh. 8. 48. The Jewes said unto him Ergo they said it authoritatively 1 Ioh. 1. 8. If we say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have no sinne by no authority can we say we have no sinne Luk. 12. 11. Take not thought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what ye shall say Rev. 22. 17. 2. The Fathers as Augustine Chrysostome Ambrose Hyeronimus The Schoolemen as Aquinas D. Bannes Suarez say correcting of our brother is sublevatio miseriae peccantis a succouring of the misery of a sinner Cajetanâ—ait actum correctionis elici à prudentia imperari à misericordia To warne or rebuke our brother is an act of prudence commanded by mercy and compassion And. Duvalius saith it is an act Non solum juris divini sed etiam naturalis and he citeth Lev. 19. Thou shalt not hate thy brother in thy heart but shalt rebuke him and shall beare one anothers burdens and so fulfill the Law of Christ. And Greg. de Valent. saith it is a spirituall almes actum misericordiae quo subveniatur spirituali necessitati fratris So the Doctors of the Canon Law So the Fathers say as Basilius esse benevolentiam potius quam severitatem Augustin Vulnus fratr is contemnis vides cum perire negligis pejor es tu tacendo quam ille te offendendo Excellently Hieronim Sivide at in corpore carnes putridas dicat An
the man 1 Cor. 14. 34. 1 Tim. 2. 11 12. but to voyce judicially in Excommunication is an act of Apostolick authority Manuscript Ib. The whole Church is to be gathered together and to Excommunicate Ergo not the Bishop and Elders alone 3. Pauls spirit was to be with them and Christs authority 4. the whole Church 2 Cor. 2. did forgive him 5. nothing is in the Text that attributeth any power to the presbytery apart or singularly above the rest but as the reproofe is directed to all for not mourning so is the Commandement of casting out directed to all Ans. 1. It is cleare that if some were gathered together in the power of Christ and the spirit of Paul that is in the authority that he received over the Corinthians for edification 2. Cor. 10. 8. and Pauls Rod 1 Cor. 4. 21. then as many as were convened Church-ways and mourned not for the same did not cast out and authoritatively forgive seeing women and believing children did convene with the whole Church and were not humbled for the sinne and yet women and believing children cannot be capable of pastorall authority over the Church which was given for edification 2. The power of the Lord Jesus that is the keys of the Kingdom of God were committed to Peter as to a Pastor Mat. 16. and power to bind and retaine to loose and pardon sinnes Joh. 20. 20 21 22. Which power is given to these who are sent as Ambassadors as the Father sent Christ v. 21. which power cannot be given to puffed up women 3. Except this be said the Text must beare that there was not a Presbytery of Prophets Governors and Teachers there of all who had a more eminent act in excommunicating and Church pardoning then the women who mourned not for by what reason our brethren would have the act of excommunicating an act of the whole Church convened including all to whom Paul writeth women and children by that same reason we may appropriate it to these only who are capable of Pauls pastorall spirit and authority according as attributes are appropriated by good logick to their own subjects else that cannot be expounded 1 Cor. 14. 31. For ye may all prophecy one by one What may all that the Apostle writeth unto 1 Cor. 1. 2. prophecy one by one even the whole Church even all sanctified in Christ Jesus called to be Saints and all that in every place call upon the Lord Iesus I thinke our brethren will not say so so when Paul sayth 1 Thess. 5. 12. Esteem highly of these that are over you if that command be directed to the whole Church of the Thessalonians which is in God our Father as the Epistle is directed to them all 1 Thess. 1. 1. then doth Paul command the Elders in Thessalonica to esteem highly of themselves for their own workes sake if exhortations be not restricted according to the nature of the subject in hand we shall mock the Word of God and make it ridiculous to all Ainsworth sayth The putting away of leaven was commanded to all Israel Ergo the putting away of the incestuous person is commanded to them all in Corinth without exception and the putting away of the Leper was commanded to all Israel I answer 1. Proportions are weake probations 1. every single woman 2. privately in her own house 3. without Churches consent and authority was to put away Leaven but it is a poore inference therefore every woman in Corinth heâ—e alone might excommunicate without the Churches authority and in their private houses 2. The Priest only judicially putteth away the Leper Deut. 17. 13. and the Priests without the peoples consent put out Uzzah their Prince from the Sanctuary when he was a Leper 2. Châ—on 26. 20. Manuscript Lest this judgement should be restrained to Presbyteries only he magnifieth the judging of the Saints taking occasion from thence to stretch their judicature in some cases even to the deciding of civill causes rather then that they should fly suddenly to Law one against another before Infidels Ans. That upon this Church judging he taketh occasion to magnifiy the judging of the Saints I see not for he passeth to a new subject in reprehending their pleadng before heathen Judges 2. Though that cohesion of the Chapters were granted yet doth he not magnifie the Judging of all the multitude the Saints of men and women shall judge the world by assenting to Gods Judging but all the Saints even women are not Church-Iudges Also he extendeth Judging of civill causes to the most eminent Seniors amongst them v. 5. Is there not a wise-man amongst you no not one who shal be able to judge betwixt his brethren and therefore he layeth a ground that far lesse can all the rest of men and women be Judges Ecclesiastick to binde and loose validly in Earth and Heaven but onely the wiser and selected Elders I may adde what Master Robinson sayth that our argument from confession may be objected to the Apostles no lesse then to Separatists Acts 1. 23. They presented two that is the multitude which were about an hundred and twenty men and women and Act 6. 5. And the while multitude presented seven Deacons to the twelue Apostles and the twelve Apostles called the multitude and so spake to them and v. 6. prayed and laid hands on the Deacons Now when the multitude Acts 1. presented Joseph and Matthias it behoved them to speak spake they joyntly or all at once this were confusion contrary to 1 Cor. 14. 14. did the women speak they must not meddle in Church-maters v. 34. did children speak It is impossible so Acts 6. did all the twelve Apostles speak at once and pray vocally at once did the whole multitude speak when they presented the seven Deacons that is confusion by these and the like women and children are utterly excluded from the Church as no parts of it Acts 15. 22. The whole Church sent Messengers to Antioch 1 Coâ— 14. 23. the whole Church commeth together in one to exercise themselves in praying and prophecying but children could not send messengers nor pray nor prophecy and women might not speak in the Church and therefore women and children must be excluded from being parts of the Church if one be excluded why not another and so till we come to the chiefe of the Congreation Ans. This is much for us every way therefore the 120 Acts 1. and the multitude Acts 6. did present the two elect Apostles and the seven Deacons by some select persons and when these select persons spake the Church spake and when one Apostle prayed the whole twelve prayed Ergo there is a representative Church which performeth Church actions in the name of the Church and you will have a representative Church in the New Testament to be a point as you say of Judaisme yet here you are forced to acknowledge it 2. By all good reason when Christ Mat. 18. sayth if he refuse to heare the Church
the King Judgeth by them and in them 2. This error is founded upon a worse error to wit that the supreme Magistrate had no power of life and death in Israel without consent of the people but certainly there are as specious and plausible reasons if not more specious for the peoples government in all civill matters then there can be for their Church-power of judging in the Church-matters and government therof Yet there is no ground for it 1. Because the Rulers only could not be charged to execute judgement in the morning to deliver the oppressed to execute judgement for the Fatherlesse and the VViddow nor can there be a promise made to establish the Kings Throne for obeying that Commandement as a Gods Word teacheth if the people have as great yea greater power in Judging then the Rulers have by this our Brethrens argument They say all the Believers at Corinth 1 Cor. 5. could not be commanded to cast out the incestuous person nor could they all be taxed for omitting that duty if they had not power to excommunicate 2. Neither can the Spirit of God complaint that the Judges builded Zion with blood and the heads of the house of Jacob and Princes of the house of Israel did abhor judgement and pervert equity as the Prophets say nor could they be condemned as roaring Lyons and evening Wolves as the Prophet sayth for the Judgeâ— might well be faultlesse when the poore were crushed in the Gate and Judgement turned into Gall and Wormewood because they cannot helpe the matter the people are the greatest part in caring matters in judgement 2. We see Davids practise in condemning the Amalckite out of his own confession not asking the peoples consent and in condemning to death Baanah and Rehab for killing Ishbosheth Solomon gave sentence against Adoniiah Ioab Shimei without consent of the people David pardoned Shimei contrary to the counsell of Zerviahs sons 3. If from the peoples witnessing and hearing of judgement in the Gate we conclude the people were Judges with the Rulers there was never a time when there was no King in Israel and no Iudge to put evill doers to shame but every man did what seemed good in his own Eys contrary to Scripture because all are a generation of Kings and Princes no lesse then the Ruler himselfe as Anabaptists teach By the Doctrine of our brethren I deny not but he that gathered stickes on the Sabbath was brought Num. 15. 33. to Moses and to Aaron and to all the Congregation but the Congregation signifieth not the common multitude For 35. Moses received the sentence from God and pronounced it and the Congregation stoned him to death And Numb 27. 1. The Daughters of Zelophehad stood before Moses Eleazar and before the Princes as Iudges and before all the Congregation as witnesses not as Judges but v. 6. 7. Moses gave out the judiciall sentence from the Lords mouth And 1 King 21. 12. Naboth stood in presence of the people to be judged but the Nobles and Princes were his Judges because v. 8. Iezabel wrote to the Nobles and Princes that v. 10. they should carry out Naboth and stone him to wit judicially and v. 11. The Nobles and Princes did as Iezabel had sent unto them And Ieremiah cap. 26. pleaded his cause before the Princes and people for v. 10. The Princes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Set down judicially in the entry of the new gate of the Lords House nothing can be gathered from the place to prove that the people judged but because Ieremiah spake to the Princes and the people who vers 24 were in a fury and rage against Ieremiah if Ahikam had not saved him from their violence CHAP. 4. SECT 4. QUEST 5. WHether there be no nationall or provinciall Church under the New Testament but only a parishionall Congregation meeting every Lords day in one place for the worship of God The Author in this first proposition denieth that there is any Nationall or provinciall Church at all under the New Testament for clearing of the question observe these 1. Dist. VVe deny that there is any diocescan provinciall or Nationall Church under the care of one Diocesan or Nationall Prelate or Bishop but hence it followeth not there is no visible instituted Church now but only a particular Congregation 2. Dist. VVe deny any Nationall typicall Church where a whole Nation is tyed to one publick worship in one place as sacrificing in the Temple 3. Dist. VVe deny not but the most usuall acception of a Church or visible meeting is given as the refutator of Tylenus sayth to a convention of people meeting ordinarily to heare the word and adminstrate the Sacraments Stephanus deriveth it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Cyrillus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As Causabon observeth so these who meete at one Sermon are called Ecclesia a Church and it is called Ecclesia concio sayth the Refutator of Tilen but this hindreth not the Union of more particular Congregations in their principall members for Church-government to be the meeting or Church representative of these many united Congregations 4. Dist. A Parish-Church materiall is a Church within such locall bounds the members whereof dwell contiguously togegether one bordering on the other our Brethren meane not of such a Church for as Paâ—â— Baynes sayth well this God instituted not because a company of Papists and Protestants may thus dwell together as in a Parish and yet they axe of contrary Churches a Parish-Church formally is a multitude who meete in manner or forme of a Parish as if they dwelt neere together in a place ordinarily to worship God as the 〈◊〉 of those who came together to celebrate the Lords Supper is called the Church 1 Cor. 11. 18. For first of all when ye come together in the Church I heare that there are divisions amongst you 〈◊〉 what have ye not houses to eat and drink in or despise ye the Church of God 1. Concl. If we shall evince a Church-visible in the Now Testament which is not a Parishionall Church we evince this to be false which is maintained by our Brothren that there is no visible instituted Church in the New Testament save onely a Parishionall Church or a single independent Congregation But this Church we conceive to have been no Parishionall Church 1. Because these who met dayly and continued with one accord in the Temple and breaking bread from house to house that is administrating the Sacraments together as our Brethren say were a visible Church But these being first an hundred and twenty as Acts 1. and then three thousand added to them Acts 2. 41. could not make all one single independent Congregation whereof all the members had voyce in actuall government Ergo they were a visible instituted Church and yet not a Parishionall Church The proposition is cleare The Church of Ierusalem was one visible Church and did exercise
together a visible act of government in sending messengers to 〈◊〉 Acts 15. 22. Then pleased it the Apostles and Elders and the whole Church our Brethren say the whole collective Church Men Women and Children at Ierusalem to send men of their own company to Antioch 23. And wrote Letters and some Decrees and Commandements to be observed Now the many thousands of the Church of Ierusalem by no possibility could meete aâ— one Parish in one materiall house to administrate the Lords Supper farre lesse could they be as is said Acts 2. 42. all continuing stedfastly in the Apostles Doctrine and followship our Brethren say in Pâ—rishionall or Congregationall fellowship and in breaking of bread and prayer nor could they dayly continue in the Temple and breake bread from house to house being all one Church or a fixed parishionall meeting in one materiall house Now it is cleare they were 〈◊〉 even after they exceeded many thousands in number in one Parishionall and Congregationall government as our Brethren would prove from Acts 15 22 23 24 25. And Acts 2. 42 43. Else how could they have all their goods common if there be not one visible government amongst them but this government could not be of one single Congregation for all who sold their goods and had all things common could not meete to give voyces in Discipline a judicatory of so many thousand Judges were impossible and ridiculous 2. Paul writeth to the Galatians where there were many Parish Churches Gal. 1. 2. as our Brethren teach yet doth he write to them as he doth to the Corinthians where our Brethren will have one Parish Church and writeth to them of uniformity of visible government that they meete not together to keepe dayes Sabbaths and yeers Gal. 4. 10. as the Iewes did that they keep not Iewish and ceremoniall meetings and conventions Gal. 4. 9. these Churches are called one lumpe in danger to be leavened as Corinth is a Parishionall lumpe in hazard to be leavened as our Brethren teach Now how could Paul will them that the whole lump of all the Churches and Congregations in Galatia be not leavened except he lay down a ground that they were with united authority to joyne in one visible government against the false Teachers suppose there were twenty sundry Kings in Brittaine and twenty Kingdoms could our friends over Sea write to us as to one Nationall lump to beware of the Spanish faction except they laid down this ground that all the twenty little Kingdomes had some visible union in Government and might with joynt authority of all the twenty Kingdomes concurre to resist the common Enemie Here that godly and learned Divine Mr. Baynes sayth Communion in government is not enough to make them one Church this sayth he maketh them rather one in tertio quodam separabili in a third thing which may be separated then one Church Government being a thing that commeth to a Church now constituted and may be absent the Church remaning a Church I answer this is a good reason against the Prelates Dioceseâ—n Church which as Baynes sayth well is such a frame in which many Churches are united with one head Church under one Lord prelate common Pastor to all the Pastors and particular Congregations of the Diocese as part aking of holy things or at least in that power of government which is in the chiefe Church for all the others within such a circuit Now the prelâ—tes frame of a properly so called Church under one Pastor being a Creature with a hundred heads having Church and pastorall care of a hundred little Congregations and Churches is a dreame for we know no such Church fed by a Prelate nor no such prelaticall Argos to oversee so many flocks nor doe we contend that the many Congregations united in a presbyteriall government doe make a mysticall visible Church meeting for all the Ordinances of God But union of many Congregations in a visible government is enough to make all these united Churches one visible ministeriall and governing Church who may meete not in one collective body for the worship of God yet in one representative body for government though worship may be in such a convened Church also as we shall heare The name of the Church I thinke is given to such a meeting Mat. 18. 17. Acts 15. 22. though more usually in Scripture the Church is a fixed Congregation convened for Gods worship now government is an accident separable and may goe and come to a mysticall Church but I thinke it is not so to a Ministeriall governing Church So the Church of Ephesus is called a Church in the singular number Rev. 2. 1. and all the Churches of Asia Rev. 1. 20. but seven Churches and Christ directeth seven Epistles to these seven and writeth to Ephesus as to a Church having one government v. 2. Thou hast tryed them which say they are Apostles and are not and hast found them lyers This was Ecclesiasticall tryall by Church-Discipline yet Ephesus contained more particular Congregations then one 1. Because Christ speaking to Ephesus only sayth v. 7. He that hath an Earâ— to heare let him heare what the spirit sayth unto the Churches in the plurall number 2. Because there were a good number of preaching Elders in Ephesus Acts 20. 28. 36. 37. and it is incongruous to Gods dispensation to send a multiude of pastors to over see ordinarily one single and independent Congregation 3. This I have proved from the huge multitudes converted to the Faith in Ephesus so huge and populous a City where many Iewes and Greeks dwâ—lâ— and where the Word of God grew so mighâ—â—ly Acts 19. 17 18 19 20. and Christ writeth to every one of the seven Churches as to one and yet exhorteth seven times in every Epistle that Churches in the plurall number heare what the spirit sayth Now as our Brethren prove that the Churches of Galatia so called in the plurall number were many particular Churches so doe we borrow this argument to prove that every one of the seven Churches who are seven times called Churche in the plurall number contained many Congregations under them yet doth Christ write to every one of the seven as having one visible Government 2. Concl. A nationall typicall Churchâ— was the Church of the Iewes we deny But a Church nationall or provinciall of Cities Provinces and Kingdomes having one common government we thinke cannot be denyed so Paul Baynes citeth for this 1 Pet. 1. 1. 1 Pet. 5. 2. Though we take not the Word Church for a my sticall body but for a ministeriall company But Acts 1. Matthias was elected an Apostle by the Church as our Brethren confesse but not by a particular Congregation who met every Lords-Day and in ordinary to partake of all the holy things of God the Word and Sacraments 1. Here were the Apostles whose Parish Church was the whole World Mat. 28. 19. Goe teach all Nations 2. In this Church were the brethren of Christ
