they are not one Church with us but there is a reall and essentiall separation betwixt us and them as betwixt a true Church and an Antichristian Church a spouse of Christ and no spouse for faith relatively taken faith of many united in one society doth essentially constitute a Church and the formall object of their faith is the word of the Church and of men or Gods word as expounded by men and our faiths object formall is the word of God as the word of God and so doe formally differ 7. Howbeit I say Rome is a Church teaching and professing and hath something of the life and being of a true Church yet I hold not that Rome is Christs body nor his wife Neither meane I with our late novators Prelates and their faction sometimes in this Land and now in England that Rome is a true Church as they taught that is so a true Church as 1. We erred in separating from that leaper whore 2. That her errours are not fundamentall and that we and this mother can be reconciled and bedde together But what I say is holden by our Divines Calvin Junius Whittaker that famous Divine Rivetus that most learned Professor Gilbertus Voetius and our Divines Voetius maketh nine rankes of these that were not dyed and engrained Papists in the popish Church 1. Some deceived 2. Some compelled 3. Some ignorant 4. Some carelesse who tookâ— not heed to that faith 5. Some doubting 6. Some loathing it 7. Some sighing 8. Some opposing and contradicting it 9. Some separating from it Now seeing our Church hath nothing to doe with Rome and our ministry lawfull Separatists may hence be satisfied Neither yet doe I thinke with Spalato de repub Eccles. in ostensione error Suarezij cap. 1. pag. 887 888. That the Roimane Church is erronious onely in excesse seeing â—n substantiall points there is such defect also as averteth aith 4. Conclusion There be three sorts that have communion rightly with our Church 1. Infants baptised for baptisme is a seale of their fellowship with Christ and therefore of communion with the Church because Separatists will have none members of the Church while they can give proofes thereof by signes of regeneration infants must be without the Church as Infidels and Turks for none are the Church to them but the royall generation partakers of the holy faith taught of God called and separated from the world the rest are without hence baptisme shall either seale no entring of infants in the Church contrary to Gods word or the baptizing of infants is not lawfull as Anabaptists teach 2. The hearers of the word have a communion with the Church as is cleare seeing these that eate of one bread are one body these that professe in the hearing of the word that same faith are also that same body in profession yet excommunicate persons are admitted as hearers of the word Hence only the extreame and great excommunication 1 Cor. 16. 22. cutteth of men from being simply no members of the Church that excommunication that maketh the party as a heathen and Publican supposeth him still to be a brother and hearer of the word 2 Thes. 3. 14 15. And all these are members of the Church and yet not necessarily converted 3. The regenerate and beleevers that communicate of one bread and one cup at the Lords Table are most neerely and properly members of one visible body and none of these are to separate from Christs body 5. Conclusion It is not lawfull to separate from any worship of the Church for the sinnes of the fellow-fellow-worshippers whether they be officers or private Christians 1. Because Scribes and Pharisees and the Church in Christs dayes was a most perverse Church the rulers perverted the Law Mat. 5. 21. denyed that hatred and rash anger was a sinne ver 22. or heart adultery a sin Made the commandement of God of no effect by their traditions Mat. 15. 6. polluted the worship with superstition and will-worship ver 7. 8. Mark 7. 6 7 8. said it was nothing to sweare by the Temple devoured widdows houses made their proselites children of damnation Mat. 13. 14 15 16. were blind guides filled the measure of their fathers wrath slew the Lord of glory 1 Cor. 2. 8 9. killed and crucisied the Prophets were blind guides and the blind people followed them and slew the Lord of glory also The Priest-hood was keeped by Moyen Caiphas was High-priest that yeare But Christ by practice and precept forbad to separate from this Church Ergo c The assumption is cleare Mat. 23. They sit in Moses his chaire heare them Mat. 10. 6 7. Goe to the lost sheepe of the house of Israel and preach And Christ and his Disciples observed their feasts preached in the Temple and Synagogues Joh. 1. 7 37. Joh 8. 2. Luk. 4. 16. Luk. 1. 9. Christ reasoned with them about religion Ioh. 10. 24 25 26. Ainsworth replyeth to this Christ and his Disciples separated from the corruptions of the Iewish Church and from false Churches as from the Samaritanes Answ. We acknowledge separation from corruption but not from the worship of corrupters when they keepe the foundation the Samaratine-Church had not the foundation but worshipped they knew not what neither was there salvation in their Church Iohn 4. 2. but there was the true God worshipped among the Iewes and salvation amongst them 2. Ainsworth replyeth The Iewish Church consisted still as Moses had ordained Levit. 20. 24. of a people separated from the heathen and were the children of the Prophets and covenant Joh. 4. 9. Acts 3. 25. but your Church consisteth of an unseparated people Answ. The Priest-hood was changed Ioh. 11. 51. Caiphas was High-priest that yeare against the Law as Tollet observeth for the High-priest Exod. 28. 29. by the Law was High-priest till his dying day But all was corrupted saith Calvin and all bought and sold saith Iosephus this was as Anti-Mosaicall as our reformers Ministry is Antichristian if they had their calling only from Rome 2. The Jewish Church consisted of men separated from heathen who said stand back I am holier then thou Isaiah 65. but they were corrupters of the Lâ—w murtherers of the Prophets and the heire Christ Math. 21. hypocrites will-worshippers blind guides blind people c. Our second Argument If Gods Prophets and people were never commanded to separate from the publike worship but commanded to come up to Ierusalem and worship pray sacrifice with Gods people Deut. 12 11 12 13. Deut. 15. 19 20. Deut. 16. 7 8. v. 16 17. And yet that people was a crooked and perverse generation Deut. 32. 5. not his children provokers of God to jealousie with strange gods sacrificers to Divells ver 16 17. their workes for bitternesse like the clusters and grapes of Sodome ver 32. a people that had neither eyes nor eares nor heart to understand God Deut. 29 3 4. stiffe necked foolish proud
