carry matters justly and according to the Rules of the Word The power of the Keyes Matth. 16. 19. among other things noteth Ministeriall or delegated power of Government and this power is committed by Christ unto the Church as may appeare if wee consider first to whom Christ directed his Speech in that place of Scripture not to Peter alone but to all the Disciples also for to them all the Question was propounded by Christ vers 15. And â—eter answered in all their names Secondly that he and they were not then looked upon as Apostles or generall officers of all Churches for that Commission was not yet given them but as Disciples and Beleevers believing with the heart and confessing with the mouth Jesus Christ the rocke upon whom the Church is built wherein as they did represent all Believers so in Peter and the rest the Keyes are committed to all Believers that shall joine together in the same confession according to the order and ordinance of Christ And therefore afterward this power of Government is expresly given to the Church Matth. 18. 17. according hereunto in that description of the visible Church as it is instituted by Christ in the new Testament Rev. 4. The members of the Church are seene by John in a vision sitting on thrones cloathed with white rayment having on their heads Crownes of Gold vers 14. Now Thrones and Crownes are ensignes of authority and power to note unto us that authority and governing power which is committed by Christ unto the Church Doctor Fulke hath this saying The Keyes of the Kingdome of Heaven whatsoever they are be committed to the whole Church and not to one person onely as Cyprian Augustine Chrysostome Jerome and all the ancient Doctors agreeably to the Scriptures doe confesse against the Popes pardons chap. 3. P. 381. And elsewhere he saith The authority of Excommunication pertaineth to the whole Church although the judgement and execution thereof is to be referred to the Governours of the Church which exercise that authority as in the name of Christ so in the name of the whoâ—e Church whereof they are appointed Governours to avoid confusion against the Rhemists on 1 Cor. 5. Sect. 3. And Doctor Whitaker hath these words Hoc est quod nos dicimus Petrum gessisse personam omnium Apostolorum quare hanc promissionem non uni Petro sed toti Ecclesiae factam esse totam Ecclesiam in illo claves accepisse De pontif Roman Q. 2. c. 4. Sect. 17. And in that Booke hee is pregnant and plaine in this that by the Keyes is meant all Ecclesiasticall power and Jurisdiction and that these Keyes are given in Peter to the whole Church The same is also taught by Master Parker Polit. Eccles l. 3. c. 1. 2. 3. 4. 5 6. where he proves by many Arguments that every visible Church which hee acknowledgeth to be no other but a particular congregation hath the power of all Ecclesiasticall Government and Jurisdiction commited to it by Christ Jesus and answereth many Objections to the contrary And page 2 of that third Book making mention of foure Opinions concerning those words of the Keyes and power of binding and loosing Matth. 16. 19. the first of them that understand the Pope onely to be meant thereby as Peters successour the second of them that understand it of the Diocesan Bishop The third of them that understand those words as meant of the Ministers but the Ministers alone The fourth of them that understand Peter to represent the Church in that place and therefore that that promise is made unto the Church Of these he refuseth the three first as unsound and maintaines the fourth as onely agreeing to the truth And Master Baine saith Every Church by Christs institution hath power of Government Dioces Tryall Quest 1. p. 8. And hee tells us page 11. what hee meant by Church The word Church saith he wee understand here not figuratively tataken Metonymically for the place Synâ—cdochecally for Ministers administring ordinances but properly for a body politicke standing of People to be taught and governed and of Teachers and Governours So that in his judgement every Church properly so called hath power of Government within it selfe and by these words of his it may also be concluded that all power of Government is not in the Elders alone for the power of Government by Church institution is in every Church properly so called But Ministers are not a Church in propriety of speech but onely figuratively by a synecdoche And therefore all power of Government is not in the Ministers alone but a Church properly so called is the Body politique consisting of people and Ministers But of this more may bee said in the next Question Fourthly for the matters of Independency whereof this Question also makes mention We doe confesse the Church is not so independent but that it ought to depâ—nd on Christ both for direction from the rules of his holy Word Ioh. 10. 27. Act. 3. 23. and for the assistance of his holy Spirit to discerne those rules and to walke according to them when they shall be discerned Ioh. â—5 5. and 16. 13. but for dependency upon men or other Churches or other subordination unto them in regard of Church Government or power Wee know not of any such appointed by Christ in his Word Our Saviours words are plaine If a man heare not the Chuâ—ch let him beto thee as an Heathen or Publican And his promise unto his Church is plaine also that whatsoever they shall binde on earth shall be bound in Heaven c. Mat. 18. 17. c. And the Apostle bids the Church deliver the impenitent sinner unto Satan 1 Cor. 5. 4. 5 6. Now when the man upon the Churches censure comes to be in case as an Heathen or Publican yea becomes bound in Heaven as well as bound in earth and also delivered unto Satan this seems to us to be such a firme ratification of the Churches censure as leaves no roome for any other Ecclesiasticall power on earth to reverse or disanull the same and so takes away that kinde of dependency and subordination of Churches Nos plane dicimus â—cclesias initiò regi solitas esse à suis pastoribus sic quidem ut nullis essent externis aut Ecclesiâ—s aut Episcopis subditae non Colossensis Ephaesiâ—ae non Philippensis Thessaloniensi non hâ— Romanae non Romanae cuiquam seâ— paris omnes inter se juris essent id est sui omnes juris et mancipij Whitak de Pontif. Roman Question 1. Chapter 1. Section 3. That is in summe The Churches were not dependent and subordinate to others but all of them absolutely free and independent Wee affirme saith Master Baine that all Churches were singular Congregations equall in dependent each of other in regard of subjection Diocesse tryall Q 1. pag. 13. The twentieth Chapter of Mr. Parker his third Booke of Eccles Politie hath this Title De summitate Ecclesiae particularis And
modest offer of Disputation laying downe 16. Propositions which they offer to maintaine against the Prelats give this for the fourth of them viz. There is no true visible Church of Christ but a particular ordinary Congregation onely Doubtlesse every true visible Church hath power from Christ to exercise Excommunication and other Ordinances of Christ so that they proceed therein according to the Rules of the word 1 Cor. 5. 4. 5. Mat. 18. 17. Now Dr. Whitakers sheweth against Bellarmine that Excommunication belongs not to the universall Church but onely to a particular Congregation Qui justè excommunicantur saith he co satanae traditos esse concedimuâ— non tâ—men posse prâ—priem Dâ—â—i ejectâ—s ex Ecclesia Catholica Quia Excommunicatio non Catholica sed particularis Ecclesiae censura est De Eccles Qu. 1. c. 6. Wherefore if Excommunication which belongs to the visible Church belongeth to a particular Congregation it followeth that there is no visible Church but onely a particular Congregation Secondly As all visible Believers are not without Christ but in Christ according as they are believers so we easily grant that those without of whom the Apostle speakes 1 Cor. 5. were unbelievers Pagans and Heathens both without Christ and also without the visible Church For those that were in Christ and believers in Him were not wont to abstaine from joyning to some particular Congregation or other and so it come to passe that as they were in Christ by their Faith so by such joyning they became also to be within the visible Church 3. But this we conceive is cleare also that unlesse Believers be Members of this or that particular Congregation to whose inspection and Government they have commended themselves in the Lord they also in some respect may be said to be without that is without the jurisdiction and power of the visible Church and without right to the priviledges of it as long as they continue in that State for the Church hath nothing to do either to dispence censures and Church priviledges to Pagans who are without all Churches and without Christ also or to such Christians who though they are not without Christ yet are not within any particular Church for neither the Church nor the Ministers thereof may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And though those without of whom the Apostle speakes 1 Cor. 5. were Pagans and Heathens both without Christ and without the visible Church also yet when hee speaketh of Judgeing and saith they might judge them that are within and not judge them that are without hee must not be understood as if he meant it simply of being in Christ or without Christ and no more then so but also of being in that particular Congregation and without it for it is plaine that those that were in Christ if they were not also within their particular Congregation they had nothing to do to judge them and those that were within their particular Congregation them they might judge though they were not in Christ 4. And that Church priviledges do not belong to Believers as such but onely to such as withall are Members of some particular Church the Grounds and Reasons in the Answer to the third and fourth Proposition sent the last yeare do seeme to us to make manifest whereto we do referre you for further Answer to this Question It is an opinion of the Anabaptists that the Church is made by Baptisme and therefore when they constitute or erect a Church they do it by being all of them Baptized which was the manner of Mr. Smith Mr. Helwis and the rest of that company when they set up their Church The Papists also do imagine that men enter into the Church by Baptisme and it is said that their Founts were set neere the doores of their Temples to signifie mens entring into the Church by Baptisme and they thought themselves to be christened or made christian soules by being Baptized But we do not believe that Baptisme doth make men Members of the Church nor that it is to be Administred to them that are without the Church as the way and meanes to bring them in but to them that are within the Church as a seale to confirme the Covenant of God unto them For 1. This is one point of the dignity and priviledge of the Church that Baptisme and all Church Ordinances are given and committed to it as Circumcision and Church Ordinances were given and concredited to the Church of the Jewes Ioh. 7. 22. Now if Baptisme in its first being and institution be given as a benefit and priviledge to the Church then Baptisme is not that which makes the Church but the Church is presupposed and must be before it for the dones or persons to whom a thing is given must needs be before the gift that is given to them 2. The nature and use of Baptisme is to be a seale to confirme the Covenant of Grace between God and his Church and the Members thereof as circumcision also was Rom. 4. 11. Now a seale is not to make a thing that was not but to confirme something that was before and so Baptisme is not that which gives being to the Church nor to the Covenant but is for confirmation thereof To bring in Baptisme before the Covenant and before the Church with whom God makes the Covenant and then to bring in the Church afterwards is to make Baptisme a seale unto a Blanke or to a falshood When the Jesuits of Rhemes had said that Christ sent 12 Apostles to the Jewes to move them to penance and so by Baptisme to make them of his Church And that Paul was sent to the Gentiles to move them also to faith and penance and by Baptisme to make them of his Church This saying of making men of the Church by Baptisme though uttered by them as it were by the way and not being the chiefe scope of their discourse yet seemed to Mr. Cartwright so erroneous and unsound that hee would not let it passe without bearing speciall witnesse against the same And therefore in opposition thereunto he hath these words and in another Character for more conspicuousnesse viz. That Baptisme makes not men of the Church but sealeth their incorporation into it hath been declared afore Argument of Acts 6. 1. And that Catechisme which is commonly said to be penned by our Reverend Brother Mr. Ball or Mr. Nicholas now with God giving this for the definition of Baptisme that it is a Sacrament of our ingrafting into Christ communion with him and entrance into the Church doth in the Exposition plainely declare that when they called Baptisme a Sacrament of our entrance into the Church they did not meane that Baptisme made men Members of the Church but signified and sealed that they were Members afore The seed of Abraham say they Pag 144. Gal. 3. 7. or children of Christian Parents are within the Covenant are Christians and Members of the Church 1 Cor. 7. 14. Rom. 11. 16.