Church communion amongst all the visible Churches on Earth Ergo de jure and by Christ his institution there is an universall or catholick visible Church I prove the antecedent 1. Because there ought to be mutuall fellowship of visible Church-duties as where there is one internall fellowship because Eph. 4. 4. we are one body one spirit even as we are called in one hope of our calling v. 5. one Lord on Father one Baptisme v. 6. one God and Father of all There also should there be externall fellowship and Church fellowship of exhorting rebuking comforting and Church-praying and Church-praising in the behalfe of all the visible Churches on earth even for those whose faces we never saw Coloss. 2. 1. and when one nationall Church falleth away the visible Churches of the Christian world are obliged to rebuke and to labour to gaine such a Church and if she will not be gained to renounce all the foresaid communion with such an obstinate Nation 2. As the Apostles had one publicke care of all the Churches and accordingly kept visible fellowship as they had occasion to preach write to them pray and praise God for them so this care as Apostolick I grant is gone and dead with the Apostles but the pastorall and Church-care and consequently acts of externall fellowship are not dead with the Apostles but are left in the Church of Christ for what Church-communion of visible fellowship members of one particular congregation keepe one with another that same by due proportion ought nationall Churches to keepe amongst themselves 3. This is cleare Act. 1. where particular Churches with the Apostles did meete and take care to provide a Pastor and an Apostle Matthias for the whole Christian Church and why â—ut particular Churches are hereby taught to confer all Church-authority that God hath given them for the rest of the visible Churches and the Churches conuened in their speciall members Acts 15. 12. extended their Church-care in a Church-communion of Ecclesiastick canons to all the visible Churches of the Jewes and Gentiles Hence Oecumenick and generall councells should be jure divino to the second comming of Christ Neither need we stand much on this that our Brethren say that one Catholick visible Church is a night dreame because no Church is visible save only a particular congregation the externall communion whereof in meeting in one materiall house ordinarily and partaking of the same word and Sacraments doth incurre in our senses whereas a Church communion and visible fellowship with the whole Christian Churches on Earth is impossible and no wayes visible But I answer if such a part of the Sea the Brittish Sea be visible then are all the Seas on earth visible also though they cannot all come in one mans senses at one and the same time so if this Church particular be visible then all the Churches also in their kind are visible 2. There be acts of Church-communion externall with all the visible Churches on earth Ergo the whole Catholick Church according to these acts is visible I prove the antecedent we pray in a Church-way publickly for all the visible Churches on earth we praise Church-wayes publickly for them we fast and are humbled Church-wayes before God when they are in trouble and so ought they to doe with us we by preaching writing and Synodicall constitutions proclaime the common enemie of all the Churches to be the Antichrist his doctrine and the doctrine of that body whereof he is Head to be false and hereticall by writings we call all the people of God to come out of Babâ—l and we renounce externall communion with Rome in Doctrine Discipline Ceremonies and Rites all which are Church-acts of externall communion with the reformed catholick visible Churches neither to make a Church visible to us is it requisiâ—e that we should see the faces of all the members of the Catholick visible Church and be in one materiall Church with them at once partaking of the same visible worship yea so the Church of Iudea should not be one visible Church which our Brethren must deny for they had one Priest hood on Temple one Covenant of God visibly professed by all yet could they not all meete in one materiall Temple to partake together at once of all Gods O dinanceâ— For I partake in externall worship with these of New England who are baptised according to Christs institution without the signe of the crosse though I never saw their faces Hence all may see that Oecumenick councel's are de jure and Christs lawfull Ordinances though de facto they be not through the corruption of our nature yet such a visible Church-fellowship in externall Church-communion is kept in the whole catholics Church visible as may be had considering the perversity of men and the malice of Satan It is constantly denied by our brethren that the Church of the Iewes was a congregationall Church and of that frame and institution with the Christian Church but that it was peculiar and meerely in laicall to be a nationall Church yet let me have liberty to offer a necessary distinction here 1. a nationall Church is either when a whole Nation and all the Congregations and Synogogues thereof are tied by Divine precept to some publique acts of typicall worship in one place Which the Lord hath chosen so all Israel were to sacrifice at Jerusalem onely and the Priests were to officiate in that kind there onely and they to pray toward the Temple or in the Temple and they to preseâ—t the male children there as holy to the Lord Luke 2. 23 c. this way indeed the Church of the Jewes in a peculiar manner was a Nationall Church and thus farre our brethrens arguments doe well conclude that the Jewish Church was Nationall in a peculiar manner proper to that Church onely But a Nationall Church is taken in another sense now for a people to whom the Lord hath revealed his statutes and his testimonies Whereas he hath not d alt so with every Nation Psal. 147. 19 20. which Church is also made up of many Congregations and Synagogues having one worship and government that doth morally concerne them all Thus the Iewish Church was once Nationall and that for a time God chose them of his free grace to be a people to himselfe Deut. 7. 7. and Deut. 32. 8. When the most high divided to the Nations their inheritance Iacob was the lot of his inheritance Amos 3. 2. You onely have I chosen of all the families of the earth But the Jewish Church was in this sence but Nationall for a time Now hath God Act. 11. v. 18. also granted to the Gentiles repentance unto life and called the Gentiles and made them a Nationall Church Hos. 1. 11. 1 Pet. 2. 10 11. Esay 54. 1 2 3. that is he hath revealed his testimonies to England to Scotland and He hath not done so to every Nation So if a false Teacher should goe through Israel and call himselfe the power
of God as Simon Magus did All the Congreations and Synagogues in Israel might joyne together to condemne him if there were such a thing as an Arke in Scotland if it were taken captive as the Prelates kept the Gospell in bonds it were a morall dutie to all the Congregations to convene in their principall Rulers and Pastors to bring againe the Arke of God and by the power of Discipline to set it free and if the whole Land were involved in a Nationall apostacie they are to meet in their principall members and this is morall to Scotland as to Israel by Ordinances of the Church to renew a Covenant with God that his wrath may be turned off the Land In this sence we see it never proved that it was peculiar to Israel onely to be a Nationall Church Nay I affirme that the Jewes had their Congregationall Churches as we have For that is a Congregationall Church which meeteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that same place for Doctrine and Discipline But the Jewes meet every Sabbath in their Synagogues for teaching the people Gods Law and for Discipline Ergo the people of the Jewes had their Congregationall Churches as we have The major proposition is the doctrine of our brethren except they say as its like they must that except they meet to paâ—take of all the Ordinances of God they are not a Congregationall Church Yet truely this is but a knot in a Rush for 1 Cor. 14 meeting for prophecying onely is a Church Convention and the forbidding of women to teach in the Church is an ordering of a Congregationall worship and the meeting of the Church for baptising of Infants is in the mind of our brethren the formall meeting of a Congregationall Church though they should not celebrate the Lords Supper 2. What Ecclesiasticall meetings can the meeting of Gods people be in the Synagogues of God as they are called Psal. 74. 8 for hearing the Word and for exercise of Discipline if not the Church meeting in a Congregation I prove the assumption by parts and first I take it to be undeniable that they did meet for doctrine Act. 15. 21. For Moses of old time hath in every City them that preach him being read in the Synagâ—gâ—e every Sabbath day And Ps. 74. 8 9. these two are joyntly complained of as a great desolation in the Church the burning of Gods Synagogues in the Land And v. 8. that there are no Prophets which know how long And Math. 9. 35. Christ went about all Cities and Villages teaching in their Synagogues Luke 4 16. He went into the Synagogue on the Sabbath day and stood up to read Math. 6. 2. And when the Sabbath day was come he began to teach in the Synagogue and many hearing him were astonished Luke 6. 6. And it came to passe another Sabbath day he entered into the Synagogue and taught John 18. 20. I ever taught in the Synagogues and daily in the Temple whither the Jewes alwayes resort Math. 13. 54. And when he was come into his ownâ— Countrey he taught them in their Synagogue in as much as they were astonished And that there was ruling government in the Synagogue is cleare 1 by their Rulers of the Synagogue Act. 13. 15. Act. 18. 17. 8. Luke 13. 14. Marke 5. 22. 35. And if this Ruler had beene any save a Moderator if he had beene an unlawfull Officer Christ would not have acknowledged him nor would Paul at the desire of the Rulers of the Synagogue have preached as he doth Acts 13. 15 16. 2. Also if there was teaching cisputing concerning the Law in the Synagogue there behooved to be some ordering of these acts of worship for onely approved Prophets were licensed to preach in their Synagogues to say nothing that there was beating in the Synagogues and therefore there behoved to be Church discipline Hence that word of delivering up to the Synagogue Luke 21. 12. 3. There was the censure of excommunication and casting out of the Synagogue and a cutting off from the Congregation Hence that act of casting out of the Synagogue any who should confesse Jesus John 12. 42. which they executed on the blind man John 9. 34. It is true our brethren deny that there was any excommunication in the Church of the Jewes and they alledge that the cutting off from the people of God was a taking away of the life by the Magistrates Sword or as some other say Gods immediate hand of judgement upon them But 1. to be cut off from the congregation or from the people of God is never called simply off-cutting and expounded to be destroying as it is Genes 9. 11. but expressed by dying the death for who will conceive that the Sword of the Magistrate was to cut off the male child that is not circumcised who is said to be cut off from the people of God Gen. 17. 14. or to cut off by death the parents I grant the phrase signifieth bodily death Exod. 31. 14. and for this God sought to kill Moses But Divines say it was excommunication and never Ruler in Israel executed this sentence not Moses nor any Judge that ever we read tooke away the life of an infant for the omission of a ceremony Nor are we to thinke that for eating leavened bread in the time of the Passover the Magistrate was to take away the life as is said Levit. 7. 20 21. 2. â—his word to cut off is expounded 1 Cor. 5. to put away which was not by death for he willeth them 2 Cor. 2. to pardon him and confirme their love to him 2. Neither could Paul rebuke the Corinthians because Gods hand had not miraculously taken him away or because the Magistrate had not taken away his life which was not the Corinthians fault 3. I am perswaded to be cast out of the Synagogue was not to be put to death because Ioh. 9. the blind man after he is cast out of the Synagogue Jesus meeteth with him in the Temple and he believeth and confesseth Christ and Christ Ioh. 16. distingusheth them cleerely They shall kill you and beside that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall excommunicate you But though it were granted tâ—â—t the Jewish Church used not excommunication had they no Ecclesiasticall censures before for that I thinke it doth not follow for the excluding of the Leper that these who touched the dead were legally uncleane and might not eate the Passover were censures but they were not civill Ergo Ecclesiasticall they must be as to be excluded from the Lords Supper is a meer Ecclesiasticall censure in the Christian Church Also if Pastors and Preachers be complained of that not only at Ierusalem but every where through all the land they strengthened not the â—â— eased sheep They did not bind up the broken nor bring againe the loosed but with force and cruclty they did governe Ezek. 34. 4. and if every where the Prophets did prophecy falsely and the Priests bare rule by their
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
Christian in such a congregation or a beleeving woman is tied to preach and baptize and yet her pastor Archippus in that congregation is tied both to preach and baptize Secondly the Jews were to separate from B thaven and so are we Thirdly they were not to joyne with Idolaters in Idol-worship neither are we 2 Whereas it is said that it was not lawfull to separate from the Jewish Church because in it did sit the typicall high Priest and the Messiah was to be borne in it and because they were the onely Church on earth but now there be many particular Churches All this is a deception a non causiâ— pro causâ for separation from that Church was not forbidden for any typicall or ceremoniall reason not a shadow of reason can be given from the Word of God for this Because there can be no ceremoniall argument why there should be communion betwixt light and darknesse or any concord betwixt Christ and Belial or any comparting bètwixt the beleever and the infidell or any agreement of the temple of God with idols nor any reason typicall why Gods people should goe to Gilgal and to Bethaven or to be joyned with idols or why a David should sit with vaine persons or goe in to dissemblers or why he should offer the drinke offerings of these who hasten after a strange god or take up their names in his mouth This is then an unwritten tradition yea if Dagon had beene brought into the Temple as the Assyâ—ian altar of Damascus was set up in the holy place the people â—ught to have separated from Temple and Sacrifices both so loâ—g as that abomination should stand in the holy place Nor can it be proved that communicating with the Church of Israel as a member thereof was typicall and necessary to make up visible membership as ceremoniall holinesse is for to adhere to the Church in a sound worship though the fellow-worshippers be scandalous is a morall duty commanded in the second Commandment as to forsake Church-assemblies is a morall breach of that Commandment and forbidden to Christians Hebr. 10. 25. who are under no Law of Ceremonies And it is an untruth that those who were legally cleane and not ceremonially polluted were members of the Jewish visible Church though otherwise they were most flagitious For to God they were no more his visible Israel then Sodome and Gomorrah Isaiah 1. 10. or the children of Ethiopia Amos 9. 7. and are condemned of God as sinning against the profession of their visible incorporation in the Israel of God Jerem. 7. 4 5 6 7. But shall we name and repute them brethren whom in conscience we know to be as ignorant and void of grace as any Pagan I answer That if they professe the truth though they walke inordinately yea and were excommunicated Paul willeth us to admonish thâ—m as brethren 2 Thes. 3. 15. and calleth all the visible Church of Corinth for he writeth to good and bad amongst whom were many partakers of the table of devils pleaders with their brethren before heathen deniers of the resurrection yea those to whom the Gospell was hidden 2 Cor. 4. brethren and Saints by calling But say our brethren to be cast out of the Iewish Church was to be cast out of the Common-wealth as to be a member of the Church and to be a member of the state is all one because the state of the Jewes and the Church of the Jews was all one and none is said to be cut off from the people but he was put to death Answ. Surely Esay 66. vers 5. these who are cast out by their brethren and excommunicated are not put to death but men who after they be cast out live till God comfort them and shame their enemies but he shall appeare for your joy Secondly that the state of Gods Israel and the Church be all one because the Jewish policie was ruled by the judiciall Law and the judiciall Law was no lesse divine then the Ceremoniall Law is to me a wonder For I conceive that they doe differ formally though those same men who were members of the state were members also of the Church but as I conceive not in one and the same formall reason first because I conceive that the State by order of nature is before the Church for when the Church was in a family state God called Abrahams family and by calling made it a Church Secondly the Kingdome of Israel and the house of Israel in covenant with God as Zion and Jerusalem are thus differenced That to be a State was common to the Nation of the Jewes with other Nations and is but a favour of providence but to be a Church is a favour of grace and implieth the Lords calling and chusing that Nation to be his owne people of his free grace Deut. 7. 7. and the Lords gracious revealing of his Testimonies to Jacob and Israel whereas he did not so to every Nation and State Psal. 147. 19 20. but say they The very state of the Iewes was divine and ruled by a divine and supernaturall policie as the judiciall Law demonstrateth to us But I answer Now you speake not of the state of the Jewes common with them to all States and Nations but you speake of such a state and policie which I grant was Divine but yet different from the Church because the Church as the Church is ruled by the morall Law and the Commandments of both Tables and also by the Ceremoniall Law but the Jewish State or Common wealth as such was ruled by the judiciall Law onely which respecteth onely the second Table and matters of mercy and justice and not piety and matters of Religion which concerne the first Table and this is a vast difference betwixt the state of the Jews and the Church Thirdly when Israel rejected Samuel and would have a King conforme to other Nations they sought that the state and forme of governmnent of the Common-wealth should be changed and affected conformity with the Nations in their state by introducing a Monarchy whereas they were ruled by Judges before but in so doing they changed not the frame of the Church nor the worship of God for they kept the Priesthood the whole Morall Ceremoniall and Judiciall Law entire and their profession therein Ergo they did nothing which can formally destroy the being of a visible Church but they did much change the face of the state and civill policie in that they refused God to reigne over them and so his care in raising up Judges and Saviours out of any Tribe and brought the government to a Monarchy where the Crowne by divine right was annexed to the tribe of Judah Fourthly it was possible that the State should remaine entire if they had a lawfull King sitting upon Davids throne and were ruled according to the Judiciall Law but if they should remaine without a Priest and a Law and follow after Baal and change and alter Gods worship as the ten
are without here because they are to be rebuked yea nor was the excommunicated man after he should be cast out left to the immediate judgement of God but he was 1. To remaine under the medicine of excommunication and dayly to be judged and eschewed as a Heathen that his spirit may be saved 2. He was to be rebuked as a brother 2 Tâ—ess 3. 15. 3. Paul saying what have I to doe to judge these that are without God judgeth them he meaneth as much as he will not acknowledge them as any wayes belonging to Christ but the believers of approved piety because they are not members of a fixed congregation are not thus cast off of Paul he became all things to all men that he might gaine some and would never cast off Believers and say what have I to doe with you In a word by those who are without are meant Gentiles as Ambrose Oecumenius Theophilact c. Calvin Martyr Bullinger Paraeus Beza Pelican Pomeranus Meyer Sarcerius Marloratus Paraphras the Papists Haymo Aquinas and with them Erasmus and all who ever commented on this place Lastly our Brethren expound these who are within to be the Church of Corinth Saints by calling and Saints in Christ Jesus these to whom he prayeth grace and peace unto and for whom he thanketh God for the grace given to them by Iesus Christ 1 Cor. 1. 2. 3. Now these thus within must be regenerated and opposed to all not within this way but without that is who are not Saints by calling not in Christ Iesus then by these who are without cannot be understood all not fixed members of one visible Congregation who yet are by true faith in Christ Iesus and our Brethren must mean that Paul if he were living would take no care to judge and censure us who believe in Christ and are members of provinciall and nationall Churches and are not members of such an independent Congregation as they conceive to be the only instituted visible Church of the New Testament But if they all not without the state of salvation who are not members of such an independent flock 1. All the Churches of Corinth Galatia Ephesus Thâ—ssalonica Philippi Rome the seven Churches of Asia who were not such independent Churches must be in the state of damnation 2. All are here obliged who looke for salvation by Iesus Christ to joyne themselves to this visible independent Church then all who are not members of such a Church are in the state of damnation if say our brethren they know this to be the only true Church and joyne not to it O but ignorance cannot save men from damnation for all are obliged to know this so necessary a meane of salvation where only are the meaneâ— of salvation for then it should excuse Scribes and Pharisees that they believed not in Christ for they knew him not and if they had knowen they would not have crucisied the Lord of glory 1 Cor. 2. 9 10. Now we judge this to be the revived error of-the Donatists whose mind was as Augustine saith that the Church of Christ was only in that part of Africa where Donatus was and Augustine writing to Vincentius objecteth the same as Morton answereth Bellarmine and the same say Papists with Donatists that out of the Church of Rome there is no salvation And Field answereth well yee are to be charged with donatisme who deny all Christian societies in the World â—to be where the Popes feete are not kissed to pertaine to the true Church of God and so cast into Hell all the Churches of Aethiopia Armenia Syriâ— Graecia Russia and so did Optatus sayth Morton Answer Donatists you will have the Church only to be where you art but in Dacia Misiâ— Thracia Achaia c. where you are not you will not have it to be nor will you have it to be in Graecia Cappadocia Aegypt c. Where you are not and in innumerable Istes and Provinces See how Gerardus refuteth this and certainly if this be the only true visible Christian Church to which all who looke for salvation by Christ Jesus must joyne themselves there is not in the Christian World a true visible Church but with you 3. Iâ— all upon hazard of losing salvation must joyne to such a Church having power of jurisdiction independently within it selfe then must all separate from all the reformed Churches where there be provinciall and nationall Churches now this is also the error of the Donatists and Anabaptists against which read what learned Parker saith and reverend Brightman and Cartwright but of this hereafter 4. The principall reason given by the Author is The Lord added to the Church Acts 2. such as should be saved this is not in the independent visible Congregation as is proved elsewhere A second reason he giveth because every Christian standeth in neede of the Ordinances of Christ for his spirituall edification in holy fellowship with Christ Iesus or else Christ ordained them in vaine therefore all who would be saved must joyne to a visible independent congregation hence no Church hath title and due right to the Word and Sacraments but members of such a congregation this is the reason why men of approved piety are denied the Seales of the covenant and their children excluded from Baptisme and themselves debarred from the Lords Supper because they are not members of your congregation and members they cannot be because they finde no warrant from Gods Word to sweare your Church-covenant and to your Church-government which is so farre against the Word of God the Seales of the covenant belong to all professing Believers as Gods Word sayth Acts 10. 47. Acts 8. 37. Acts 16. 31 32 33. 1 Cor. 11. 28. Whether he be a member of a particular independent Church or not God the Lawgiver maketh not this exception neither should man doe it Propos. 3. All are entered by covenant into a Church-state or into a membership of a visible Church Answ. Here are we to encounter with a matter much pressed by our reverend Brethren called a Church covenant A Treatise came unto my hand in a Manuscript of this Subject In their Apology and in their answer to the questions propounded by the Brethren of Old England this is much pressed I will first explaine the Church-covenant according to our reverend Brethrens minde 2 Prove there is no such thing in Gods Word 3. Answer their Arguments taken out of the Old Testament 4. Answer their Arguments from the New Testament both in this Treatise here in this Chapter and hereafter and also their arguments in all their Treatises Hence for the first two I begin with this first question Whether or not all are to he In-churched or entered Members of a visible Church by an explicit and vocall or profâ—ssed Covenant Our brethrens mind is first to be cleared 2.