murmurers idolaters c. Then the sinfulnesse of the worshippers defileth not the worship and we are not to separate from the worship for the wickednesse of the worshippers But the former is Scripture Ergo separate we cannot upon this pretence The proposition is sure for God cannot both command his people to come and worship publikely with his people and then also forbid them because for the wickednesse of the worshippers they were to abstaine Also 2. It will follow that the people should not have gone to Shiloh when God commanded them to sacrifice with Elies sonnes because they committed silthinesse with the women at the doore of the Tabernacle of the Congregation because Elies soones wickednesse made men to abhorre the Lords sacrifice Also 3. Because to prophecy to a people and for the people to heare the word of prophecy are both acts of worshipping God it will follow if we must abstaine from the worship for the knowne sinnes of fellow-fellow-worshippers then Isaiah sinned in prophecying to a people laden with iniquity corrupt children the seede of evill doers hypocrites rebells Sodome and Gomorrah murtherers oppressors c. Isa. 1. for Isaiah and that wicked people worshipping together the worship was defiled to Isaiah by these wicked hearers and he should have abstained from prophecying and separated from that polluted and unlawfull worship Hence Ieremiah sinned in prophecying to Israel and Iudah Hosea sinned Amos sinned in prophecying to wicked people Ionah sinned in prophecying to Niniveh Paul sinned in preaching Christ to the obstinate Iewes to the scoffing Athenians And seeing they were commanded to prophecy obedience to Gods commandements shall it be sin and disobedience for certainely the preacher and the hearers of the preaching joyne in one and the same worship Also 4. Baruch should not have gone to the house of the Lord at the commandement of Ieremiah and so at Gods commandement Ier. 36 6 7. to reade the booke of the Prophecie of Jeremiah in the eares of the Princes and people at the entry of the new-gate of the Lords house ver 10. because the Princes Priests Prophets and people followed Baalim slew their children to Molech forsooke the Lord their God said to a stock thou art my father came to Gods house and cryed the Temple of the Lord the Temple of the Lord and yet did steale murther commit adultery sweare falsly burne incense to Baal and walke after other gods Jer. 9. 2 3 13 14. Chap. 5. 31. Chap. 7. 8 9 10. Chap. 2. 13 14. ver 27. Chap. 14. 15 16. Chap. 23. 1 2 3 9 10 11 12. Chap. 7. 30 31 32. Chap. 15. 1. No people could be more desperately wicked yet Ieremiah worshipped God with them commanded Baruch to worship God and commanded the King his servants and the people publikely to worship and heare and beleeve the word Chap. 22. 2 3. v. 5. Chap. 19. 3 4. Chap. 26. 2. And besides he should have commanded the faithfull to separate from such an Idolatrous Church and not commanded them to heare in the Lords house and beleeve and obey So Ezechiel commandeth a most wicked and idolatrous people to joyn in the publick worship Ezek. 6 2 3. Chap. 20. 3 4 5. Chap. 21. 3 4. so all the rest of the Prophets 1. This idolatrous people in the judgement of charity could not be judged visible Saints seeing they were visible Idolaters lyars murtherers adulterers and an Assembly of treacherous persons 2. It cannot be said that to prophecy to them in publick is not to keep a religious communion with them For to heare on Messiah preached these same promises threatnings covenant and that ordinarily is an evident signe of a Church-fellowship and joynt worshipping of God together There only reason that they give to this is The common-wealth of Israel was a policy established by God by covenant without exception and so long as the Covenant stood unbroken on Gods part though broken on their part it was not lawfull to separate from that Church So Robinson Others say Christ behooved to be borne of the true Church therefore they never left off to be the true Church till Christ came Answ. First we have Robinson contrary to Ainsworth the Israelites then sacrifiâ—ed to Divels not to God Deut. 32. 17. â— Chron. 11. 15. and will you say the Prophets separated noâ— from them saith Ainsworth We say in the act of sacrificing to Divels the Prophets that were holy separated from them but not from their Church and lawful worship Robinson saith They were to hold communion with that Church of Israel without exception 2. We have a faire confession that contrary to the 31. Article The faithfull may become and stand members and have a spirituall communion with a people as an orderly gathered and constituted Church of Christ that are Idolaters thieves murtherers worshippers of Baal so being they worship the true God publickly as he commandeth and be in externall covenant with him 3. Suppose the Church of Israel should have had a typicall priviledge in this beyond all the Churches of the new Testament which Ainsworth will not grant neither can we see it yet all the Separatists goodly arguments hence fall to the ground if the faithfull might lawfully keep Church fellowship with the Church of Israel so corrupted Then in the old Testament Christ and Belial light and darkenesse might be in one Church worship Then in the old Testament the seed of the woman and the Serpents seed could agree together then it was lawfull to remain in Babel lawfull to become members of an Harlot Church and be defiled with their unlawfull worship and to consent therunto Then it was not required in the old Testament that the Church of God and his people in Covenant should be a Royall Priest-hood an holy people In the old Testament the Church might be a whoore Worship Baal Sacrifice to Divelâ— and yet remain the Spouse and wife of Jehovah All their passages cited in the old Testament for separation from a Church fall The Church of Israel had not Christ for their King Priest and Prophet and therfore was not separated from all false Churches as they prove from Hos. 2. 2. Cant. 1. 7 8. Psal. 84. 10. in the old Testament The wicked might have taken the covenant of God in their mouth contrary to Psal. 50. 16 17. which place the authour of the Guide to Zion alleadgeth to prove that idolaters and wicked persons are not members of the true visible Church Then it is false that Separatists said The Lord in all ages appointed and made a separation of his people from the world before the Law under the Law and now in the time of the Gospell For M. Robinson teacheth us in the old Testament none were to separate from the Church of Israel though never so abhominable in wickednesse Lastly The Church of Israel had no such priviledge as that persons who were idolaters thieves worshippers of Baal and forsakers of
