c. This is a holy watch-word and a wholesome warning and I desire it may be heedfully hearkned unto by such as are your Church Officers for then I doubt not but that they who have so much power and have such an influence on the multitude might be excellent instruments in this cure and quickly be able to bring back the multitude of Church hearers from those many above-named observations and aberrations into which they have been cunningly and in simplicity of heart drawn as those poor Israelites were to follow Absolon That it be speedily amended I wish with all my heart but say it be not but these poor simple souls seduced by and through Philosophy do not amend so timely as is desired my charity will not permit me to damne them eternally and that they shall partake of the judgment of those who worship the Beast that they shall drink of the wrath of God which is poured out without mixture into the Cup of his indignation and that they shall be tormented with fire and brimstone in the presence of the holy Angels and in the presence of the Lamb and that the smoke of their torment shall ascend for ever and ever as you threaten out of Revel 14.9 c. This is a harsh sentence and though it may affright and terrifie those who for doctrines teach the commandments of men and make the Word of God of none effect through their traditions which is a wilfull obstinate presumptuous sinne yet I have great reason to hope that those who have simply and ignorantly and weakly followed such Teachers may finde mercy especially if they shall call to God with David Who can understand his errours Cleanse thou me from my secret faults Psal 19.12 13. keep back thy servant also from presumptuous sinnes let them not have dominion over me Then shall I be upright and I shall be innocent from the great offence But because this danger lies as you say in the observation of Traditions it will not be amisse to set down that about this point Dr. Whites Orthodox cap. 4. p. 3. Sect. 1.2 which may satisfie any sober man which because I am not able to do better then Dr. Frauncis White hath done I shall transcribe the Summe of what he delivers The word Tradition in general signifies any doctrin or observation deliver'd from one to another either by word or writing Acts 6.14 2 Thess 2.15 cap. 3.6 1 Cor. 15.3.4 The Protestants simply do not deny Tradition but first we distinguish of Traditions and then according to some acceptions of the name we admit thereof with a subordination to holy Scripture 1. First the Romanists maintain there be doctrinal Traditions or Traditions that contain Articles of Faith and substantial matters of divine worship and religion Decret prim 4. Sess Syn. Trident not found in the holy Scripture and that these are pari pietatis affectu ac reverentia sucipiendae ac venerandae with Scripture and to be believ'd no lesse then the prime Articles such are Purgatory Transubstantiation Invocation of Saints the Popes infallibility c. These and all other such Traditions containing new parts and additions to religion the Protestants simply condemn and renounce 2. But secondly the name of Tradition in the writings of the Primitive Doctours and Fathers is taken in three other senses First for external Rights and Ceremonies of decency order and outward profession of religion not found expressely in the holy Scripture but used as things adiaphorous being not of the substance of divine worship but only accessary as the sign of the Crosse and many of those you in your following words mention and these we say may be used or disused according to the Laws of every Church as they serve for aedification or otherwise Secondly The report of the Primitive Church concerning matter of fact and concerning the practice of the Apostles is another Tradition as that the Apostles did baptize infants that they admitted none to the Lords Supper but those who were of years to examine themselves that they ordain'd such and such in several Churches to be Bishops That that very Canon of Scripture which we now maintain was the Canon at that time with many other which can be best prov'd by Tradition And therefore we willingly admit of these Traditions also deliver'd unto us by the Histories and Records of the Church because such reports explicate the meaning or confirm the doctrin of the Scripture Thirdly The summe of Christian faith as the Creed and the explication of Christian doctrin in many principal parts thereof concerning the Trinity Incarnation descent of Christ into hell c. is oftentimes call'd Tradition being receiv'd from hand to hand as the Apostles lively teaching and such Tradition found unanimously in the Fathers we admit also because it gives light to the doctrine found in Scripture But in the admittance of these we require two Cautions 1. That the holy Scripture be the rule of all Traditions whatsoever thus far that they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 up on examination conformable to the Scriptures and every way subservient to the same 2. That they have the Testimony of the primitive Church in the prime age thereof and descend to our days from the same by the stream of succession through ages following and were received as Apostolick in the Catholick Church The Question of Traditions being thus stated unto you easie it will be to answer to your two alleag'd Texts of Tradition Mark 7. Col. 2. For they make as much to your purpose as Ecce duo gladij doth to confirme the Popes claim to the Temporal and Spiritual power or Pasce oves to uphold his Supremacy Or God made two great lights to prove the Popes power to be above the Emperours as much as the Sun exceeds the Moon or that Parson who would undertake to prove the Parish must pave the Church and not he because it was written in the Prophet paveant illi ego non paveam For how doth that place of Mark 7.7.9 pertain to the spiritual historical or interpretative Traditions of the Christian Church It was of the Scribes and Pharisees of whom our Saviour there spoke and of their Traditions of washing of pots and cups and many such other like things of their Corban And in their washings they placed not decency and civility but made a matter of Religion of it and by their Corban they took away the duty of the fifth Commandment Look into the place you urge and tell me whether I say not truth and this it seems you saw and that made you skip over the 8. verse and never mention the 11. which if you had done and weigh'd you would not for shame have equall'd our Traditions with theirs or judged us as superstitious for observing our Traditions as they were for theirs We have a command for the institution of our Ceremonies let all be done decently in order and to edification we have good