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
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-Church and therefore the want of your Church-covenant must 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
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with diligence Rom. 12 8. Ob. 9. But it is but a generall that he rule we have not these wherein the particulars of his ruling consist Ans. If this be strong you have not 1 Tim. 3. the particulars of the pastorall teaching but onely the generals a Bishop must be apt to teach Yet in other places we have the particulars aâ— instructing rebuking confuting convincing so what ever the Scripture saith of the preaching Elders ruling that same is saith of the ruling Elders ruling seeing the ruling Elder is the assistant officer to help the preaching Elder and both of them with the Doctor are to rule the House of God Ob. 10. But if ruling be the specifick and essentiall note of the ruling Elder he cannot be a speciall officer different from the preaching Elder for what is essentiall to one species cannot agree to another and what constituteth one species doth not agree to another Answ. This connexion may well be denied and it is said well by one The ruling Elder solùm regit doth onely governe sed non solus regit but he doth not govern his alone but with the Pastor and Doctor From these things I infer that as this is not a good consequence Mat. 26. Luk. 22. Mark 14. the Spirit of God doth set downe the Lords Supper in all its materialls and passeth over Baptisme in silence and goeth to another subject Ergo Baptisme is not the other Sacrament of the New Testament so neither is this a good consequence Paul 1 Tim. 3. Discribeth the Bishop and over skippeth the ruling Elder passing to the Deacon Ergo the ruling Elder is not an Ordinance of God for while hee describeth the Bishop he teacheth what an one both the Doctor and ruling Elder should be by cleare analogy and it had beene superfluous for the Holy Ghost to say more then he doth And by this wee may answer to what is tenthly objected The ruling Elder is omitted in Christs roll Eph. 4. 11. Ergo there is no such officer Answ. It followeth in no sort negatively from one particular place of Scripture Rev. 1. It is said onely God hath made us Kings and Priests unto God Ergo he hath not made us Prophets also the contrary is Esai 54. 13. Ioh. 6. 45. so because It is life eternall to know the Father and the Sonne Joh. 17. Socinians collect Erge the holy spirit is not God because no mention is made of him in this place 2. In this place Paul ennumerateth offices necessary rather for planting Churches then for ruling Churches already constituted and planted Miracles and Tongues are ad benè esse Elders and Deacons are not named here because they are for the leading on of the Church and the body already set up in a visible frame and therefore reckoned out Rom. 12. 4. 8. 1 Cor. 12. 28. and consider I pray you how uncertaine and lubrick a way it is to pin Gods Spirit and to fetter him to any one place in his enumerations Behold Rom. 12. 8 all the ordinary officers are expressed and yet Apostles Evangelists Miracles Tongues are omitted all which are ennumerated 1 Cor. 12 28 29. yet are specifick acts of Prophets Teachers omitted 1 Cor. 12. at lest onely spoken of in generall under the notion of hearing seeing walking and Rom. 12. they be more particularly set downe And 1. Tim. 3. Phil. 1. 1. onely Bishops and Deacons are mentioned and governments and Elders ruling well â—mitted and also all the extraordinary officers are omitted and yet mentioned 1 Cor. 12. 18 29. and Miracles Tongues Deacons Governments are omitted Eph. 4. 11. and 1 Tim. 5. 17. Preachers Rulers Doctors are expressed Deacons and extraordinary officers Apostles Evangelists c. passed over in silence Ob. 11. The Keyes are not given to this ruling Elder Ergo he is no lawfull officer the antecedent is proved the keyes of jurisdiction because they can operate nothing but by the Key of knowledge cannot be given to this new officer now the key of knowledge is given only to the preaching Elder Ans. All dependeth upon this false proposition To these only are the keyes of jurisdiction and power of binding and loosing given to whom the keyes of knowledge are given for though the one key worke nothing without the other yet the proposition is not from this made good for the key of knowledge and the power of pastorall preaching is given uni subjectivè non unitati nisi objectivè to one man as to the subject and to the Church for her salvation and good as for the end and object and the Pastor being once ordained a Pastor may use these Keyes quoad specificationem independently for hee may preach mercy and wrath not waiting the Churches suffrages Et potestas clavium quoad jurisdictionem data â—st ecclesiae subjectivè objectivè data est non uni sed unitati but the power of the keyes in censures for binding and loosing is given to no one mortall man but to the Church both as to the subject and the object I meane the Ministeriall Church and not one man Pastor Pope oâ— prelate may use the Keyes the Church hath them and can onely validly use them Ob. 12. But how is it proved that Ruling Elders are of divine institution Ans. God hath placed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruling Elders in the body as is said 1 Cor. 12. 28. and this is Rom. 12. 4. compared with v. 8. an Office that Christ hath appointed and as these places prove the exhorter or pastor to be of Divine institution and the Apostle Teacher Prophet 1 Cor. 12. 28. and the Elder who laboureth in the Word and Doctrine to be an instituted worke-man worthy of wages 1 Tim. 5. 17 18. So must they prove the man who ruleth well and with diligence to be of divine appointment Ob. 13. But the ruling in diligence Rom. 12. 8. and the governments 1 Cor. 12. 28. are generalls and so cannot constitute a speciall office in the body for it is against logick that that which is generall and common to all the officers can constitute a species or a speciall kind Answ. This obligeth the opponent to teach what is meant by governors whether Magistrates but these be not an office in Christs Body as is here said Rom. 12. 4. and 1 Cor. 12. 14 15. or doe they meane masters of families but these be parts of heathen societies as well as of Christian and a Family as it is such is not the Church 3. Nor can hee meane here of Preachers for Rom. 12. 8. 1 Cor. 12. 28. the exhorter and the ruler with diligence the Teacher and Prophet and governments are clearely differenced as different organs of the body Eye Eare Hand Foote 1 Cor. 12. 14 15. Rom. 12. 4. nor 4 can they understand Rulers in generall for a genus a generall doth not exist or have actuall subsistence but in some determinnate species as a living Creature doth not subsist but
the affections And many are fitted to worke on the affections as Pastors who are not able to teach as Doctors in the Schools So hath Chrysostome and Theodoret observed upon these words Rom. 12. 7 8. Nor doth it move me much that Paul speaketh twice in one verse of the Deacon it is not unusuall to the Spirit of God in divers Scriptures so to doe as Prov. 1. Prov. 2. Psal. 119. How dangerous it is to affirme that all the Officers are not set downe in Gods VVord we may be taught by Papists for Estius giveth a reason why the Apostle setting downe 1 Cor. 12. 28. the Officers in Gods house hath omitted the Pope he answereth the Apostle is not here setting downe the degrees of the Hirarchicall Order for then he should have set downe Bishops Presbyters Deacons which be parts of that Order but onely he setteth downe some chiefe members of the Church indued with rare gifts and commenting on Ephes. 4. he saith The Pope is set downe under the name of Pastors and Doctors because he sendeth Pastors and Doctors to all the world and this was the reason why the Prelate was reputed a Pastor and the onely Pastor because though it was too base for him to preach yet he preached in and through poore Presbyters whom he sent And Salmeron moveth the question why 1 Cor. 12. 28. the Pope Cardinals and Patriarches are omitted in this place and we say Why are Bishops Archbishops Primates Metropolitans Deanes Archdeacons Chancellours Officials c. never once mentioned in the VVord of God But Salmeron answereth 1. They are implicitely set downe here and under the name of helps opitulations Paul hath instituted Deans Archdeans and the foure lesser orders And what else doe divers answer who teach that government 1 Cor. 12. 28. is but a generall and the Church in a prudentiall way under this may substitute and introduce such and such species of governments as they shall finde convenient as ruling Elders ruling Prelates and such like but I would gladly know why the Spirit of God hath particularly set downe the last specified Officers as 1 Cor. 12. 28. Apostles under which are no species of Apostles but onely such individuall persons Matthias Paul c. and hath also set downe Pastors in specie Doctors and Teachers in specie Ephes. 4. 11. under which there be onely such individuall persons who are Pastors and Teachers as John Epaphroditus Archippus Thomas c. and there is no roome left for the Church to subdivide Pastors or Doctors into such and such new spâ—cies as Popes Cardinals c. and yet under the generall of governments many species and new kindes of governments in a prudentiall way may be brought in If Christ have set downe the particulars of Pastors Prophets Apostles according to their last specified nature why hath his wisdome not beene as expresse and particular in all other offices necessary for feeding and governing the flocke of Christ a Pope a Prelate a Cardinall an Officiall would take as small roome in print and in Christs Testament as Apostle Doctor Pastor though I grant they doe take halfe so much more roome in the State and Parliament Of Deacons WE conceive according to Gods VVord Acts 6. that Deacons be of divine institution because when some poore widowes were neglected in the dayly ministration the Apostles appointed seven men of good report and full of the holy Ghost to take care of Tables and provide for the poore that the Apostles might give themselves to the Word and Prayer Object 1. There is not one word of Deacons Acts 6. not one word of the poverty of widows and these seven were but civill curators and tutors of the widows and not Church-officers for any thing that can be collected from Gods Word Answ. The equivalent of a Deacon in name is Acts 6. there are those who are not to preach the VVord but are to serve Tables 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and some did complaine because their widowes were neglected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if widowes were neglected through the want of a dayly Deaconry the Text must insinuate a Deaconry and a want of a Table to these widowes Secondly it is unknowne divinity that the twelve Apostles in a Church-assembly doe institute and that with solemne prayer and imposition of hands officers meerly civill to tutor widowes Thirdly the daily ministration was the want of sustenance as it is said That certaine women ministred to Christ of their substance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 20. 34. Yea your selves doe know that those hands have ministred to my necessities And is it like that the Apostles were civill curators to widowes before this time Object 2. It is evident from the Text that these Deacons were not of divine institution but of a meere temporary erection for the present necessity of the Church First it is said they were appointed Acts 6. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly they were erected upon occasion of the multiplying of the disciples Thirdly upon occasion of the poverty of widows and therefore when there be no poore there is no need of Deacons and so it is but an office of a temporary standing in the Church Answ. These words in those dayes are not so much referred to the institution of Deacons as to the order of the history Secondly to Satans malice who raised a schisme in the Church when the number of Disciples grew And thirdly are referred to the murmuring of the widows and they doe no more prove that Deacons are a temporary institution and brought in by the Church in a prudentiall way for the Chuches present necessity then the Lords Supper is concluded to be but a temporary and prudentiall institution of the Church because it is said In the night that Iesus was betrayed he tooke bread c. Secondly the occasion of the multiplying of Disciples the neglecting of the widows doth not prove that Deacons are a prudentiall and temporary institution for here I distinguish betwixt an occasion and a motive and cause divers Ordinances of God have both these As the occasion of writing the Epistle to Philamon was the flight of Onesmus a fugitive servant from his master and his willing minde to returne to him againe and upon that occasion Paul did write to Philamon but that will not prove that the Epistle to Philemon is but a prudentiall Letter and obliging for a time because the motive and cause why the holy Ghost would have it written was that it should be a part of Canonicall Scripture obliging to the second comming of Christ. The like I say of the Epistle to the Galathians written upon occasion of seducing Teachers who had bewitched the Galathians and made them beleeve they must be circumcised and keepe the Law if they would be justified in Christ Yet hence is not proved that the Epistle to the Galathians is but a prudentiall Letter and not of divine and perpetuall institution for the cause and motive
of Tables as is said Act. 6. 2. and if he must leave Tables by his office the Deacon by his office must quit and give up his office and it shall belong to the Deacon by his office to be no Deacon 2. Whoever by his office may teach by his office may administer the Sacraments for Christ giveth one and the same royall Patent and Commission for both Matth. 28 19. 1 Cor. 11. 23. Joh. 4. 1 2. but this is to be a Minister by Office and so a Deacon as a Deacon is a Pastor 3. The Deacons office is to preach if he be thereto called by the Bishop hence the Bishop is the principall and sole Pastor the Preacher Elder and Deacon none of them may preach or baptize except they be called thereunto by the bishop Hence judge what a Pastor that man iâ— who actu primo and by office is a preacher but cannot nor may not exercise his Office but by the will of a mortall man Object 10. The Deacon must be the husband of one wife ruling his children and his own house well 1 Tim. 3. 12. Ergo he must be able to governe the Church well no lâ—sse then the Pastor of whom the same qualification is required v. 5. and so the Deacon must be somewhat more then a carer for the poore Answ. The Deacon is never called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ruler nor is that same dignity of ruling the Church put upon the Deacon v. 12. which is put upon the Pastor v. 5. Nor are these same words spoken of both Nor is it said that the Deacon must rule the House of God but the meaning is he who cannot rule his owne children and house shall not be able to rule the Hospitall houses of the poore and sicke and this ruling is nothing but a cariâ—g for tables and for the houses of the poore Whereas taking care for the house of God is given to the Pastor v. 5. but if you give to the Deacon the keyes of the Kingdome of Heaven he is higher then his first institution can beare Act. 6. where he is expresly removed from all officiall medling with word and prayer and set to the serving of Tables Object 11. The Deacon by his Office is to serve Tables Act. 6. 2. that is to administer the Sacraments at least he is by office to baptize for Iesus himselfe baptized not but his Disciples Ioâ— 4. 2. and Christ sent not Paul to baptize but to preach therefore the dpostles baptized by others by Deacons and by others whose ministery and helpe they used in baptizing Ergo the Deacons office is not onely to care for the poore Answ. I yeeld that the Deacon is to serve at the communion Table and provide the Elements and to carry the Cup at the Table but that is no wayes the meaning of serving Tables in this place Acts 6. 2. because the serving of Tables here is such a service as was a remedy of the Widowes neglected in the dayly ministration for of this neglect they complaine v. 1. but they did not complaine that they were neglected of the benefit of the Lords Supper for the Apostles doe never thinke that the administration of the Lords Supper is a burden which they put off themselves as inconsistent with the preaching of the word and prayer and which they devolve wholly over to Deacons It s not so sayth the sixt councell and Chrysostome seemeth to teach the same and because a Table signifieth an Altar as Salmeron saith therefore some papists say that Deacons served at the Altar and so saith pontificale Romanum oportet diaconum ministrare ad altare Baptizare praedicare and Salmeron saith to serve at the altar is essentiall to the Deacon but to preach and baptize agreeth to him by commission and of necessity 2. The Apostles in the Text Acts 6. doe denude themselves of serving of Tables in an officiall way or as serving of Tables was a peculiar office imposed upon seven men of honest report and full of the Holy Ghost with apostolick benediction and laying on of the hands of the Apostles and doe manifestly make it an office different from their pastorall charge which was to give themselves continually to prayer and to the ministery of the word v. 3. 4. for baptizing cannot but include praying and preaching Mat. 28. 19. or at least must be necessarily conjoyned in one and the same Church-officer for where doth the word of God hold forth to us such a rare and strange Creature who by office is to baptise but by office is neither to preach nor pray now the Text doth clearely difference the office of serving Tables and the office of continuall praying and preaching as not consistent in one person v. 3. 4 5 6. Object 12. Paul 1 Tim. 3. requireth that the Deacon v. 10. should first be tryed and thereafter use the office so he be found blameles Ergo the Deacon must be ordained with imposition of hands as the presbyter and so must be by office some more eminent person then one who serveth Tables only for grace was given to Timothy by the laying on of hands 1 Tim. 3. 14. and Chrysostome observeth that Steven did no miracles nor did he speak with wisdome that the adversaries were not able to resist v. 8. 9. 10. till first hee was appointed a Deacon by imposition of hands which evidenceth to us more then a poore office of giving almes to the poore Answ. There is need that Deacons be tryed and it is sayd they must be found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blamelesse in conversation not 〈◊〉 apt to teach which is required in a Teacher 1 Tim. 3. 1. for these who are to shew mercy with cheerfulnes and to give with simplicity as Deacons must by their office doe Rom. 12. 8. must be of approved and tryed blamelesnes lest they detrand the poore 2. It is not sayd that Deacons were ordained with fasting and prayer Acts 6. as the Elders are chosen in every Church Acts 14. 23. and as hands are layd upon Paul and Barnabas Acts 13. v. 3. 4. but simply that the Apostles Acts 6. 6. prayed and layd their hands on them Which seemeth to mee to be nothing but a signe of praying over the Deacons and no ceremony or Sacrament conferring on them the Holy Ghost And Steven his working of miracles and speaking with wisdome irresistible was but the fruit of that grace and extraordinary measure of the Holy Ghost abundantly powred forth on all rankes of persons in those dayes when the prophecy of Iocl was now taking its accomplishment Act. 2. 16 17 18 19. Iocl 2. 28. 29. which grace was in Steven before hee was ordained a Deacon by the laying on of hands Act. 6. 3 4 5. And the Text saith not that Steven did wonders and signes amongst the people by vertue of imposition of hands or of his Deaconry but because he was full of faith and power v. 8. else you must make working of miracles
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
Christ to be their Head though we cannot conceive whether they be sound believers or not for a profession is sufficient to make them members of the visible body though indeed to be souâ—d Believers maketh them members of Christs Body invisible 2. That Christ is the Head of the visible Church as visible iâ— not in all the Word of God he is the Head of the Church catholick and invisible by influence of the Life and Spirit of Christ Eph. 1 22 23. Eph. 4. 16. Coloss. 1. 18. and in a large sense may be called the Head of the church-visible as visible in regard of the influence of common graces for the Ministery government and use of the keys but because of such a degree of Christs Head-ship it followeth only that these are to be admitted members under Christ the Head whom we conceive to be â—t members of the Church as it is a Ministeriall and a governing society and for this there is not required an union with Christ as head according to the influence of the life of Christ but only an union with Christ as head according to the influence of common gifts for the governing a Ministeriall Church in which respect Christ may be called the Head of Judas the Traitor and of some other hypocriticall Professors and also though the promiscuous multitude that is a multitude of prophane Atheists and scandalous mockers be not members of Christ nor are to be acknowledged as his members but to be Excommunicated yet the promiscuous multitude of Professors whereof there be Reprobate and Elect good and bad are to be received and acknowledged as members of Christs visible body wherof he is Head in the latter sense 2. The Argument proceedeth upon the false ground before observed and discovered that Christ is Head of the Church and the Spouse redeemer and Saviour of the visible Church as it is visible which is the Arminian Doctrine of universall grace 3. If these who are conceived to be members of Christ the Head and sound Believers are to be admitted why doe you professe that Brethren of approved piety and so conceived to be Believers by you and consequently members of Christ the Head cannot be members of your Church except they sweare to your Church government which you cannot make good from Gods Word Now to refuse communion to these who are knowen to be members of Christs body and to separate from them is all one and therefore in this you separate your selves from Christs Body The Author addeth The visible Church is said to be the habitation of God by the Spirit Eph. 2. 22. to be the Temple of the Holy Ghost and the Spirit of God to dwell in them 1 Cor. 3. 16 17. To he espoused to Christ as a chaste Virgin 2 Cor. 11. and sonnes and daughters of the Lord God Almighty 2 Cor. 6. 18. And are exhorted to be followers of him as deare children Eph. 5. 1. Now how can the visible Church be the members of the Body and the Spouse of Christ c. Except they be in charitable discerning as indeed the Holy Ghost discribeth them to be Saints by calling 1 Cor. 1. 2. and faithfull Brethren Gal. 1. 2. and that not only in externall profession for these are too high stiles for hypocrites but in some measure of sincerity and truth Answ. The argument must be thus These only we are to admit members of the visible Church who in the judgement of charity are conceived to be such as were the members of the visible Church of Corinth and Ephesus But only such as are the habitation of God by his Spirit and the sons and daughters of the living God not only in profession but in some measure of truth and sincerity were the members of the visible Church of Corinth and Ephesus Ergo such onely are we to admit to be members of the visible Church Now this argument concludeth not what is in question Ergo only these are to be admitted members of the visible Church whom we conceive to be the Spouse of Christ and truely regenerated Now if our conception be erroneous as it cannot be infallible then we may admit these who are not regenerated to the Church-membership if we conceive them to be regenerated and so our Brethren say falsely that the admitted must be Saints and faithfull not only in profession but in some measure of sincerity und truth for these are members of the invisible Church who are truly and in a measure of sincerity regenerated if our conception be not erroneous yet it is by accident that they are admitted de facto who are not Saints in truth for the Church may be deceived and receive in for members of the Head Christ hypocrites and such as are not the Habitation of God by his Spirit but of Satan as is cleare in Ananias and Saphira admitted by the Apostles to Church-fellowship Acts 5. 1. 2. and in Simon Magus Acts 8. admitted to the Church and baptized by the Apostolick Church who was yet in the Gall of bitterness But. 1. The assumption is false for the Apostle admitted to be members of the Church visible of Corinth and Ephesus not only Saints by true profession but also carnall men deniers of the Resurrection partakers of the Tables of Divells and in Ephesus false Apostles and Liers Revel 2. 3. But Paul speaketh of Corinth according to the best part for the Epistle and Doctrine of the covenant is written and preached for the Elects sake and for Believers neither is the covenant of grace made with the Reprobate and Unbelievers nor doe the promises of the covenant indeed and in Gods Intention belong to the visible Church though the Word be preached to carnall men for their conviction 3 This proposition is false these onely we are to admit to the visihle Church whom we conceive to be Saints and are in the judgement of charity perswaded they are such for the Apostles admit all Professors even three thousand at one Sermon in one day Acts 2. and they could not be perswaded in the judgement of charity that they were all Saints 4. This argument sayth that all the visible Church of Ephesus was a Spouse betrothed to Christ and Saints by calling which the Word of God sayth not For were all the carnall in Corinth betrothed as one chaste Virgin to Christ were these who called themselves Apostles in Ephesus and tryed by Church censures to be Liers Revel 2. 2 3. betrothed to Christ as a chaste Virgin were all the visible Church the sinnes and daughters of the Lord God Almighty and that not only in profession but in some measure of sincerity and truth It is true the stiles given to the Church of Corinth are too high to be given to hypocrites but these stiles are not given to that Church precisely as visible and as a professing Church as you suppose but as an visible and true Church of Believers for a Church of Believers and a Church of Professors of beliefe
are very different Paul writing to the Corinthians writeth to a visible Church but he doth not speake alwayes of them as a visible Church but as of an invisible when he calleth them Temples of the Holy Ghost Saints by calling c. he wrote the Epistles to the incestuous man whom he commandeth to cast out of the Church We reade saith the Author Acts 2. 43. that the Lord added to the Church such as should be saved and how then shall we adde to the Church such as God addeth not such as have no shew of any spirituall worke in them to any spirituall discerning Ought not the Lords Stewards to be faithfull in Gods House And to doe nothing therein but as they see God going before them receiving whom he receiveth and refusing whom he refuseth So upon this ground Paul willeth the Romans to receive a weak brother because God hath received him Rom. 14. 1 2 3. Answ. Gods acts of speciall and gratious providence are not rules of duties to us God addeth to the Church as it is invisible and Christs Body it followeth not therefore we are to adde to the Church visible as visible Gods adding is invisible by giving Faith and saving grace to some to professe sincerely because we see not Faith nor sincerity therefore Gods adding cannot be a rule to our adding God doth adde a person falling into an open scandall to the Church invisible having given him true Faith but the Church is not to adde him but to cut him off if he be obstinate to the Church and refuse him and so this proveth nothing nor is the place Rom. 14. by any except your selves expounded of a receiving into a Church-communion as is elsewhere declared 2. Where there is no shew of saving worke of conversion there you thinke the Stewards want God going before to receive but then except God be seene to goe before to regenerate the Church Stewards cannot follow to adds such to the Church but since that same power that casteth out of the Church holdeth out of the Church if any after they be received shall be found to be not added of God because they be not regenerated yet we are not to cast any out for non-regeneration even knowen except it breake out into scandals and then the person is not cast out for non-regeneration for though he were knowen to be regenerated yet for scandals the Church is obliged to cast him out because the scandall leaveneth the whole Church and. 2. The casting out is a meane to save the spirit in the day of the Lord. But I prove none are to be cast out for non-regeneration where there be no outbreakings into scandalls 1. Because de occultis Ecclesia non judicat non-Regeneration where it is not backed with publick scandalls is a hidden thing that the Church can neither judge nor censure 2. None are to be cast out but for such a scandall that if the party deny should be proved by two witnesses as Christs Law provideth Mat. 18. 16. 1 Tim. 5. 19. 3. Onely publick scandalls which offend many are to be censured by the Church 1 Tim. 5. 20. that others may feare But non-regeneration breaking out into no scandalls can neither be proved by witnesses if the party deny nor is it a seene thing which giveth publick scandalls and therefore is not the object of Church censures For it is evident though the Stewards see some not regenerated and so not added by the Lord to the Church they are to adde these same and cannot cast them out And yet God goeth before them in adding them to the visible Church when they professe the truth 3. God addeth such as should be saved to the visible Church by baptisme because the adjoyning to a visible Church is a way to salvation but it followeth not that all whom God addeth to the visible Church are saved ones for then the visible Church should consist only of believers which only Anabaptists teach 4. Whereas he sayth The Stewards should be faithfull and should not adde except God adde it seemeth to infer that either all the people are Stewards and so Officers contrary to Gods Word Eph. 4. 11. 1 Cor. 12. 29. or that onely officers admit Church-members which is against our Brethrens Doctrine for they teach that the whole multitude of believers are only to adde and cast out 3. If Peters confession sayth the Author be a Rock on which the visible Church to which onely the Keys are given is built then to receive these who can hold forth no such profession is to build without a foundation Answ. This conclusion is against your selves no lesse then against us except all and every one whom you admit be builded upon this Rock if there be hypocrites in your Church as you cannot deny it then you build without a foundation 2. By this Peter before this confession was an un-churched Pastor built upon no Church-foundation 3. By this place is not proved that the keys are given to the Church of Believers but to the Ministers for then against no parochiall Church can the gates of Hell prevaile All the Fathers with good reason as Augustine Chrysostome Cyrill Tertullian Hieronim Nazianzen Cyprian Ambrose c. And our Divines against Papists whom you side with in this deny that Christ meaneth here of the visible Church such as Rome or Corinth but of the catholick and invisible Church 4. When saith the Author Christ saith Mat. 22. 12. Friend how camest thou here not having thy wedding garment he doth intimate a taxing of these by whose connivence he came Answ. The contrary is in the Text v. 9. Goe ye therefore to the high wayes and as many as you finde bid Here is a charge that ministers invite and call all and so the Church is a company of externally called though few of them be chosen as v. 14. and their obedience is commended v. 10. so these servants went out into the high wayes and gathered together all as many as they found both good and bad This is a praising rather then a taxing seeing they are commanded without trying or selecting only the regenerated to call in as many as they finde both good and bad For as many as you finde is as good in sense as both good and bad and the latter doth expound the former and when the Lord commandeth them to bring in as many as they finde and they finde in the streetes both good and bad therefore they bee commanded to bring in both good and bad 2. Yea the very scope of the parable is contrary to this the scope is that many are called externally and so are the visible Church and that by Gods speciall command both here v. 9. 10. and Luk. 14. v. 17. v. 21. v. 24. and yet few are chosen and of the invisible Church And Luk. 14. severall times the servants or pastors call all by the Lord of the feasts commandement without exception of regenerated or not regenerated 5. Christ
God 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
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.