confirmed That which the Prophets of God at Gods command did preaching and waiting on upon an obstinate Church all the day long that same onwaiting patience owe we to the Church whereof we are members But the Prophets at Gods command kept Church-fellowship of prophecying to a people disobedient and obstinate aye till God cast them off as Isaiah doth chap. 65. 2 3. all the day long The Prophets went and preached to Ierusalem after they had stoned and killed the former Prophets Mat. 23. 37. and after they had killed the heire Christ Iesus they preached to them also Acts 2. 22. Acts 3. 13 14. Acts 4. 1 2 3. 5. 4 c. so Jer. 3 12. Ieremiah after he had beene put in the stockes and the word of the Lord became a reproach yet still prophecyed Ier 20. 9. Ier. 26. 12. Now a preacher in a constitute Church is a member and part of that Church where he preacheth and is to beleeve and be saved by that same word which he commandeth others to heare as a meane of their salvation 1 Tim 4. 16. 7. Argument If the wickednesse of a Church have such influence as to pollute the publike worship and to defile these that communicate in the worship so as they must separate therefrom and if the unconverted preacher be not to be heard as a lawfull Pastor Then also we can communicate in no Church where there are lurking hypocrites But both these are against the word of God Ergo separation from the Church in that kind must be against the word of God also The proposition is cleare If the sinnes of these that heare and communicate with me defile the worship to me they defile it whether I know their sinnes or no. If a pest man eating with me defile my meate the meate is infected to me whether I know it or no and if I be obliged to know it and know it not my ignorance is sinnefull and doth not excuse me Now certainely no beleever is obliged to know the latent hypocrite it was no sinne in the eleven Apostles that they knew not Iudas to be the traitor while God discovered him The assumption I prove an unconverted man may be a called Pastor whom we may lawfully heare as Iudas was a chosen Apostle so Mat. 7. 22 23. Phil. 1. 16 17 18. Also it were lawfull to be a member of no visible Church if the sinnes of unknown hypocrites should defile the worship because in the net and barne-floore there are alwayes bad fish and châ—ffe Judge then if M. Barrow teach judiciously If the open sinnes saith he of Ministers or people defile not word and Sacraments administrated by them why hath God said the sacrifice of the wicked is abhomination to the Lord Prov. 15. and that the wicked may as well kill a man as a bullock and what the defiled â—riest toucheth is defiled their prayers and sacraments are not the Ordinances of God Answ. Except by Anabaptists I never read the Scripture so perverted the praying preaching sacraments of a defiled Priest and an unconverted man to himselfe but not to others are abhominable and sinne before God whether they be censured by the Church or no whether they be known to be defiled and polluted sinners in the state of nature or not knowne because their persons are not reconciled in Christ to God as all our Divines prove as Augustine and Prosper proveth against Pelagians and our Divines against Arminians see for this what Arminius Corvinus and the Jesuite Bellarmine Suarez and â—asques saith on the contrary The notoriety of Ministers and professors sinnes or their secrecy is all one the sinne defileth the man and the mans worship preaching and prayers to himselfe but their sinnes doe not anâ—ll and make of no effect the ordinances of God that are publike the prayer of the unconverted Minister is the prayer of the Church and heard for Christs sake howbeit the man himselfe be a taker of Gods name in vaine else infants baptised by an unconverted Pastour were infidels and yet unbaptised if his sacraments administred by him in the state of sinne be no ordinances of Christ but abhominations that defile others as well as himselfe Thus the preaching of Scribes and Pharisees the abhominable slaves of hell as concerning their conversation were not to be heard even while they sate on Moses chayre the contrary whereof Christ commandeth Mat. 23. 2 3 4. 8. Argument If the Church-worship must be forsaken for the wickednesse of the fellow-worshippers then the publike ordinances of word and sacraments should have their worth and dignity from the persons worshipping as preaching should be more the word of God the holier the preacher be and lesse the word of God the lesse holy that he be and not the word of God at all if the preacher be an unwashen and an unhallowed Priest whereof there are too many alas in our age But this were absurd the word hath all the essentiall dignity and holinesse from God and preaching and baptizing are true pastorall acts and meanes of salvation so the men be called by God and the Church having their power from Christ Jesus whose ordinances they are what ever be the mens morall carriage I grant it is more unsavoury and worketh the lesse if the man be an ungracious slave of sinne but that is by accident and from our corruption who cannot looke to Gods word and receive it as his word but we must looke who he is a good or a bad man who carrieth the letters and what vessell it be that beareth Gods-treasure if of gold or of earth This argument Augustine presseth against the Donatists 9. Argument If Church-worship where wicked people worship with us be defiled to us beleevers then Peters preaching was defiled to the converts Acts 2. because Ananias and Saphira Simon Magus did worship with them Moses Elijah Joshua could not but be defiled by the prefence of stiffe-necked people whose hearts were going after Baalim and they sinned in taking part and consenting to a polluted covenant Passeover feast of the Lord Sermon or the like It is not enough to say if they knew the worshippers to bâ— such they were not to communicate with them I answer then the worship publike where wicked persons doe communicate doth not of it selfe contaminate and pollute the worship to others who are true believers but only upon condition that believers know the wickednesse for 1. We desire a warrant of this from the Word of God or the nature of the worship 2. And if so be baptisme administred by a private person whom we take to be a faithfull Pastor should be lawfull I never thought our knowledge had power to change worship from a pure and cleane case to make it impure and uncleane by this meanes light and darkenesse Christ and Beliall the womans seede and the Serpents seede may remaine together we may stay with the infectious botch of uncleane