particular Congregation 1 Cor. 5 4 14. 23. 11. 17. 20. and having power of judgeing her own Members as all visible Churches have yet had no power of Judgeing any but such as were within that particular Congregation as all them they had power to judge whether they were believers in Christ or no. Mr. Bâ—iâ—â— as we said before is very large and cleare in proving this Position that the Churches instituted by Christ and the Apostles were only such as might meet in one Congregation ordinarily and answers many objections to the contrary Diâ—ces tryal Q. 1. 4. For the Question it selfe we hold that every believer if possibly he can is alwayes bound to joyne himselfe as a Member to some particular Congregation or other and yet not because else he is a Heathen and Publican or out of possibilitie of salvation as this Question suggests but upon other grounds 1. Because of the Commandment of God Cant. 1. 8. Math. 6. 10. 33. 2. Because willingly not to doe this is a secret disparagement to the wisdome of God that hath ordained Churches with giving power and privilegdes therunto Mat. 18. 17. 1 Cor. 5. 4. and promises of his gracions presence to be with them and amongst them Mat. 18. 20. Rev. 2. 1. Exod. 20. 24. Now to what end were all these if believers should live and noâ— joyne themselves to some Church These priviledges and promises would in such case be all in vain and the mercy of God offered therin unthankfully neglected Thirdly voluntarily abstaining from joyning to the Church is noted and condemned as a sinne Heb. 10. 25. and a signe of fearefull unbelievers Act. 5. 13. of the rest durst no man joyne unto them Fourthly good men in Scripture have been forward in practise this way Isay 2. 2 3. Zach. 8. 23. Act. 2. 41 42. and 9. 26. and have mourned with much bitternesse when they have been deprived of Liberty so to doe Isay 56. 3. and Ps 42. and 63. and 84. Fiftly this joyning is a part of that Order and orderly walking which is required of believers Col. 2. 5. 1 Cor. 14. 40. Sixtly If Believers doe neglect this joyning it is not onely a wrong to themselves but also a great unkindnesse to God for if one believer may doe this why not another and if two why not three foure c. and if all believers should doe thus God should have no visible Churches upon Earth unles he will acknowledge the Assemblies to be of unbelievers Churches foras stones in the Mountains are not an house untill they be joyned together though they be digged up out of the Quarry and squared hewn and hereby are made fit to be joyned together and so to become an house so believers are not a Church till they be joyned in holy Covenant in some Congregation though the worke of Grace and Faith in their soules have made them fit and meete to be a Church of God which is the House of the living God or as the humane soule and body are not a man unlesse they be united so Christian or believers are not a visible Church without visible union into some particular Congregation Mr. Perkins having said that forth of the militant Church there are no meanes of salvation no preaching of Gods word no invocation of Gods Name no Sacraments and therefore no Salvation concludes with these words For this cause every man must be admonished evermore to joyn himselfe to some particular Church being a sound Member of the Catholick Church Expos of Creed in the Article of the Church and Doctor Ames gives 6. Reasons why every Christian should ioyne himselfe to some particular Church or other Cas Consâ— L. 4. c. 24. Q. 1. and in another place he hath these words Illi igitur qui occasionâ—â— habent adjungendi sese Ecclesiae â—am negligunt gravissimè peccant non tantum in Deum ratione Institutionis sed etiam in suas proprias animas ratione benedictionis adjunctae etsi obstinatè persistant in ipsa incuâ—ia quicquid alias profitentur vix possunt haberi pro fidelibus Regnum Dei verè quaerentibus Medul Theol. l. 1. c. 32. Sect. 28. First whereas this 13th Question speakes of private and illiterate persons into a Church Body combined wee looke at this as an incongruous expression if not a contradiction For a company so combined as to make a Church are not fitly called private though they be illiterate in respect of humane learning in as much as a Church or a Church-body especially in times and places of peace and liberty is a publike Congregation and society and the acts of Communion which they have among themselves such as is the election and deposing of Ministers whereof the Question makes mention are not private acts but publike or people-like Neither are literate or learned men therefore publike because they are indued with humane learning unlesse withall they be called to publike office or imployment in Church or Common-wealth and therefore if illiterate be an exegesis of private we conceive that exegesis is not good Secondly whereas this Question asketh Whether it be lawfull and convenient that such a company should themselvs ordinarily examine elect ordain and depose their owne Ministers if ordinarily be as much as frequently we answer three things First that if one Church doe frequently come to such actions that is to take in and put out the same men this is not without suspition of much levity and rashnesse in the people or unfaithfulnesse or unworthy walking in the Ministers or both and therefore ordinarâ—ly that is frequent taking in and putting out againe in this manner is as much as may be to be avoided Secondly when such things doe often and frequently fall out it is doubtlesse a Judgement of God upon such a people to have so many changes in their Ministers as was that of which it was said three shepheards have I cut off in one moneth Zach. 11. 8. that People should be so oft as sheep having no Shepheard for the transgression of a land many are the Princes thereof Pro. 28. 2. So in like sort for the transgressions of a Church many are the Ministers thereof we meane when they have many Ministers by the comming in and going out of the same men or the removing of some and the taking in of others in their roome for otherwise it is a blessing of God when a Church is furnished with variety of Ministers at the same time Acts 13. 1. 21. 18. Phil. 1. 1. Thirdly yet this word ordinarily doth seeme to imply that in your judgement sometimes this may be lawfull and convenient to be done Now upon the same ground on which it may be done sometimes upon the same it may be done at other times if there be just occasion Thirdly for the assistance of the Ministers of other Churches of which this Question maketh mention if this be onely by way of counsell or advice we know nothing unlawfull or
inconvenient in such assistance because Churches are as Sisters one to another Cant. 8. 8. And therefore it is our practice in ordination of Ministers as also in removall of them to have such assistance But for authority and power we know none that Ministers have properly so called in any Congregation or Church save that one over which the Holy Ghost hath made them overseers and therefore we thinke it not lawfull nor convenient when a Church is to ordaine Officers to call in such assistance viz. by way of authority or power of the Ministers of other Churches Fourthly we judge it lawfull and convenient that every Church of Christ what ever their humane learning be whether much or lesse should elect and choose their Ministers God doth not for ought we know give this power of calling their owne Ministers unto such Churches as have many learned men in them and deny it unto others but gives it indifferently to every Church as they are a Church and so to one Church as much as to another If we thought you doubted whether the power of calling Ministers were given by Christ unto the Church we might here alledge many Reasons for it but this being the constant judgement of the eminent Lights of this age and the former who have been studious of Reformation wee must hope till we hear to the contrary that your selves do not differ from them in this point As for us those grounds and reasons from the holy Scripture which are alledged by 1 Calvin 2 Zanchius 3 Mr Cartwright 4 Dr Ames and 5 others doe satisfie us in this particular 1 Institut 4. 3. 14. 15. 2 De redemp in 4. praecep p. 1015. 1016. c. who alledgeth Bucer and Musculus 3 1. Reply p. 44. c. 4 Mâ—dul Theol. l. 1. c. 21. Sect. 30 cas consc lib. 4. c. 25. Q. 5. 5 Demonist of disc c. 4. Fifthly as for that objection which seemes to be implyed in the word illiterate that it should not be lawfull or convenient for a body to choose their owne Ministers because they are illiterate or want men of humane learning among them wee further answere thereto first that among us when a company are to be combined into a Church-body as you speake there is usually one or other among them who doe not want all humane learning but have been trained up in Universities and usually have been Ministers and Preachers of the Word in our native Countrey and approved by the godly there and are here by the company that doe so combine intended to be chosen afterwards for Pastors or Teachers and accordingly after the Church is gathered are in due time elected and ordained into their places Secondly but yet if there were none such among them at their first combining and uniting we doe not see how this could hinder them of liberty to choose Ministers to themselves afterward when God shall send any to them that may be fit for the worke because this is a liberty that Christ hath purchased for them by his precious bloud and they that are fit matter to bee combined into a Church-body are not so illiterate but they have learned the Doctrine of the holy Scripture in the fundamentall points thereof they have learned to know the Lord and their owne hearts they have learned Christ the need they have of him and of all the meanes of enjoying him the worth that is in him and the happinesse laid up for them in him and therefore they may not be reproached as illiterate or unworthy to choose their owne Ministers nay they have the best learning without which all other learning is but madnesse and folly and science falsly so called 1 Tim. 6. 20. and indeed of none account with God nor available for direction and guidance in the affaires of the house of God such as is this election of Ministers nor for the salvation of the soule in another world 1 Cor. 1. 19. 20. 2. 14 Job 32. 8. 9. though it may be and is very usefull therewith Thirdly you know and we doubt not doe abhorre as much as wee the spirit of those men that are proud of their owne learning and vilified Believers in Christ for want thereof saying Doe any of the Rulers or of the Pharisees believe in him but this people which know not the Law are cursed John 7. 47. 48. 49. First a company of fourty persons or twenty or lesse is not such a small company but they may be a Church properly and truely so called if there be nothing against them but this that such a number may seeme not sufficient We do not finde that God doth any where say they must be above fourty or else they cannot be a Church and therefore no mortall man can justly say it Nay rather that speech of Christ of two or three gathered together in his name Matth. 18. 20. doth plainly imply that if there be a greater number then two or three whom they being not satisfied in the answere of an offendor may appeale unto and in so doing tell the Church such a small number may be a Church and may have the blessing of his presence to be among them Besides the time hath been in the dayes of Adam and Noah when there was not fourty persons in the world and yet Adams family in his time and Noahâ— in his was in those dayes a Church if there was any Church on earth And if Christ and his twelve Disciples were the first Christian Church it is too much for any man to say that twenty or fourty is such a small company that they cannot be a Church Secondly for the matter of Government there is a difference between ability and right In respect of the former in as much as some cases are more difficult then others and some Churches of lesse spirituall abilities then others and God doth not afford assistance and direction at some times so much as at others therefore in such cases it is requisite that Churches should seeke for light and counsell and advice from other Churches as the Church at Antioch did send unto the Church at Ierusalem in a Question which could not bee determined among themselves Act. 15. 2. But this is not because they have no right but when they are not able Thirdly as for right let it be considered how the Church at Antioch did long endevour to have ended that matter amongst themselves before they determined to send to Ierusalem vers 2. which shewes that they had power or right to have transacted that businesse among themselves if ability had served or otherwise that endevour had been sinfull as being a presuming to doe that whereunto they had no right We conceive then that every Church properly so called though they be not above fourty or twenty persons or ten or the least number that you mention have right and power from Christ to transact all their owne Ecclesiasticall businesses among themselves if so be they be able and
another though now and then as need requireth Churches send to other Churches for their counsell and advice Meanes to preserve the Churches in unitie and verity and to reforme any that may erre thankes bee to God we have sundry First the holy Scriptures which are a perfect rule for Doctrine and practise 2 Tim. 3. 15 16. 2 Pet. 1. 19. Psal 19. 7 8. Secondly the Ministery appointed by Christ viz. of Pastors Teachers Elders and Deacons Ephes 4. 11 12. 1 Cor 12. 28. 1 Tim. 5. 17. 1. Tim. 3. 1 2. c and vers 8. and in both these we have frequently holden forth unto us the Commandement of God wherein he requires Churches to bee of one mind and one judgement in the truth 1 Cor. 1. 10. 2. 13. 11. Ephes 4. 3. Phil. 1. 27. 2. 1. 2. and his promise to lead his people into all truth and holy agreement therein Jer. 32. 29. Isa 11 6 7 c. Zeph. 3. 9. Ioh. 16. 13. with many motives and Rules from Scripture for continuing in the said truth and love Now Faith makes use of these promises and submits to these precepts and exhortations and so both these being mixt with Faith are profitable meanes by the blessing of God for that end aforesaid Heb. 4. 2. as these Churches have found by experience for these yeares since our comming into this Countrey And any other meanes sanctified of God for the aforesaid end we hope we should be glad with thankfull hearts to improve and make use of as the Lord shall help As for a Platforme of Doctrine and Discipline which you mention as one meanes hereunto if thereby you meane no more but a confession of Faith of the holy doctrine which is according to godlinesse we know nothing but it may be lawfull and expedient in some cases for any particular person that hath received the gift to doe it or any Church or aâ—l the Churches in any Christian Common-wealth to compile and set forth such a platforme The practise of those Churches whose Confessions are contained in that booke called The harmony of Confessions as also of Master Robinson at Leiden and others of our Nation in other parts in the Low-countries who have published such platformes we see no reason to condemne or disallow neither count we it unlawfull or inexpedient for any Church or Churches or person or persons in the countrey upon just occasion to doe the like But if your meaning be of a platforme to be imposed by authority upon others or our selves as a binding Rule of Faith and practice so that all men must believe and walke according to that platforme without adding altering or omitting then we are doubtfull whether such platformes be lawfull or expedient For if the Doctrine contained therein doe in any particular swerve from the Doctrine contained in Scripture then the imposing of them is so far forth unlawfull and if they be according to it then they may seeme needlesse in as much as the forme of wholesome words contained in Scripture is sufficient Which reason against such Platformes makes nothing against Sermons or Preaching though Sermons must be according to the Doctrine contained in Scripture because Preaching is an ordinance of God and therefore not needlesse which we cannot say of such Platformes Besides as they are not necessary so they may be a snare unto men and a dangerous temptation of attending more to the forme of Doctrine delivered from the authority of the Church and the imposers then to the examining thereof according to the Rule of Scripture and so their faith may by this meanes stand in the wisedome or will of man rather then in the power of God as if men had dominion over their faith which things ought not so to be 1 Cor. 2. 5. 2. 1. ver Christians have liberty from God to search the Scriptures and try all things and hold fast that which is good Act. 17. 11. Ioh. 5. 39. 1 Thess 5. 21. but the foresaid imposing of platformes and confessions compiled by men doth seeme to abridge them of that liberty and if it be any meanes of unity yet it may be a dangerous hinderance of some verity and degree of truth as binding men to rest in their former apprehensions and knowledge without liberty to better their judgement in those points and shutting the doore against any further light which God may give to his best servants and most discerning beyond what they saw at first And therefore we doubt such imposed platformes are not lawfull or at least wise not expedient The consociation of Churches into Classes and Synods we hold to be lawfull and in some cases necessary as namely in things that are not peculiar to one Church but common to them all And likewise when a Church is not able to end any matter that concernes onely themselves then they are to seeke for counsell and advice from neighbour Churches as the Church at Antioch did send unto the Church at Ierusalem Acts 15. 2. the ground and use of Classes and Synods with the limitations therein to be observed is summarily laid downe by Doctor Ames Medul Theol. l 1. c. 39. Sect. 27. unto whom we do wholly consent in this matter But when you speake of doing no weighty matter without the consent and counsell of a Classes we dare not so far restraine the particular Churches as fearing this would be to give the Câ—asses an undue power and more then belongs unto them by the Word as being also an abridgment of that power which Christ hath given to every particular Church to transact their owne matters whether more or lesse weighty among themselves if so be they be able without such necessary dependence upon Classes as we have shewed before in answer to Q. 14. Sect. 3. 4. of that Answere And Master Parker testifieth that in Genevah and in the Low-countries where they have some use of Classes yet it cannot bee said that their particular Congregations are absque potestate omni in rebus grandtoribus ut in excommunicatione the particular Churches are not without power in the more weighty matters as in Excommunication Polit. Eccles li. 2. c. 36. Sect. 11. p. 310. And Master Baine sheweth the same saying They have power of governing themselves but for greater edification voluntarily confederate not to use or exercise their power but with mutuall communion one asking the counsell and consent of the other Dioces Triall Q. 1. p. 21. And a little after Geneva made his consociation not as if the prime Churches were imperfect and to make one Church by this union but because though they were intire Churches and had the power of Churches yet they needed support in exercising of it c. which is the very same that wee said before in Q. 14 viz. That all Churches have right of Government within themselves but some had need of counsell and advice of others because they are of lesse ability to transact their owne matters