not fall The sentence is either given out a jure vel ab homine by the Law or the persons Secondly it is either just or unjust Thirdly and that three wayes Exanimo good or ill zeal secondly Ex causa a just or unjust cause thirdly Ex ordine when order of Law is kept An unjust sentence is either valid or null That which is invalid is either invalid through defect of the good minde of the excommunicators and this is not essentiall to the excommuncations validitie That which is invalid this way onely ligat it bindeth in foâ—o exteriore But that which is uâ—just through want of a just cause it onely bindeth from externall communion but because Gods Ordinances are to be measured from their own nature and the generall intention of the Catholike Church and not from abuses and particular intentions of such excommunicators therefore they doe not exclude from the generall Church-desires The fourth Councell of Carthage as also Gerson saith an unjust sentence neminem gravare debet should affright no man I see not a warrant for division of excommunication into penall and not penall excommunication The ancients made some excommunication not penall as the fifth Councell of Carthage and Concilium Arelatense Turraconense Concilium Agathense As if one should culpably absent himselfe from a Synod erat privatus Episcoporum communione He was for a space excommunicated from the communion of other Bishops The Canonists infer that this excommunication was no Church-censure and M. Antonius of Spalato defendeth them in this But since Christ for scandals appointed onely publike rebuking or secondly confessing or thirdly excommunication from the Church not onely of Church guides but of professing beleevers we see not how any are to be excommunicated from the fellowship of the Clergy or Church-guides onely For Christ ordained no such excommunication and therefore wee are to repute this a popish device Zosimus saith Zancbius Celestinus Hormisda and Pelagius 2. did threaten to excommunicate Iohn of Constantinople from the communion of the Apostolike seat and of all Bishops Spalato his argument for this sort of excommunication is 2 Thessalonians 3. 15. which commandeth all Thessalonians to forbeare any fellowship with such as obeyeth not the Apostles doctrine and doth not infinuate any excommunication from the society of Church-guides onely Nay such an excommunication is not in Gods Word Cajetan calleth it excommunicatio claustralis whereby some were interdicted the company of some other Church-orders It is true that in the ancient Church the excommunicated person was debarred from comming to the Church to heare divine Service And Sylvester appointeth three degrees of excommunication first Debarring of the contumacious from entring into the Church secondly A suspending of them from communion with the Church thirdly An anathema or imprecation by cursing them So the fifth Synod under Symmachus appointed first that the contumacious should be deprived of the Communion and if he should not repent it was ordained â—â— anathemate feriatur that he should be cursed So say diverse of the Schoolmen and Casuists as Soto Paludanus Cajetanus Sylvester Navarrus that it is not lawfull to heart service or to be present at a Masse with an excommunicated person But in the fourth Councell of Carthage as Papists acknowledge no excommunicated person is debarred from hearing the Word But it is to bee observed carefully that for the same reasons Papists think the excommunicated persons should heare Sermons and the Word preached that our brethren say Because preaching is an act of jurisdiction and authority but not an act of order and therefore preaching is not an act of Church-communion but common to any who have not received orders and may be performed as the reading of the VVord by Deacons and those who have Priest-hood or power to administrate the Sacraments And Innocentius the third saith Preaching is proper to Priests who have received orders by no divine Law Indeed Leo the first made a Law of it for which cause Suarez saith That Christ in these words Iohn 21. Feed mâ—sheep and Matth. 28. Preach the Gospel gave power of jurisdiction but not of order onely It is given commonly saith he to the Clergy to preach and to Deacons because decentius it is more fiâ—ly and decently performed by them then by Laicks Though it be true that two Cardinals Toletus and Cajetanus be against Suarez in this and say that Iohn 21. Peter is made the head and universall Pastor over sheep and lambs to feed and governe them And Navarrus saith Preaching soli sacerdotio institutione divina adjuncta est is by divine institution proper to the Priesthood Yet this excluding of them from comming into the Church was from comming in to the holy place only where the Lords Supper was celebrated and they stood at the Church doore where they might heare the VVord and therefore were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hearers and murmurers as Basâ—lius saith and Field Excommunication doth not wholly saith he cut off men from the visible Church and his reason is good because they may and often doeretaine first The profession of pure truth secondly The character of Baptisme thirdly They professe obedience to their Pastors fourthly They will not joyne to any other communion And therefore to say with our Author we dare not to wit That though the seed of faith may remaine in the excommunicated person yet to the society of the faithfull joyned in a particular visible Church they are not knit but wholly cut off from their communion Also he is delivered unto Satan and therefore wholly cut off from the communion of the Church and so from the seals he and his seed as heathen and heathens seed are We condemne Novatians because as Cyprian saith they denied mercy to the repenting excommunicated person and because as Socrates said of them God onely can forgive sins And we condemne the Donatists who would not as Augustine saith receive into the Churches commmunion againe such as had delivered to persecuters the Bible and other holy things So we are to condemne these who are more rigorous toward such as are excommunicated then Christ is for Christ keepeth them as sick children within his visible Church and useth Satan as the Physitians servant who boyleth Herbs and dresseth Drugs for them while he by Gods permission tormenteâ—hthes spirit with the conscience of sinne As when a child is sick saith worthy Cartwright the Father calleth a Colledge of physicians to consult about medicine to be given to the child So iâ— the contumacious person under the medicine of excommunication administred by the Church-presbytery Now this wee cannot say of heathen and publicans And therefore Augustine sayth excellently excommunicated persons non esse Ethnicos sed tanquam ethnicos are not heathen but estemed as
heathen c. 6. and Chrysostome saith the same in sense Yea I gather this necessary distinction out of the Fathers as Chrysostome Theophylactus Hilarius that they are not members of the visible Church actu pleno in a full act because they want externall communion with the Church yet actu imperfecto imperfectly they are members A second distinction I collect from Ireneus Gregorius Hieronim Optatus Augustine that they are exclusi ab ecclesia quoad communionem non ab ecclesia ipsa They are excluded from the visible communion of the Church rather then from the Church A third distinction may be drawen from Eugenius Chrysostome Gregor Nazianzâ—â— while they call Baptisme januam spiritualem and lavacrum animae the doore of our entry to the Church for which cause papists though fondly place their Font at the Church-doore as the Lavatâ—r of the soule So as excommunicated persons are within the doore of the visible Church though not admitted to the Kings Table 4. The Schoolemen do allow to the excommunicated persons jus non consortium right but not fellowsh â—â— 5. Turrâ—cremaeta Vega. Soto Canus insinâ—â—â— distinctionem inter partes membra Ecclesiae visibilis because of some externall communion that they have as Teeth are parts of the body in a new borne Infant but they are not members but they deny them to be members because they are cut off 6. Suarez excellently prâ—vantur quoad communicationemcum alâ—s membris non quoad esse membri They are deprived acording to the act of communion with other members not as if they ceased to be members as a member which cannot receive nourishment is yet still a member Our Divines from Scripture make three degrees of excommunication 1. A debarring from the Lords Supper Mat. 5. 24. but it is not indeed a delivering to Satan or excommunication this is called the lesser excommunication 2. A delivering to Satan the greater excommunication 1 Cor. 5. 3. 4. of this we speake here especially 3. Maran-atha in the Syriack an is utter cursing till Christs second comming 3. Conclus Wee hold the preaching of the word to be an essentia note of the visible Church Our Brethren as Mr. Coachman Robinson our present Author deny that the profession or preaching of the Word is a true note of the visible Church Because Acts 17 Paul preached to the scoffing Athenians who were not for that a visible Church 2. Papists have some of Gods Ordinances and hereticks also as baptisme and the Old and New Testament as the Philistins had the Arke of God amongst them 3. The word may be preached where Christ is but gathering a Church and so is a meane of gathering a Church and therefore not an essentiall note of a gathered and constituted Church But herein our Brethren say no more against the Reformed Churches then Stapleton to wit that truth of doctrine is no note of the Church because it is not perpetuall and constant 2. Truth of Doctrine concurs to give being to the Church and to the constitution of it Bellarm. This note may be found in other societies and companies beside the Church aâ— amongst Scismaticks and Hereticks More of this please the Reader to see in Costerus in the Jesuite Gordonius Huntlaeus And this is the doctrine of Socinians as may be seene in the Cathechisme of Raccovia in Theo. Nicolaides and Francis Smalcius and Arminians second both in their confession because they think with Socinians that there is no ministery now necessary and so publick preaching is not a note of the Church especially since every gifted man may preach the Word Socinus in his tractate De Ecclesiâ and his Catechisme of Raccovia saith Notae evangelicorum nihil valent ' Doctrina pura est Ecclesiae natura essentia quae dat ei esse adâ—óque signum ejus esse non potest cum signum ipsum a re câ—jus est signum differre oporteat But the truth is the preaching of the Word hath diverse relations 1. As the members of the visible Church are in fiâ—ri in the way to be gathered the Word preached and believed is a way of gathering a Church Rom. 10. 14. 1 Cor. 1. 23. 1 Cor. 3. 5. Acts 16. 14. 2. That same word preached believed and outwardly professed is a signe of the visible Church For where Gods pastors and shepheards are there be flocks of redeemed ones Cant. 1. 8. Iohn 10. 12 13 14. 3 The Word simply preached and professed in a setled way of a fixed ministery is a note of a ministeriall Church this is cleare from Gods intention for he sendeth it of purpose to save his own as Rom. 10. 14. Acts 20. 28. For a man lighteth not a Candle in his house for nothing So this word preached as it is Gods Word is not properly the forme and essence of the Church but as believed and received it is the forme of the Church invisible 2. But to professe this word savingly est signum Ecclesiae non not A it is a signe that doth not infallibly notifie to us that such is for this time an invisible Church of redeemed ones for I have not infallible certainty what one man or what determinate number of men by name are true believers profession may beguile me as also the invisible Church as such is believed and not knowen infallibly by any note or externall marke that incurreth into the senses Neither is the preaching of the Word a note or infallible marke of the Church ministeriall to all or in relation to Infidels for the Word preached actu primo ex naturâ suâ essentially and of its own nature is more knowen and more sensible then the Church because the preached word is a Doctrine expounding what the true Church is and we do not expound ignotum per ignotius vel per aequè ignotum Darknesse cannot let us see darknesse or colours only light doth reveale things But the word preached in relation to unbelievers cannot be an infallible note of the Church for to a blind man the morning as not a sensible marke that the sun is rising nor is smoake to a dead man a sensible marke of fire because he hath no senses to discerne either So to the infidell though the word as a sound or in a literall evidence be clearer then the Church and in a confused knowledge he knoweth the one better than the other yet is the true word in respect of certaine knowledge and spirituall evidence as darke to him as the Church for he hath not Eares to heare nor eyes to see any of the things of God either the word preached or the Church and therefore the word is both by nature and to us naturâ nobis in respect of distinct knowledge more knowen but not simply as the word actu primo but actu secundo as it both striketh upon outward
discipline doe leaven a Church yet it doth not as Robinson saith evert the nature thereof and turne it into Babylon and a den of Dragons Robinson will have prophanenesse and impiety by absolute necessity rooted out by discipline but he is too hasty Nay not by publique preaching of a sent Pastor through absolute but onely through ordinary and conditionall necessity You bind the Almighty too hard The other question is if conversion of sinners be an ordinary effect of a publique and sent ministery Our brethren in their answer to the 32 Questions sent to them deny this but no marvell seeing all conversion to them is done without the publique ministery by onely private Christians and in this we see no necessity of a called ministery to convert men to Christ which is the doctrine of Socinians and Anabaptists So Chemnitius so Gastius teacheth The Socinian Theo. Nicolaides Luther erred saith he when he asked from Muncerus his calling to preach Muncerus was an Anabaptist So Ostorodius in his institutions and Raddetius who objected the same that our brethren doe that the whole beleevers be a royall Priesthood But though we deny not but some may be converted by the teaching and private conference of private Christians yet the ordinary publique way is by the Word preached by a seâ—â— Pastor as is cleare Rom. 10. 14. 1 Cor. 3. 5. Acts 9. 10. Acts 10. 5 6 c. CHAP. 10. SECT 10. Concerning our order and form in administration of Gods publique worship THe Authour here contendeth for the worship of God in its native simplicity without all ceremonies to which I can oppose nothing but shall prove the unlawfulnesse of humane ceremonies in another Treatise God-willing Of the communion of the visible Catholique Church IEsus Christ hath now under the N. Testament a Catholique visible Church on earth for of that part of the Catholique Church now triumphing in glory or of that part which onely is a Church of elected Saints and are not yet formally a professing Church but onely such in the predestinatiun of God I spake not now and to this Church universall visible hath the Lord given a ministery and all his Ordinances of Word and Sacrament principally and primarily and to the ministery and guides of this Catholique visible Church hath the Lord committed the Keyes as to the first subject and for the visible Church Catholique including also the invisible Church as for the object and end hath he given his ordinances and the power of the keyes And the Ministery and ordinances are not given to this or this Congregation which meeteth ordinarily in one place principally 1. The Lord Iesus gave this Ministeriall power to the universall guides of the catholick Church the Apostles as they did represent the Presbytery of the whole Catholick visible Church Ioh. 20. 21. As my Father sent me so send I you 22. And when he had thus sayd he breathed on them and said receive the Holy Ghost 23 whosoever sinnes you remit they are remitted and whosoever sinnes you retaine they are retained The Apostles here receive the keys in name of the whole Catholick Ministeriall guides For in this the Apostles must stand in the person and roome of a single society of believers united by a Church covenant in one parishonall Church if our brethrens grounds stand good so as a Parishionall Church must be the onely successors of the Apostles but this no Word of God can warrant Nor is the Eldership of a single Congregation that which the Apostles here represented except you say to this Eldership as to the first subject is this message of sending as the Father sent Christ committed and to this Eldership within one Congregation is the power Ministeriall of pardoning and retaining sinnes given For I aske from whence or from whose hands do the Eldership of a Congregation receive the keys from Jesus Christ say they but this is no answer the Ministery according to its institution is no doubt onely from the head of the body the Church from Iesus Christ. But I aske now of an ordinary Church-calling and I demand from whose hands under Jesus Christ have this particular Eldership received Ministeriall power they cannot say from themselves for they doe not make themselves Ministers they will not say from a Colledge of Presbyters of many congregations for they are flatly against all such presbyteries and that which they say indeed the Eldership of a congregation hath their Ministeriall power from the people Well then the Apostles when they received the keys they did represent the people but what people not the people of a classicall presbytery of a Province of a Nation of the whole redeemed Church but of one single congregation how shall this be made out of the Text or out of one Word of God I see not 2. Christ ascending on high and giving some to be Apostles and some Prophets and some Evangelists and some Pastors and Teachers 12. For the perfecting of the Saints not of Ephesus far lesse of one single Congregation onely for the worke of the Ministery in generall for the edifying of the Body of Christ not a congregationall body onely 12. Till we all meet in the unity of the Faith and of the knowledge of the Sonne of God unto a perfit man unto the measure of the stature of the fulnesse of Christ. Consider I pray you that Christs intention in giving a Ministery is not for a congregation of forty or sixty or a hundred as if hee intended to impawn all power in that Congregationall body but hee intended the edifying of his body Catholick and the comming of all to the unity of the Faith A Congregation of sixty cannot be all Saints and this power is clearely given to that body which the Lord is to make a perfit man according to the measure of the fulnesse of the stature of Christ this is a mysticall man and the Catholick body of Iesus Christ. Call it a Congregation and you wrest the Scripture and vilifie the noble and large end for the which Christ hath given a ministery as aske to what end and to what first and principall subject hath the Lord given reason and a faculty of discoursing is it to Peter to Iohn c. as to the first subject and for them as for their good no no it is for and to the race of mankind The case is is just so here 1 Cor. 12. 28. God hath placed some in the Church first Apostles secondarily Prophets thirdly Teachers c. Is the meaning thus God hath placed in the body of a single Congregation Apostles Where do you read that I believe Apostles have the Catholick visible Church for their Parish and is it a Congregationall body wherein God placed such variety of members as Apostles Prophets Teachers Workes of miracles gifts of Healing Helps Governments c So Rom. 12. 5. So we being many are one body in Christ and every one members of another Hence hee
his Brotherly relation to the people as if hee were called to bee their Pastor I desire to know what the naked relation of Authority or Jurisdiction addeth to his care and onerousnesse in poynt of labouring by preaching the Gospell Indeed now being called his care is Pastorall and more authoritative But if according to the measure of the Talent every one is to proportion his paines to gaine more Talents to his Lord and if the relation of a Pastor adde no degrees of gifts to His Talent as wee may suppose I thinke his onerousnesse in labouring was as great before hee was a Pastor as after but I speake not this to say that in a constituted Church there is no calling required other then giftes Nor doe I speake this to say that a calling is not a new motive why a man should imploy his gifts for the honour of the Giver But only to shew that CHRIST hath united powers of Jurisdiction in Congregations in Presbyteries in Churches of Provinces and Nations that so not onely gifts might conduce to helpe and promove edification but also united powers of Jurisdiction which are also gifts of God and though some may say that a calling to an Office layeth on Mâ—n a more speciall Obligation to make accompt for Soules then gifts onely which in some sense I could also yeeld yet seeing wee thinke the relation of the Eldership to a whole Classicall Church is not founded upon an Office different from the Offices of Pastors and Elders which they have and are clothed with in relation to their particular Congregations but onely authoritative acts of the same Office and that for the common promoving of edification in the whole Classicall Church grounded in the depth of his Wisdome who hath seven Eyes upon a Brotherly Consociation in which they must either edifie one another and occasionally partake of these same holy things or then scandalizâ— and leaven one another with their publique transgressions wee cannot see how presbyteriall Elders are more to give accompt for the Soules of the whole Classicall Church in Scriptures sense Hebrewes 13. 17. then consociated pastors and Elders of consociated Churches are to give an accompt to GOD for sister Churches over which they are to watch and whose Soules they are to keepe and so farre as they are Brethren must make a reckoning to GOD for them And how can the presbytery be more said to intangle themselves in governing the Classicall Church in some things with things not proper to their calling seeing consociated Churches in a Brotherly way doe medle with those same things though not in a way of Jurisdiction For helping the Classicall Church by way of Fraternity is not unproper to a Christian calling of Brethren and the joyning of power of Jurisdiction I meane of power lesser to another power greater to helpe the Classicall Church upon the same ground of Fraternity cannot bee unproper to the calling of a Colledge of presbyters Objecti 5. The power of Presbyteries taketh away the power of a Congregation therefore it cannot bee lawfull The antecedent is thus confirmed 1. Because if the Presbytery ordainâ— one to bee Excommunicated whom the Elders of a Congregation in conscience thinke ought not to bee Excommunicated the man Jure Divino must be Excommunicated and the power of the Congregation which Christ hath given to them is nul And the exercise thereof impeded by a greater power 2. the voyces of two Elders of a Congregation which are now sitting in the greater and classicall Presbytery are swallowed up by the greater number of Elders of thirty or forty Congregations met in one great presbytery Ergo the power of the Congregation is not helped by the presbytery but close taken away Answ. The Argument doth presuppose that which is against GODS Law to wit 1. That there is a contradiction of Voyces betwixt the Elders of a Cong egation and of the greater presbytery which should not bee for Brethren even of Galathia which contained many Congregations as our Brethren confesse should all minde and speake and agree in one thing that belongeth to Church Discipline as is cleare Gala. 1. 8. Gala. 5. 10 v. 15. Gala. 6. 1. 2. 2. The Argument supposeth that the greater presbytery is wrong in their voycing that such a man should be excommunicated and the two Elders of the Congregationall Church is right and hath the best part in judging that the same man ought not to be Excommunicated But Christ hath given no power to any Church to erre and that power which in this case the presbytery exerciseth is not of Christ and de jure the power of the greater presbytery in this case ought to bee swallowed up of the two Voyces of the Elders of the Congregation But suppose that the Elders of one Congregation and the whole meeting all agree in the truth of GOD as they all doe Acts 15. will you say that Peter Paul and Iames their power is null and taken from them and their three voyces are swallowed up in that great convention because to their power and voyces are added in this dogmaticall determination which you grant even now to many consociated Churches the power and voyces of the rest of the Apostles and Elders yea and as some say of the whole Church Acts 15. 2 v. 6. 25. Acts 16. 4. Acts 21. 18. 25 I believe addition of lawfull power doth not annull lawfull power but corroborate and strengthen it So this shall fall upon your owne Eldership of your independent Congregation Suppose â—en Pastors Elders and Doctors in one of your Congregations whereas sometime there were but three and these three had the sole power of Jurisdiction and exercise of the Keyes you cannot say that the accession of six Elders to three hath made null the power of three and swallowed up their voyces for if their power and voyces were against the truth it is fit they should be swallowed up if they were for CHRIST they are strengthened by the accession of lawfull power and moe voyces and neither annulled nor swallowed up Object 6. The Church at the first for example when it was but a hundreth and twenty had the full entire power within it selfe Ergo it should bee in a worse case by the multiplication of Churches if now that power bee given to Presbyteries Ans. It is a conjecture that the whole Christian Church Acts 1. was onely an hundreth and twenty I thinke there were more though these onely convened at the ordination of Matthias for there were above five hundred Brethren at once which saw CHRIST after his Resurrection 1 Cor. 15. 6. and these I Judge belonged to the Christian Church also 2. It is constantly denied that addition of lawfull power to lawfull power doth arnull or put in a worse condition the prexistent power it doth helpe it but not make it worse and twenty Churches adding their good and Christian counsells and comforts to two Churches doe not annull or hurt or swallow up