provokes the appetite Reader it was the Authours purpose sometime to delight thee but most of all to edifie informe confirme thee which if it may be effected he hath his end For it is my hearty prayer that a period may be set to this wrangle and that we may all turn to the way of truth and peace Farewel W. N. A KEY to open the Debate about a Combinational Church and the power of the KEYES The first Part. THE chief point of the Controversie lies in this to know in whose hands the power of the Keys shall be or rather who shall be the Prime subject of the Keys Of this I finde three opinions Cotton Burton Goodwin Nye Assert the name Bayly p. 132. The first defended by the Independents or Combinationals A second defended by the Presbyterians and a third by the Prelates 1. The Combinational Churches are divided in this point for some seat power in the whole Congregation so soone as associated in Covenant even before they have any Officers Others after the Officers are chosen settle it in them alone A third even then conjunctim make the whole body the subject of the Keys Which of these or whether any of these is like to be true will appear if we consider these two or three things 1. That the Presbyters and Ruling-Elders cannot be the prime subject is apparent because that the Keys were seated in some before they were in them if you be constant to your own principles For how came they to be Elders and Rulers were they not created by the power of the Keys and who created them was it not they who did elect and ordaine The prime power then must be in the electors and ordaiâ—ers not in the elected and ordained whence it will follow inevitably that the Ruling Elders are not the prime subject of power for a power there is which precedes theirs 2. After Election and Ordination they viz. Ruling Elders cannot be so neither because it is your common Tenet that the Congregation may again upon displeasure resume the Key Depose Excommunicate cast out their own Elders which they could not do were they not the prime subject of the Keys and authority primarily in them 3. But if you shall say that conjunctim people and Elders together are the prime subject this cannot be neither Because before they are thus conjoyned the Electors and Ordainers had the true essence of a Church as you teach both for matter and forme though they had no Officer nor Elder and then must radically and originally be invested with this power in the first combination without any reflexion on this conjunction So that as they are an organical Church heightned by Rulers and Elders it makes them not the prime subject of the Keys for this you say they had before That the people divisim without the Elders and Rulers are not the prime subject of this authority I prove in this Tract demonstratively I onely here adde that the power of the Keys consists in binding loosing preaching administring Sacraments c. which till you can prove to be in the people originally I shall never yeeld the power to be originally in their hands The difficulties are so many and the subtleties so nice among you in this dispute that they have forced your finest heads Robinson Cotton Goodwin Norton to invent so many distinctions divisions subdivisions that a man must needs think himself in a maze that reads them the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Schoolmen which you so much complaine of are exceeded by you And yet when all 's done by these you could never yet satisfie your own party and therefore expect not to settle others It shewes you are in a Labyrinth and would faine help your selves out by the small threads of these prettily invented distinctions In a word that there are very many knots and objections to which your Tenet is liable For you know that all distinctions were invented to give light to that which is very perplexed intricate dubious ambiguous and aeâ—uivocal 2. That this your assertion is mainly denied opposed battered and beat down by the Presbyterians I need not tell you or that they deny the the Congregation to be either conjunctim or divisim the prime subject of the Keys and settle it upon the Eldership primò immediate adaequatè Finalitèr objectivè they will grant you that the whole Church is the subject but autoritativè formalitèr they place it in the Guids or Presbyters without a Bishop And of this opinion Rutherford is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But he runs into the same inconvenience with your Rabbies For to make his thoughts good he hath so many nicities so many new-coined distinctions of power of the Church of I know not what that he is able to confound any Reader and indeed drives on the point till he becomes almost unintelligible Is not this think you a rare device in him and in yours to finde out a Truth and settle a conscience about Church-government 3. The Pâ—elates are opposite to both they deny the Congregation conjunctim or divisim to be the first subâ—ect of the Keys They deny the Presbyterian Eldership to be the prime subject of Church power And they place it under Christ in the Apostles and their successors and for this they plead our Saviours promise Matth. 