appointed wherein an Edict is read and affixed on the Church-doore and another day set for his ordination at which day the Edict is called all who have any thing to object against his life and doctrine are thrise publikely at the Church-dore invited to come and object And this we thinke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 1 Tim. 3. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 6. 3. to finde out and to try the man The day of ordination is a day of fasting and praying for Gods blessing to the ministery as Acts 13. 23. And they ordained them Elders in every Church and prayed with fasting Acts 13. 3. and when they had fasted and prayed they laid their hands on them The Presbytery and people meeting some Pastor as Acts 1. 15. preacheth for the purpose in hand as Peter doth there v. 17. 18 19. After Sermon the Pastor calleth him up before the Congregation and demandeth if he be willing to accept the charge and he must testifie his consent as Isaiah Isa. 6. 8. Jer. 6. v. 7 8. Acts 9. 20. Then the Pastor asketh the peoples consent which they testifie by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lifting up of their hands as Acts 14. 23. and the man must please the whole multitude as Acts 6. v. 5. Acts 1. 26. This being done the Pastor commeth downe out of the Pulpit and he with the Presbytery layeth their hands on his head and prayeth that God would blesse him as the Apostles did Acts 6. 6. The Apostles prayed and laid their hands on them Acts 13. 3. They prayed and laid their hands on them 1 Tim. 4. 14. 1 Tim. 5. 22. all being done the Eldership of the Congregation give him the right hand of fellowship as Gal. 2. 9. The action is closed with thanksgiving as all grave actions should be 1 Thes. 5. 18. And this order in substance is kept in ordaining Doctors Elders and Deacons Here are no popish toyes which Papists use in ordination no man is obtruded upon the flocke against their consent and no man appointed a Pastor but of a certaine flocke as Acts 20. 28. 1 Pet. 5. 2. of the Church which receiveth the childe in her fellowship as Rom 6. 3 4 5. 1 Pet. 4. 20 21. The presenter of the childe is the father or some friend if he be dead or absent because the childe is received in the Covenant because the fathers are within the Covenant and so sealed with the same seale of the Covenant Acts 2. 37 38 Rom. 11. 14. Gen. 17. 7 8. 9 10. and the action is closed with thanksgiving as all grave but especially actions of Gods worship should be ended 1 Chron. 16. 7 8 9. and as the other Sacrament is closed Mat. 26. 30. 6. ARTICLE The Lords Supper THese onely are admitted to the Lords Supper who in the judgement of charity have tryed and examined themselvess 1 Cor. 11. 28. The prophane and scandalus are debarred from this Table as Mat. 7 6. Psal. 50. v. 16 17. This Sacrament requiring a self-examination going before 1 Cor. 11. 28. Therefore a Sermon of preparation is preached the day before even as Christ prepared and dieted his guests with heavenly Sermons preceding the action as is cleare Luke 22. 14 15. Marke 14. 18 19 20. Mat. 26. 21 22 23. Iohn 13. v. 13 14 15 16. A Table is covered not an Altar erected as is Luke 22. 21. Iohn 13. 28. A Sermon for the pupose in hand is preached before as Christ doth Joh. 13. 18 19 20. Mat. 26. 22 23. as a Sermon goeth before Baptisme Acts 8. 35 39. Acts 19. 4 5 6. The banqueters sit downe at Table even as Iesus sate downe with the twelve Disciples as is Mat. 26. v. 20. and v. 28. Marke 14. v. 18. and 22. the Lord honouring them with Table-honour with himselfe as is cleare Luke 22. 21. Iohn 13. 24 28. The Pastor taketh the bread and before he breake it he giveth thanks and prayeth for the blessing of the Elements to the end and use appointed by Christ even as Christ did Mat. 26. 26 and thereafter taketh the bread rehearseth the words of the institution and breaketh the bread and giveth to the banqueters and they divide it amongst them at Christs commandement as also he taketh the cup and saith drinke ye all of this this is the New Testament c. as Christ did Mat. 26. 26 27. Marke 14. 22 23. Luke 22. 19 20. v. 17. In the meane time while the people are eating and drinking the Pastor is speaking of Christs love in dying for man of the Lords death of faith required in annuntiating the Lords death till he come againe even as Christ all the while entertained his guests with heavenly Sermons as is cleare Mat. 26. 28 29. Marke 14. 25. Luke 22. 21 2◠Iohn 13. and having done they sing a Psalme as Christ and his Disciples did Mat. 6. 28. Mar. 14 26 all the while Elders in reverend and decent manner attend the service of the Table as the banquet requireth for that some serve at that Supper is gathered from Mat. 26. 19. Marke 14. 15. where mention is made of a large upper roome furnished and prepared which is a cleare warrant for a large Table a cleane and faire Table-cloth Basons Cups and vessels decent and comely for that service and from Christ his guirding himselfe with a towell and washing their feet and standing as a servant Iohn 13. 4 5 6. Luke 22. 27. The nature of the Sacrament requires thanksgiving and therefore afternoone a Sermon of thanksgiving is preached which is also warranted from Mat. 26. 30. 7. ARTICLE Publike Fasting THe Fast is indicted eight dayes before and the causes laid open for preparing of the people for humiliation as Ioel 2. 1 2 3. Isa. 22. 12 13. We have no anniversarie and set Fasts or Feasts either because God himselfe by his judgement imminent or already inflicted or by permitting his people to follow their owne wayes calleth to fasting and mourning Isa. 22. 13 Joel 2. 1 2 3 4 5 6 c. and so by his mercies and wonderfull deliverances calleth to extraordinary joy of thanksgiving Psal. 118. 24. The doctrine of the Law is preached as Ioel 2. and Isa 58. and the Fast observed with abstinence from meat and drinke and carnall and ordinary pleasures Ioel 2. 16. We thinke to deny the lawfulnesse of publike fasting on the Lords day as if the Christian Sabbath were a day onely of spirituall feasting and rejoycing because that day Christ ended the worke of redemption and second Creation is a wronging of the Christian Sabbath which is ordained for the whole publike worship of God joying sorrowing for sinne learning Gods will in all and every point as the Jewish Sabbath was not ordained onely for Meditation on the worke of Creation but for worships of all kinde The worship of this day Acts 20. 7. is as large as preaching and being in the Spirit on the Lords day and seeing the