There be many things in this argument to be corrected as 1. That the Church of Corinth conveâ—ed in the whole multitude whom it concerned for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not prove it for the same Word is spoken of the meeting of the Apostles and Elders who met in a Synod with authority Acts 15. 6. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is attributed to the multitude Acts 21. v. 22. and to the Church of Believers 1 Cor. 11. 20. and 1 Cor. 14. 23. therefore the one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemeth to bee no cogent Argument 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not here in all this Chapter or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in the New Testament and by the seventy Interpreters whose translation Christ and his Apostles doe frequently follow in the New Testament use the words for any meeting of good or ill of civill or Ecclesiasticall persons As I might instance is a great many places of the Old and New Testament then what is it I pray you which restricteth the signification of these words to signifie a civill rather then an Ecclesiasticall meeting certainly the actions which the company doth when they are met and the end for which they meete I give an instance in Acts 19. 41. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the like I say of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not the Church of Christ and why it is a reason that cannot bee controlled They were assembled for to raise a tumult against Paul which was no Church-action and so no Church end is here So v. 39. But if you enquire any thing in other matters it shall be determined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a lawfull assembly surely the end of such an assembly in Ephesus where this man was Town-Clark in the meeting could be no Church-businesse Hence wee are led to know what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Assembly or Church signifieth here not the Church of Christ so Psal. 22. 16. the Assembly of the wicked hath inclosed mee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Merighem the seventy Interpreters turne it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Tâ—rtullian followeth them the persons congregated the actions and end for which they convenc lead us to this that the Word signifieth not a Church of Christ. So wee may see Psal. 26. 5. the Congregation of Elders cannot bee a true Church 2. 1 Cor. 11. 18. for first when you come together to the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I heare there are divisions amongst you The place must signifie the Church of Believers because the end of their meeting was the Supper of the Lord or their communion v. 20. as the Text cleareth and 1 Cor. 14. 23. when the whole Church commeth together that was for prophecying and hearing of the Word as the Text is evident v. 16 17 18 23 24 25 26 27. and therefore here the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must signifie the Church of Pastors preaching and people hearing the Word praying and praising God So in the third place when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church is convened to bind and loose and to excommunicate as Mat. 18. 17. 18. 19. there is no necessity that the Word Church should include those who have no power of the keyes and cannot by power of the Keyes bind and loose And therefore from the naked and meere Grammar of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no argument can bee drawen to prove that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 18. 17. must signifie that same which it doth signifie 1 Corin. 1. 1. 1 Corin. 11. 18. 1 Corin. 14. 23. for the word actu primo and originally signifieth any meeting but the persons who are Congregated and the end for which they meete leadeth us to the meaning and Grammaticall sense of the word in that place Now Matth. 18. the Ecclesia a Church Congregated there is such as bindeth and looseth in Heaven and Earth and congregated for that use therefore I see not how the circumstances of the place helping us to the Grammaticall sense of the word here as in all other places doth not inforce us to say in this place Mat. 18. the word Ecclesia Church must signifie onely those who have power to bind and loose that is only the Elders and not the people So to come to the place 1 Cor. 5. Those who come under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 congregated together must bee expounded by the persons Office and the end of their meeting now the persons Office is Ministeriall hee will have them congregated by Pauls Ministeriall spirit and in the name and with the power of the Lord Jesus this is the power of the Keyes which hee who hath Davids Keyes Esai 22. 22. on his Shoulders Revel 3. 7. giveth to his owne Officers Matth. 16. 19. and these persons cannot be all that hee writeth unto v. 1. all that were pâ—ffed up and mourned not at the offence given by the incestuous 〈◊〉 to Iesus Christs holy Namâ— and Church all who are to forbeare eating and drinking with excommunicated persons vers 11. all who were in danger to be leavened vers 6. all who were to keepe the Feast in sincerity not with the old Leaven of wickednesse and malice for these directly were the whole multitude of Believers Men Women and Children who I am sure were not capable of the Keyes and the Ministeriall power of Paul 2. The end wherefore these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who were convened did meete and convene was vers 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deliver the man to Satan they were not convened to celebrate the Lords Supper as the Church is convened 1 Cor. 11. 18. nor for hearing the Word of Prophecy or Preaching as 1 Cor. 14. 23 24. And whether you construe the Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Power of the Lord Iesus with the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deliver to Satan or with the Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 congregated in the Name and Power of CHRIST all is one the multitude of common Believers of Men Women and Children are neither capable of the power nor of the exercise of that power to deliver to Satan And therefore this meeting together by no Grammar doth leade us to say that the sentence was to be pronounced in face and presence of the multitude convened vers 21. Giving but not granting that the Church of Corinth in all its members must bee convened Though I hold it not necessary by this place yet it followeth not that all other acts of Jurisdiction must bee exercised in face of the whole Congregation for there is a speciall reason of the pronouncing of the sentence which is not in other acts the pronouncing of the sentence concerneth more the neerest Congregation of which the Delinquent is a member in relation of nearest and dayly Communion it concerneth also other Congregations of the Classicall Church of which also the Delinquent is a member but not so immediately and
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
evident that the Apostles were persecuted cast in prison and beaten Act. 4. 3. c. 5. 18. 26. 33. 40. it is as evident that they had Assemblies and Churches meetings Act. 2. 37. 41. 46. c. 4. 1 2 3. c. 5. 10. v. 25. now the question then is not if they could not meet for extrinsecall impediments of persecution for both our brethren and wee agree in this that they had their Church-assemblies for Word and Sacraments then the question is upon the supposall of Church assembles which the persecution of the Jewes then fearing the people was not able to hinder c. 5. 26 whether or no was the Church at Jerusalem of such a competent number onely as that they could meet not occasionally onely to heare a Sermon but in an ordinary Church-meeting to heare the Word and communicate in the breaking of bread and seales of the Covenant and though the want of a capacious house bee also an extrinsecall impediment why they could not meet yet that they wanted such a capacious house as the Temple will prove nothing but it cannot bee said that they wanted a capacious house for the ordinary meeting of a Congregation the ordinary and genuine use whereof is to bee edified by the Word and Sacraments and that an ordinary house could containe such a number of thousands and multitudes as can bee edified in a Congregationall way is denyed 2. Our brethren say that they did not eate the Supper in private houses for the breaking of bread Act. 2. 46. was common bread and they had the use of the Temple and taught in the Temple for the Senate of the Jewes durst not extend their malice to the highest Act. 5. 26. for they feared the people and Act. 4. 21. So when they had sâ—â—â—her threatned them they let them goe finding nothing how they might punish them because of the people for all men glorified God for that which was done so the people favouring the Apostles they made use of their libertie to the full and bad their publick meetings for Word and Sacraments in the Temple and did meet in private houses Act. 20. 20. in a private way not in a Church way So Act. 2. 47. They had favour with all the people Answ. It is said these beleevers v 44. were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one place and those who v. 46. did eate bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from house to house met then being in one place and eating of bread from house to house must bee exponed as wee doe distributively that is divided in small Assemblies for the argument that we bring militateth against the eating of their common meat in houses all being in one private house were three thousand in â—ne place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all at one banquet and that daily 2. It is true divers expone the breaking of bread v. 46. not of the Supper of the Lords yet of the banquets of love where there was an assembly of many but v. 42. It is cleare these three thousand did receive the Supper of the Lord together and it is so true that the Syriack hath it in his exposition thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unâ—isht anâ—hephin bavau but luthi uâ—aktsaâ—a deuâ—haâ—rskia it is memorable saith Lorinus that hee retaineth the name of Eucharistia it is rendred Et communicaâ—ant in oratione fractione Eucharistia yea and Lutherus and Calvin both expound it so and as Lorinus Cajetanus Cornelius a Lapide they bee all spirituall exercises named here But how can wee imagine that many thousands could in one meeting communicate at one Table in the Lords Supper and that ordinarily 1. What voyce could reach to so many thousands as they did grow unto 2. What Table could suffice to a Congregation of so many thousands added to the Church for the supper is a Table ordinance and requireth Table communion Table gestures which the Apostles could not so soone remove and change into an Altar that all might conveniently heare and bee edified 3. Can wee beleeve that seeing Congregationall meetings of fewer and that in private houses was lesse obnoxious to the indignation of authoritie then meeting in the Temple as is most evident Act. 4. 1 2. and seeing the Apostles had libertie to meet Act. 5. 26. that they would draw the first mould of the Christian visible Church after the patterne of a convention most unfit yea unpossible for attaining the intended end to wâ—t edification especially not being compelled thereunto by an extrinsecall necessitie Our brethren say three thousand five thousand might all communicate in one place though not at one time súccessively as it is in many numerous Congregations But I answer 1. after they were five thousand ch 4. I dare say taking in the hundreth and twentie the five hundreth brethren that all saw Christ at once 1 Cor. 15. 6. and the fruit of the preaching of the other ten Apostles all now present at Jerusalem when the 〈…〉 the Spirit on all flesh joe 2. 28 29. 〈◊〉 15 16 17. was now to take effect at this time there were 〈◊〉 thousand but after there all it is said Act. 6. 1. The 〈…〉 were multiplyed v. 7. And the Word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The 〈…〉 Disciples grew exceedingly and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great 〈◊〉 the Priests were obedient to the faith how many of the people were then obedient to the faith could all these make on Congregation to eate at one Table But 2. when they are put to this shift to say that they did communicate suc 〈◊〉 〈◊〉 Table and which must bee not all in one day then 〈◊〉 brethren grant there was not here such a Congregation as is 1 Cor. 11. 20 When you come together therefore into one 〈…〉 eat the Lords Supper 23. Wherefore my brethren 〈…〉 together to eate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tarry one for another when 〈◊〉 come to eate at the love-feasts especially at the Lords Supper saith Diâ—datus if every one of the Congregation bee to waite on while another come then in the Apostolick Church all the Congregation came together to the Lords Supper to one place and at one time and this is not the Congregation where of hee speaketh 1 Cor. 14. 23. if therefore the whole Church câ—me together to the same place and all speake with tongues 〈…〉 in thâ—se that are unlearned and unbeleovers will they 〈…〉 mad Hence all the Congegration come together to one place at one time and the place was so that heathen and unbeleevers might come into their worship of the Congregation but our brethren make the meeting of this Congregation such as they were not to sâ—ay one for another 〈◊〉 〈◊〉 all at one time but successively and so as the whole Congregation could not come to one place at once but by 〈◊〉 and quarters and fractions and divided parts now one 〈◊〉 or two thousand then another two thousand the next day for the Apostles then celebrating
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
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
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
Judas and Silas gathered toâ—ether the multitude and delivered the Epistle and Acts 11. 26. and Barnabas and Paul their assembling with the Church a yeare must be taken distributively And that there were more assemblings of the multitude and Church at Antioch then one for Silas Paul Barnabas abode a good space at Antioch and taught the Word of the Lord with many others Acts 15. 34 35. and therefore there is no ground or warrant to say that the Epistle was read to all that meeting in one day and at one meeting and as little warrant there is to say that Barnabas and Paul assembled themselves Acts 11. 26. with one and the same single Church-assembly consisting of all the Christians at Antioch in one house and in one day the space of the whole yeare in which they abode at Antioch nor shall I believe that Paul and Barnabas and many other Teachers at Antioch Acts 15. 35. Acts 11. 20 26. Acts 13. 1 2 3 4. assembled all in one materiall house at one single Church-convention but it suteth not with the wisdome of Christ who sent his Disciples out two by two for the hastening of the worke Mat. 10. That they did all even the many prophets at Antioch Acts 15. 35. Acts 13. 1. 2. onely bestow their labours upon one single Congregation And the word Church and Synagogue both are taken distributively in the Scripture and must of necessity be taken so And so must we take the word Exod. 12. 6. and so Ainsworth readeth it and the lambe shall be kept by you untill the fourteenth day of this moneth and the whole Church of the congregation of Israel shall kill it between the two evenings immolabunt eum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arias Montanus turneth it omnis cetus catus Synagogae Israel Now the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place must be taken distributively For all the children of Israel collectively did not meet to slay the Lambe for the Text saith v. 3. it was to be slaine in the House that is saith Ainsworth as the Greeke translateth Houses And here v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the House of their Fathers The word House here must bee taken distributively for Rivetus with great reason inclineth to thinke that the Passeover was not a Sacrifice properly so called And truly to me the Lord doth determine the question Jer. 7. 22. for I spake not to your fathers nor commanded them in the day that I brought them out of the Land of Egypt concerning burnt offerings and sacrifice for 2 Chro. 30 v. 2. 17. there is no necessity to expound the place of these convivall Lambes of the Passeover but of other Sacrifices offered at this time see Lyran and Cajetanus And also Cornelius a lapide saith on the words because he can find no ground for the Mosse in the place hinc pateâ— universos sacerdotes non immolasse hos agnos paschales in Templo uti sentit Claudius Sainctes 1. Repet Eucharist c. 7. Abulensis in Exod. 16. ex eo Serrarius in Josu 5. 9. 22. and it is certaine every Master of the Family did slay his owne Lambe and Diodatus on these words in every House to shew the communion of the Church in the enjoying of Christ and his benefiâ—s And the seventy Interpreters render the place Exo. 12. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Chaldee paraphrast c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immolabunt eum omnis Ecclesia filiorum Israel Hieron immolabit eum universa multitudo filiorum Israel However there were neither Priests nor Temple as yet in Israel when they came out of Egypt And therefore every head of a Family did slay the Lambe and so the Church of the Congregation distributively taken slew the Lambe every one by himselfe and so is the word Synagogue taken where it s every way a Congregationall assembly as Mat. 13. 54. And when hee was come to His owne Country He taught them in their Synagogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word Synagogue must be taken distributively For he did not teach in one single Synagogue onely in his own Countrey but in many Synagogues one after another in diverse places and at divers times as it is expounded Luke 4. 44. and Hee was preacking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Sgnagogues of Galilee in the plurall number Mat. 9. 35. He went about all Townes and Villages teaching in their Synagogues c. Joh. 18. 54. I ever taught in the Synagogues and dayly in the Temple whither the Iewes alwayes refort And therefore Synagogue Mat. 13. 54. in the singular number must be expounded distributively for many Synagogues in diverse places and diverse times and so doe I thinke the word Church and muluitude Acts 11. 26. Acts 5. 30. must be taken distributively and so the word Church is taken 1 Cor. 14. 19. Yet in the Church I had rather speak five words with my understanding that I may teach others then ten thousand words in an unknowen Tongue Paul I hope desired not to speake in a knowen tongue to edifie in one single Congregation of Corinth onely but in all the Churches where he taught and 1 Cor. 14 35. It is a shame for a Woman to speake in the Church the word Church cannot be in that place restricted to the one single Congregation supposed to meet all in one house at one time in Corinth because it is a shame for a Woman to preach in all the Churches of the World as is clear 1 Tim. 2 11 12. and Exod. 12. 47. all the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Israel shall doe it that is they shall eate the Lambe in their Houses and shall not break a bone thereof so the 70. Interpreters render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Chaldee paraphrast Omnis caetus Israel faciet illud It were easie to bâ—ing infinite instances out of the Word of God to make good that a collective noun such as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Church is taken distributively So James 2. 2. if toere came unto your assembly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man with a gold Ring c. Except the word assemblie or Church be taken distributively and not collectively it shall follow that all the dispersed Iewes to whom Iames doth write have one single place of Church-assembly as Heb. 10. 25. not forsaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assembly of your selves together aâ— the manner of some is but can any inferre from this place more then from Acts 11. 26. Acts. 15. 35. that all the whole Hebrewes to whom that Apostle doth write had one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 single Church-meeting and one Congregation in the which they did all meet for worship I thinke not or will it follow that there were none amongst all these Iewes who did separate from any Church-assemblie except onely from the Church-assembly of a single Congregation
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
the Church of Israel properly as a Church for as a Church of a nation they might convene and assemble themselves in one nationall Assembly to reforme Religion to renew a nationall Covenant to turne away a nationall judgement to make nationall acts that they should seeke the Lord God of Israel and put away strange wives Deut. 29. 2 Chron. 15. 12 13. Nehem. 10. and this is morall yea naturall to a number of Churches united in one nation and no wayes typicall 2. The proportion betwixt Israel and a parishionall Church is questioned the Author beggeth what is in question for it is evident that in Gods Word there is a visible Church of many Congregations associated in many visible acts of government 3. If the Church of Israel and the Churches of the New Testament be of different constitutions as Anabaptists Arminians and Socinians teacheth we shall try I affirme that the Constitution in matter and forme was one with the Christian visible Church 1. Our brethren bring arguments from the constitution of the Church of the Jewes that for matter they were a holy people a royall generation for forme they were united in one Church-state Covenant-wayes as they prove from Deut. 29. 2. Separation from sinne and the wicked world but not from the worship of God was commanded to them Psal. 26. 5 6. Esay 52. 11. 2 Cor. 6. 7. Levit. 26. 11 12. Communion with the wicked was forbidden to Israel 2 Chron. 19. 2. 2 Chron. 30. 6. but communion in worship both in the Synagogue and Temple was commanded to them 3. That God required not morall preparation in them for eating the Passeover as he doth in us before wee eate the Lords Supper I conceive to bee an untruth 1. Because not to prophane the holy things of God and not to take Gods Law in their mouth and to hate to be reformed Psal. 50. 16. not to sacrifice with bloody hands Esa. 1. 11 12 c. Psal. 50. 8 9 10. Esa 66. 1. was morall and did bind and oblige the Jewes as they doe us and 2 Chron. 30. 6. The postes are sent to gather the people to the Passeover charging them to turne to the Lord God of their fathers not to be like their fathers and it is cleare by Hezekiabâ— prayer ver 18 19. Good Lord pardon him that prepareth his heart to seeke the Lord God of his fathers though he be not cleansed according to the purification of the Sanctuary vers 20. And the Lord hearkened and healed the people Ergo there was required a preparation of the heart for the right eating of the Passeover besides the typicall and ceremoniall preparation Yea God counted the ceremoniall preparation voyd of the morall preparation but abomination as Esa. 66. 1. Esa. 58. 3 4 5 6. and Josiahs Passeover is commended from this 2 Kings 23. 22 as Junius well observeth that none did with such care and zeale as Josiah did prepare the Prâ—esâ—s the people and himselfe for the passeover in removing all Idâ—latry and abominatiâ—n and in renewing their Covenant and resolutiâ—n vers 3. To walke after the Lord and to keepe his Commandements with all their heart and with all their soule 4. The uncleane and uncircumcised in heart were no more members of the true and invisible Church of the Jewes and of Christs mysticall body his Spouse his royall generation then Sodom and Gomorrah Esa. 1 10. then the Ethiopians Amos 9. 7. then Ammon and Moah Jâ—r 9 25 26. as in the New Testament and the true invisible Church amongst them as amongst us were Kings and Priests unto God Exod. 19. 5. 9. Psal. 149. 1. as we are 1 Pet. 2. 9 10. Rev. 1. 5. 5. Amongst them no man could invade the Priests office or runne unsent no more then under the New Testament Heb. 5. 4. 1 Tim. 4. 22. though they were to rebuke one another Levit. 19. and they had sacrifices for sins of ignorance Levit. 4. 27. 2. The place seemeth not to want difficultie how many sacrifices would men offer how often yea while they were going home from Jerusalem which was a long Journey to many they might fall in these sinnes of ignorance and as Master Paget noteth there was no dispensation for this Law yet when Abraham travelled three dayes to Mount Moriah from Beersheba in the South and some of the Tribes Northward would bee al 's farre distant it would be seven dayes journey to many therefore the Text is if be sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in ignorance or through ignorance that is meerely of ignorance as when a man in drunkennesse killed a man he shall offer a trespasse offering for it the Jewes call it in their Language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 timgnol magnal for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 megnal signifieth Pallium if he sinned with a cloake casten over his eyes and Weemes said the sinnes were done of ignorance not ignorantly or the word in the Hebrew is vel notificatum fuerit ei peccatum ejus when the conscience is wakened and convinced and he can finde no rest let him offer sacrifices And a third step was excommunication and casting out of the Synagogue after the captivity which are the very degrees of our Church censure They answer Israel had civill government which we have not I answer Deut. 17. 9. He that will not hearken to the Priest that standeth before the Lord to minister or unto the Judge even that man shall dye He saith not Hee that hearkeneth not unto the People 2. They say they could not in Israel forgive one anothers sinnes as we doe in the New Testament Answ. It is a divine Law in the Old Testament they were to forgive even their enemies Prov. 20. 22. c. Robinson saith No Church hath the absolute promise of the Lords visible presente which that Church then had till the comming of Christ Gen. 47. 10. and 17. 7. Exod. 19. 43 44. It was simply necessary that the Messiah should be borne in the true Church 3. In their deepest apost asy God shewed them some signes of his presence by raising up some godly King Priest or Prophet Answ. That they had Prerogatives above us is cleare Rom. 3. 1 2 3. Rom. 9. 4. and that in other respects farre more excellent wee have Prerogatives above them is as cleare 2 Cer. 3. 7 8 9. Matth. 13. 16 17. So one Christian Church have Prerogatives above another but the essentiall constitution of the Church of the Jewes and ours is one 1. They were a roâ—aâ—d Priest-hood a People holy to the Lord the Covenant made with them as with us 2. To them one little Leaven leavened the whole lumpe 3. Separation from sinne and Idolatrous worship was commanded them as it is us 4. Amongst them none who hated to be reformed were to take the Law of God in their mouth But to returne to our Author it is a false ground that one that is Baptized in one Church hath not right to the
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.