16. and his donation John 20. They plead again the Apostolical practice extant in the Scriptures Acts 8.17 Acts 14.23 1 Tim. 4.14 1 Tim. 5.22 2 Tim. 1.6 Tit. 1.5 and again the perpetual practice of the Catholick Church ever since according to that of Jerome Decretuâ— est toto orâ—e ut unus è Presbyteris electus ceteris superponeretur which testimony I have at large afterwards cited and opened at full This is the state of the whole question and which of these is likelyest to be most true I shall leave it to the unbyassed Reader to judge after he hath read over this Treatise In nomine Domini October 29. 1656. ad honorem Iesu Christi ipsius Ecclesiae ad veritatis aram haec offero An answer to the Admonitory Letter The words are these SECT I. Reverend Sir THat the glorious God who is the giver of all grace as well as of every good and perfect gift would never be weary of conferring on you or of continuing in you or yet of encreasing by you those real and rich gifts and graces which he out of his good will and meere goodnesse was pleased to indue and adorne your precious soul withal for the due and daily use and exercise whereof his maine aime and uttermost end was his own service and your own solace to traine you up higher in holinesse and happinesse as I am hopefully perswaded in my very heart then most of your companions or acquaintance kindred or countrey and that at the least by the head and shoulders 1. An humble motion for you is one of those motions with
Ecclesiastique Numb 11.16 Nay Godw. ant l. 5. c. 1. it is distinguished from it for in the Civil Consistory the Judges were called Elders in the spiritual priests Matth. 21.23 26.3 The chief Priests and Elders of the people are named as two distinct Consistories though Vossius Doctor Hammon Downham and Weames admit not this distinction 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament sometimes but rarely is taken in the same sense as in the Old But most commonly it is attributed to an Order of Ecclesiastiques whether in a higher or a lower Order and degree 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the maintainers of the Congregational and Consistorial Church taken for a mixed company of Lay men and Ecclesiasticks to whose government they suppose the power of the Keys is committed and this they call the Presbyterial Church and if I am not deceived of this you speak in this place But against this I affirme that there never was any such Presbyterial Church before Calvin and to that purpose I here propose and hope to make good these Propositions against any opponent 1. That there must be government in the Church 2. That Christ instituted this government and Governours for it 3. That this government must be perpetual 4. That the Apostles were those Governours for the time and for perpetuity their Successors appointed by them 5. That their Successors were Bishops in Name and Office 6. That for the execution of this Office Christ gave to the Apostles the Keys and they to their Successors onely 7. That this power consisted in Ordination and Jurisdiction and therefore that they onely could ordaine and juridically proceed 8. That at first the Apostles and after the Bishops did both without a Presbytery 9. Yet that by the Apostles a Presbytery was instituted in some Churches who were Ecclesiastiques onely 10. That yet none of these Presbyters were Bishops but assistants onely being distinct from them 11. That this Presbytery without the Bishop could not use the Keys 12. That no Lay-man was of the Apostolical Presbytery nor no Lay-man after for 1500. years 13. That at first the people elected not any Church-Officer All these Propositions will require much time to be made good I shall now therefore omit the demonstration of them and go on to you fourth and fifth Proposition where I shall use some of them Proposition 4. Viz. That this prescribed Ministery must consist of Presbyters or Teaching and Ruling Elders THe subject of this Proposition is the prescribed Ministery and it hath two Attributes 1. The Presbyters 2. Teaching and Ruling Elders and both must be distinctly considered 1. The prescribed Ministery consists of Presbyters If by Presbyters you mean Presbyters in the second acception as it comprehends those of an higher and those of a subordinate degree this part of your proposition is most true and it shall be granted you But if you exclude the Bishop properly so called I absolutely deny it For the Apostles were Bishops Matthias elected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 1.20 There you have the Name and accordingly the Fathers of the Church called them Apostolos i. e. Episcopos Dominus Elegit Cyprian Epist 9. lib. 3. Cyprian They had the power of the Keys promised Matth. 16.19 Matth. 18.18 and actually estated on them John 20.23 In these texts you have the power which lay in jurisdiction and ordination In that was the office The Apostles were then in Name and Office Bishops This is performed in the second part I will give you a breviate of what I could say at large for the first Government of the Church I finde onely in Scripture mention of three Church-Officers Bishops Presbyters Deacons 1. The highest function which was Episcopal the Apostles reserved to themselves for some time and that for three reasons At first there were but few convicted Acts 14.27 1 Cor. 16. whence their labour was imployed in turning the first Key in opening the dore of faith that great and effectual dore and all the helps they could make either by Prophets Evangelists Coadjutors Pastors Doctors Planters Waterers to this purpose was little enough But none of these qua tales were Bishops 2. After the conversion of Jews and Gentiles yet in many Churches they yet setled not a Bishop first because a Presbyter fit for a Bishops office is not so easily found it is Saint Pauls rule that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphan a Novice one newly come to