the true God and going a whoring after strange gods should remaine members of Christs true body and a redeemed Church for then they should have had a priviledge to goe to Heaven holding the broad way to Hell for Christs true body shall be glorified Also 5. Elijah should have grievously sinned against God in gathering together all Israel on Mount Carmell amongst the which there were seven thousand that bowed not their knee to Baal and was the Lords elected and sanctified people and also with them the idolatrous people that halted betwixt God and Baal 1 Kin. 18. for so he brought light and darkenesse Christ and Belial to one and the same publick worship for there was praying and preaching and a miraculous sacrifice and ver 39. All the people fell on their faces and worshipped and Elijah knew them to be an idolatrous people and that the faithfull in that worship behoved to have bin defiled and consenters to the unlawfull worship of these halters betwixt God and Baal Master Canne poore soule doubtsome what to say saith These that preach to people have not spirituall communion with all which are present and heare the same for the Divell is often a hearer But this is a poore shift for neither Saviour Word of God covenant promise or seale belongeth to Satan He is a hearer to carry away the seed that falleth by the way side Mat. 13. And so because the word is not Satans in offer and he commeth uncalled he hath no Church communion with the Church but the Word preached to men and especially in an ordinary way is a professed communion with all professours for so the word of God saith Eze. 33. 3. They come unto thee as the people commeth and they sit before thee as my people and they heare thy words And Esa. 58. 2. They aske of me the ordinances of Justice they take delight in approaching to God And Esa. 2. 2. The peoples communion with one another in going to the Lords Mountaine to be taught his Word is set downe as a marke of the called Church of the Gentiles 2. To heare or professe hearing of the word is a worshipping of God therefore joynt-hearers are joynt-joynt-worshippers and have communion together 3. To eate at one Table of the Lord is a profession that the eaters are one body 1 Cor. 10. 17. with that same Lord and promises are offered in the word that are sealed in the Sacrament 4. All our Divines proove the Church of the Iewes and the Church under the New Testament to be one Church because that same word of the covenant and that same faith in substance that was preached and sealed to us was preached to them 1 Cor. 10. 1 2 3 4. Heb 11. Heb 13. 8. Heb 3. 7 8 12 13. none deny this but Arminians Socinians Papists and some other perverters of the Scriptures 5. If a joynt hearing of the Word be denied to be a Church-communion in externall worship upon this ground because all that heare doe not believe but many scoffe at the Word many hate it many reject it in their hearts as Separatists reason this is most weake and prooveth that all have not an internall communion by faith and love but it is nothing against a Church-communion in the matter of Separation Also hence it might be concluded none have a Church-communion that eateth at one Table and eateth one bread and drinketh one cup except only believers and so all Hypocrites in the visible Church hearing together praying and praysing and receiving the seales of the covenant together in one politick and visible body with believers should be Separatists from believers having no Church communion with believers the contrary whereof reason and sâ—nse teacheth and Scripture Psalm 42. 4. Psalm 55. 13 14. 1 Cor 10. 17. Math 13. 47. Mat 12. 13. confirmeth Master Canne seeing this saith We affirme not that there can be no religious communion but with members of a visible Church our profession and practise is daily otherwaies yet so that they be such persons howbeit not in Church-state yet to bee judged in the Faith by their gracious and holy walking and are persons in the judgement of Men gracious and holy in their walking but members of a visible Church are visible Saints and so if there be no religious communion to be kept but with persons judged gracious then is there no religious communion to bee kept but with members of the visible Church who are gracious and holy which is a plain contradiction Moreover 6. The zeale of Josiah commended so highly by God should have bin sinfull and wicked zeale in commanding all the people to keepte the most solemne Passeover that ever had beene since the daies of the Judges 2 King 23. 21 22. and yet Iudah was universally corrupted with high places idolatry and false Priest-hood images groves c. It is true Iosiah reformed all these it is as true he sought no more of the people for their externall right worship but profession and could get no more yet he commanded not separation from the Church of Iudah for these corruptions howbeit much heart wickednesse was amongst them as is cleare v. 26. Notwithstanding God turned not from the fiercenesse of his great anger against Judah Moreover 7. Asa his zeale should have bin as sinfull in commanding all Judah and Benjamin and the strangers with them out of Ephraim and Manasseh to conveene in an Assembly which was farre from separation to a solemne service of swearing a Covenant to seâ—k the Lord under the paine of death to both men and woemen and presently after such abominable Idols as â—ad bin in Iudah and Beniamin 2 Chron. 15. 8. were they all turned visible Saints a holy people a chosen generation all taught of God all partakers of the faith and promises so suddenly at one Proclamation Also 8. Ioshua 24. conveened all the Tribes and exhorted them to serve the Lord he charged them all to conveene and they did enter in a covenant with the Lord and he set up a stone under an oake that was by the Sanctuary ver 26. Now this conveening of them all even these who v. 14. and 23. had strange gods amongst them beside the Lord as Ioshuah knew well and gave warning therof must have bin a sinfull fact in Ioshua in commanding a mixture of Gods people and these that had strange gods to assemble in the Sanctuary and enter in covenant with God and heare the servant of God exhort them so heavenly in that Sermon Chap. 23. and Chap. 24. of Ioshuah this was light and darknesse Christ and Belial to come to one Sanctuary to defile the worship of God pollute the people with leaven take the name of God in vaine if Separatists teach true Doctrine And 9. Moses sinned grievously Deut. 29. in assembling all the men of Israel their little ones wives strangers hewers of wood drawers of water to enter in an oath and covenant to serve