We say not that baptisme is imposed on all who beleeveth as they are such for God saveth divers beleevers who are not baptized but Gods will the supreme I aw-giver here is to be looked into God would have no circumcision from Adam to Abraham and would himselfe have the people want circumcision in the Wildernesse fortie yeares and would have it administrated in private houses it being a bloody and painefull Sacrament but we have an expresse Commandement of God to baptize all ordinarily of the visible Church yet not because they are members of one single Congregation but because they beleeve testifie themselves to be members of the visible Church in generall we deny that the want of membership in a particular CongregatioÌ„ is that strong band that should hinder baptisme or the seales of the Covenant God hath appointed no lawfull calling such as traffiquing by Seas â—equent travelling ordinary to transient members of the visible Church to be inconsistent with the lawfull partaking of the ordinances of grace seales of the Covenant for only those who doe not try and examine themselves and are prophanely scandalous are excluded as swine from the holy things of God and from the Lords Supper not men because they are necessarily busied in a lawfull calling and must ordinarily travell to farre countries and so cannot be members of a single parish 1. This is a physicall impediment and not a sinne nor a morall impediment excluding any from the Seales of grace yea and an unwritten tradition 2. I speake against that difference which the author maketh betwixt the seales of grace in the Old Testament and the seales of grace in the New Testament for there were Physicall and civill defects in the Old Testament which by a divine Law made some incapable of the Passeover as if any were Lepers bastards borne Moabites and Ammonites or typically uncleane or had touched the dead they could not eate the Passeover though otherwise they did beleeve in Christ to come and were morally cleane but by the contrary under the New Testament there be no Physicall or ceremoniall defects no callings no civill relations but onely morall defects and sinfull scandals which doth exclude men from the Seales of grace except you bring in ceremonies in the New Testament of your owne devising for all Nations so they beleeve in Christ Jew or Gentile Barbarian or Scythian bond or free male or female are to be baptized Matth. 28. 19. God is no accepter of 〈◊〉 or Nations or callings Act. 10. 34 35. compare this with ver 46 47. and Gal. 3. 27. For as many of you as have beene baptized unto Christ have put on Christ v. 28. There is neither Iew nor Gâ—â—ek there is neither bond nor free there is neither male nor female for 〈◊〉 all me in Christ Jesus so Gal. 6. 15. For in Christ Jesus neither circumcisionâ— waileth any thing nor uncircumcision but a new creature I must then say it is boldnesse in men to say that there is a lawfull calling in the New Testament which our Brethren are pleased to call the strong hand of God which maketh persons who are new creatures and baptized unto Christ uncapable of the seales of grace Deare Brethren yeeld to the cleare and evident truth of God And for this cause the seales of the New Testament must be more necessary in this respect then were the Seales in the Old Testament Our Brethren say All circumcised might eate the Passeover though I doubt much of it and might enter into the Temple if they were not legally uncleane but all baptized may not caâ—e the Lords Supper and all baptized though excommunicated may enter into the congregation for the publicke worship hearing the word praying praising c. But all circumcised might not enter into the congregation The places 1 Cor. 10. 17. and 12. 13. prove not that the Seales of grace are administrated to a Church body of a particular congregation only as they are such for these seales are common to all the visible Churches on earth We many are one body it is not to be exponed We many are of one Parishionall Congregation and onely are one body but We many of all the visible Churches on Earth are one body in Christ. This you must say except you deny all visible communion of sister Churches The Object They who are not capable of Church censures are not capable of Church Priviledges But those that are not within the Church covenant of a particular congregation are not capable of Church censure The proposition being evident the assumption is proved 1 Cor. 5. 12. What have I to doe to judge those who are without that is without the communion of a particular congregation So Amesius de consc l. 4. c. 24. quest 1. resp ad Answ. First I answered before the major is false by your owne doctrine those of another Congregation cannot be censured but by their owne congregation yet by Letters of recommendation they may receive the Lords Supper in another Congregation Also strangers of approved piety may be capable of Church rebukes which are Church censures Secondly The place 1 Cor. 5. 12. is manifestly abused for by those who are without are meant onely the Insidels and Heathens who are without the whole visible Church and not those of approved piety who are baptized and professe the truth sincerely for Peter Martyr Beza Calvin Marlorat Pareus Zwinglius so also Haymo Aquinas expone it with us which is cleare first by the phrase of speaking What have I to doe being a note of estrangement as Joh. 2. 4. Woman what have I to doe with thee and 2 Sam. 16. 10. David said What have I to doe with you ye sonnes of Zerviah now Paul and the faithfull at Corinth are not estranged from those of approved piety of other Congregations he tooke care to edifie and rebuke them and so are all the Saints to edifie censure and rebuke one another Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwayes those who are without are taken in an ill part in the Word of God as Mark. 4. 11. Those who are without are the blinded and hardned and Rev. 22. 15. for without are dogges our Brethren expone it of the visible Church Now not to be in Membership of such a particular congregation is not a sin nor a just ground of Pauls estrangement of his Ministeriall power from them it may be caused by persecution when the flocke are scattered by Wolves Fourthly Those who are here without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are left by Paul to the immediate judgement of God and not to be judged of the Church ver 13. But them that are without God judgeth Now those who are members of another congregation then the Church of Corinth or members of no particular congregation and yet of approved piety are not left to the immediate judgement of God because they are without The banished servants of God who suffer for the Truth or transient members who
because their calling is ordinarily traffiquing and so not consistent with a membership in a setled congregation are they I say without not to be edified by the censures of the Church but left to the immediate judgement of God this is contrary to Gods Word and an insolent interpretation and I find iâ— not in your place of Amesius They reason from inconveniencies Hence say they Church assemblies shall be confused meetings if all out of Church membership â—e admitted Answ. If by confused meetings you meane meetings of sound beleevers and hypocrites then Christs Kingdome compared to a draw-net wherein are good and bad are confused meetings and unlawfull which none can say but Anabaptists But if you meane meetings of these of your owne Congregation and strangers of approved piety these are not confused meetings but you begge what is in question and utterly abolish all Communion of Churches They adde the Church shall endanger the propbaning of the Seales and want a speciall meanes whereby their grace and piety shall be disâ—erned if without respect of their Church estate men be admitted to the seales for their owne testimony is not enough also how can they be of approved piety who against light refuse to professe subjection to the Gospell by an orderly joyning themselves with some approved Church when they have opportunity seeing Church-fellowship is an action of piety required in the second Commandement and this meane of tryall hath beene so blessed that many approved men have beene after tryall found light to others and to their owne consciences Answ. Meanes of discovering sincerity or hypocrisie would be warranted by Gods word and meanes of eschewing the prophaning of the Seales also Simon Magus was not so tryed yea when Peter found him in the gall of bitternesse we sinde not that he cast him out of the visible Church in respect his sinne was not that publikely scandalous as to offend the whole Church 2. We grant that strangers are not rashly to be admitted to the Seales but you prove them not to be of approved piety because they will not sweare your Church-oath and your discipline as the onely true way and in so doing you say they refuse Church-fellowship commanded in the second Commandement but this is to be proved and not to be nakedly averred by you they beleeve and can give evidences of their beliefe so should by the word of God be admitted to the Seales Act. 10. 47. Act. 8. 37. Act. 16. 14 15. ver 31 32 33. 1 Cor. 11. 38. you deny them the Seales as iâ— they were dogges and unworthy prophaners of the Seales onely because they cannot sweare to your Church-government which you cannot prove from the word of God 3. You deny them to be of approved piety who will not joyne to an approved Church you meane your owne onely But you adde if they have opportunity but what if they want opportunity then the strong hand of God deharreth them their seed from the Seales of Grace now if any be to traffique by Seas and to travell to farre Countries in a lawfull calling he is legally uncleane and incapable of the Seales to himselfe or his seede for he cannot in Conscience and through necessity of his lawfull calling sweare your Church-oath for he must sweare to observe the manners of his fellow-members to edifie them by exhortation consolation rebuking to joyne himselfe in an eternall Covenant to that visible Church yea never to remove thence except the Congregation consent so your oath obligeth him to all these now this is impossible because of his lawfull calling and because he cannot be a Church-member for ever while he traffiqueth in his lawfull calling the comfort of the Lords supper is denyed to him and Baptisme to all his seede and that by a strong hand of providence without any fault in him shew us a warrant from the Law and the Testimony where any are to be debarred from the Seales of the Covenant and that ordinarily where sicknesse and some other Physicall impediments doth not occurre where there is no morall unworthinesse or guiltinesse in the persons debarred Will you debarre all from Church-comforts the presence of Christ in his Church the comfort of his walking beside the Candlestickes and his influence in the word Preached the power of the keyes the rebukes of the Saints their exhortation and private comforting of sinners the comforts of the Ordinances of Baptisme and the supper of the Lord because a strong hand of providence in a lawfull calling doth perpetually debarre them 4. You say your trying of Church-members is a meane blessed of God to try many mens sincerity I answer Unlawfull meanes as the persecution of Tyrants may have this successe what then is it a lawfull meane 2. I would Gods name were here spared it is not a meane blessed of God it chaseth away many from the net of the Gospell and the Pastorall care of the Shepheards and is not a conquering way to gaine Soules John Alasto say they in the dayes of Edward the sixth would bapize none but such as were members of that Church and therefore pâ—â—paned this question to the Fathers Are these infants that you 〈◊〉 the seede of this our Church that they may lawfully be Baplized Answ. John Alasto had reason because of some present abuse some indifferent Atheists infidels in heart refused to joyne to either Churches either Protestant or Papists and sought Baptismeto their children in either Churches as they might have it and therefore was that question proponed to the Fathers but it proveth not your point Alasto excluded the Children of Atheists who would joyne to no Church as his words cited beare Ergo approved Christians and their seede are to be excluded from the Seales of the Covenant How weake is your reasoning If the Rechabites say they the Posterity of Jethro shall live in the â—idst of the Common-wealth of Israel some of them prove true beleeters as Jonadab the sonne of Rechab yet if they shall refuse to take bold of the Covenant of Israel to become Prâ—selytes it is no sinne for Israel to withold the Passeover from them circumcision from their Children Answ. You might have proved your point a nearer way many legally uncleane and yet sound beleevers because of leprosie for no sinne were debarred from the Seales amongst the Jewes but have you any law to debarre any from the Seales of the Covenant of grace under the New Testament and that ordinarily for no sinne 2. Calvin thinketh their Vow not lawfull Bucanus Polyander and Willet think it the lawfull Vow of the Nazarites commanded Numb 6. What then If by Gods Law of the Nazarites they abstained from wine and the Passeover God is above his owne Law Ergo you may debarre men from the Seales under the New Testament for no sinne it doth not follow 3. How prove yee they abstained from the Passeover being so divine a Law might not their Vow suffer
an exception for a greater Law in eating the Passeover I thinke it might for in case of necessity they came and dwelt at Jerusalem for feare of the Army of the Chaldeans Jer. 35. 11. and yet their vow was to dwell in Tents From these ariseth Quest. I. If Pastors may performe Ministeriall Acts in any other Congregation than their owne This is answered unto by a Manuscript If you take a Ministeriall act improperly when a Minister doth exercise his gift of praying and preaching being required so to doe so hee may exercise some Ministeriall acts but this he doth not by vertue of any calling but only by his gifts and occasionally but if you meane by a Ministeriall act an act of authority and power in dispensing of Gods Ordinances as a Minister doth performe to the Church whereunto he is called to be a Minister then we deny that he can so performe any Ministeriall act to any other Church than his owne Hence though he may preach to another congregation yet may he not administer the Sacraments to an other then to his owne Answ. First We hold that by a calling or ordination he is made a Pastor by election he is restricted to be Ordinarily the Pastor of his flocke Secondly A Pastor is a Pastor of the Catholike Church but he is not a Catholike Pastor of the Catholike Church as were the Apostles Thirdly The Reformed Churches may send Pastors to the Indians for that which Acosta saith of Jesuites wee may with better reason say it of our selves That Pasiors are as Souldiers and some souldiers are to keepe order and remaine in a certaine place others run up and don ne in all places So some are affixed to a Congregation to feed them others may be sent to those people who have not heard of the Gospel Which sending is ordinary and lawfull in respect of Pastors sending and the Pastors who are sent because in Pastors even after the Apostles be dead there remaineth a generall Pastorall care for all the Churches of Christ. Thus sending is not ordinary but extraordinary in respect of those to whom the Pastors are sent yet is it a Pastorall sending This opinion of our Prethren is against the care of Christ who hath left no Pastorall care on earth by this way now since the Apostles dyed to spread the Gospell to those Nations who have not heard of the name of Christ but a Pastorall care for the Churches is not proper to Apostles onely but onely such a Pastorall care by speciall direction from Christ immediately to Preach to all 2. Backed with the gift of tongues and of miracles and this essentially differenceth the Apostle from the ordinary Pastor but the former Pastorall care to Preach the Gospell to all Nations and to convert is common both to the Apostle and Pastor 2. Our Brethren distinguish betwixt office and the calling and they say that the office extendeth no further then the call and by 〈◊〉 he is onely a Pastor of this determinate flocke But if he be a Pastor essentially in relation to none but to his owne Congregation from which he hath all his calling as is supposed by that same reason a Christian is a Baptized Christian to none but in relation to that particular Church in whose society he is admitted and he doth partake of Christs body and blood in the Lords Supper in relation to no visible professors on earth but onely to the Parish Church whereof he is a Member 1 Cor. 10. 17. for they expone that onely of a Parishionall Communion within one single independant Congregation And he must be a Heathen or as a Pagan in all Congregations on earth but in his owne yea and he is a visible professor of the Covenant of grace which is one in substance as they say with the Church-Covenant and hath claime to Christ and all his Ordinances in no Congregation save in his owne I prove the consequence for by Baptisme the Baptized person is incorporated in Christs visible Church 1 Cor. 12. 13. If this be true when one removeth from one Congregation to another hee must bee re-baptized and incorporated a visible member of a body visible with them And I see not how one can be in-churched to another Congregation and made one body therewith while he eate of one bread with them as they expone 1 Cor. 10. 17. if he be not also a member of all visible Churches on earth 3. If a Pastor can exercise no Pastorall acts toward any Congregation save toward his owne then a Pastor as a Pastor cannot pray for the whole visible Churches of God but the latter is absurd Ergo so is the former I prove the major The praying for the whole visible Churches is a Pastorall Act due to a Pastor as a Pastor 1. Because every visible Church is oblieged as it is a Church to pray for all the visible Churches on earth for as a Christian is oblieged to pray for all Churches visible so farre more is a Church now a visible Church doth not pray but by the Pastor who is the mouth of the People to God and that this is a Pastorall duty due to a Pastor I thinke is said Isa. 62. 6. I have set watchmen on thy Tower O Jerusalem which shall never hold their peace day nor night Yee that make mention of the Lord keepe no silence till he establish and tâ—ll â—â— make Jerusalem the praise of the whole earth Also Pastors as Pastors are to pray for the King though the King be no member of that Congregation whereof they be Pastors 1 Tim. 2. 1 2. every Pastor as a Pastor is to Preach against the sinnes of the Land else how can the People mourne for these sinnes Ergo the Pastor doth exercise Pastorall acts upon all the visible Churches on earth upon the King and upon the whole Land to which he is not a Pastor by speciall election 4. If a Pastor be oblieged to Preach in season and out of season and that as a Pastor and because he is a Pastor 2 Tim. 4. 2. Ergo he is to Preach as a Pastor in any Congregation where he shall be desired They answer He may Preach the word in another Congregation not by vertue of a calling or office but by vertue of his gifts I answer First if he Preach by vertue of a gift onely he Preacheth in that case not as sent of God and so intâ—udeth himselfe and runneth unsent and a meere gift to be a King or a Magistrate maketh not a Magistrate as Master Robinson granteth Ergo one cannot warrantably exercise a Pastorall act by vertue of a meere gift 2. He may in another Congregation preach with Pastorall authority and use the keyes by binding and loosing sinnes according as hearers doe repent and harden their nockes against the Gospell Ergo he may preach as a Pastor to another Congregation 3. There shall be no Communion betwixt Sister Churches in Pastorall acts as Pastorall which is