Church-Government AND Church-Covenant DISCVSSED In an Answer of the Elders of the severall Churches in NEW-ENGLAND To two and thirty Questions sent over to them by divers Ministers in England to declare their judgments therein Together with an Apologie of the said Elders in New-England for Church-Covenant sent over in Answer to Master Bernard in the yeare 1639. As also in an Answer to nine Positions about Church-Government And now published for the satisfaction of all who desire resolution in those points LONDON Printed by R. O. and G. D. for Benjamin Allen and are to be sold at his Shop in Popes head-Ally 1643. To the READER IT is not hard to believe that such discourses as this wil meet with divers censures the prophane and ignorant loathing Christ and any thing concerning him the Formalist accounting such truths troublesom that may ingage him in the change of his opinions and practises and some of the wisest will be apt to question the tyming such light as this yea doubtles this pamphlet-glutâ—ed age will so looke upon it and lay it by But because I doe conceive that this sword will not be sheath'd which is now drawn till Church-work be better known and more countenanced and since safety is laid up in the Temple Psa 27. 3 4 5. I could not but help on this which attended and practised may prove our security next to Christ These were either sudden answers to our doubting and inquiring Brethren or some satisfaction rendred about our so much slighted Church-Covenant which wee could not but thinke might come to view for the present stay to some faithfull soules that call for light and intend to use it well for others of what kind soever we must beare their harder thoughts among thâ—se usuall loads of scandals that men of our judgement must carry especially if zeale for the Truth draw them forth to publike observation nor doe we purpose God helping us to succumbe under calumny being the livery of quieter times then these let us bee viler still so God and his Arke may be more glorious Yet this I doe professe for my selfe and Brethren that as we have not bin dealt with nor convinc'd of any offence so we shall ever be ready to give an account of that hope which is in us being call'd thereunto in the meane time we over looke these barkings of black mouthes and wish a good Comment be made upon the text of our plaine meaning The onely way I know to reach Gods mind in Worship will bee to love the truth for it's owne sake yea to love it when it shall condemne our practises and persons also Who hath not observed that the first step to error is the declining the truth in love to it â‚ Hence Popery begat her first brat and hath nurst it up with thesame milke we would earnestly desire that none would call that unsensonable or unreasonable which God seemes even now to call for at the calling of this Synode and will carry so much Reason with it as God and his truth will owne more tendernes and respect to our Brethren we know not how to shew who sent us these 32. Questions no other dealing would we have from our brethren not consenting with us Some Rivers have bin noted to differ in the colours of the water yet running in the same Channell let Jesus Christ be lifted up by us all let us love him whilst wee dispute about him Presbytery and Independency as it is cal'd are the wayes of Worship and Church fellowship now looked at since we hope Episcop 〈…〉 out and will be buried without expectation of another resurrection We are much charged with what we own not viz Independency when as we know not any Churches Reformed more looking at sister Churches for helpe then ours doe onely we cannot have rule yet discovered from any friend or enemy that we should be under Canon or power of any other Church under their Councell we are We need not tell the wise whence Tyranny grew in Churches and how common wealths got their pressure in the like kind These be our sighs and hearty wishes that selfe may be conquered in this poore Nation which shuts the doore against these truths Know good Reader we do not hereby go about to whistle thee out of any known good way of God Commonly Questions and Answers cleare up the way when other Treatises leave us to darknes Read them and what we say for a Church-Covenant it may save charge and time in reading other Bookes remember wee strive not here for masteryes but give an account of our practise wherein if thou know'st we faile Candidus imperti if we agree let us worke by our plat-forme and may thy soule flourish as a greene heath or watered garden So prayeth Thine heartily H. PETER THE XXXII QUESTIONS STATED _1 WHether the greatest part of the English there by estimation be not as yet unadmitted to any Congregation among you and the Reasons thereof 2. What things doe you hold to be Essentiall and absolutely necessary to the being of a true Visible Church of Christ 3. Whether doe you not hold all Visible Believers to bee within the Visible Church as Members thereof and not without in the Apostles sence 1 Cor. 5. and therefore ought so to be acknowledged and accepted in all Congregations wheresoever they shall come and are so knowne and ought if they desire and be not otherwise unfit of right to be permitted to partake in all Gods ordinances and Church priviledges there so farre as they personally concerne themselves although they be not as yet fixed Members in particulâ—r Covenant either with that Congregation where for the present they reside nor with any other 4. Whether you doe not hold that Baptisme rightly for substance partaked doth make them that are so Baptized Members of the Visible Church and so to have right at least quoad nos to all the priviledges thereof so farre as they are otherwise fit untill they be cast out if they so deserve by Excommunication 5. Whether doe you not admit Children under age as Members of the Church together with and in the Admission of their Parent or Parents So as thenceforth they may partake of all Church priviledges being otherwise fit without any other personall profession of Faith or entring into Church Covenant when they shall come to yeares and how long doe you count them under age 6. Whether do not you admit Orphants under age with and in their Guardians 7. Whether doe you admit or refuse Children under age only accoâ—ding to the present estate of their nearest Parents Or doe you not admit them if any of their next Ancestors before their parents were believers 8. Whether doe you require of all persons of age whom you admit Members of any Church 1. A publike vocall declaration of the manner and soundnesse of their conversion 2. A publike profession of their faith concerning the Articles of Religion 3. An expresse verball covenanting to walke with
the said Church in particular in Church fellowship 4. And not to depart from the said Church afterward without the consent thereof or how doe you hold and practise in these things 9. Whether doe you hold all or the most of our Parish assemblies in Old-England to be true Visible Churches of Christ with which you may lawfully joyne in every part of Gods true worship if occasion served thereto or if not all or the most then what ones are those of which you so account and with which you durst so partake or joyne and in what respects And why be not the rest such as well as they 10. If you hold that any of our parishionall Assemblies are true Visible Churches and that the Members thereof are all or some of them at least members of true visible Churches then whether will you permit such members at least as are either famously knowne to your selves to be godly or doe bring sufficient Testimoniall thereof from others that are so knowne or from the Congregation it selfe whereof they were members here to partake with you in all the same Ordinances and parts of Gods true worship in any of your Congregations as by occasion they may be there in the same manner and with the like liberty as you would permit any that might happily come unto you from any of the Churches of Geneva France the Low-Countreyes or yet from any one Church to another among your selves Suppose from some Church about Connecticut or that of Plimouth c. Vnto the Church at Boston New-Towne Dorchester c. Or if not what may be the Reason thereof 11. Whether doe you hold our present standing in our Parish Assemblies here in Old ENGLAND to bee lawfull and safe to be continued in or how fâ—rre it may be so 12. Whether doe you hold that every Believer is alwayes bound to joyne himselfe as a fixed Member to some one particular Congregation so as if he doe not and so oft and so long as he doth it not so oft and so long he is without the Church in the Apostles sence 1 Cor. 5. as an Heathen or Publican out of the Kingdome of Christ and possibility of salvation according to that maxime in divinity Extra Ecclesiam non est salus 13. VVhether doe you thinke it lawfull and convenient that a company of private and illitterate persons into a Church body combined should themselves ordinarily examine elect ordaine and depose their owne Ministers of the word without the asistance of any other Ministers of other Churches where the same may be had 14. Whether doe you hold that every small Company of seaven or nine or twenty or fourty persons combined into a Church body be such a Church as by the ordinance of Christ hath and ought to have all power and exercise of Church Government So as they may transact all Ecclesiasticall businesses independently amongst themselves 15. Whether do you give the exercise of all Church power of Government to the whole Church or to the Presbiters thereof alone and if to those then we desire to know what act of Government and Superior authority properly so called may the Presbiters doe more then any other member may doe or without the particular consent of the rest wee crave to have those particular Acts mentioned and how and over whom in those Acts the Presbiters doe rule in propriety of speaking more then the rest of the Congregation doe 16. Whether doe you not permit Women to Vote in Church matters 17. Whether in Voting doe the Major part alwayes or at any time carry Ecclisiasticall matters with you or in what things doth it in what not 18. What meanes have you to preserve your Churches in Vnity and Verity or to correct or reduce any Church erring in Doctrine or practice As 1. Whether you have any plat-form of Doctrine and Discipline agreed upon or if you have not whether meane you to have one and when and thinke you it lawfull and expedient so to have 2. Whether have you combined your selves together into Classes or purpose so to doe so as to doe no weighty matter without their counsell and consent 3. Or give you any power to Synods and Councells to determine and order things that cannot otherwise be ended so as that their determination shall bind the particular Churches so assembled to due obedience in case they decree nothing but according to Truth and right and to peaceable suffering in case they should doe otherwise Or what other course you have or intend to have for that end aforesaid 19. Whether hold you that each particular Church may lawfully make such Laws or Orders Ecclesiasticall for the Government of it selfe and the Members thereof for decency order and Edification as shall oblige all her Members and may not be omitted without sinne 20. Wherein hold you that the whole Essence of a Ministers calling doth consist As 1 whether is Election by the People it yea or no Or 2. is it so Essentiall as that without it the Ministers calling is a meere nullity Or 3. is Ordination as Essentiall a part thereof as the Peoples Election Or 4. is it but a meer formality and solemnity of their calling 21. Whether doe you hold it lawfull for meer lay or private men to ordaine Ministers in any case 22. What Essentiall difference put you between the Office of Pastor and Teacher and doe you obserâ—â—e the same difference inviolably and do not your Teachers by vertue of that Office give themselves usually to application of doctrine as well as your Pastours and do they not also usually apply the Seales 23. What authority or Eminency have your Preaching Elders above your sole Ruling Elders or are they both equalls 24. VVhether may a Minister of one congregation being thereto requested do as a Minister any act of his Ministery as Preach Baptize Administer the Lords Supper Ordain c. in and unto other Congregations besides his owne 25. Whether hold you that a Minister of a Congregation leaving or loosing his place suppose without his fault doe withall lose both Nomen and Esse of his ministery and do become a meere Lay or private man untill he be a new elected and ordained 26. Whether doe you allow or thinke it lawfull to allow and settle any certain stinted maintenance upon your Ministers 27. Whether doe you permit and call upon meer Lay and private men neither being in the ministerie nor intended to it ordinarily to preach or Prophecie publiquely in and before the Congregation and whether thinke you that prophecying mentioned 1 Cor. 14. be to be understood of such and be an ordinary and standing order of God in the Church 28. Whether doe you allow and call upon your people publiquely before all the Congregation to propound Questions move doubts argue with their ministers of matters delivered either by them or others either at the same or some other time 29. Whether hold you that the conversion of sinners to God is ordinarily