but the childâ—en of beleeving parents aime at this That the faith of the father is imputed to the children which indeed reverend Beza doth maintaine Or then a worse that Infants are not to be baptized at all seeing they oppose the places that we cite for the lawfulnesse of baptizing Infants The authors of Presbyteriall government call the baptizing of children a untimous anticipation Our brethrens mind is that the Infants of both Parents knowne to be unbeleevers are not to be baptized untill they come to age and can give proofe that they are within the covenant of grace what Anabaptists thinke here is knowne Some say that Boniface the 4. in the yeare 606. began the Baptisme of infants M. Best saith too nakedly I beleeve at Augustine Cyprian Origen Cyrill Nazianzen Ambrose and many other Fathers affirme that the Church hath received the Baptisme of Infants from the Apostles What doth he not beleeve that it is most evidently in Scripture and hath he no better warrant then the â—athers Fourthly M. Best objecteth If there be no precept nor example for baptizing of Infants begotten of both Parents unbeleeving then there is no promise of blessing made unto it but the first is true Ergo the second Answ. 1. We aske with what faith and by what precept or example was ever circumcision in the whole old Testament denyed to any male-childe of the most wicked Jewes and by what precept and example is Baptisme denyed to any Infant in the New Testament for his Parents wickednesse the Fathers professing the Christian Faith Yea seeing Baptisme is denyed to Infants upon a suspition that their Parents are destitute of faith and not within the Covenant Now this suspition is not faith nor grounded upon any word of God or certaintie of faith for whether an other man beleeve or beleeve not it is not faith nor knowne by faiths certaintie to me but by the judgement of charitie Fifthly they object If all promiscuously be baptized Gods name is taken in vaine and the holy Sacrament greatly abused Mal. 1. 12. Heb. 10 29. Answ. This is to accuse God as if he had not found sufficient wayes out to save his owne name from blasphemy Nor can our brethren by their Doctrine save his name from dishonour nor the Sacrament from prophanation because multitudes of Infants borne of beleeving Parents are reprobates and yet God hath commanded to baptize them who being reprobates must be without the covenant and so the covenant is prophaned and many Infants of wicked Parents are chosen and within the covenant yet are we forbidden by our brethren to give them the seales of the covenant untill they come to age which also should be given to them and needs force by their doctrine that Christ hath commanded a certaine way of dishonouring his name which is blasphemy â—or we have not such a cleare way to know Infants cleane and uncleane as the Priest had to know the polluted bread and the polluted sacrifices Mal. 1. 7 12. as he citeth For what Infants are within the covenant indeed and chosen of God and what not We neither know nor is it requisite that we know further then that we are to know that they are borne within the visible Church Sixthly they say The Church of God is defiled Hag. 2. 14 15. Ezech. 44. 7. If all Infants promiscuously be baptized for then the people and every worke of their hand and their offering is uncleane So M. Best Answ. We deny that children borne within the visible Church are an uncleane offering to the Lord and that the baptizing of them polluteth the Nation and all the worship of the Nation as they would gather from Haggai For being borne of the holy Nation they are holy with a federall and nationall holinesse Rom. 11. 16. If the root be holy so are the branches For our brethren baptize children of Parents who are hypocrites and unbeleevers and so the uncircumcised in heart come into the Sanctuary Yea Peter in baptizing Simon Magus and Ananias and Saphira brought in the uncircumcised in heart and the strangers to Gods covenant as Best alledgeth from Ezech. 44. borrowing such abused testimonies of Gods word from Separatists as they borrowed them from Anabaptists For we preach and invite in the Gospell all the uncircumcised in heart and all the wicked to come and heare and partake of the holy things of the Gospell and receive the promises thereof with faith And when many come to this heavenly banquet without their wedding garment Mat. â—2 12 13. 2 Cor. 2. 16. Mat. 21. 43 44. It followeth not because they prophane the holy things of God that Ministers who baptize the Infants of hypocrites and prophane persons are accessarie to the prophaning of the holy things of God and that we bring in the polluted in heart to the Sanctuary of God It is one thing whom Ministers should receive as members of the Sanctuary and Church and another thing who should come in and what sort of persons they are obliged to be who come to be members To say that Ministers should receive none into the Church but those that are circumcised in heart and cleane and holy and cloathed with the wedding garment of faith is more then our brethren can prove Nay we are to invite to the wedding good and bad chosen and unchosen Mat. 22. 9. As many as you find bid to the wedding But that all that come to be received members of the unvisible Church are obliged to be circumcised in heart and holy and cloathed with the wedding garment else they prophane the Sanctuary and holy things of God is most true But we desire that our brethren would prove this The Porters that held out the uncircumcised and the strangers out of the Sanctuary were types of the Ministers and Church of the New Testament who should receive none to be Church-members and invite none to the wedding of the Gospell but such as have their wedding garment and are circumcised in heart and are cleane and holy else they prophane and defile the Church of God as M. Best saith We beleeve this latter to be an untruth and yet the strength of this Argument doth hang upon this They are obliged to be such who enter into the Church else they defile the Sanctuary Ergo the Church and Ministers of the New Testament are obliged to invite none to any Church-communion or receive them into a Church fellowship but only the circumcised in heart Wee utterly deny this consequence It is one thing what sort of persons they ought to be that should be members of the Church doubtlesse they should be beleevers And another thing whom the Church should receive in these should be professors Seventhly M. Best reasoneth thus The Minister is made a covenant-breaker Mal. 2. 8. who baptized the childe of prophane Parents and why because he offereth the blinde for a sacrifice to God Answ. What if the Parents be