the faith be not made a Bishop Secondly because while the Apostles remained in or near any place they reserved the power 1 Tim. 3.6 there being no need of Bishops The Apostles for that time supplying the wants of those Churches either with their presence letters or messengers as the cause required 3. And yet there is a third reason The Apostles suffered the Churches to make a trial what equality of many Governours would do but when they found the fruits thereof to be dissension and that every one would be master parity and plurality breeding dissension and confusion they committed the Church to one I shall set you down this in Hieromes words Hieron Com. in Epist ad Titum even in those very words which are produced against Bishops Idem est Presbyter quod Episcopus autequam diaboli instinctu studia in religione fierent diceretur in populis Ego sum Pauli ego Apollo ego Cephae communi Presbyterorum consilio Ecclesiae gubernabantur Post quam vero unusquisque eos quos baptizabat suos putabat esse non Christi in toâ—o orbe decretum est ut unus de Presbyteris electus superponeretur cateris ut Schismatum semina tollerentur Haec diximus ostendimâ—s eosdem fuisse Presbyteros Episcopos ut Episcopi noverint se magis consuetudine quam Dominicae dispositionis veritate Presbyteris esse majores in communi debere Ecclesiâ—m rege e. I have recited these words of Hierome at full because in them there be many thâ—ngs clearly for me and some other passages seemingly against me to which I will give light Note here then first the cause of the Bishops creation 1. The causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or occasion was factions and Schismes and the end that Schismes might be taken away so his words are cum diceretur ego Pauli c. ut schismata tollerentur Secondly The time when the Bishop was ordained old enough for it was in the Apostles dayes for then it was said ego Pauli ego Cephae c. 1 Cor. 1. a sufficient authority I suppose for the Bishops institution it must needs be granted Apostolical if it began then Thirdly this institution was Decretum and pray say who then could decree except the Apostles or durst decree without them Fourthly that this Decree was generally assented to for Decretum est toto orbe it must be then Apostolical and Oecumenical Fifthly now consider the words of the Decree ut unus de Presbyteris
differ for in your Presbyterial Churches you admit into that number those who are not of the Clergy Many of your Presbyters being meer Lay men Of the Texts you hope to prove it I shall consider anon And here about these Ruling Elders I shall deliver my mind 1. Negatively 2. Positively 1. Negatively That Ruling Elders in the Church were never Laicks Presbyters we read of and Presbyteries in the Apostolical writings but none Lay. This negative will be proved as all other negatives are that is by the contrary affirmative These Ruling Elders were alwayes of the Clergy and consequently no Laicks for you know dâ—ae contrariae propositiones non possunt simul esse verae I shall therefore shew you what I have to say of Ruling Elders 2. Positively The Keys Christ gave to his Apostles and they to their Successours and with them so much power as was ordinarily of permanence and perpetuity in the Church which power consisted in four particulars the Dispensation of the Word the Admâ—nistration of the Sacraments Imposition of hands and guiding of the Keys With the three fiâ—st I hear not that Ruling Elders of the Laity undertake to meddle and if they shall lay claim to the last they must shew when and where any such donation was made over unto them otherwise I shall call it an usurpation The contrary is clear in the promise Tibi dabo claves and in the performance sicut misit me pater sic mitto vos quorum peccata remiseritis c. Let it be shewed that any Laick here had any Key any power made over unto him or that the Apostles ever made any designation of it to a Lay hand and you shall for me carry the cause Well then to whom did they assigne it That is clear to me in the Scriptures to the Bishops that they ordain'd I shall instance onely in two Timothy and Titus the one at Ephesus the other at Crete ordained by Saint Paul though if you would believe Anciâ—nt Records I could name you many more James the brother of our Lord Bishop of Jerusalem Mark at Alexandria Clemens at Rome Euodius at Aâ—tioch Polycarp at Smyrna Dionysius at Athens Caius at Theâ—olonica Archippus at Colossi Epaphroditus at Philippi Antipas at â—ergamus Crescens in Galatia Sosipater at Iconium Erastus in Macedon Silas at Corinth with others all which if there be any credit to be given to Oâ—d Râ—cords were set by the Apostles themselves to be the Ruling Elders of the Church But perhaps you 'll say these were chief in their own Churches respectively but they had their Presbyteries and Presbyters to govern with them Well be it so for in some it is evident it was so Yet it lies upon you to prove that those Presbyters were Lay-Elders for otherwise I shall presume to the contrary because I finde it othâ—rwise in the Churches of Ephesus and Crete where Timothy and Titus were Bâ—shops and in all the Churches where I read of a Presbytery That it was thus at Ephesus is beyond all exception For Timothy was there ordained by the laying on of the hands of the Presbytery 1 Tim. 4.14 I hope you will not say that Tâ—mothy was made the chief Pastour there by the imposition of any Lay-hands No man ever yet so interpreted that text as for the fathers they expound it of the Colledge of Presbyters which they say was of Prelates Heb. 7.7 Calv. Instit lib. 4. c. 6. 