the proper fruit and effect of the word Preached by a Minister alone and that by vertue of his Office alone or that it is alike common to ministers and Lay persons so they be gifted to preach 30. Whether all and every of your Churches including Plimouth c. do precisely observe the same course both in Constitution and Government of themselves 31. VVhether would you permit any Companie of Ministers and People being otherwise in some measure approvable to sit downe by you and set up and practise another forme of Discipline enioying like libertie with your selves in the Common-wealth and accepted as a sister Church by the rest of your Churches 32. VVhether hold you it lawfull to use any set forms of Prayer in publique or private as the Lords prayer and others either made by himselfe that useth the same or else by some other man THE ANSWERS TO THE Aforegoing QUESTIONS The first Question Answered ALL the English and others also are freely admitted to be present in our Congregations at the reading of the Scriptures and exposition thereof which is wont alwayes to goe along therewith at the preaching of the word singing of Psalmes Prayers Admitting of Members and dispencing of Censures And many also are admitted to Church Communion and so to partake in Church Ordinances and priviledges as Sacraments power of Election Censures c. though many also there are who are not yet admitted to this Church Communion But whether is the greater number those that are admitted hereunto or those that are not we cannot certainly tell But in the Churches in the Bay where most of us are best acquainted we may truely say that for the heads of Families those that are admitted are farre more in number then the other besides whom there are likewise sundry children and Servants that are Admitted also And for the Reasonâ— why many are not yet received to Church Communion they are sundry 1. Many are not admitted because they are not yet knowne Every yeare hitherto God hath replenished the Country with many new commers and these at the first are not suddainly taken in as Members of Churches till by time there have been some triall of them and better occasion to know them what they are Sometimes once a yeare there are in the Land many hundreds and some thousands of this sort 2. When by time they come to be knowne many do appeare to be carnall and give no Testimony of being Members of Christ and therefore if they should offer themselves to be Members of Churches the Churches would not see Warrant to receive them because the Church is the body of Christ 3. Some that are Godly do of their own accord for a time forbeare to offer themselves till they be better acquainted with the Church and Ministry where they intend to joyne and with the wayes in which the Churches walke in this Country and and till they be better informed what are the duties of Church Members 4. Those that are knowne to be Godly are all admitted in some Church or other presently upon their own desire when they offer themselves thereto except any have given offence by walking in any particular in their Conversation otherwise then becomes the Gospell and then such are to give satisfaction to them to whom they have given offence by acknowledgeing their offence and shewing repentance for it and then they are Admitted It is one thing what Churches ought to be by the appointment of Jesus Christ another what weaknesse and swervingâ— from his appointment he may beare withall for a time before he renounce and cast off a People from being his Church In respect of the former our Answer is That when a Visible Church is to be eâ—rected planted or constituted by the Appointment of Christ it is necessary that the matter of it in regard of quality should be Saints by calling Visible Christians and Believers 1 Cor. 1. 2. Eph. 1. 1. And in respect of Quantity no more in number in the dayes of the New Testament but so many as may meet in one Congregation 1 Cor. 11. 20 14. 23. Acts 14. 27. 15. 22 30. And the forme a gathering together of these visible Christians a combining and uniting of them into one body by the bond of an holy Covenant for which we refer you to the Apolgie of the Churches in N. E. sent the last yeare in way of Answer to Mr. Bernard For the latter we deny not but visible Churches rightly constituted at the first may degenerate and great corruptions may grow therein both in respect of matter and forme and likewise in respect of their walking and Administrations and yet the Lord in his patience may beare long with them before he give them a Bill of Divorce and make them Lo-ammi not a People as the example of the Church of Israel in the old Testament Of the Church of Corinth the Churches of Galatia the 7 Churches of Asia and others in the New Testament doe abundantly manifest But what degrees of corruption may be before the soule as it were and life and being of a Church be destroyed is hard for us precisely and punctually to determine or to say thus farre a Church may erre and yet remaine a Church but if it proceed any further then it ceaseth to be a Church any more onely in the generall this we observe the Lord doth not presently cast off a Church or give them a Bill of Divorce no not for fundamentall errors in Doctrine or Idolatry in Worship or Tyranny in Government till after obstinate and rebellious rejection of Reformation and the meanes thereof for all these were found in the Church of Israel when they crucified Christ yet the Apostles rejected them not till after the light of Grace offered and blasphemously rejected Acts 13. 45 46. But if your selves have so Studied this point as to have ripened and formed thoughts therein we should gladly receive light from you We do not know any visible Church of the N. T. properly so called but onely a particular Congregation and therefore when this Question in the first and last clause of it speakes of Believers within the visible Church as Members thereof although they be not Members of that particular Congregation where for the present they reside nor of any other this speech seemes to us according to our apprehension to imply a contradiction They that are within the visible Church as Members thereof must needs be Members of some particular Congregation because all visible Churches are Congregationall as Mr. Baine sheweth at large from the Church of Antioch Act. 14. 27. the Church at Corinth 1 Cor. 11. 14. and other examples and Reasons with Answers to the objections to the contrary in his Dioces Triall Quest 1. Whereto we referre you in this Point neither is he alone in this Tenent for Mr. Parker and many other teach the same Those silenced and deprived Ministers that wrote the Booke called The Christian and
Baptisme therefore doth not make them Christian soules but doth solemnly signifie and Seale their ingrafting into Christ and that communion which the Members of Christ have with him their head and doth confirme that they are acknowledged Members of the Church and entred into it 1 Pet. 3. 21. 3. The Lord hath had his Church when there was neither Baptisme nor circumcision and therefore Baptisme or circumcision cannot be that which constitutes the Church The Church is one and the same in essence from the begining of the world to the end thereof viz. A company of People combined together by holy Covenant with God and one with another and this hath been before Baptisme and likewise before Circumcision in the dayes of the Patriarks afore Abraham Yea if Baptisme now or Circumcision in former time did make men Members of the Church then for forty yeares together there was no making Members of the Church for so long circumcision was discontinued when Baptisme was not yet instituted Ioss 5. 2 3. c. And so by this meanes all that Generation of the Israelites that were not circumcised till their comming over Jordan unto Gilgall should have bin no Members of the Church afore that time of their circumcision which is contrary to the Scripture which as it gives the name and title of a Church to the body of this people when they were in the Wildernesse Act. 7. â—8 and they were in the Wildernesse 40. yeares in the latter parts of which time there were few left remaining that had beene circumcised so it witnesseth that afore this time of their circumcision they were in covenant with God and his Church Deut. 29. 10 11 12. For that covenant was not made with their Fathers that came out of Egypt and were circumcised there because that generation was consumed in the Wildernesse for their murmuring afore this time but this covenant was made with the children that as yet were uncircumcised and therefore it was not circumcision that made men Members of the Church 4. Baptisme hath been Administred and no Church nor Members made thereby and men have been made Members of Churches and not then Baptised but before And therfore it is not Baptisme that makes men Members of the Church Jerusalem and all Judea and all the Region round about Jordan were Baptised of Iohn confessing their sinnes Mat. 3. 6. And Christ made and Baptised more Disciples then Iohn Ioh. 4. 1. And yet neither Christ nor John did make new Churches nor gather men into them themselves both the one and the other living and dying Members of the Jewish Church which was not yet dissolved untill upon their rejecting of Christ not onely of his person upon the crosse but of his Gospel in blaspheming and persecuting Grace offered them the two staves of beauty and bands were broken and cut assunder whereby God did breake the Covenant that he had made with that People and the Brotherhood between Juda and Israel that is he did un church them Zach. 11. 10 11. c. to 15. So that here is Baptisme Administred by John and Christ and yet men not received thereby into the Church as Members for they were Members long afore Againe when any of those of Jerusalem Judea and the Region round about Jordan that were Baptised of John or any of those many more that were Baptised of Christ were afterward joyned as Members to those christian Churches in Judea Samaria and Galile Act. 9. 31. As no doubt many of them were they were not made Members of those Christian Churches by being Baptised for they were Baptised long afore by John and Christ so that those men were Members of the Jewish Church which was not yet dissolved and were Baptised afterward And therefore it was not Baptisme that made them members either of the one Church or of the other 5. There are sundry inconveniences which for ought we see will unavoidably follow if we shall say that Baptisme makes men members of the Church For first if Baptisme be that which constituts the Church then Baptisme may be dispenced by them that are no Ministers for extraordinary Ministers as Apostles and such like are now ceased and ordinary Ministers have no power to dispence Baptisme to any but onely to them that are already members of the Church seeing their Commission and power is limited to the Church and the flock of God over which the Holy Ghost hath made them overseers Acts 20. 28. Besides the Church is before the Ministers seeing the power of choosing Ministers is given by Christ unto the Church and therfore if Baptisme be that which makes the Church then men must be Baptised afore there be Ministers to Baptise them and consequently without Ministers Secondly if Baptisme rightly for substance partaked doth make men members of the visible Church then it will follow that Papists are members of the Church for they have Baptisme so farre right for substance as that it needs not be repeated But Mr. Perkins teacheth that this Baptisme proves not the Church of Rome of which all Papists are members to be any true Church of God and gives sundry Reasons for the same in Answer to them that from Baptisme rightly for substance Administred in Popish Assemblies would prove those Assemblies to be true Churches Exposit of Creede in the Article I believe the holy Catholique Church And surely for our parts we doe not see how it will be avoyded but if Baptisme made men members of the visible Church either Papists are members of the visible Church and the Church of Rome of which they are Members a true visible Church or else we must renounce their Baptisme as corrupt and false even for the substance of it and so all such as shall be converted from amongst them must be Baptised againe as not having had the substance of Baptisme before such dangerous consequences do follow from saying that Baptisme rightly for substance partaked doth make them that are so Baptised Members of the visible Church If any shall say Though Baptisme do not make men Members of the Church yet it proves them to be Members as a cause is proved by the effect or an Antecedent by a consequent and therefore all Baptised Persons should be admitted to all Church priviledges as Members whereever they become We Answer that this will not hold neither but suppose a man have received Baptisme as a Member of some visible Church which ought not to have been Administred to him had he not been a member yet this doth not prove him to be a member still and so give him right to all Church Priviledges though hee do remaine alwaies as a Baptised person and the Reason is because his Baptisme may remain when his Church fellowship may be dissolved as that he can have no right to Sacraments thereby the Church member-ship of a Baptised Person may be thus dissolved by sundry meanes 1. By some sentence of Excommunication justly passed against him for his
sinne for that censure puts him away from the Communion of the Church 1 Cor. 5. 2. 13. and makes him as an Heathen or Publican Mat. 18. 17. So that in that case he can have no right to Sacraments by his Member-ship though he still continue a Baptised Person 2. By his voluntary departing from the Church and the communion of the same when it is unjustly done 1 Ioh. 2. 19. Iude 19. Heb. 10. 25. In which case Dr. Ames resolves such Schismaticks to be no Members of the visible Church Cas Cons Lib. 5. c. 12 Q. 4. Resp. 3. 3. By the dissolution of the Church of which he was a Member for Church Member-ship is in relation to a Church and therefore if the Church cease the Membership must cease also Relatum correlatum Quâ â—alia sunt simul adeoquese mutuoponunt et tollunt Now a Church may be dissolved 1. By Apostacie and Gods giving them a bill of Divorce thereupon Ier. 3. 8. When yet there may be in such a Church some particular person or persons deare to God who in such a case are bid to come out from such an Apostate Church Rev. 18. 4. Hose 2. 1 2. 4 15 17. 2. By death as by some grievous Pestilence or Masacre c. in which case one particular person surviving cannot be counted a Member of a Church when that Church is extinct of which he was and yet he remaines a person Baptised if he were Baptised afore 3. If that be true which is taught by Dr. Ames Cas Cons Lib. 5. c. 12. Q. 3. Resp 2. that in some cases it is lawfull and necessary to withdraw from the communion of a true Church which seemes to be agreeable to grounds of Scripture Ephes 5. 11. 2 Chrâ— 11. 14. then that will be another case wherein Church Membership is disanulled for how a man can be counted in that state a Member of a Church when hee hath lawfully and necessarily withdrawn himselfe from the communion of the Church we do not understand And this shall suffice for Answer unto this Point whether Baptisme make men Members of a visible Church which as we conceive is the scope and drift of this Question Yet before we proceed to make Answer to the next something also may be said concerning some passages in your Amplification of this fourth Question As first concerning those words wherein you aske Whether they that are Baptised have not right quoad nos to all the priviledges of the visible Church so farre as they are otherwise fit concerning which words we may say 1. That those words of your Parenthesis so farre as they are otherwise fit doe plainely imply that in your judgement though one hath received Baptisme yet this doth not give him right to the priviledges of the visible Church unlesse other things do concurre to make him fit wherein we consent with you Now if this be so then this seemes to be an Answer to that which as we conceive is the maine intent of the Question For how can it be that Baptisme alone should give men right to the priviledges of the Church as Members thereof as the Question seemes to import when in the Amplification of it it is granted that Persons Baptised have no such right except other things doe concurre to make them fit we doe not see how these things doe stand together Secondly those words as farre as they are otherwise fit as they seeme to imply that which contradicts the maine scope of the Question so they are so generall and of such a latitude as that when the Question is Answered the Reader is still left at uncertainty For if such a Parenthesis may be annexed so farre as men are otherwise fit then the like Question may be applied to many other things besides Baptisme and would receive the very same Answer as in case of Baptisme it would receive As for example if one should aske whether Morall honestie or litterall knowledge in the Scriptures or Historicall Faith or the use of Reason whether any of these doe not give men right to Church priviledges so farre as they are otherwise fit You know the Answer would be Yea. For though none of these be sufficient alone to give men right to the priviledges of the Church yet they are such as they that have them have right so farre as they are otherwise fit and so if it were granted that they that have received Baptisme have right as you say to all the priviledges of the Church so farre as they are otherwise fit yet as this doth not prove that Baptisme alone doth give men such a right so still it remaines to be considered and more particularly declared what those other things are that besides Baptisme must concurre to make one fit and unlesse those things be expressed in particular the Question with such a generall Qualification as is here set down may be Answered affirmatively and yet the Reader will be still in the darke and as much to seeke as before Lastly those words in the latter end of this Question had need to be further cleared wherein you aske Whether Baptised persons have not right to all the priviledges of the Church quoad nos untill they be cast out by Excommunication For suppose an open Blasphemer a Sabath-breaker an Adulterer a Drunkard c. that deserves to be Excommunicated be not proceeded against according to rule but be suffered to continue in the Church through bribery or other corruption of the times would you say that such a person had right either before God or quoad nos to all the priviledges of the Church onely because hee is Baptised Surely your words doe import so much unlesse that Parenthesis so far as they are otherwise fit may be any helpe in this case And yet we hope you doubt not but such Doggs and Swine have no right either quoad nos or otherwise to the priviledges of the Church as long as they continue in that State although they have received Baptisme and although through the sinfull neglect of men they be not cast out by Excommunication as they doe deserve For if grosse sinners have such right to Church priviledges onely because they are Baptised then by what right can the Church cast them out by Excommunication as you seeme to confesse that she may for can she castimen out from such priviledges whereunto they have right doubtlesse such proceedings were not right unlesse the Church have such a Transcendent power as the Apostles never had for they could do nothing against the truth but for the truth nor had they any power for destruction but for Edification 2 Cor. 13. 8. 10. Wherefore we dare not say such men have right to Church priviledges quoad nos untill they be actually cast out because before they be cast out it must be cleare to the Church that they have no such right or else she can have no lawfull Right to cast them out 1. Infants with us are Admitted Members in