Pastor We desire an instance 2. All ordination by practise and precept in the New Testament is by more Pastors then one yea by a Colledge of Pastors which is cleare Acts 1. 13. the eleven Apostles were at the ordination of Matthias and the Apostle Peter presideth in the action And Acts 6. 2. the twelve Apostles did ordaine the seven Deacons ver 6. and prayed and laid their hands on them ver 6. It is vaine that Turreâ—remata and other Papists say that Peter himselfe alone might have chosen the seven Deacons See for this Whitgyft opposing Turrecremata and Whittaker Also see Acts 13. 1 2 3. Prophets and teachers with the Apostles sent Paul and Barnabas to preach to the Gentiles and they fasted and prayed and laid their hands on them So Paul and Barnabas if there were not more Pastors with them Acts 14. 23. appointed Elders in every Church with fasting and prayer Acts 20. 17. ver 28. There was a Colledge of preaching Elders at Ephesus and at Philippi Phil. 1. 2. Bishops and Deacons at Thessalonica 1 Thes. 9. 12. a multitude that is more then one Pastor that were over them in the Lord and laboured amongst them and admonished them ver 13 1 Tim 4. 14. a Colledge or Senate of Presbyters or Pastors who ordained Timothy by the laying on of hands 2. If ordination of Pastors in the word be never given to people or beleevers or to ruling Elders but still to Pastors as is cleare 1 Tim. 5. 22. Tit. 1. ver 5. Acts 6. 6. Acts 13. 3. 2 Tim. 1. 6. 1 Tim. 4. 14. And if ordination in the word of God be never in the power of one single Pastor except we bring in a Prelate into the Church then one Pastor with one single Congregation cannot exercise this point of discipline and so not all points of discipline 3. If the preaching Elders be charged by the Spirit of God to watch against grievous wolves speaking perverse things Acts 20. 29 30 3â— and rebuked because they suffer them to teach false doctrine and commended because they try false teachers and cast them out Rev. 2. ver 14. ver 20. ver 2. if they be commanded to ordaine faithfull men 2 Tim. 2. 2. and taught whom they should ordaine Tit. 1. 5 6 7. 1 Tim. 3. ver 2 3 4 5. 1 Tim. 5. 22. and whom they should reject as unmeet for the worke of the Lord Then one Pastor and a single Congregation have not the power of this point of discipline and so they are not independent within themselves but the former is said by GODS Word Ergo so is the latter 2. Argument That government is not of God nor from the wisdome of Christ the law-giver that deviseth means of discipline for edifying the people by the keyes and omitteth meanes for edifying by the keyes the Elders of every particular congregation but the doctrine of independent Congregations is such Ergo this doctrine is not of God The proposition is cleare Christs perfect government hath wayes and meanes in his Testament to edifie all rankes and degrees of people for the perfecting of the body of his Saints Eph. 3. 11. 1 Cor. 5. 4 5. Mat. 18. 15 16. Iohn 20. 21 22 23. I prove the Assumption If a pastor and six or twelve Elders turne scandalous in their lives and unsound and corrupt in the Faith there is no way of gaining them by the power of the keyes for there be but three wayes imaginable 1. That they should censure and use the rod against themselves which is against nature reason and unwritten in the Word of God 2. They cannot be censured by Presbyteries and Synods for the doctrin of independent Congregations doth abhorre this And thirdly they cannot be censured by the multitude of believers for 1. The Lord hath not given the rod and power of edification such as Paul speaketh of 1 Cor. 4. 20 21. to the flocke over the over-seers 2. This is popular government and worse the flock made over-seers to the Shepheards the sons authorized to correct the fathers 3. We desire a pattern of this government from the word of God Our third argument is from many absurdities That doctrine is not sound from whence flow many absurdities contrary to Gods Word but from the doctrine of independent Congregations without subordination to Synods flow many absurdities contrary to Gods Word Ergò that doctrine is not sound The Major is out of controversie and is cleare for the Scriptures reason from absurdities 1 Cor. 15. 14 15. Iohn 8. 55. I prove the assumption as 1. The Prophets shall not be authoritatively judged by Prophets and Pastours but by the multitude contrary to that 1 Cor 14. 29. Let the Prophets speake two or three and let the other judge 2. Authoritative and judiciall excommunication was in the Pastors and Elders power 1 Co. 5. 4. 1 Tim. 1. 20. 2 Cor. 10. 8. 1 Cor. 4. 21. this doctrin â—uâ—teth authoritative and judiciall excommunication into the hands of all the people 3. All the assemblies of Pastours in the Apostolick Church for the discipline which concerned many Churches upon necessary causes shall be temporary and extraordinary and so not obliging us now as Acts 1. Act. 6. Act. 11. 1. Act. 8. 14. Act. 13. 1 2 3. Act. 15. Act. 21. 18 19. 1 Tim. 4. 14. and yet these same necessary causes of such assemblies as Divisions betwixt Grecians and Hebrewes heresies schismes remaine in the Church to the worlds end 4. Those who authoritatively governe and ediâ—ie the Church are men separated from the world not intangled with the affairs of this life 2 Tim. 2. 2 3 4 5. therefore if all the multitude governe and over-see both themselves and their guides they are not to remaine in their callings as trades-men servants merchantâ— lawyers c. but to give themselves wholly to the over-seeing of the Church contrary to that which the Word of God saith ordaining every man to abide in his calling 1 Cor. 7. 20 21 22. Col. 3. 22. 1 Thess. 4. 11. 5. Believers are over-seers to excommunicate deprive censure and authoritatively rebuke their pastors and so 1. pastors of pastors over-seers and watch-men over their Over-seers and Watch-men 2. The relation of pastor and flock of feeders and a people fed is taken away 3. That which the Scripture ascribeth to pastorâ— only 1 Tim. 5. 19 20. Tit. 1. 13. v. 9. is given to private professours 6. The brotherly consociation of the authority and power of jurisdiction in many sister-Churches united together is taken away there is no Christian-communion of Church officers as Church officers 7. All particular Churches are left in case of errours to the immediate judgement of Christ and obnoxious to no Church censures suppose they consist of six or ten professours only 8. The grounds of the doctrine are these same arguments which Anabaptists and Socinians use against the places of Kings Judges Magistrates to wit that believers are free redeemed