and when they refuse him againe and cast him off they take not pastorall authoritie from him for they cannot take away that which they cannot give he remaineth a Pastor though they cast him off as a Colledge of Physitians do promote a man to be a Doctor of Physicke to cure diseases a towne calleth him to be their Physitian he may yet exercise acts of his calling and ex officio as a Doctor upon other cities and inhabitants of the countrey and when the city who choosed him for their physitian doth cast him off they take not from him the office of doctorship which the Colledge of Physitians conferred upon him for they cannot take from him that which they cannot give to him Yea if any of another flocke shall come and heare the word the Pastor offereth all in one pastorall sacrifice to God in prayer though there be many of another Congregation in the Church hearing yea strangers beleevers communicate with him at the same Table yet is he not their Pastor If a Pastor of a Congregation die or be sicke shall the children of beleevers yea shall converted Pagans being desirous to be baptized be defrauded of the comfort of Baptisme and of the Lords Supper for no fault in them but onely because their Pastor is dead may not the Congregation by their desires and requests appropriate the office of Pastors of another Congregation in some particular acts to their necessitie yea is not their receiving of his ministry in that act when their Pastor is dead a calling warranting him to officiate hie nunc even as the desires and choise of his owne flocke electing him to be their constant Pastor gave him a calling to be their Pastor constantly and in all the ordinary acts of his calling yea and it is sure as the holy Ghost set him over his owne floeke in ordinary because they choosed him to be their Pastor so that same holy Ghost set him over this other Congregation in this act to preach and administrate the sacraments to them in this exigence of the death of their Pastor for God who ruleth officers and disposeth of them in his house disposeth of particular Acts of his owne officers and he is sent as a pastor from God to speake to the stanger hic nunc and to worke his heart to the love of Christ and that as a Pastor no lesse then to his owne flocke except we destroy communion of gifts and of Pastorall gifts Paul by the holy Ghost was made the Apostle of the Gentiles Peter of the Jewes Gal. 2. 8. yet Peter as an Apostle preached to and baptized the uncircumcised Gentiles Act. 10. 11. and Paul exercised his office of an Apostle upon the Jewes also both by preaching and baptizing as the history of the Acts chap. 16. chap. 17. and other places may cleare Rom. 1. so that the contrary doctrine is a new conceite not of God and against the pastorall care of bringing in soules to Christ. Quest. II. Whether or no children be received into the visible Church by Baptisme In this Chapter the Author will not have persons of approved pietie and baptized to be within the visible Church and the Author of the Apologie saith We doe not beleeve that children are received within the visible Church by baptisme for if they be not in Christs Church before they be baptized what hath a Minister to doe to baptize them who are not of the Church and if they be within the Church before baptisme how shall they be received in the Church by baptisme if you say they may be received that is declared by baptisme to have beene received into the Church by the Covenant of their fathers We demand into which Church not into our owne Church for their parents were never members of a Church and we cannot put the seale of God upon a falsehood not into the Church from whence their fathers came for we know not whether their fathers were casten out of the Church or not Some considerations are here to be set downe 1. Baptisme is not that whereby we are entred into Christs mysticall and invisible body as such for it is presupposed we be members of Christs body and our sinnes pardoned already before baptisme come to bee a seale of sinnes pardoned but baptisme is a seale of our entry in Christs visible body as swearing to the Colours is that which entreth a Souldier to be a member of such an Army whereas before his oath he was onely a heart friend to the army and cause 2. Baptisme as it is such is a seale and a seale as a seale addeth no new lands or goods to the man to whom the Charter and seale is given but only doth legally confirme him in the right of such lands given to the man by the Prince or State yet this hindereth not but baptisme is a reall legall seale legally confirming the man in his actuall and visible profession of Christ remission of sinnes regeneration so as though before baptisme he was a member of Christs body yet quoad nos he is not a member of Christs body visible untill he be made such by baptisme 3. This question toucheth the controversie anent the efficiencie working and operation of the Sacraments of which I give a tast shortly Sacraments are considered as Sacraments in abstracto in genere signâ—rum the reprobate doe receive holy Seales and Sacraments else they could not be said to prophane the holy things of God and so they may be Sacraments and worke no grace either by themselves or from God all operation from or about the Sacrament then must be accidentall to a Sacrament 2. Sacraments are considered in concreto according to all which they include in their use to wit as they consist of the signe the thing signified the institution of God and the promise of grace and in this meaning Altisiodorensis as I conceive maketh the Sacraments not efficient causes of grace yet materiall causes containing grace uti vas medicinam so the Scripture saith Baptisme saveth as the Physitians glasse cureth the disease and Guliel Parisiens said not ill that the Sacraments have a power to obtaine grace by faith and prayer that is being used in faith and sincere calling upon God they obtaine grace so to speake accurately this is all about the Sacrament rather then from the Sacrament to which sense Durandus Occam Gabriel Biel Aliacensis doe deny the Sacraments to be Physicall instruments producing grace in a Physicall way though Papists cry out against our Divines for teaching so onely they say God at the presence of the Sacrament produceth grace of his meere free will ad praesentiam Sacramenti operatur deus gratiam ex solâ liberâ suâ voluntate And for this cause Gregorius de Valentia saith these Schoolemen nihil amplius tribuere Sacramentis quam haeretici tribuunt give no more to the Sacraments then hereticks give yet Vasquez and a Jesult
professor at Rome Joan. de Lugo teach that the Sacraments are morall causes of grace but not physicall It is grosse that Henricus saith that God createth grace per tactum Sacramentorum by the touch of the Sacraments as Christ cured the Leper by the touch of his hand for Sacraments are not miracles as Papists say Phisicke worketh upon a mans body when he sleepeth so doe Sacraments justifie and worke grace ex opere operat◠though the faith of the Sacrament-Receiver doe worke nothing at all 4. Sacraments are considered 1. As holy signes 2. As Religious seales 3. As instruments by which faith worketh 4. As meanes used by us out of conscience of obedience to Christs commandement who hath willed us to use them Sacraments as signes are objective and morall causes exciting the mind as the word doth in a morall way they represent Christ and him crucified and this Sacraments have commune with the word The Sacrament is a visible word teaching us 2. Sacraments have the consideration of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tantum they be seales and not teaching and representing signes onely this way also they have no reall or physicall action in them or from them for a seale of a Prince and State as it is such conferreth not an acre or rigge of land but it is a legall Declaration that those lands written in the body of the Charter doe duely belong to the Person to whom the Charter is given But Arminians do here erre as Episcopius and also Socinus and Smalcius who teach that the Sacraments be nothing but externall rites and declarative signes scadowing out Christ and the benefits of his death to us because they find a morall objective working in the Word of God but a substantiall and Physicall working betwixt us and Christs bodie they say is ridiculous but they would remember that this is an insufficient enumeration the seale of a Kings Charter hath besides a morall action on the mind by bringing to the mind such lands given to such a man and so the seales worketh upon the witnesses or any who readeth the Charter as well as upon the owner of the Charter I say beside this the seale hath some reall action I grant not in it but about it and beside it for it sealeth that such lands are really and in effect given by the Prince and State the action is about the seale not in or from the seale When a Generall of an Army delivereth the keyes of a Castle to a Keeper thereof he saith I deliver the house to you when he delivereth the Keyes onely Physically and not the stones walls or timber of the house by a Physicall action or Physicall touch contactu Physico yet in delivering the keyes he doth really deliver to him the Castle but in a legall and morall way Arminians and Socinians may see here that there is neither an action by way of naked representation and teaching for the Sacrament is a teaching signe to the beholders who receive it not nor is it a Physicall action as if Christs Physicall body in a Physicall way were given yet it is an action reall and morall so the Sacraments are signes exhibitive and not naked signes Our brethren doe side with Arminians and Socinians who so often teach that Sacraments make nothing to be what they were not but onely declare things to be what they are It is true the formall effect of a Sacrament is to seale and confirme to seale and confirme is but a legall strengthning of a right and not the adding of any new thing Yet in this the Sacrament differeth from a seale 1. That to a civill seale there is not required the beleeving and faith of the owner of the Charter to make the seale effectuall for whether the Lord of the lands beleeve that his seale doth confirme him in the lands or not the seale of it selfe by the Law of the Prince State maketh good his right to the lands but Sacraments doe not worke ex opere operato as civill seales doe worke even as Physicke worketh upon the body without the faith of the mind though the man bee sleeping Hence the third consideration of a Sacrament as an instrument Faith in and through the Sacrament being wakened and stirred up layeth hold upon Christ his death and benefits and for this cause there is a reall exhibition of the thing signified and the Sacrament is an exhibitive seale 4. The Sacrament in the use is considered as wee use it in obedience to God who saith in the Lords Supper Do this in remembrance of me and in this it differeth from a civill seale also The Prince doth not conferre a seale to confirme a man in his land upon condition that he will make use of it otherwayes it shall be to him as no seale But God hath given the scale of grace upon condition that wee make use thereof in Faith else the Sacrament is blanke and null Therefore if you beleeve and not otherwayes the Sacrament of the Supper sealeth and confirmeth you in this that Christ is given already and is in the present given to be nourishment to your soule to life eternall and so oft as you eate the certioration and assurance groweth and the faith is increased and a further degree of a communion with Christ confirmed but it is not so in civill seales though yee repeate and reiterate the same seale of lands ten thousand times it never addeth one aker more to the in heritance because the repetition of a civill seale is not commanded under the promise of addition of new lands nor is it commanded as obedience to the owner of the Charter that hee should make use of the seale but from the using in faith the Sacrament we receive increase of Grace and a Sacramentall Grace Hence Baptisme is a seale of our incorporation in Christs visible Church 1 Cor. 12. 13. For by one spirit we be all baptized into one body whether we be Jew or Gentile or whether we be bound or free Act. 2. 41. Then they that received the word were baptized and the same day there were added unto them three thousand souls so Matth. 28. 19. the taught Disciples are to bee baptized in his name Act. 8. 38. Philip was this way received in the Christian Church and Cornelius Act. 10. 47. and Lidia Act. 16. 15. and the Jaylor vers 23. 2. That which distinguisheth by a visible note the Church as visible from the invisible Church and from other visible societies and sealeth our visible union with Christs body that is the seale of our entry in the visible Church but baptisme is such Ergo. 3. What circumcision was to the Church of the Jewes that baptisme is to the Christian Church because in re significatâ in the thing signified and inward substance of the Sacrament they were both one Col. 2. 11. 12. Phil. 3. 3. But circumcision was a seale of the
Jewish entry in the visible Church Gen. 17. 13. It being the Covenant of God in the flesh the uncircumcised being commanded to be cut off from Gods people v. 14. 4. This is according to the Scriptures and the doctrine of the fathers Augustine Cyrill Basilius Tertullian Hieronymus Theophylact Theodoret Ambrose Cyprian who constantly so teach so doe our Divines Calvin Beza Buâ—nus Pareus Piscator Anton. Wallaeus Tilenus Kickermanus So Zanchius Polanus Sihrandus Rivetus Fennerus Whittakerus Raynoldus Willetus and the professors of Leyden 〈◊〉 Our Brethren say it is the opinion of the Anabaptists that the Church is made by baptisme and Papists have the same conceit and therefore place their Font at the Church doore to signifie mens entry into the Church by baptisme but we beleeve not that baptisme doth make men members of the Church nor to be administrated to them who are without the Church as the way to bring them in but to them that are within the Church as a seale to confirme the Covenant of Grace to them Answ. 1. Anabaptists deny that any ought to be baptized while thy come to age and while they beleeve and be regenerated and they say not farre from your selves in this who teach it to bee absurd to put a blanke seale upon a falshood and so you presuppone all to be regenerated and truly within the Covenant before they can be sealed to be within the Covenant by baptisme and yet you do not think all Infants of beleeving parents to be regenerated and truly within the Covenant then is the seale blanck Also you say baptisme is not to be administrated to those who are without but onely to those who are within the Church you meane not within the Church by profession for Infants have no profession and you say the Sacrament cannot be put on a blanke or a falshood Ergo you thinke all that are baptized ought to be within the Church really and not in profession ouely Ergo they must all come to age and beleeve before they can be baptized 2. We say not that baptisme maketh a Church mysticall and the true and lively body and Spouse of Christ but that it is a seale confirming us of our entry in the visible Church 3. The placing of the Font at the Church doore as a mysticall signe of our entry in the Church is an Antichristian ceremony of mens devising which wee disclaime 4. If Infants baptized must bee within the Church before they can be baptized how deny you to receive them to the Lords Supper when they come to age while they bee againe by your Church-oath received within the Church then are they both within the Church because they are baptized and without the Church because they are not received in by your Church-oath againe 5. If baptisme be a seale of grace to confirme the Covenant of grace to those who are within the Church that is onely a single Congregation for you deny that there be any visible Churches in the New Testament save these onely then are persons baptized persons and confirmed in the Covenant of grace onely within a single Congregation I would know if baptisme should not then be repeated and reiterated in every ones person as they come to a new Congregation for they are confirmed in the Covenant of grace by baptisme onely in one single Congregation as you teach Their second and third reason is Baptisme and all ordinances are priviledges given to the Church so it maketh not the Church but the Church is before baptisme and all ordinances the use also of baptisme is to be a seale of the Covenant now a seale is not to make a thing which was not but to confirme a thing which was Answ. 1. The Church is indeed the Church mysticall and the invisible body of Christ before baptisme but this proveth not but baptisme is a seale of our entry in the visible Church for if this be a good argument your Church-covenant which to you is an ordinance of God falleth to the grrund for persons are the true Churches of Christ before all the ordinances of Christ Ergo by your Church-covenant men doe not become Christs visible Church 2. The argument hath no feet for the ordinance of preaching the Word is a priviledge of the Church and ordinance of God yet is not the Church before the preaching of the Word for birth is not before the seed but the seed before the birth the preaching of the Word is the seed of the Church 1 Pet. 1. 23. and a meane of gathering the Church Rom. 10. 14. and it is also a priviledge of the Church for hee dealeth not so with every nation to send his Gospell to them Psal. 147. 19 20. 3. When you say that a Seale doth not make a thing that was not but confirme a thing that was while you would seeme to refute Papists who vainely teach that Sacraments doe confeâ—re grace ex opere opâ—rato by the deed done yet doe you make the Sacrament but a naked signe and take part with Arminians and Socinians whose very arguments in expresse words you use for Socinius goeth before you in this argument and so doth Smalcius follow him 〈◊〉 and sealing there is required the trying of the thing and some â—â—â—hing or document but that ceremony a baptisime and that rite though it bee â—â—ly doth nothing to the remission of sins but it doth onely shadow out and as it 〈◊〉 delineâ—ue and point forth remission of sinnes by the washing of water â—xpâ—ned in the Word of God You say Sacraments 〈◊〉 make a thing that was not but confirme a thing that was before you can have no other meaning then to deny all cansalitie and all reall exhibition of grace in the Sacraments for if a Sacrament make not a thing that was not before or if God give nâ—t and really produce conferre and exhibite grace and a stronger measure of faith and assurance of remission of sinnes at the due and right use of the Sacrament the Sacrament is a naked signe and not an exhibitive Seale But if Christ give and in the present exhibit as surely remission of sinnes as the infant is washen with water as our Divines and the Palatinate Catechise teacheth yea and the confession thereof and the Synod of Dort teacheth then by the Sacrament of Baptisme a thing is made that which it was not It is true a civill seale as I said before addeth no new lands to the owner of the Charter but if Christ by his Seales rightly and in faith used doe not onely confirme grace and pardon but also really exhibite and give grace and pardon in a further degree and a new measure of assurance to the conscience which there was not before you goe not a streas breadth from Arminians and Socinians especially seeing Episcopius Henricus Welsingius saith that remission of finnes is not sealed by
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
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
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
to holy actions performed by Gods enemies nor is our externall communicating with them a saying Amen to the wicked manner of receiving the seales this is most unreasonable and cannot be proved by Gods word But Robinson will prove that in this place 2 Cor. 6. the Lord forbiddeth communion not onely with evill workes of wicked men but with their persons and that he commandeth a separation not onely reall but personall 1. Because saith he the Scripture hath reference to the yoaking of the unbeleevers in marriage as the occasion of spirituall idolatrous mixture which he reproveth now this joyning was not in an evill or unlawfull thing but with the wicked and unlawfull persons Answer If the man had formed a syllogisme it should be a crooked proportion if Paul allude to the marriage with insides then as we are not to joyne with Pagans in lawfull marriage so neither with scand â—â—ous Christians in lawfull worship This connexion is gratis said and we deny it But as we are not to marry with Pagans so not to sit in their Idoll-Temple and to be present in their Idoll-worship else we were not to admit them or their personall presence to the hearing of the word contrary to your selves and to 1 Cor. 14. 24 25. So if because we are not to marry with them we are not to be personally present with them at the receiving of the Sacrament neither at the hearing of the word nor are we to be baptized because Simâ—n Magus and many Hypocrites are baptized 3. Locall separation from Idoll-worship in the Idoll-Temple we teach as well as Robinson but what then he commandeth locall and personall separation from all the professors of the truth in the lawfull worship of God this we deny to follow 2. The very termes saith Robinson beleevers unbeleevers light darknesse Christ Belial doe import opposition not of things only but of persons also for things sake so the faithfull are called righteousnesse light and the ungody darknesse and so not onely their workes but their persons are called Answer 1. We deny not opposition of persons and separation locall from persons in Idoll-worship at an Idoll-Table but hence is not concluded personall separation from wicked men in the lawfull worship of God 2. This is for us we are to separate from the persons because the worship is unlawfull and Idoll-worship and therefore the contrary rather followeth iâ— the worship were lawfull we would not separate for remove the cause and the effect shall cease 3. The Apostle saith he forbiddeth all unlawfull communion in the place but there is an unlawfull communion of the faithfull with the wicked in things lawfull as with the excommunicated idolatrous 〈◊〉 or my other flagitious person in the Sacraments prayers and other religious exercises and the Iewes were to separate themselves 〈◊〉 from the manners of the Heâ—then but even from their â—ersâ—s â—zr 19. 1. 2. and 10. 2 3. Nehem. 9. 10. 28 30. And Paul 〈◊〉 the Corinthians 1 Cor. 5. for having fellowship not onely in â—â— persons inâ—est but with the incestuous person whom therefore they 〈◊〉 â—urge out and to put away from amongst themselves verse 5. â— 13. Answer It is true there is an unlawfull communion of the faithfull that is overseers and guides of the Church to whom God hath committed the keyes of the Kingdome of Heaven with excommunicated persons in that they retaine one worthy to be excommunicated in the bosome of the Church but communion with the Church in the holy things of God is not hence concluded to be unlawfull because the guides of the people communicate with that Church where the excommunicated person is suffered it is the sinne of the Church-guides that an excommunicated person is not cast out and that he is suffered to communicate at the Lords Table and to profane â— in not discerning the Lords body but it is not the sinne of either guides or the people to communicate at one Table with the excommunicated person or him that deserveth to be excommunicated for not casting out is one thing and to communicate with the excommunicated in the true visible Church is another thing the former is a sinne not to use the power that Christ hath given but to communicate with the excommunicated person is not a sinne but a remembring of the Lords death at Christs commandement for one sinne maketh not another sinne to be lawfull or to be no sinne to deliver one unto Satan is to debarre one from the Lords Supper and to repute him as a Publican and to judge him not worthy of the communion in the holy things of God with the Church but this is not to repute the Church or guides or members as Publicans and Heathens and as not worthy of Church-communion with the man who is cast out we see the Church of Corinth rebuked for not excommunicating the incestuous man but not forbidden to come and eate the Lords Supper with him and these who came and did eate their owne condemnationâ— 1 Cor. 11. yea they are commanded to come to the publike meeting Ergo it is one thing not to excommunicate the scandalous a sinne and another thing to communicate with the scandalous which is not a sinne directly nor forbidden at all Though Paul have an allusion to the Lords separating of the Jewes from all other people yet it followeth not that we are to separate from the wicked men and unrenewed professing the truth that way first because there was a typicall separation in marriage with Canaanites if the Jewes should marry with the Canaanites the marriage was null and the Moabites and Ammonites ought not to enter in the Temple 2. The Jewes are to separate from the manners of Heathen and from the persons of strange wives yea and to put their wives of the Canaanites after they had married them away from them in token of their repentanee because the marriage was not onely unlawfull but null as is cleare Ezra 9. 1 2 3. Nâ—hem 9. 1 2. And this was a peculiar Law binding the holy seed but doth not inferre the like separation of Christians for 1 Cor. 7. 11 12. it is not lawfull for a Christian to put away a Pagan wife or for the beleeving wife to forsake the Pagan husband and therefore that Jewish separation cannot inferre a separation from the persons and worship of unbeleevers and it is true that Paul commandeth to cast out the incestuous person and to separate him from the Church but it followeth not therefore the Church was to separate from the publike worship because he was not cast out 4. Saith Robinson the Apostle injâ—yneth such a separation at upon which a people is to be esteemed Gods people the Temple of the living God and may challenge his promise to be their God and to dwell amongst them and to walke there and as for the Temple the stoneâ— and timber thereof were separated from all the trees of the Forest and set together in comely