Children as in Baptisme they do to continue therein that such Congregations are true Churches notwithstanding sundry defects and dangerous corruptions found in them wherein we follow the judgement of Calvin Instit 4. 1. 9. 10. c. Wâ—itaker de notis â—cclesiae cap. 17. and many other Divines of chiefe note nor can we judge or speake harshly of the Wombes that bare us nor of the paps which gave us suck Thirdly But inasmuch as grievous corruptions of latter yeares have greatly increased in some of those Assemblies as we heare both in Doctrine in Worship and in the Government thereof besides those that were when some of us were there and in former Yeares Therefore we are not without feare and with griefe we speake it what things may come unto at length If Corruptions should still increase and grow ' they might come in time if the Lord be not more mercifull unto such an height as unto obstinacy in evill and to wilifull rejection of Reformation and the meanes thereof and then you know it might be just with God to cast off such utterly out of the account and number of his Churches so as never to walke among them any more which we heartily pray the Father of mercies to prevent that such a day may never be But if Ephesus repent not of her declinings the Lord hath threatned that he will come unto her quickly and remove her Candlesticke that is he will un-Church them Rev. 2. 4 5. and Lukewarme Laodicea shall be spewed out of his Mouth Rev. 3. 16. And therefore it behoves such of them to Repent and Reform themselves betime lest the Lord deale with them as he haâ—h done with others And it much concernes your selves in hearty love and faithfullnesse we speake iâ— and so we desire you wouâ—d accept of it it very much concernes you deare Brethren whil'st you live amongst them to beare faithfull witnesse against the corruptions that are remaining in any of them in respect of their Constitution Worship Dâ—scipline and Ministerie lâ—st by any sinnefull silence or slacknesse of yours that should blow the Trumpet and stand in the gap the breach should be made wider and the iniquity increase and lest men should flatter themselves in their sinnes under the Name and Title of the true Church as the Jewes thought themselves secure because of the Temple of the Lord Jer. 7. 4. 4. Because you would know not onelie whether we count those Assemblies to bâ— Churches but what wee would doe for joining in Gods Worship in them if occasion served thereunto We Answer that if we were in England we should willingly joine in some parts of Gods true Worship and namely in hearing the Word where it is truely Preached in sundry Assemblies there Yea though we doe not know them to bee Churches or knew not what they were whether true Churches or no For some Worship as Praier and Preaching and Hearing the Word is not peculiar to Church Assemblies but may be performed in other meetings Mars-hill at Athens was no Church nor the Prison at Philippi and yet the Word of GOD was Preached and heard lawfully wâ—th good successe in thâ—se places Act. 17. and Act. 16. How much more might it bee lawfull to heare the wâ—rd in many Parish assemblies in England in when generâ—lly there is a professing of Christ and in many of them Mâ—n Soulâ—s that are sincere and upright hearted Christians as any are this day upon the face of the Earth and mâ—ny Congregations indeed that are the true Churches of Jesus Christ See Mr. Robinsons Treatise of the lawfullnesse of hearing the Ministers in the Church of ENGLAND 5. But why we durst not partake in their prescript Lyturgie and such Ordinances though true as are administred therein We gave you account the last Yeare in Answer to the first and second Position As alâ—o in an Answer to a Discourse of that Subject Penned by our Reverend Brother Mr. Ball. What we have done in our ignorance whil'st we lived amongst you wee have seene cause rather to bewaile it in our selves here then to it in others there Our Answer to this Question is this 1. That we never yet knew any to come from England in such a manner as you do here describe â— the things you mention may be taken conjunctim and not severally viz to be Men famously known to be godly and to bring sufficient Testimoniall thereof from others that are so knowne and from the Congregation it selfe whereof they were Members We say we never yet knew any to come to us from thence in such a manner but one or other of the things here mentioned are wanting and generally this is wanting in all of them that they bring no Testimoniall from the Congregation it selfe And therefore no marvell if they have not beene admitted further then before hath been expressed in Answer to Quest 1. to Church Ordinances with us before they have joyned to one or other of our Churches for though some that come over bee famously knowne to our selves to be Godly or bring sufficient Testimoniall with them from private Christians yet neither is our knowledge of them nor Testimonal from pâ—ivate Christians sufficient to give us church-Church-power over them which wee had need to have if we must dispence the Ordinances of Church communion to them though it be sufficient to procure all due Reverent respect and hearty love to them in the Lord. 2. If the things mentioned were all to be found yet it wâ—uâ—d be also requisite if they would partake of Church Ordinances with us and yet not joyne to any of our Churches that wâ—â— should know the Congregation it selfe from which they come not onely to be a true Church but also what manner of one it is For such persons cannot communicate with us in Church Ordinances in their owne right because they joine not as Members in any of our Churches but it must be in right of the Congregation in England to which they doe belong and by virtue of the communion of Churches and so our admitting of them to communion with us in such a manner and upon such terms is not only an Act of Communion with the persons themselves but also with the Congregation of which they are Now as we cannot of Faith admit men to Church Ordinances which we believe belong only to Church Members unles we know the Congregation of which they are Members to be a true Church So somtimes a Congregation may be so corrupt that though it doe remain a true Church yet for the corruption and impurities of it it may be lawfull and necessary to withdraw communion from the same for which Dr. Ames gives sundry grounds and Reasons Cas Cons lib. c. 12. Q. 3. Resp 2. or at least to protest against some grosse corruptions therein In regard whereof we had need to have some knowledge and information what that Congregation is with whom now we have Church communion when in heir right wee admit mâ—n into
when themselves are Alients and Strangers Cyrus Darius and Artaxerxes gave great countenance and incouragement to the Jewes to build the House of God that they might offer sacrifices of sweet savour to the God of Heaven and pray for the life of the King and of his Sonnes Ezra 6. 8 9 10. Iâ— which case good Ezra blesseth the Lord that had put such a thing into the Kings heart to beautifie the House of the God of Heaven Ezra 7. 27. And therefore Kings and all in Authority should be prayed for that we may lead a godly and peaceable life in Godlinesse and honesty 1 Tim. 2. 1 2. Neverthelesse the things that are ordained and commanded of GOD the observing of them in a peaceable way yeilding out reverence to all that are in Authority and praying for them this observing of the Ordinances of God cannot be unlawfull for lack of the Commandement of Man as appeares by the doctrine and practâ—ce of the Apostles Act. 4. 19. 5. 29. and the approved practise of Believers in their times if they had neglected the Ordinances of God and namely Church Ordinances till they had had the commandement of Magistrate therein such neglect would have beene their grievous sinne and for ought we know they might have lived and died without them the Magistrates at that time beâ—ng all either Heathens or Jewes yet enemies and if Church Communion and the exercise of such Ordinances as Christ hath appointed for his Churches was lawfull and needfull and profitable when Magistrates were enemies to the Gospell and bee not so when Magistrates doe professe the Gospell we doe not see but Christians may sometimes be losers by having Christian Magistrates and in worse condition then if they had none but professed Eâ—emies Besides this if Superiors should neglect to provide bodily sustenance for them that are under their charge we doe not thinke that any Mans Conscience would be so scrupulous but hee would thinke it lawfull bâ—y all good meanes to provide for himself in such case rather then to sit still and say if I perish for hunger it is the sinne of them that have Authority over mee and they must answer for It Neither can we tell how the Conscience of any Christian can excuse himself if he thinks noâ— the Ordinances of Christ as necessary for the good of his soule as food is necessary for his temporall life or doe not willingly in this spirituall hunger break through stone Walls as the Proverbe iâ— and runne from Sea to Sea to seeke God in his owne way rather then to perish without spirituall food because others provide not for him And this is our Answer to this eleventh Quere concerning your standing in the Parish Assemblies which Answer of ours and the exhortation therein as we pray the Father of mercies to make effectuall by his blessing for those good ends which wee intend therein so wee cannot in the same but reflect upon our selves and our owne wayes in times past as seeing not a little cause to judge our selves before the Lord as long as wee live for our sinfull ignorance and negligence when wee were in England â—o observe and walke according to those Rules of the Word which now upon occasion given by this Qu. wee doe commend to your selves and other Christians The Lord in mercy pardon our offences and direct your selves and his servants in â—ur deare Native Countrey both in remaining and removing to doe that which is pleasing in his sight Whereas this Qu. in the first clause and last but one compared together speakes of Believers out of the Kingdome of GOD and possibility of salvation we conceive it is a contradiction for those that are true Believers cannot be out of possibility of salvaâ—on but possibly may yea most undoubtedly shall bee saved Joh. 3. 16. and 5. 24. the contrary whereof is to overthrow all the promises of the Gospell and with the Papists and Arminians to establish falling from grace 2. For that saying Extra Ecclesiam non est salus wee conceive it cannot be universally true if it be meant of the visible Church which in the New-Testament is a particular Congregation but onely being taken for the Church invisible or the Vniversall Church which is the whole company of the elect in Heaven in Earth and not yet borne Ioh. 10. 16. and 17. 20. out of which elected Company there is not one that shall be saved nor any of the elect neither but in the way of Regeneration Ioh 3. 3. but as for the Visible we believe the old saying is true there are many Wolves within and many Sheepe without Joh. 10. 16. and therefore it cannot be universally true that out of the Visible Church there is no salvation Inasmuch as all Christs Sheepe shall be saved Ioh. 10. 28. of whom yet notwithstanding there are some not joyned to the Visible Church If the Thiefe that repented on the Crosse was a Gentile as it was possible he was then hee was uncircumcised and then it will trouble a Man to tell of what Visible Church he was and yet there is no doubt but he was saved The like may be said of Iob and of his friends of whose salvation we make no question and yet it is a great question whether they were of any Visible Church or no inasmuch as the Visible Church in those times seemed to be appropriated to the House and posterity of Abraham Isaac and Iacob of which line race it cannot easily be proved that all these men did come nor that they joined themselves in Visible fellowship with that Church The Centurion Mat. 8. 10. and the Woman of Canaan Mat. 15. were both of them believers and saved and yet it doth not appeare that they were members of the Visible Church of the Iews which was the only visible Church of God in those times Men of yeares ought to be believers and so in the state of Salvation afore they be joyned to the Visible Church and therefore there may be salvation out of that Church For it is possible that such an one as being a Believer is fit to bee joyned to the Church mâ—y diâ— and depart this life afore hee can bee joyned as that good Emperour Valentiâ—ian 2. died before hee could bee baptizeâ— And for your selves if you should thinke that Baptisme makes men members of the Visible Church as is intimated in your fourth Question you may not then deny but there may be salvation out of the visible Church unlesse you will say that there is no salvation without Baptisme which we believe is farre from you to imagine 3. We doe hold that so oft and so long as a believer doth not joyne himselfe as a Member to some particular Congregation or other so oft and so long he is without the Church in the Apostles sence 1 Cor. 5. for the Church in the Apostles sence is a particular Congregation for he writeth to and of the Church at Corinth which Church was a
the Title of the 21. is De paritate Ecclesiarum where he openeth and explaineth and by many Arguments and Testimonies confirmeth what we hold of the independency and paritie of Churches to which learned discourse of his we referre you for further satisfaction in this point Wee doe believe that Christ hath ordained that there should be a Presbytery or Eldership 1 Tim. 4. 14. And that in every Church â—it 1 5. Acts 14. 23. 1 Cor. 12. 28. whose worke is to teach and rule the Church by the Word and lawes of Christ 1 Tim. 5. â—7 and unto whom so teaching and ruling all the people ought to be obedient and submit themselves Heb. 13. 17. And therefore a Government meerly Popular or Democraticall which Divines and Orthodox Writers doe so much condemne in Morillius and such like is farre from the practice of these Churches and we believe farre from the minde of Christ Secondly neverthelesse a Government meerely Aristocratical wherein the Church government is so in the hands of some Elders as that the rest of the body are wholly excluded from entermedling by way of power therein such a government we conceive also to be without Warrant of the Word and likewise to be injurious to the people as infringing that liberty which Christ hath given to them in choosing their owne Officers in admitting of Members and censuring of offendors even Ministers themselves when they be such as the Church of Colosse must admonish Archippus of his duety Col. 4. 17. Master Parker you know hath 22. Arguments to prove the superiority of the Churches over and above her officers Polit. Eccles lib. 3. cap. 12. And Master Baine saith If the Church have power by election to choose a Minister and so power of instituting him then of destituting also Instituere destituere ejusdem est potestatis Dioces Triall P. 88. And againe no reason evinceth the Pope though a generall Pastors subject to the censure of a Church oecumenicall but the same proveth a Diocesan Bishop and wee may adde and a Congregationall Minister subject to the censure of the particular Church pag. 89. And whereas it might be objected then may Sheep censure the Shepherd Children their fathers which were absurd To this he answereth that similitudes hold not in all things naturall Parents are no waies Children nor in state of subjection to their Children but spirituall fathers are so fathers that in some respects they are children to the whole Church So Shepherds are no waies Sheep but Ministers are in regard of the whole Church 2. Parents and Shepherds are absolutely Parents and Shepherds bee they good or evill but spirituall Parents and Pastors are no longer so then they do accordingly behave themselves p. 89. To the same purpose and more aâ— large is this Objection answered by Master Parker Polit. Eccles l. 3. c. 12. p. 78. 79. And againe if their owne Churches have no power over them it will be hard to shew wherein others have such power of Jurisdiction over persons who belong not to their owne Churches p. 89. So that all power is not in the Officers alone seeing the Officers themselves if they offend are under the power of the Church Even Paul himselfe though an extraordinary Officer yet would not take upon him to excommunicate the incestuous person without the Church but sends to them exhorting them to doe it and blames them because they had not done it sooner 1 Cor. 5. which shewes that the exercise of all Church power of government is not in the Officers alone And therefore the Lord Iesus reproving Pergamus and Thyatira for suffering Balaamites Nicholaitans and the woman Iezebel among them and calling on them for reformation herein Rev. 2. sends his Epistle not onely to the Angels of those Churches but also to the Churches or whole Congregations as appeareth Rev. 1. 11. And also in the conclusion of those Epistle where the words are let him that hath an eare heare what the spirit saith not onely to the Angels but unto the Churches whereby it appeares that the suffering of these corrupt persons and practises was the sinne of the whole Church and the reforming of them a duty required of them all Now the reforming of abuses in the Church argues some exercise of Church government as the suffering of them argues some remissenesse therein and therefore it followes that some exercise of Church government was required of the whole Church and not all of the Angels alone Sure it is the whole Congregation of Israel thought it their duty to see to the reforming of abuses when they appeared to spring up amongst them as appeareth by their behaviour practise when the two Tribes and an halfe had set up the Altar upon the bankes of Jordan Ios 22. for it is said that the whole Congregation of the Children of Israel gathered themselves together at Shilo to go up to warre against them v. 12. And when Phineas and ten Princes with him were sent to expostulate with them about the matter it was the whole Congregation that sent them v. 13 14. And when they delivered their Message they spake in the name of the whole Congregation saying Thus saith the whole congregation of the Lord what trespasse is this c. v. 16. which plainely declares that the whole congregation and not the Elders or Rulers alone thought it their duty to see abuses reformed and redressed which could not be without some exercise of government And when Achan the Sonne of Caâ—mi had committed a trespasse in the accursed thing â—is 7. it is counted the sinne of the whole congregation and such a sinne as brought a Plague upon them all for it is said the children of Israel committed a trespasse in the accursed thing v. 1. And God saith to Ioshua not the Elâ—ers have sinned but Israel hath sinned and they have transgressed my Covenant and they have stolne of the accursed thing and put it among their owne stuffe v. 11. And for this wrath fell on all the congregation of Israel and that man perished not alone in his iniquity Iosh 22. 20. Now why should not he have perished alone but wrath must fall upon them all and why should his sinne be the sinne of all the congregation if the care of preventing it and timely suppressing the same which could not be without some exercise of Church government had not bin a duty lying upon all the whole congregation but upon the Elders and Officers alone doubtlesse the just Lord who saith every man shall beare his owne burden Gal. 6. 5. would not have brought wrath upon all the congregation for Achans sinne if such government as might have prevented or timely reformed the same had not belonged to the whole congregation but to the Elders alone And before this time all the children of Israel and not the Elders alone are commanded to put Lepers and uncleane persons out of the Campe Numb 5. 1 2. By all which it appeareth that all exercise