visions of God Rev. 1. 10 11 12. and the whole ordinary worship publike It is then too narrow to restrict all our Sabbath-worship to one single act of festivall rejoycing 8. ARTICLE Marriage MArriage is no Sacrament but because it is not a contract meerly humane and God is said to joyne the parties together Mat 19. 6. and God first married Adam and Eve We thinke it fit that the Pastor who is the Embassador of Christ 2 Cor. 5. 20. should joyne them together and instruct them in the doctrine of Marriage as it is Gen. 2. 18 19. Mat. 19. 3 4. Heb. 13. 4. 1 Cor. 7. expressed by God For eschewing of scandals harlotry forbidden Marriages for obtaining consent of Parents and vice-parents and hearing of parties contracted to the parties to be married proclamation of purposed marriage is needfull that we give no offence 1 Cor. 10. 32 33. 1 Cor. 7. 29. 9. ARTICLE Buriall AS comming in the world so neither interring and buriall is performed in the Word of God with preaching reading service over the dead singing Scriptures as Papists which tend to superstition therfore we use only with a company of Christians in decent manner to convey the corps to the Earth with moderate mourning conference of our mortality as Sarah Gen. 23. 2 19. Abraham Gen. 49. 31. and Joshua Josh. 24. 30. and Samuell 1 Sam. 25. 1 2 3. Josiah were buried The place of buriall with us is not under the Altar or the place of assembling the Church for the word or Sacraments as Papists doe but in some publick place either neare the Church or some inclosed field because the Jewes buried sometimes in a cave Genes 25. 9. sometimes in a valley Deut. 34. 6. sometimes in a garden 2 Kin. 21. 18. Joh. 19. 41. ART 10. Schooles and Doctors THere are with us Doctors of Divinity who teach in Schooles and Vniversities men tryed to be holy and learned and then put in office as 1 Tim. 3. 10. under whose instruction are students ayming at the holy mynistery called exspectantes as in the Jewish Church in their Colledges were young Prophets or sonnes of the Prophets as 1 Sam. 10. 5. 2 Kin. 2. 7. 2 Kin. 4. 1. 1 Kin. 20. 35. These Doctors and also the teachers of humane literature who traine up children in the nurture and admonition of the Lord Pro. 22. 6. Ephes. 6. 4. if they ayme at the Ministery prophecie in our presbyteriall meetings 1 Cor. 14. 29. ART 11. Elders and Deacons ELders helpe the Pastors in governing but labour not in the Word and Doctrine 1 Tim 5. 17. and yet visit the sick over-see the wayes and manners of the people and so rule with diligenâ—e Rom 12. 8. 1 Cor. 12. 28. and judge with Pastors and Doctors Matth. 18. 18 19 20. Deacons are officer who judge not authoritatively neither preach the Word nor administer the Sacraments but attend Tables or taketh care of the Churches rents and sheweth mercy with chearfullnesse Act. 6. 3 4. Rom. 12. 8. being tryed to be grave sober faithfull are put in office 1 Tim. 3 10. Vpon the first day of the weeke every one layeth by in store as God prospereth him giving it in to abroad at the Church-doore for the reliefe of the poore as 1 Cor. 16. 2. It is provided that Ministers have competent stipends as 1 Cor 9. 13. and that Hospitals be upholden Mat. 25. 35 36. Eccl. 11. 1 2. and that the fabrick of the Church be upholden by the Patron and free-holders as Mal. 1. 10. Hag. 1. 4. Hag. 2. 16. ART 12. Church-Assemblies and the power of censures THere are Assemblies in our Church as were in the Apostolick Church Act. 1. 15 16. Act 6. 2 3 4. Act. 11. 1 2 3. Act. 15. 6 7 8. c. They handle only matters meerly ecclesiasticall what is scandalous and what may edifie Mat. 18. 18 19 20. 1 Cor. 5. 5 6. but no things civill which belong to the civill Magistrate Luk. 22. 25 26 27. Luk. 12 13 14 15. Rom. 13. 4 5 6. compared with Rom. 12. 6 7 8. Assemblies in our Church are of foure sorts 1. Sessions of every particular Congregation who hath power of discipline in things belonging to themselves such as is to rebuke publickly these who sinne publickly as 1 Tim. 5. 20. to admit or not admit to the Sacrament to order decently the publick worship 1 Cor. 11. 20 21. 1 Cor. 14. 33 40. Tit. 1. 5. Hence there was an Eldership ordained in every Church Act. 4. 23. Also seeing every particular Congregation is a visible ministeriall Church having power of the Keyes in preaching the Word though they be but a small number as two or three assembled in Christs name Mat. 18. yet have they a promise of Christ of his presence for binding and loosing Mat. 18. 18 19 20. in things which belong to themselves The second Assembly is a Classis of many Pastors and Elders from sundry congregations who have power of excommunication in respect that the person excommunicated doth keep company with many consociated Churches and so as a leaven may infect many 1 Cor. 5. 4. Mat. 26 59. Joh. 11. 47. Act. 20. 17 18. and for this cause one Pastor of a single Congregation not being able to ordaine a Pastor because it wanteth example in the Word of God therefore a Colledge of Presbyters or a Presbytery of Pastors and Elders who have power larger then a Session even to excommunicate and ordaine Pastors is necessary in the Church which ordaineth Timothy to be a Pastor and so may deprive and excommunicate him 1 Tim. 4. 14. Act. 20. 17 18 28 29. These are to assemble together and to prophecy two or three by course and others sitting by are to judge that every mans gifts may be tryed by the Presbytery and the Church edified 1 Cor. 14. 27 28 29 30 31 32. and howbeit these Prophets were extraordinarily gifted yet their preaching by courses and the authoritative trying and judging of the gifts of the Prophets and Pastors cannot be extraordinary for if that were extraordinary and temporary there should be now in the Church no Colledge of Pastors who are to try the Pastors that they lay not hands on them suddenly 1 Tim 5. 22. and are to take care to commit the Gospell to faithfull men who are able to teach others 2 Tim. 2. â— Tit. 1. 5 â— therfore is this Presbytery in our Church 1 Tim. 4. 14. The third Assembly is the meeting of many Pastors of a Province or a greater number of Congregations who handle matters of discipline which concerne the whole Province and many moe Congregations which differeth not from the Presbytery but that it is a greater Presbytery containing moe Pastors and Elders so we thinke because there were many Pastors and Elders at Jerusalem then at Corinth therfore the meeting of Pastors and Elders of Jerusalem and the Churches about Act. 21. 18 19. was a Provinciall Assembly so the meeting of