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
would plant the Lords vâ—neyard with such impes or gather unto the Church flagitious persons drunkards iâ—â—esâ—tous persons or such as denied the resurrection Answ. 1. Paul never insinuateth in one letter that these wicked persons marred the constitution and matter of the visible Church but onely that they marred the constitution of the invisible Church that being bought with a price they should give their bodies to harlotry and that in denying the resurrection they denyed the Scriptures and turned Epicures who said Let us â—aâ—e and drinke for to morrow we shall die but there is nothing to insinuate separation from the Church as false in the constitution 2. Paul doth not plant wicked men as impes in the Lords Vineyard they plant themselves in the roome of true members of the Church invisible and as the redeemed of God when they are not so indeed and this sort of planting is given improperly to the pastors But if you understand by planting the casting out of the draw-net of the word of the kingdome preached and the inviting of as many to come in as the Pastors doe finde Matth. 22. 9. 10. even good and bad this way it is the mouth of truth and not a prophane mouth that Pastors invite professors to come in and bee members of the visible Church though their act of inviting have no kindly influence in the hypocrisie of their profession who are invited To professe the truth is good and laudable and to deny it before men damnable and to invite men to this profession of the truth is good and laudable also And wisedome sendeth out her maidens and by them inviteth simple ones and fooles to professe the truth and to come to the visible Church Prov. 9. 4. Prov. 1. 20 21. but Pastors doe not plant drunkards and flagitious persons in the visible Church but the Apostolike Church calling to her communion Simon Magus Act. 8. but doth not plant them as hypocrites but as externall professors Mr. Coachman saith It is no wrong to leave the carnal multitude as it was no hurt to Jehosaphat when Elisha in his presence protested against Joram as one betwixt whom and God hee would not intercede Answ. Put case Jehosaphat be a Church visible worshipping God aright you wrong his societie if you leave the shepheards tents where Christ feedeth amongst the Lilies till the day breake because there bee foxes in these tents and wicked persons Is it not saith he sweeter to converse with the Godly then with the ungodly Is not the presence of faithfull Christians sweeter when one commeth to powre out his prayers and offer his oblation then the society of carnall men Answ. This will prove it is lawfull to separate from Pharisees preaching the truth in Moses his chaire the contrary whereof you were Sect. 4. Pag. 10. because it is sweeter to heare the word with the Godly then with the ungodly We have not found saith Coachman the honorable name of Christians or godly men given to liars swearers c. no comfort no priviledges belong to them in that state it belongeth not unto them but unto us to build the house of the Lord Ezra 4. 3. Answer Yea God bestoweth the priviledges of externall calling unto good and bad even to those who preferre their lusts to Christ Matth. 22. 9. Luk. 14. 17 18 19. 2. The place of Ezra is corrupted for those were the open adversaries of Judah and Benjamin v. 1. and were not the Church at all 3. Onely Pastors are publicke and authoritative builders of the Church not private Christians The wicked saith he have the things of this life above the godly Ergo they should not be invested in the highest prerogatives above the godly also it is a presumption to say to any carnall man This is the body of the Lord that was given for thee Answer It is the cry of a stone to reason thus this argument is as much against Gods providence as against us for God sendeth to Capernaum and Bethsaida the priviledge of Christs presence in preaching the Gospel and working miracles yet they are an unworthy people 2. Pastors of the separation give the body of Christ to lurking Hypocrites are they not herein presumptuous also They object To live in the want of any of Gods ordinances is not lawfull as Matth. 28. 20. 2 Chron. 30. 8. Cant. 1. 7. 8. so saith Robinson A man is not onely bound in his place to admonish his neighbour but also to see his place be such as be may admonish his brother a calling absolutely tying a man to the breach of any of Gods Commandements is unlawfull and to be forsaken Answ. Seeing affirmative precepts tye not ad semper and Christian prudence is to direct us here there be some in Church communion whom we cannot without palpable inconveniences rebuke The Ministers of New-England in their answer to the nâ— question say such as are not free servants or sonnes may stay in paroch Assemblies in Old England so as they partake of no corruptions and live not in the want of any ordinances they meane wanting the Lords Supper through their default now to separate from the Lords Supper because of the wickednesse of the fellow-worshippers is their default which is against Robinson yet we see not how masters or fathers should separate from Christs true Church more then servants or sonnes 2. Not to admonish in some cases is not a breach of a Commandement nor living besides scandalous persons in a Church or for any to abstaine from the seales because such be in the Church except we would goe out of the world for Robinson presseth alwayes personall separation no lesse then Church separation Robinson There is the same proportion of one member sinning of a few of many of a whole Church now if one brother sinne and will not be reclaimed he is no longer to be reputed a brother but a heathen Ergo so are we to deale with a Church though there be a different order the multitude of sinners doe no wayes extenuate the sinne Answ. 1. Then may a whole Church by this reason be excommunicated which our brethren deny 2. There is the same proportion to be kept when one sinneth and when a whole Church sinneth but by observing due order one may admonish a private brother but not any one or many private persons may admonish and proceed after our Saviours order against a whole Church in a Church way in respect they are still inferiour to a whole Church sister Churches and Synods are to keepe this order with one particular Church that is incorrigible for private persons have relation of brotherhood to private persons and the relation is private and Churches have Church relation to Churches and the relation is publike Nor are whole Churches to be excommunicated while God first remove the Candlesticke as we see in Rome and the seven Churches in Asia 2. It is considerable 1. If the whole Church be obstinate and incorrigible or some few or
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
of God and the wisedome of God to those who are saved is the Gospel preached by such as are sent both to preach and baptise but the Gospel preached by gifted men only out of office is not the Gospel preached by those who are sent both to preach and to baptise Ergo the Gospel preached by onely gifted persons voyd of all office is not the power and wisdom of God to those who are saved The assumption is granted for gifted men out of office may not lawfully baptise I prove the proposition 1 Cor. 1. 23. but wee preach Christ c. That this wee is to bee understood of those who are sent both to preach and baptise is cleare vers 17. But Christ sent mee not to baptise but to preach that is he sent mee not to baptise principally Ergo in one and the same Patent from heaven Paul was warranted to preach and to baptise as one commission is given Matth. 28. 19. to teach all Nations and to baptise yea it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then it is such a preaching as must bee backed with the sealing by baptisme also if he had meant that preaching was not peculiar to Apostles and other successors hee should have said But yet preach Christ crucified c. for Separatists do teach with Socinians that there was a multitude of unofficed Prophets at Corinth Robinson as if he had learned in Socinus his schoole saith to this But for the word sending which he so much urgeth it must bee knowne that all who teach lawfully are sent by Christ in respect of their personall gifts and graces so ordinary officers are not sent by those who appoint them to minister as was the extraordinary Apostles sent by Christ who appointed them Sending importeth a passeth of the sent from the sender to another and so the Apostles were sent by Christ to preach the Gospel to the Jewes and Gentiles and so are not Pastors sent by the Church which calleth them unto others but to minister unto her selfe after the exercise of publike ministery is ended the Church doe publikely exhort and require as the Rulers doe Paul and Barnabas Act 13. 14. that if they have any word of exhortation they would say on Answ. Surely Mr. Yates and wee both have much for us to urge the necessitie of sending except men would runne unsent and so be guilty of intrusion for so doth the Scripture Exod. 28. 1. Take to thee Aaron thy brother c. Numb 1. 49. Thou shalt appoint the Levits over the Tabernacle of the Testimony and over all the vessels and all that belongeth thereunto so saith Hezekiah to the Levites The Lord hath chosen you to stand before him and to minister unto him Esay 6. 8. And I heard the voyce of the Lord saying Whom shall I send and who shall goe for me 9. and hee said goe and say to this people Jerem. 1. 4. And the Word of the Lord came unto me saying v. 5. Hos. 1. 1. and the Word of the Lord came to me Heb. 1. 1. Joh. 1. 6. There was a man sent of God Luk. 3. 2. Matth. 10. 5. Those twelve Jesus sent forth Isa. 48. 16. Isa. 61. 1. Heb. 5. 4. Joh. 20. 21. Matth. 28. 19. Mark 16. 15. Rom. 11. 1. Rom. 1. 1. Gal. 1. 1. Act. 14. 13. Paul and Barnabas ordained Elders in every Church 1 Tim. 4. 14. 1 Tim. 5. 22. 2 â—im 2. 2 3. Tit. 1. 9 10. If you urge not sending you goe from the Scriptures 2. He saith all who lawfully teach are sent of God in respect of personall gifts But 1. where doth the holy Ghost speake so in the Scripture All then who have gifts to be Kings and Magistrates are sent of God to the throne and bench what bloody confusions would hence fellow Yea if they have gifts to bee Kings and do not all flie to the throne they resist the calling of God and sinne in so doing as Jonah did and hide their Lords Talent 2. Women in whose lipps is the Law of grace Prov. 31. 26. and who are to teach the younger women Tit. 2. 3. 4. are so sent of God to preach O but say they they are forbidden to preach I answer true then to be gifted to preach is not all one with this to bee sent to preach for to bee sent to preach of God is to be commanded to preach If then women bee sent in respect of gifts they are commanded to preach and that by God and yet Gods Word forbiddeth them to preach Ergo that same will of God revealed doth command and forbid one and the same thing which is absurd Ergo to be gifted is not to be sent to preach 3. You here clearely side with Arminians and Soâ—inians for Episcopius requireth no more to preaching but that the man bee idoneous and apt to teach And Theoph Nocolaides that there be in him an holy life and aptitudo ad docendum alios aptitude to teach others 4. Arminians and Socinians teach that the sending Rom. 10. 14. and other places are meant of extraordinary sending which is now ceased since the Apostles are dead So c Episcopius and Arminians in their confession Socinus Ostorodius expound the place Rom. 10. 14. Paulum de suo duntaxat tempore loqui and so there is no need of sending now and Robinson sympathizing with them saith Ordinary officers are not sent now by the Church as the Apostles were then sent of Christ but the professors of Leyden refuting the Arminians say there is a necessitie of sending now as there was then and Calvin Beza Paraeus accord to this that Paul speaketh of ordinary calling 4. The Word of God differenceth the giving of gifts to the ministery and the giving of authoritie and sending authoritative by a lawfull calling the one being collatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other 〈◊〉 as Matth. 10. 1. Then he called the twelve and gave them power and v. 5. their sending and gifting by authoritie is cleare these twelve he sent out So Jer. 1. 5. I have separated thee c. this is calling and sending v. 9. Then the Lord put forth his hand and touched my mouth this is a giving of gifts and Isa. 1. 1. Isaiah is gifted when he saw the visions of God but Chap. 6. 7. he is sent and receiveth authority to goe beside that v. 8 9. and Job 20. when Christ breathed upon the Disciples hee giveth them the gifts of the holy Spirit but when he saith Go and teach and as my father sent me so send I you he giveth them authoritie and sendeth them yea though Prophets did prophecie true things that should come to passe yet were they false Prophets Deâ—t 13. 1 2. because the Lord sent them not And for the place Rom. 10 14. cited from Isa. 52. though Prophets hearing Isaiah and Jeremiah prophecie of the peoples returne from Babylon should prophecy the same that Isaiah
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
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
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
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
Instâ—t l. 4 c. 17. d Lorinus ib. e Cajetan com ib. f Corneli a Lapide a Augustin â— Epist. 86. b Calvin in loc c Luther Serm. de Eucharist d Melancthon lib de usu Sacrament e Diodatus â—nnot in loc f Lorinus in loc g Sancks a Baâ—on An. 1. b Dorotheus l de vit mor. prophet Apostol b Salme ron com in Ac. 8. d Lyran. an in loc e Eusâ—bius l. 2 histo Eccle. c 1. f Sanctius com ib. Answ to q. 29. 2. g Chrysost. in lcc h Athanasi â— Serm. de sem i Nyssenus or at de S. Stephano k Lorinus in certum an omnino omnes dispersi an soli antiquores discipuli l Sanctius ib. m Cor. a Lapide ib. n Cajeta in lo. Peaceable plea. c. 7. ad ob 1. pag. 81. Lorinus Diodatus in loc Beda Mr. Mather and Mr. Thomson in their modest and brotherly answer to Mr. Charles Herle c. 1. p. 6. Mr. Mather Mr. Thomson 1â— p. 4 5 Ames Medull Theol. l. 1. c. 39. sect 37. Mr. Mather and Mr. Thomson ib. p. 5. M Mather and Thomson c. 3. p. 33 35. Chrysostome on Math. 24. M. Mather c. 2 pag. 34. a Origen prefa in 〈◊〉 b Strabo l. 18. c Plinius nat Hist. l. 4. c. 4. Mr. Mather Mr. Thomson answ tâ— Mr. Hâ— lâ— c. 5. â— â—7 Mr. Mather and Mr. Thomson against Herle c. 3. p. 34. a Philostratus l. 8. in vit Apollonii b Chrysostom in praesa ad Ephes. c Plinius l. 36 c. 14 d Alexander ab Alexandro l. 3. c. 20. e Igna â—i Epist. 14. Mr. Mather ans to Mr. Herle c. 3. p. 38 39. a Chrysostom homil 3. â—â— popul Antioch b Oecumenius in loc c Cyril Catech. 7. d Esai 62. v. 2 e Hilarius l. â— de Trinitats f Volaterranus l. 5. c. 23. g Beza in loc n Diodatus an i Oecumenius in loc Mr. Mather against Herle c. â—op 50. a Ainsworth an in Exo. 12. b Arias Montan Exo. 12. 6. c Ainsworth d Rivet com in Ex. 12. e Lyran in 2. Par. c. 30. f Caset ib. g Corcel a lap com in loc v. 6. h Diodatus on Exod. 12. i 70. Inter. k Chald. para l Hieron 70. Interpreters Chaldee para a The. Fuller truth maintained pag 26 27 28. C. 3. pag. 32. Cap. 3. pag. â—â— Ordination Page 46. Iâ— 46 47. C. 5. page 51. Ib. c. 59. The way of Churches of Christ in New England The way of the Churches of New England Chap. 4. Sect 5. a Chap. 6. Sect. 1. a Manuser ibid. 2. b lb. Sect. 6. a Paget 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Weemes â— par c. 14. pag. 68. c Robinson Iustific pag. 202 203. a Robinson 〈…〉 P. 202 203. Manusâ—â—â— ibid. a August lib. 2. c. 5 6 7. vos ergo quaâ—e sacreliga separatione pacis vinâ—ulum dâ—sâ—â—â—â—pitis b Pareus com in Matth. 18. Manuscr Apologie cap. 11. Morton Apâ—log part 1 â— 477. 478. fâ—r is sunt generaliter omnes qui non dederunt sua nomina Christo Aug tom 1 serâ— 6 non tollo idola Ethnicorun quia non habeâ— in illos potestateÌ„ habeâ— autem cum fuerinâ— facti Christiani Apol. ch 5. Apology Apol. 7. a Calvin comment in Jer. 35. 1 2 3 4. b Bucan lâ—â— com dis 45. â— 13. c Polyander in synop puâ—io Theol profess Leyd dis 38 thes 3. d Willet synop Papisâ—ni 19 gener controv 8. Acosta dâ— saint 〈◊〉 l. 5. c. 17. a Master Robinson just if of separ pag. 290. Answer to quest 25 of old England If the Congregation take name nature from any called Pastor and that without any all deserving in him their censure worketh clave erâ—ante et ex opere operato the Lord must make valid in heaven an unjust censure inflicted by his Church on Earth a Apologie for the Churches of New England against the exceptions of Ric Bernard cap. 8. a Altisiodorens lib. 4. sim. tract 3. in Princip b Gul. Paris ract de sacram in Gen. cap. 1. Sacramenta habent vim impeâ—â—aâ—orâ—aÌ„ gratiae ratione or ationum ministâ—â— et Ecclesiae c Duâ—and 4. d. 1. art 2. c 7. d Occam in 4. quaest 1. e Gab. Biel. 4 d. 1 ar 2 c. 7. f Aliacensis in 4. q. 1. art 1. conâ—l 3. g Greg. de Valent. de offic Sacr. c. 1. 2. h Vasquez in 3. Thom. tom 2. dis 132. c. 4. i Joan de Lugo de Sacram. dis 4 sect 4. sect 5. k Henricus quodli 4. q. 37. a Romonst in Apol ca. 23. in caena non obsipnatur peâ—catorum reâ—nissiâ— sed tantum â—â—nsequenteâ— una cum Christâ— morte cujus effectus illa obsignatio est illam â—lim obsignatam fuisse comme moratur ac praedicatur b Episcop dis 29. thes 8. c Socinus de officio â—omini Christs cap 4. d Smalcius disp 9. contra â—rautzium pag. 199. fabulae sunt aliquam esse internam effâ—caciam in baptisme a Calvin insti ut lib. 4 cap. 15 Sect. 13. b Beza quaest resp quaest 100. Christianos tuâ—n a reliquis hominibus sejungtt tum inâ—eâ— se quasi unum sub codem capâ—â—e corpus consociat c Pareus Vrsin Catech. quae 69. Art 2. Symbolum ingressus receptionis in Ecclesiam d Pâ—sâ—ator Loc. 25. Thâ—s 21. e Wallaeus in synâ—ps purior Theol. dis 44. Thes. 34. f Tâ—len Syntag dis 59. Thes. 39. g System Theol. loc 3 ca. 8 Symbolum quo recipimur in caeâ—um filiorum Dei h Answer to 32 qwest of Old England i Answer to 32 qwest of Old England a Quest. 4. ibid. a Socinus Per baptismum non confirmatur â—ides uti dicunt Evangelia cum per baptismum non quidem obsignetur sed tantum aduâ—nbreâ—ur peccatoâ—um â—emissioâ— ad obsignationem eâ—â—n requiâ—â—tur rei prâ—batis dâ—cumentum aliquâ—d â—ujusmâ— li nihil praestat ceremonia râ—â—us iste quantumvis sacer quod ad peâ—â—atoâ—um 〈◊〉 aâ—â—tnet sed tantum illâ—m veâ—â—is iâ—n exp sita ablutione sua aduâ—nbrat quodamâ—â—dâ— delâ—â—aâ— b Smalcius dis 9. cont Frantz 〈◊〉 2â—9 c Catechâ—s Palat. d Confessâ—an 33 34. e Synod Derdâ—aâ—â—â— 5. sect 17. Deus usu Sacraâ—â—nti pollâ—â—â—tis seu pâ—omissâ—s â—pus graâ—â— preducit ad sinem et persicâ— f Episcopius dis 21. Tâ—es 1 2. g â—en icus Welsingius de â—ffiâ— â—om Châ—ist pag. 12. Remessiâ— peâ—â—aâ—â—wn nâ—n â—â—signaâ—â— sed significatuâ— h Remenst Apol. ca. 23. pag 249 Tantuâ— significat professionem 〈◊〉 ejusdem culâ—us quo Christo cum dâ—â—â—â— adhaerent solemnâ—ter testantur Answ to the 4. q Arg. 3 4. a Amâ—s â—as Câ—â—se l. 5. c. 12. 1. 4. a Morton Apologia de noâ—is Râ—cl ca. 2. â—at 1. pag 7. b Doct. Glorianus lib. de schismat pag. 181. c Calvin com ibid. d Pareus com ibid. b Nazian 52. a Sâ—â—â— Athanas c Cyrill 〈◊〉 Caâ—â—ch 4. syâ—â—b d Estius l. dâ—st 25. s 2.