of Church Government is not in the Elders alone but some power is in the people And else-where he counts it no Sacriledge for Members of the Church though not in office to handle those keyes Mat. 16. but rather a frivolous thing to thinke otherwise Quasi absque sacrilegio saith he tractare claves privaâ—i nequeant qui eâ—â—s privatim tractare jubeatur Quoties fratres suos admonere consolari et aedificare Imò veâ—ò est publica clavium tractatio quam plebs Christiana in unum coacta sine ullo sacrilegio ministrat 1 Cor. 5. Polit. Eccles l. 3. c. 2. p. 8. And yet this is not a singular conceit of his or ours but the concurrent judgement of many worthy witnesses of the truth in these latter dayes who do with great consent hold the Ecclesiasticall government to be of a mixt form compounded of all three Estates and that the people are not to be wholly excluded from having any thing to do therein Si velimus Christum ipsum respicere fuit semper Ecclesiae Regimen monarchicum Si Ecclesiae presbyterâ—s qui in Doctrina et disciplina suas partes agebant Aristocraticum si totum corpus Ecclesiae quatenus in Electione Episcoporum et presbyterorum suffragia ferebat it a tamen ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 semper à presbyteris servaretur Democraticum Sic partim Aristocritum partim Democraticum partim etiam Monarchicum est semper que fuit Ecclesiae Regimen Whita de pontif Rom. Qu. 1. c. 1. sect 2. The Church saith Mr. Cartwright is governed with that kinde of Government which the Philosophers that write of the best Common-wealths affirme to be the best For in respect of Christ the head it is a Monarchy and in respect of the Ancients and Pastors that Governe in Common and with like Authority among themselves it is an Aristocraty or rule of the best men and in respect that the people are not secluded but have their interest in Church matters it is a Democraty or popular State 1 Reply p. 51. And when Dr. Whitegift from the Doctrine of the Authors of the Admonition would infer this consequence viz. that then the more that ruled the better estate it should be and so the popular state should be the best In Answer hereunto he saith I have spoken of this before where I declared that the mixed estate is best both by the example of the Kingdome of Christ and also of this our Realme pag. 181. 182. And againe whereas Mr. Dr. saith that Excommunication and consequently Absolution or restoring to the Church again pertaineth only to the Minister it remaineth that I shew that the Presbytery or Eldership and the whole Church also hath interest in the excommunication and consequently in the absolution or restoring unto the Church againe p. 183. And againe it is certaine Saint Paul did both understand and observe the rule of our Saviour Christ viz. that rule Mat. 18. Tell the Church but he communicateth this power of Excommunication with the Church and therefore it must needs be the meaning of our Saviour Christ that the Excommunication should be by many and not by one and by the Church and not by the Minister of the Church alone for hee biddeth the Church of Corinth twise in the first Epistle once by a Metaphor another time in plaine words that they should Excommunicate the Incestuous person And in the 2d. Epistle understanding of the Repentance of the man he intreateth them that they would receive him again And therfore considering that the Absolution of the Excommunication doth pertain unto the Churches it followeth that the excommunication doth in like manner appertainunto it p. 184. And again that the Ancients had the ordering of these things and that the peoples consent was required that the Ministers did not take upon them of their own Authority to Excommunicate c. It may appeare almost in every page of Cyprians Epistles In Augustines time it appeareth also that that consent of the Church was required p. 187. To these may be added Mr. Fenner who speaking of the Ecclesiasticall Presbytery and of the businesse which the Presbytery is to deale in which hee distinguisheth into judiciarie as deciding of doubts and dispencing of Censures and extrajudiciary as Election Ordination c. hath these words Atque haec sunt negotia quae praestari debent In quibus per omnes Ecclesias summa Ecclesiastica potestas presbyterio demandata est ita tamen ut in his quae maximi sunt momenti et ad ecclesiae totius bonum velruinam maxime spectant post 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suam de his captum consilia Ecclesiae denunciantur ut si quid habeant quod consulant vel objiciant in â—â—edium proferant postea autem auditis et assentien ibus nisi ad majorem Senatum negotium deferri fuerit necesse ad turbas vitaâ—das sive componendas quod tum cum Major pars Ecclesiae dissentit faciendum est decervenda et pro decretis Ecclesiis proâ—onenda sunt and then he declares what hee meanes by those matters maxim momenti viz. excommunication absolution elections and deposings of Ministers and such like Sacrae The. lib. 7. c 7. wherin he plainly sheweth that though the power of the Presbytery be very great yet in things of greatest moment as Censures and Elections the people if they have any thing to counsell or object have liberty to bring it in and afterwards matters are to be concluded when they have bin heard speake and have given their consent for which liberty and power of the people he bringeth these Scriptures 2 Chro. 30. 23. Acts 1. 15. 23. 26. 1 Cor. 5. 4. 2 Cor. 1. 6. 7. Zanchius speaking of that Question per quos exerceri debet excommunicatio answers thus nempe per Ecclesiaâ— seu per ministros Ecclesiae nomine eoque et cum consensu totius Ecclesiae Promissio illa Quaecunque ligaveritis ad totam Ecclesiam est facta Ergo c. Praeterea Apostolus hoc expressius declaravit 1 Cor. 5. congregatis vobis c. alloquebatur autem totam Ecclesiam Patres idem docent Cyprianus ad Cornelium Rom. Episcopum seribit se multum laborasse apud plebem ut par daretur lapsis pâ—enitentibus Si ergo non erat unius Episcopi cum suo Presbyterio solvere quempiam sed requirebatur plebis eoque totius Ecclesiae consensus Ergo neque ligari quispiam poterat id est Excommunicari sine totius Ecclesiae consensu Augustinus etiam contra Donatistas ait supersedendum esse excommunicatione Quando tota plebs laborant eodem merbo Quid ita causam adfert Quia inquit non assentientur excommunicationi c. Satis aperte docet tunc temporis non solitum fuisse excommunicationem ferri in Quempiam sine totius Ecclesiae consensu et ratio est in promptu Quae enim adomnes pertinent eum consensu omnium fieri debent Ergo sine totius
Ecclesiae consensu excommunicari nemo debet And then comparing the Government of the Church to the Roman Common-wealth which had the Dictators the Senate and the Quirites and shewing that the Church government in respect of Christ is a Monarchy in respect of the Presbyters an Aristocratie and in respect of the people a Democratie he concludes thus In rebus igitur gravissimis quae ad totum corpus pertinent uti est Excommunicatio sine consensu et authoritate totius Ecclesiae nihil fieri debet de Redempt in prae c. 4. pag. 983. c. Calvins words are these Cyprianus cum meminit per quos suo tempore exerceretur viz. potestas jurisdictionis adjungere solet totum Clerum Episcopo sed libi quoque demonstrat sic praefuisse clerum ipsum ut plebs interâ—m à cognitione non excluderetur sic enim scribit Ab initio Episcopatus mei statui sine Cleri consilio plebis consensu nihil agere Instit. 1. 4. c. 11. Sect. 6. And againe Hoc addo illam esse legitimam in excommunicando homine progressionem quam demonstrat Paulus si non soli Seniores seorsim id faciant sed conscia approbante Ecclesia in eum scilicet modum ut plebis multitudo non regat actionem sed observet ut testis custos ne quid per libidinem à paucis geratur Instit l. 4. c. 12. Sect. 7. Those Ministers that penned the Christian and modest offer of disputation doe say That the Pastor and Elders that exercise Ecclesiasticall Jurisdiction ought not to performe any maine and materiall Ecclesiasticall act without the free consent of the congregation in Propos 8. The Refuter of Doctor Downams Sermon for the superiority of Diocesan Bishops is plaine and full also in this point in Part 2. of his reply p. 104 105 106. where answering Doctor Downam that counted it schismaticall novelty that the forme of the Church Government should be holden in part to be Democrattcall and that his Refuter for so holding was a Brownist or Anabaptist he not onely proves the power of the people from the Scripture and delivers his owne judgement that the Ecclesiasticall Government is of a mixt forme compounded of all three Estates but for the same tenent and that the Church government is in part Democraticall or popular he alledgeth the testimonies of the Centuries of Illyricus of Doctor Fulke Doctor Willet Cyprian Augustine P. Martyr Dr Whitaker and others Master Baines his judgement we heard before in the former Question Vrsinus speaking of that Question Quibus commissa est potestas clavium hath these words Quibus denunciatio verbi divini delegata est iisdem potestas illa clavium quae verò denunciatio fit in Ecclesiastica disciplina est totius Ecclesie ad totam enim Ecclesiam pertinet disciplina jurisdictio spiritualis sed alio modo fit illa denunciatio in verbi divini ministerio quam in Ecclesiae judicio And then telling how this denunciation is done in the Ministery and by the Ministers of the Word he comes to declare how it is done in Church censures In Ecclesiastico judicio saith he gratiae irae Dei non fit denunciati ab uno aliquo privatim sed à tota Ecclesia aut nomine totius Ecclesiae ' ab its qui ad hoc delecti sunt communi omnium consensu And a little after answering objections brought against the use of Excommunication he hath these words Potest concedi quod Christus non intelligat Presbyterium viz. in that place Matth. 18. Tell the Church sed propriè sumat vocabulum Ecclesiae ante Christum Jdaicaeâ— post Christum Christianae Sed in Ecclesiae jurisdictione oportet aliquem esse ordinem aliquos oportet esse constitutos ab Ecclesia alioquin esset 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And speaking of that Question Quis ordo servari debeat in exercenda clavium potestate he saith principalis pars in excommunicatione est denunciatio qua c. atque haec denunciatio qua quis excommunicatur non est penes Ministrum Ecclesiae sed penes ipsam Ecclesiam ejus nomine fit quia mandatum hoc à Christo datum est Ecclesiae nam ipse ait expressè Dic Ecclesiae And finally speaking of abuses to be avoided and cautions to be observed in Excommunication he hath such words in the fourth Proposition or Rule there annext as doe declare it to be his judgement that if Excommunication should be passed by a few without the consent of the whole Church such proceedings would be both Oligarchy and Tyranny Attentem expendatum saith he à toto Presbyterio probetur ab Ecclesia non suscipiatur privat â authoritate ne ministerium Ecclesiae convertatur in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tyrannidem in his Comment upon the Catechisme in the place De clavibus regni coelorum Pareus delivering certaine porismata or conclusions concerning Excommunication hath this for the fifth of them Quòd excommunicandi potestas non fit penes unum Episcopum vel paucos pastores sed penes Ecclesiam proindelicet pastores presbyteri ordinis cau â primas habeant partes circa censuras Ecclesiasticas per eos hâ— administrentur quod tamen citra consensum Ecclesiae pastores ad exclusionem procedâ—re non debeant alibi demonstravimus in 1 Cor. 5. And a little after answering Stapletons objections that would have the power of Excommunication to be in the Bishop alone he brings in the case of Cyprian who could not absolve the Lapsi without the people Cyprianus saith hee ad Cornelium Romanum Episcopum scribit sâ— multum apua plebem laborasse ut pax daretur lapsis quam si per se dare potuisset non erat cur adeo in persuadenda plebe se fatigasset So that in the judgement of Pareus and Cyprian all power of Church government was not in the Presbyters but some power was in the people Musculus although he thinke there be little use of Excommunication and Church discipline where there is a Christian Magistrate yet when it is to be used he would not have the people excluded from having any hand therein as may appeare by those words of his where he speakes De disciplina Ecclesiastica Hisce de rebus non constituet Minister suo proprio arbitratu sed erit ad institutionem earum director adhibebit suffragia consensum sue plebis ne quicquam invitae Ecclesie imponatur Denique curabit ut plebs ipsa viros graves timentes Dei ac boni testimonii deligat quorum curâ vigilantiâ disciplina Ecclesiastica administratur si quid gravioris momenti accidat ad ipsam Ecclesiam referatur Loc. com de Ministris verbi Dei in tit de potestate Ministrorum p. 377. And afterward in the latter end of that place comming to speake of the deposing of unworthy Ministers he hath these words Quaeritur hic per quos disciplina ista administrari debeat Respondeo
primum Ecclesiae populus potestatem habens elegendi dignum Ministrum habet etiam teste Cypriano potestatem indignum recusandi deinde qui Judices sunt Censoresque morum in Ecclesia ex officio tenentur redargnere peccantem Ministrum si duobus aut tribus testibus fide dignis coram Ecclesia Dei convictus fuerit Tertiò iidem cum consensu suffragiis plebis deponent Ministrum vel ad ltempus vel in universum vel excommunicabunt tandem juxta quaitatem peccati vel defectus illius p. 429. Doctor Ames saith Potestas hujus disciplinae viz. of Excommunication quoad jus ipsum pertinet ad Ecclesiam illam in communi cujus membrum est peccator ad illos enim pertinet ejicere ad quos pertinet primò admittere corporis totius interest ex aequo membrorum conservatio vel amputatio cum Ecclesiâ— idcirco consensu eoque Magistratu non permittente tantum sed approbante constituente est executioni mandanda Medul Theol. l. 1. c. 37. Sect. 26. Lastly Master Parker observing a distinction betweene power and the dispencing of power that the one is in the Church and the other in the Presbyters hath these words Neque tamen dispensatio omnis omneque exercitum est penes rectores solos sed juxta temperamentum formae partim Aristocratice partim Democraticae de mandaâ—ae Rectoribus suis Ecclesiâ— que ipsa per se obire satis commodè nequit retinente vero dispensationem illam illudque exercitium quod ipsi convenit pertinet ad ejus lignitatem authoritatem libertatem à Christo donatam Posit Eccles l. 3. c. 7. And elsewhere he saith Imo vero est publica clavium tractatio quam plebes Christiana in unum coacta sine ullo acrilegio administrat Polit. Eccles l. 3 c. 2 p. 8. These testimonies we thought good to produce in this Question lest any should thinke that to give any Church power of Government to the people were some singular opinion of ours swerving from the truth and disallowed by Orthodox Writers of the Reformed Churches and no doubt but besides these here cited the same is taught by â—thers also whom now we spare to alledge intending onely â—hese few for a taste instead of many 2. And therefore when this Question demandeth wheâ—her we give the exercise of all Church power of government to the whole Congregation or to the Presbyters thereof alone Our Answer is neither thus nor so neither all to â—he people excluding the Presbytery nor all to the Presbytery excluding the People For this were to make the government of the Church either meerly Democraticall or meerly Aristocraticall neither of which we believe it ought to be 3. Whereas this Question demandeth to know what acts of Government the Presbyters may doe more then any other may doe and to have those particular acts mentioned this seemeth to us to be a very large demand for who is able to mention all the particular acts of government which any one Governour may performe in his time especially if he continue long in his place But if your meaning in this Point be not of the Individualls but of the species or kinds yet even there also it is much to require the particular mentioning of all yet to give you a taste take these The calling of Assemblies and dismissing of the same againe The ordinary preaching of the Word which is done by way of Office and being the peoples mouth unto God in Prayer The dispensing of Baptisme and the Lords Supper The permitting of any to speak in an orderly way and againe enjoining silence The putting of matters to Vote and pronouncing of sentence in the censure of offendors or receiving in of Penitents after their fall and blessing of the people in the name of the Lord These are Acts of Church Government which the Presbyters may doe according to the Word and another member may not do without breach of Order and presuming above his place 4. It is also here demanded what the Presbyters may do without the particular consent of the rest To which wee answer that when they doe what the Lord Christ whose Stewards they are by his word requires of them in their places this should not be without the consent of the rest â—or the rest of the Church ought to consent thereto Christs Sheep ought to heare his voice Iohn 10. 