2 Tim. 1.6 because minor non ordinat majorem Calvin of the Office and that it was given by the laying on of Saint Pauls hands and he is resolve that Saint Paul alone did it because of that Exhortation Stir up the grace of God which is in thee by the laying on of my hands Take it in which sense you please here 's no place left at Ephesus for a Lay-Presbytery No nor yet in Crete for to that end was Titus left there to ordain Elders in every City and in the following words the Apostle tells what manner of persons they must be Tit. 1.5.7 who were to be ordain'd and what their office to be Bishops for a Bishop must be blamelesse these Elders then at Crete must be Bishops not then of the Laity And if you shall consider what these Elders were to do at Crete and Ephesus you will easily conceive that many of them fell not within a Lay-mans capacity If any man did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preach any other doctrine then that was sound the Ephesian Elder must prohibere 1 Tim. 1.4 2 Tim. 2.16 Tit. 1.9 if preach prophanely or babblingly he must cohibere restrain him At Crete the ordained Elder must have ability 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to convince the gain-sayers and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with force of Argument Tit. 1.10.13 For particulars if any preach otherwise than becomes him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his mouth must be stopped they must be reproved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken up short Tit. 2.15 with all authority Say in good sooth whether you conceive these to be the Works of a Lay-man I wish all Clergy-men were ad haec idonci But I fear few are Lastly the rod power of excommunication was in the hand of Saint Pauls Elders which I shall never yield to be in your Lay Elders But were the Word of God in this point indifferent which for ought I see is yet very resolute against them the general consent of all antiquity that never to your sense expounded Saint Pauls words nor never mention d one Lay-Presbyter to govern the Church is to me a strong rampire against all these new devices And here did I list I could presse you down with a whole load of fathers and Councils but I spare you for I fear you would cast them off with some scorn The Catalogue you shall have if you desire it For my part I shall close up this point with the words of a wise learned man Bilson's preface to the Government of the Church I like not to raise up that Discipline from the dead which hath lien so long if it ever liv'd in silence by your own confession which no father ever witnessed no Council ever favour'd no Church ever followed since the Apostles times till this our age I can be forward in things that be good but not so foolish as to think that the Church of Christ never knew what belong'd to the government of her self till now of late and that the Sonne of God hath been spoiled of half of his Kingdome as you use to speak by his own servants and citizens for these one thousand five hundred years without remorse or remembrance of any man that ever so great a wrong was offered him You must shew me your Lay-Presbytery in some Ancient Writer or else I shall avouch plainly your Consistory as you presse it is a Novelty And yet I shall adde one thing more by way of Apology for I would not be a stumbling block
Witnesse 2. Or else the name of an Apostle is more largely extended for an instructed Witnesse and sent by the Apostles Phil. 2.25 who yet had that honorary name so Epaphroditus is called the Apostle of the Philippians Judas and Silas are so term'd Titus and others 2 Cor. 8.23 and James the brother of our Lord is call'd an Apostle Gal. 1.19 He was not Jacobus Alphei nor Jacobus Zebedei and therefore none of the twelve and 1 Cor. 15. this James is named as distinct from the twelve for there it is written that Christ appeared to the twelve then to five hundred brethren at once after to James In the first sense no man ever did ever could choose an Apostle for they had an immediate vocation and immediate mission In the last sense there is not a syllable in the Scripture of their Election by the people Perhaps for so it is recorded by Dorotheus that they were of the seventy but when they were advanc'd and authoriz'd to be Apostles that is Bishops in the latter sense the Apostles only elected them and imposed hands on them 3. Hitherto we hear not a word of any Election by the Professing Members to the work of the Ministry let us then come to the third way which was by voices and let us consider whether we can finde it that way It is most true that the Election of the seven Deacons was referr'd to the multitude and to this purpose your text is rightly cited Acts 6.5 But this proves not what you would inferre from it for by this choice the Deacons received not the charge of the Word and Sacraments but a care to see the Saints provided for and the collections and contributions faithfully and uprightly employ'd Hieron ad Evagrium Epiphan 4. Conc. Carth. cap. 4. they were only mensarum viduarum Ministri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consecrated to a service not to a priest-hood And among you for ought I know the Deacons have no other office than the care of the poor And then I pray what can this place make for the Election of the Presbyters and Ruling Elders by the people Are these no more but Deacons Officers of Tables and Widows That the people should Elect these there was great reason for they were to be Stewards and Dispensers of their Charity and therefore to stay the murmure that might arise of partiality in them and suspicion of any unjust dealing they advised the multitude to choose their own Almoners The Churches treasure was laid at the Apostles feet to be distributed as every one had need they left it Acts. 2. Acts 4. in all likelihood in the hands of converted Jewes to be distributed these regarded the Widows that were Jewes more than the Hellenists this caused the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the murmure To cease this the Apostle bespeaks the multitude to consider Acts 6.1 Ver. 3. Ver. 5. Ver. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of fit men for that service They did so and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they chose out seven and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they presented or set out these before the Apostles that 's all It was but a presentation so that it seems as yet it was in the Apostles power to admit or refuse even these But they accepted of their presentation and with prayer laid their hands on them for the Office which was at the highest a dispensation of money and no cure of souls No hurt then can be done to our tenet by this Election since as they who urge it confesse they were not in orders and therefore what hath this example to do for the Professours Election of Presbyters or Ruling Elders Yea but you 'll say the other text you cite Acts 14.23 Acts 14.23 will strike it dead but upon a serious view nothing lesse For thus we reade there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ordaining them Elders in every Church This word is a participle and must agree with somewhat and if you look before it was Paul and Barnabas the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not to Elect but to Ordain of which more by and by The Ordainers were Apostles Paul and Barnabas the Ordain'd Presbyters here is not so much as a syllable of the people no mention of any act of theirs This then is so plain a perverting of the text that I hope no wise man will ever more object it The truth is the Apostles imposed hands to make Pastours and Prophets in the Churches as they travelled popular Elections they made none For your other texts I shall consider apart because they are not directly to this purpose Thus I hope I have made it appear that there is not any firm ground I had almost said any colour for Election of Presbyters or Ruling Elders by the Professing Members of the Church in the Scriptures Yea but did not then the People choose their Pastour in the primitive ages of the Church To gratifie you I confesse they did but this was after the Apostles dayes and then Scripture must not be urged for it It was not a priviledge that belongs to them of right but out of convenience and was deriv'd from the rules of Christian equity and society Hence it came to passe that the people when their desires were accomplished did quietly receive willingly maintain diligently hear and heartily love their Pastours And could the people have tempered their grief when their desires were cross'd their interest in Electing their Pastour had been better regarded and longer continued But experience of their Schismes Factions Tumults Uproars Murders if they might not have their wills caused both Ancient fathers and Councils to mislike that the people should bear the sway in these Elections and forced Christian Princes if not wholly to exclude them yet greatly to abridge them I could if I pleased give you in a long list of examples of both kinds both of whom when where and how long the custome of their Election continued and by whom and upon what occasions abridg'd But I spare you This in a word when they did Elect it was not by any Scripture-right and at most it was no more than a presentation and it lay in the power of those in Authority to refuse the presented which was sometimes done And the emergent mischiefs took it away which it never could have done had it been a command of God Now that it is possible that such mischiefs may arise and frequently do arise from popular Elections I appeal to your conscience who have been an eye-Witnesse of it in New-England One thing I shall adde more that you I mean your Combinational Churches in Old-England should of all other presse upon us popular Elections makes me wonder since 't is your practice to eject Pastours approved by their people and by the approvers from above to settle other over their Congregations Tell me I pray what vote hath the people in any of these If this be not to break your rule and
to practice what you declaime I must professe I understand nothing But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I conceive what you may answer but I will not now reply to it 2. The other part of your Proposition is that these Presbyters and Ruling Elders be of the Professing Members Regular Ordination THat the Presbyters and Ruling Elders in the sense above given of them have a Regular Ordination is necessary but that they shall have this Ordination from or by the Professing Members I cannot yield That Ordination is an act of the Keys I suppose is an axiome that will be granted on all hands For otherwise your Professing Members can have no right to Ordain who make their claim to it because they are subjectum clavium Rutherfords plea for Presbytery Sect. 6. But that they are not so Rutherford and Bâ—res demonstrate whence it will necessarily follow that they cannot ordain Presbyters and Ruling Elders Before he proves the minor he thus distinguisheth The power of the Keys is given to the Church of believers two wayes First As to the end and object and thus we acknowledge the Keys may be given to the whole Church because it is the object upon which the power of the Keys is to be exercised for what have we to do to judge those that are without and then it was the end why Christ gave the Keys 1 Cor. 5. he gave some to be Apostles c. for the perfecting of the Saints c. Secondly The Keys may be said to be given to them who are the subject Ephes 4. that is to such in whom the power doth rest to use them and who have authority to weild them and in this sense the beleevers in the whole body is not the formal subject of the Keys neither may they authoritatively use them And this is demonstratively thus prov'd For that which is primum proprium subjectum cum suo accident reciprocatur The attribute agrees to it primò Rutherford p. 12. per se adaequatè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as rationale or risibile agrees to man all these wayes so that a man onely is the first and adequate subject of reason or laughter and consequently