27. and to obey them that speak unto them in his name Heb. 13. 17. And if any man should in such case willfully dissent the Church ought to deale with such an one for not consenting to the will and waies of Christ or else they shall all be guilty of the sinfull dissent of such an one So that this Passage if it be meant of Presbyters doing their duty without the consent of the people goes upon a supposall in respect of the people of that which never ought to be neither are wee to suppose but that there may be rule when the Elders and Brethren doe not dissent nor are divided one from another The multitude of them that believed in the first Christian Church at Ierusalem were of one heart and of one soule A l. 4. 32. Yet none needs to doubt but there was rule and Government amongst them when yet their agreement was such that the Apostles and Flders did nothing without the full consent of the rest It is a miserable mistake either to thinke that in the Church of Christ the Elders and Brethren must needs dissent one from another or if they all consent that then there can be no ruling but against the peoples minde They were none of the best Shepheards to their flocks unto whom the Lord saith with force and rigour have you ruled them Ezech. 34. 4. As for doing any thing in their places which the word of Christ the Lord and Master of the Church commandeth not nor alloweth such things they neither ought to do nor ought the Church to consent unto them if they should for that were to make themselves partakers of their Rulers sinnes and so to bring Judgement upon them all as when the Priests did wickedly beare rule and the people loved to have it so Ieremiah 5. 31. 5. Lastly this Question demandeth how and over whom in those Acts of Government which are done by the Elders more then by other Members or without the consent of the rest the Presbyters doe rule in propriety of speaking more then the rest of the Congregation wherein are sundry particulars 1. How they rule Whereunto wee answer that neither the Elders nor the people doe rule with Lordly and Princely rule and Soveraigne authority and power for that is proper to Christ over his Church who is the onely Lord 1 Cor. 12. 5. And King and Lawgiver that is able to save and to destroy Isa 33. 23. Psal 2. Luk. 19. 27. Jam. 4. 12. The Elders are forbidden to be Lords over Gods heritage 1 Pet. 5. 3. Or to exercise
authority as the Kings and Princes of the earth doe Matth. 20. 25 26. Luk. 22. 25 26. They are not so to rule as to doe what themselves please but they must do whatsoever Christ hath commanded Mat. 28. 20. Mr. Baine sheweth from these words there are diversities of Ministeries but one Lord 1 Cor. 12. 5. That it is contrary to the Scripture that there should be in the Church more Lords then one and saith he look as great Lords have in their Houses Ministers of more and lesse honour from the Steward to the Scullery but no Lord-like or Master-like power in any besides themselves So is it with Christ and his Church which is the House of God wherein hee is the Lord Apostles and others having more or lesse honourable services but no Masterlike power over the meanest of their fellow servants On Ephes 1. 22. p. 395. and elsewhere he saith no Minister of the Word hath any power but Ministeriall in the Church the power of the Apostles themselves and Evangelists is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 20. 2 Tim. 4. Yea such a service as doth make the Ministers having it so servants that they are no way Lords many Ministers one Lord we preach Christ Iesus the Lord our selves your servants for Iesus sake Dioces Tryall Q. 2. p. 74. The Elders are to rule as Stewards Mat. 24. 45. Luke 12. 42. As Shepheards Act. 20. 28. As Captaines guides leaders or overseers by going before the People and shewing them the word and way of the Lord 1 Tim. 3. 1. 5. 5. 17. 1 Thes 5. 12. Hâ—b 13. 17. 2. How they rule more then the rest of the Congregation do Whereto the Answer is that this is more then the rest of the Congregation doe in these acts even as acting is more then consenting and as it is more to be a Steward over of the House then one of the household or to be a guide or leader then to be guided or led 3. Over whom they doe rule even over the whole Church in generall and every Member in particular even all the flocke over which the Holy Ghost hath made them overseers Act. 20. 28. 1 Pet. 3. 2. The rule is expresse and plaine that women ought not to speake in the Church but to be in silence 1 Cor. 14. 34. 1 Tim. 2 11 12. And therefore they ought not to vote in Church matters besides voting imports some kind of government and authority and power now it is not government and authority but subjection and obedience which belongs unto women by the rule and so is the practice of women amongst us Church matters ought not to be determined meerly by multitude or plurality of Votes but by rules from the word of Christ whose will and not the will either of the Major or Minor part of men is the onely rule and Law for Churches Iam. 4. 12. Isa 33. 22. Mat. 23. 8 9. Exod. 23. 2. 21. 22. For our practice among us the Major part of the Church yea usually the whole Church doth consent and agree in one minde and one judgement and so gives a joint unanimus Vote and the rule requires it should be so Rom. 15. 6. and the example of the Primitive Apostolike Churches where things were carried nor meerly by the Major or Minor part the rest dissenting but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or with one accord Act. 1. 14. â— 46 4. 24. â— 12. 15. 25. So that in this sence matters with us are carried according to the Vote of the Major part that is with the joint consent of the whole Church but yet because it is the minde of Christ But it may be your meaning is in this Question to take it for granted that the Churches will be divided in their Votes and to know what course we take at such times But if Churches lay aside their owne affections and give attendance to the rule and be as all Churches ought to be men of humble spirits and sincere and withall depend on Christ their head and King for guidance in their worke we know no necessity of such a supposall that they must needs be divided in their votes especially considering what promises he hath made unto his Church of godly concord and agreement among themselves and of his owne gracious presence in the midst of them Ier. 32. 39. Zeph. 3. 9. Mat. 18. 20. which promifes we believe are not in vaine Neverthelesse we deny not but through the corruptions distempers of men some dissention may arise for a time in a true Church as it was in the Church at Corinth and if any such thing fall out among us which we blesse God is not often then before matters be put to the vote our course of proceeding is after this manner If the Elders and Major part of the Church consent in one conclusion yet if any brother dissent he is patiently heard and his alledgements of Scripture or good reasons are duely weighed If it appeare that his judgement is according to the rule the whole Church will readily yeeld though before they were otherwise minded But if it appeare they who dissent from the Major part are factiously or partially carried the rest labour to convince them of their error by the rule if they yeeld the consent of all comfortably concurreth in the matter if they still continue obstinate they are admonished and so standing under censure their vote is nullified If they without obstinate opposition of the rest doe dissent still yet referre the matter to the judgement of the Major part of the body they are not wont to proceed to sentence if the matter be weighty as in Excommunication till the reasons on both sides have bin duly pondered and all brotherly means have been used for mutuall information and conviction If the difference still continue the sentence if the matter be weighty is still demurred even till other Churches have been consulted with who in such a case will send their Elders to communicate their apprehensions and light which they do not pro imperio binding the Church to rest in their dictates but by propounding their grounds from the Scripture These courses with Gods presence and blessing which usually accompanieth his Ordinance faithfully taken and followed will prevaile either to settle one unanimous consent in the thing or at least to preserve peace in the Church by the dissentors submission to the judgement of the Major part though they see not light sufficient to warrant them to act in the businesse Such subjection is according to the rule Ephes 5. 21. 1 Pet. 5. 5. If the Church or the Elders should refuse the testimony of other Churches according to God they will after brotherly admonition and due patient waiting deny them the right hand of fellowship till they shall give better evidence of their subjection to the Gospel of Christ But thanks be to God we never had occasion of such withdrawing communion of one Church from
of themselves And Master Parker in the same place afore alledged in the page immediately precedent clearly sheweth against Doctor Downham Doctor Sutcliffe and others that those particular Congregations which have Presbyters of their owne with power within themselves are the most perfect and are precisely formed juxta formam illam quae in verbo patefacta est according to that forme which is revealed in the Word whereas others which have not the like are more defective and imperfect And if this be so then to binde Churches to do no weighty matters without the counsell and consent of Classes were to blinde them to bee imperfect And for Synods if they have such power that their determination shall binde the Churches to obedience as you speake it is more then we yet understand Indeed Bellarmine makes Bishops in a Councell or Synod to be Judges and that standum sit corum sententiae quia ipsi sic statuerunt quomodo statur sententia Praetoris in causis politicis that is either to obey or suffer de Concil Eccles l. 1. c. 18. But the Orthodoxe Writers do not consent to him therein for in their judgement the sentence of a Councell or Synod is onely inquisitio quaedam dictio sententiae ministratoâ—ia limitata ita ut tantum valeat decretum Concilii quantum valeat ejus ratio as Doctor Ames hath it in his Bellarminus enervatus upon that place of Bellarmine that is The sentence of a Synod is onely a certaine enquiring and giving of sentence by way of Ministery and with limitation so that the decree of the Councell hath so much force as there is force in the reason of it And Junius expresseth it thus Sententia Concilii per se ipsam suasionis non coactionis est judicium ministeriale non authoritatem per se necessitatemque adferens Animadvers upon Bellarmine in that place that is The sentence of a Councell is of it selfe onely of advice not of compulsion or constraint and brings with it a judgement ministeriall not authority of it selfe nor necessity whereunto we doe wholly consent As for that clause in this Question That the determination of a Synod should binde if not to obedience yet to peaceable suffering we know not what sufferings those should be for punishments in Purse or Person in respect of the body or outward man are not to be inflicted by Synods but by civill Magistrates and Church-censures of Excommunication or the like belong to the particular Church of which an offendor is a member out of the communion whereof a man cannot be cast but onely by his owne Church Onely Christ hath Authority to make Lawes for the government of each particular Church and the Members thereof and hâ—s lawes doe oblige all the Members and may not be omitted without sinne Jam. 4. 12. Jsa 33. 22. â— Mat. 23. 8 9 10. â—ct 3. 23. But for particular Churches they have no power to make Lawes for themselves or their Members but to observe and see all their Members observe those Laws which Christ hath given and commanded Mat. 28. 20. Deuâ— 33. 3. Iohn 10. 27. If any Church shall presume further they goe beyond their Commission and in such case their Ecclesiasticall Lawes may be omitted without sinne nay it would be sinne to be subject to them Col. 2. 20. To walke after them Hos 5. 11. to be such servants of men as not to stand fast in the liberty wherewith Christ hath made us free 1. or 7. 23. Gal. 5. 1. The outward calling of a Minister consisteth properly and essentially in election by the people as Doctor â—mes sheweth Cas Cons l. 4. c. 25. Q. 6. And this election is so essentiall that without it the Ministers calling if you speak of an ordinary Church officer is a nullity And therefore Mornay that learned noble man of France approveth that saying of Chrysostome election by the people is so necessary as that without it there is neither Altar nor Church nor Priest-hood where omitting other things it appeares to be their judgement that without election by the people the Ministery is void And Mornay addeth of his owne concerning the Bishops amongst the Papists that they were nullá plane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nulla proinde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the one presupposed the other no Imposition seeing without election in his booke of the Church c. 11. p. 375. Yet sometimes the peoples acceptance and approbation afterward may supply the want of election at the first as Iacobs after consent and acceptance of Lea made her to be his wife though hee chose her not at the first And by this we hold the calling of many Ministers in England may be excused who at first came into their places without the consent of the people If ordination by imposition of hands were of the essence of a Ministers calling then in those Churches where such ordination is not used their Ministers should want a lawfull calling which were an hard sentence against many Ministers in Scotland where as is reported this ordination is not thought necessary and therefore used or omitted indifferently Wee looke at Ordination by Imposition of hands as a solemne investing of men into their places whereto they have right and calling by election like to the inauguration of a Magistrate in the Common-wealth yet necessary by divine Institution 1 Tim. 4. 14. But not so necessary as if the Ministers calling were a nullity without it Essentia ipsa vocationis in electione legitima consistit Ordinatio pendet ab electione sicut Coronatio Principiâ— aut Magistratus inauguratio ab electione successione aut aequivalente aliqua constitutione Ames Bellarm. enervat Lib. 3. de clericis c. 2. Sect. 3. That is the essence of a Ministers calling consists in lawfull election Ordination depends upon Election as the Coronation of a Prince or the Inauguration of a Magistrate depends upon Election Succession or some other Constitution aequivalent And againe Ritus impositionis manuum non est absolute necessarius ad esse Pastoris non magis quam Coronatio ad esse Regis aut celebratio nuptiarum ad earum esse sect 10. That is the right of Imposition of hands is not absolutely necessary to the essence of a Pastor no more then the Coronation to the essence of a King or the Celebration of Marriage to the essence thereof Ordination of Ministers is not a private action but publique and ought to be done publiquely in the Assembly of the Church and therefore the persons that performe it whether they be ordinary Church Officers or no cannot in any congruity of speech be called meere private persons in that Action 2. The Church that hath no Officers may elect Officers or Ministers unto themselves therefore it may also ordaine them which Argument Dr. Whitaker useth as wee shall see anon If it have Commission and power from Christ for the one and that the greater it hath it also for the other which is
our Church-Covenants are with them that now are and that hereafter shall become members of the same Church When Jehojada made a Covenant between the King and the people 2 King 11. 17. that Covenant was but a branch of the Lords Covenant with them all both King and people for the King promised but to Rule the people righteously according to the will of God and the people to be subject to the King so Ruling Now these duties of the King to them and of them to the King were such as God required in his Covenant both of him and them and so it is in Church-Covenant the duties of the Church to the members and the members to the Church and one another are no other but such as the Gospel and the Covenant of grace requireth both of the Church and the members of it in their severall places But this place of Deut. 29. is not sufficient to prove a Church-Covenant in these dayes because it is in the Scriptures of the old Testament for what soever must be used in the dayes of the New Testament must be proved from the Scriptures of the New Testament or else it is to be layd aside 1. The Church-Covenant may be proved from the New Testament also as will afterwards appeare 2. But suppose there were not pregnant places for it in the New Testament yet it is not enough to prove the same unlawfull for whatsoever Ordinance of the old Testament is not repealed in the New Testament as peculiar to the Jewish Paedagogie but was of morall and perpetuall equitie the same bindes us in these dayes and is to be accounted the revealed will of God in all ages though it be not particularly and expressely mentioned in the writings of the New Testament else how shall we prove it unlawfull for a man to marry his Sister or his Aunt How shall we prove it warrantable and necessary for Magistrates to punish Sabbath-breaking blasphemy and Idolatry How shall we prove it lawfull to apply the seale of Gods Covenant unto Infants or to admit women to eate of the holy things for the Scriptures of the New Testament doe speake little in these cases onely the Scriptures of the Old Testament doe give direction and light about them Lev 18. 19. Neh. 13. 15. c. 2 Chron. 15. 16. 2 King 23. Gen. 17. 2. Exod. 12. 4. 6. And the New Testament hath nothing to the contrary and they are all according to morall equitie and reason and therefore they are to be observed from the Scriptures of the Old Testament as the revealed will of God though there were nothing expressely for them in the New And the same we say of the particular in hand For that a company should be combined together into one body in way of Government and subjection by way of mutuall free Covenant as men doe when they enter into Church Estate nothing is more naturall or agreeable to morall equitie nay it implyeth a contradiction in the very name of libertie or freedome that free-men should take upon them authoritie or power over free men without their free consent and voluntary and mutuall Covenant or Engagement And therefore seeing this Covenant is not repealed in the Scriptures of the New Testament the Scriptures of the Old are sufficient warrant for it Another Scripture to prove the same is Deut. 26. 16 17 18. with Deut. 27. 9. This day the Lord hath commanded thee to doe these Statutes and Judgements thou shalt therefore keepe and doe them c. Thou hast avouched the Lord this day to be thy God and to walke in his wayes and to keepe his Statutes c. And the Lord hath avouched thee this day to be his peculiar people Take heed and hearken O Israel this day thou art become the people of the Lord thy God This Scripture plainly shewes these things 1. That here was the making of a Covenant between God and man for that avouching of God to them and them to God was the making of Covenant ver 17 18. 2. This was not of one person but of a company together the whole people of Israel 26. 18. 27. 9. 3 Here is the effect of this Covenant that thereby they become the Lords people ver 9. So that when a company doe enter into holy Covenant with God they become thereby the Lords people that is to say his Church So Ezech. 16. 8. proves the same likewise I entred into Covenant with thee saith the Lord and thou becamâ—st mine Here also is the making of Covenant between the Lord and men and this Covenant was not personall but of a company for it was with Hierusalem ver 2. which was a whole Citie it was with them that were multiplied as the bud of the feild ver 7. and it was with them that did prosper into a kingdome ver 13. and therefore not meant onely of any one particular person And by this Covenant they became the Lords that is the Lords Church and people for it is expresly said I entred into Covenant with thee and thou becamest mine So that when a company enter into Covenant with God and God with them they become thereby the Lords Church and people Likewise Ezek. 20. 37. I will cause you to passe under the rod and I will bring you into the bond of the Covenant In which place there is first mention of an holy Covenant Secondly This was not of one person but of a company the whole house of Israel ver 30. 39. Thirdly And this Covenant is called a Bond because it is by Covenant that a people are bound and tyed and knit together as one Church all of them unto the Lord and one unto another So that the Covenant is the bond of union by which a company are so combined and united as that they become a Church It is also observable how the Lord before he would bring them into this bond of the Covenant he would cause them to passe under the rod by which phrase as Junius upon the place well observes is meant tryall and probation drawne from the manner of Shepheards or owners of Cattell who went among their sheepe or other cattell with a rod and therewith pointed out such as were for the Lords holy use as Lev. 27. 32. And so hereby is noted that God would not in the dayes of the Gospel have men to be brought into his Church hand over head but he would first cause them to passe under the rod of due tryall and probation and then such as upon tryall were found to be holy for God or meete matter for his Church should solemnly enter into Covenant with God and that Covenant should be the bond that should combine them and knit them together into one that so they that were many particular persons should all become one body that is to say a Church And so much of the first Argument drawne from plaine Texts of Scripture A second Argument may be taken from the
and children and these need no Covenant there is no Covenant to make a man a Parent or a childe There are also violent relations as between Conquerour and Captives and in these there is no Covenant neither but others are voluntary and these alwayes imply a Covenant and are founded therein whether they be morall and civill as between husband and wife Pro. 2. 17. between Master and servants Luk. 15. 15. between Prince and subject between Partners in Trade 2 Chro. 20. 35 36 37. where the Covenant or agreement is that men shall bare such a share of charges and receive such a share of profits or religious as between Minister and people between the Church and the members all these are done by way of Covenant A man cannot joyne himselfe to a woman as her husband but by way of Covenant A man cannot joyne himselfe to another as a servant or apprentise but by way of Covenant And so may we say of all the rest nor into any body corporate but by the same way and means If men be united into a body politick or incorporate a man cannot be said to be joyned to them by meere heartie affection unlesse withall he joynes himselfe unto them by some Contract or Covenant Now of this nature is every particular Church a body incorporate 1 Cor. 12. 27. Yee are the body of Christ c. and hath power to cast out 1 Cor. 5. 13. and to forgive and receive in Penitents 2 Cor. 2. 7. 8 as a body incorporate and therefore he that will joyne unto them must doe it by way of Covenant or Agreement and so this Answer to this Objection may be a fourth Argument to prove the point in hand that joyning in Covenant is that which makes a man a member of a Church All voluntary relations all relations which are neither naturall nor violent are entred into by way of Covenant But he that joynes into a Church as a member or enters into a Church doth take upon him such a relation Therefore joyning to a Church as a member is by way of Covenant A fifth Argument may be drawne from the power which all Churches Officers and members have over all their members in the Lord. If all Churches Officers and members have power in the Lord over all their members then joyning in Covenant is necessary to make a man a member of a Church but the former is true therefore the latter is true also The Assumption in this Argument that all Churches have power over their members is proved from 1 Cor. 5. 4 5. 13. where the Apostle reproveth the Corinthians for suffering the Incestuous man amongst them and commands them to deliver him to Satan and cast him out from amongst them Now this he would not have done if they had had no power over him or if there had been any roome for them to say wee have nothing to doe with him wee have no power over him And the same is prooved in other Scriptures also as Mat. 18. 17. Psal 149. 6. 7 8 9. And the Consequence of the Major Proposition viz. that then members doe engage themselves by Covenant is proved by this reason That Churches have no power over such as have not engaged themselves by Covenant and committed power unto them by professing to be subject to all the Ordinances of Christ amongst them The truth whereof may appeare by two Reasons First Because all Christians have power and right jure divino to choose their owne Officers to whom they commit their soules Act. 6. 1. 14. 23. where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports choosing by Election and so the word is used and translated 2 Cor. 8. 19. he was chosen by the Churches c. It is not ministeriall gifts that makes a man a Minister to every Church nor investeth him with spirituall power over them nor though he dwell amongst them unlesse they call him and he accept of that call And as they have power to choose their Officers so likewise to choose their brethren according to God Rom. 14. 1. Now if they have power to choose their Officers and brethren then none can have power over them as Officers and brethren without their owne consent and whom they never chose nor promised by any Covenant or Engagement to be subject to the Lord. Secondly If the Church should exercise any Act of church-Church-power over such a man as never entred into Covenant with them suppose to Excommunicate him for whoredome or drunkennesse or the like the man might protest against their Act and their Sentence as Coram non judice and they could not justifie their proceedings if indeed there have passed no Covenant or Engagement between him and them If he shall say you have nothing to doe to passe Sentence or Censure upon me I am none of your Church but of another Church Suppose in Holland in France c. and I am onely here now for Merchandise sake or upon some other occasion what shall they say to stop his mouth if there never passed any Covenant between him and them But Ministers have power over the people by the word of God Heb. 13. 17. 1 Thes 5. 12. 1 Tim. 5. 17. and not by mens engaging themselves by Covenant But what is it that makes men Ministers to such a people Officers to such a Church or maketh them sheepe of my flocke Is it not those Scriptures that makes every man a Pastour or Teacher or Ruler to a people unlesse they call him to that Office and then in so doing they Covenant and Engage themselves to be subject to him in the Lord and then those Scriptures take hold on them One might as well say it is not the Covenanting of a wife to her husband that gives him power over her but the Word of God For as the Word of God commands people to obey their Ministers so it commands wives to be subject to their husbands Ephes 5. 22. And yet all men know a man cannot take this woman for his wife but by Covenant So that if shee once makes her selfe a wife by her owne voluntary Covenant then the word of God takes hold on her and bindes her to doe the duties of a wife but if shee hath made no Covenant the man hath no power over her as her husband neither is shee his wife So if men once make themselves members of such a Church sheepe of such a mans flocke by their own voluntary Covenant then the word of God takes hold of them and bindes them to doe the duties of members to their fellow-brethren and of people to their Pastours or Ministers But if they never chose such a man to be their Minister nor Covenanted to be subject to him in the Lord he then can have no power over them as a Minister unto them because they have right to chose their owne Ministers A sixth Argument may be taken from the distinction that is between members and not
members If there be by the word of God a distinction between members of the Church and such as are no members then joyning in Covenant is necessary to the being of a member but the former is true as appeares 1 Cor. 5. 12. Some are within and may be judged by the Church and others are without and may not and therefore the latter is true also And the reason of the Consequence is because there is nothing else without this joyning in Covenant that can sufficiently distinguish them It is not Faith and Grace in their hearts for some men are members of the visible Church and yet have no Grace and others may have Grace and yet be no members and therefore this is not the thing that doth distinguish them nor is it affection nor cohabitation nor every approbation of the Word of God and the wayes of his Church nor comming into their Assemblies to heare the Word But these things were touched before and therefore may be here the more briefly passed over And so much shall suffice to have spoken of the second particular concerning the use of Church-Covenant that it is by joyning therein that a particular person becomes a member of a Church But here it will be needfull to remove sundry Objections which may seeme to some to be of great weight against Church-Covenant that so by the removing of them the truth may be the more cleared to fuller satisfaction if it be the will of God Church-Covenant is a Terme that is not found in Scripture First So is Sacrament Trinitie c. and yet those termes may be lawfully used because the thing meant thereby is found Secondly But seeing the Covenant is between the Lord and his Church as the two parties that are confederate it is all one whether it be called the Lords Covenant or the Church-Covenant As when Mamre Aver Eschol were confederate with Abraham Gen. 14. 13. might not one truely say Abraham was confederate with them Relatives doe mutually put and establish one another Thirdly The Scripture allowes both the Lords Covenant with the Church Eze. 16. 8. the peoples covenant or Saints covenant or Churches Covenant with him Deut. 29. 12. Psal 50. 5. Jer. 50. 5. Fourthly There is good reason for both the words both the Lords Covenant and the Church-Covenant because both are confederate And for that of Church-Covenant there is this reason also viz. to distinguish it from other Covenants as a marriage-Covenant Pro. 2. 17. and a brotherly Covenant 1 Sam. 20. 8. The Church-Covenant being thus called not onely because they are a Church or members thereof that make it but also because they enter into it in reference to Church-Estate and Church-duties The duties which they bind themselves unto in this Covenant being such especially as concern a Church and the members thereof But this Church-Covenant puts some disparagement upon the Covenant of Grace which every beleever is already entred into with God and seeme to charge the same with insufficiency for every second Covenant doth argue that the first was not faultlesse Heb. 8. 7. 1. A second Covenant doth argue that the first was not faultlesse where the Covenants are contrary one to another as the covenant of Grace and the covenant of works are and so it is most true that the bringing in of the free Covenant of Grace did argue that righteousnes and life could not be attained by the Law or Covenant of works for if there had been a Law given which could have given life verily righteousnesse should have been by the Law Gal. 3. 21. Rom. 8. 3. 2. But if it be the same Covenant that is renewed or made againe though upon a new occasion no man can say that entring into the same the second time or a third or a fourth doth disanull the first or cast disparagement upon the same The covenant of works given to Adam was not blamed or faulted because it was renewed in Sinai The Covenant of Grace was first given to Adam in Paradise after his fall afterward to Abraham then to the people of Israel under types and shadows And againe after the coming of Christ in the flesh yet none of these doth disanull the former or argue the same to be faulty and the reason is because it is still the same Covenant though renewed upon new occasions and in some particulars in some other manner And the like we say concerning Church-Covenant or the Covenant which a man makes when he enters into the Church viz. that it is not another Covenant contrary to the Covenant of Grace which every beleever is brought into at his first conversion but an open profession of a mans subjection to that very Covenant specially in the things which concerne Church estate into which estate the man is now entring It is not lawfull to make such a Covenant as the Church-Covenant because it is not in our power to keep it and we do not know whether God will give us power This ground is very true that no man hath power of himselfe to any thing that good is but all a mans power and abilitie must come of God through Christ 2. Cor. 3. 5. Phil. 2. 13. Joh. 15. 5. But the inference is not good that therefore it should be unlawfull to ento into Church-Covenant for 1. By the same reason all promises are unlawfull and all covenants whatsoever as the covenant of marriage the covenant of service yea and the personall covenant of Grace when a particular soule promiseth faith and new obedience for there is none of these no not the covenant of Marriage which a man is able of himself to keep as the adultery of David and Bathsheba among others doth plainly prove 2. God hath promised to give power to them that in self-deniall seek it of him and trust to his promise for it Ezek. 36. 27. Jer. 31. 33. Rom. 6. 14. Jer. 32. 40. The true inference therefore from this ground from mans disabilitie to performe were this that therefore a man should not enter into Church Covenant in his owne strength for that was Peters fault in promising not to deny Christ but to die with him rather but Church-Covenant as also all other promises should be entred into in an humble looking up to Christ Jesus for help and assistance to performe Thou therefore my sonne be strong in the grace that is in Christ Jesus 2. Tim. 2. 1. God disalloweth covenants of mans making and so our Church-Covenant in those words But not by thy Covenant Ezek. 16. 61. God doth not reprove them there for making Covenant for then he were contrary to himselfe who elsewhere called them to do it Exod. 29. Deut. 29. and commended them for it Psal 50. 5. Yea and in that very place of Ezek. 16. acknowledgeth a Covenant betweene him and them ver 60. 62. But the meaning is he would do them good but not for their good keeping the Covenant of works for they