every individual man reasonable and risible To apply this to my purpose if the body of any visible Congregation be the adequate and proper subject of the Keys the power must of right belong to every individual of that Congregation so that every one hath a power to use them women young men and all for quod competit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 competit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but such a power I dare say you will not put into women and childrens hands Then you must not make the whole Church the subject of the Keys but that some Professing Members have the keys in their hands and that these onely have power to ordain Now let us enquire who these Ordainers must be You say your Presbyters and if I mistake not ruling Elders We say Bishops Austin in Psal 22. or at least Bishops with their Presbytery As Augustine said excellently in another case so say I in this Fratres sumus quarè litigamus non intestatus mortuus est pater fecit testamentum mortuus est tamâ—iu contenditur de haereditate mortuorum quamdiu testamentum profetatur in publicum cum testamentum prolatum fuerit in publicum tacent omnes ut tabulae aperiantur recitentur judex intentus audit advocati silent praecones silentium faciunt universus populus suspensus est ut legantur verba mortui non sentientis in monumento Iâ—c sine sensu jacet in monumento valent verba ejus Sedet Christus in caelo contradicitur ejus testamento Aperi legamus fratres sumus quare contendimus pl cetur amicus noster non sine testamento nos dimisit pater And for this Will the search will not be long nor the trouble much 't is extant John 20.21 As my Father sent me so send I you and presently he enstates them in the power of the Keyes Whose sinnes you remit they are remitteâ— c. John 20.23 Matth. 28.20 And this power was to be perpetual to remain and continue till his second coming for these are his last words Lo I am with you alway unto the end of the world With them personally he could not be for the Apostles are dead this promise then must be made good to them and their Successours They then questionlesse had the Keyes which consisted in Jurisdiction and Ordâ—nation of which I am now to speak And out of our Fathers testament I shall shew you how they used it Act. 8.14 17. Peter and John were sent down by the Apostles from Jerusalem to Samaria to lay their hands on them that should receive the Holy Ghost Philip preach'd and baptizd but he could not give the graces of the Holy Ghost by imposition of hands to make fit Pastours and Teachers for the work of the Ministry The like we finde of Paul and Barnabas in the fore-cited place Acts 14.23 who visited the Churches where they had preached and supplyed them with Presbyters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wh re it were absurd to say that this was done by lifting up of the hands of the people since it was the work of Paul and Barnabas alone And by the way Act. 10.41 though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth sometimes signifie extensio manuum yet alwayes it doth not so for Acts 10.41 we thus read That God shewed Christ openly after he was raised not tâ— all the people but unto Witnesses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordain'd by God and I could shew you that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a hundred places of the Greek fatheâ—s and Councils But to let this passe I go on 2 Tim. 1.6 Tit. 1.5 Timothy was ordain'd by Saint Paul 2 Tim. 1.6 and Titus by him left in Crete to Ordaâ—n and therefore Ordain'd himself For nihil dat quod non habet All these Ordinations we finde in the Scriptures by the Apostles themselves 2. Now if you shall demand by whom these Ordinations were perform'd afterwards I shall answer you by their successours Yea but who were they I answer that it being a matter of fact and story later than the Scripture can reach to it cannot be fully satisfied or answered from thence any further than the persons of Timothy and Titus Epaphroditus c. and the several Angels of the seven Churches who by all the Ancients are acknowledged to be single persons that had power over all other in those Churches but will in the full latitude through the universal Church in those times be made clear by the next and best evidences we have viz. From the consent of the Greek and Latine fathers who generally resolve that Bishops were those Successours So writes Clemens Ignatius Iraeneus Tertullian Cyprian Theodoret Hilary Chrysostome who not Whose Testimonies shall be produced with a wet finger
place to the Romans are five different from these ministring exhorting teaching giving shewing mercy In all sixteen I hope you will not say there must be so many distinct Offices and functions in the Church For so it may happen that the offices may exceed the number of the officers and so every one must have more than two of them Robinsons Justif p. 107. p. 111. three at least or else the Church shall nor be supplied For put case that Robinsons words be true that a company consisting though but of two or three gathered by a Covenant made to walk in the wayes of God known unto them is a Church and so hath the whole power of Christ Answer to the 32. Quest p. 43 even the same right with two or three thousand Generally you know it is received among you that seven will make a full and perfect Congregation and that the association of these few thus separate by a Covenant is the essential forme of the Church Which if true then is it not possible to find so many distinct functions in the Church because in so small a number there cannot be found men for them Let it be then granted that the Apostle in this chapter speaks of diversities of gifts not of functions and the sense will be clear Apostles there were then in the Church and they had all these gifts in a greater measure than any other Prophets there were and Teachers and to these the Spirit divided the gifts as he pleased in what measure and to what persons he best liked to one to work miracles to another to heale to help and comfort to guide and governe to speak tongues to interpret tongues as might best serve to gather the Saints to plant the Church I must professe unto you that I have both now and heretofore looked into this text with as quick an eye as my weaknesse would give leave and could never yet finde it in any thing that made for your Ruling Elders No you perhaps will say do you not finde here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 governments Yes I do but will it thence follow that it must upon necessity be the government of the Lay-Ruling-Elders you dreame of Why might not the Apostles the Prophets the Teachers here mentioned by the Apostle be those Governours here intended for ought you know Of them the other gifts were verified and why not then this also They could work miracles they could heale they could help and comfort they could speak all languages and interpret tongues what should now hinder but they might by the same Spirit be endowed with the gift of government also Which if it fall out to be true as it indeed did yet the Apostles either by themselves or by those they placed in the Churches which they planted who were Bishops and onely Bishops exercised the jurisdiction you shall never be able to conclude out of this or any other place of Scripture that the Governours of the Churches were a distinct company from the Pastours which is I know that you drive at But to gratifie you a little I shall here willingly yield you more than I need That in the Apostolical Church and after till Constantines time there might be certain men chosen by common consent of the Church to judge of all civil debates that might arise betwixt man and man you perhaps would call these Governours I should rather call them Arbitratours because they had no coactive power to compel any Christian to stand to their Arbitration farther than they would binde themselves And in case that any were refractory and obstinate the Pastour might and did make use of the Church-Key and debarre him from the participation of Christian priviledges so that he was by them esteemed no better than a Heathen or Publican 1 Cor. 6.1 c. And now I will shew you the ground of my conjecture 't is out of Saint Pauls words Dare any of you having an action against another a Christian he means go to Law before the unjust and not before the Saints Paul did not debarre the Magistrates that were Infidels of their jurisdiction nor create new Judges or Governours for civil offences in the Church it was beyond his calling and commission to do either of them but when he perceived the Christians for private quarrels pursued each other before unbelievers to the great shame and scandal of Christian profession he saith Ver. 7. they were better to suffer losse to take wrong to be defrauded Ver. 4.5 But if this would not satisfie if yet there were who would be contentious then he wills them to choose if not the wisest yet the lest esteemed among them in the Church to arbitrate their causes rather than to expose themselves and their profession to the mocks and taunts of Heathen and Profane Judges These Arbitratours you may call Governours if you please but properly they were not so because they were chosen either by consent of the Litigants or else appointed as I am induc'd to opine by the choice of the Church for that purpose but they could not interpose themselves as Judges authoriz'd by Christ because he himself as Mediatour claimed no such power would use none Luke 12.24 You know his answer to the brother that moved him to divide the inheritance Man who made me a Judge or Divider among you Now grant that all this be true and that such Governours began betime and continued long in the Church even untill the Conversion of the Heathen Emperours Can you hence conclude that they must upon necessity continue still no such matter For the Civil power and the Sword is in the Magistrates hand and he is to take up all debates betwixt man and man of these then there is no use From these then to argue that there must be Lay Ruling Elders in the Church is a fallacy since the causes they were to dcide were other and their Authority by Church-right none at all A d such 't is probable may be found in the Scriptures and in the Church-story but never any other Ruling Elders invested with the power of the Keys except in Orders I have been long upon this place to the Corinths but it was because I would leave no scruple unsatisfied That I be not tedious of it I will adde no more but consider your next proof which you bring out of the Epistle to the Ephesians Ephesians Chap. 4. Verse 7. and Verse 14. Ver. 7. But to every one of us is given grace according to the measure of the gift of Christ Ver. 14. That we henceforth be no more children tossed too and fro and carried about with every winde of doctrine by the sleight of men and cunning craftinesse whereby they lie in wait to deceive Now here I must confesse it befel me which happens to them who search for gold-ore in the vaults of the earth they open the turfe dig delve labour long to effect their desire but at last
a blasphemer of God a hinderer or slanderer of his Word an Adulterer or be in malice or envy or in any other grievous crime bewail your sinne and come not to this holy Table c. and in charity he is bound to believe seeing he cannot search the heart that he who after this admonition comes is a true penitent And therefore from hence there can arise no pollution 'T is possible indeed evil company may draw to an imitation of sinne and so pollute But if not so for I know no good man will therefore be profane because a profane man is admitted to the Sacrament the very keeping company with them in these sacred meetings is far from being a sin It is only a clear acknowledgment that they are of the number of the redeemed whereof yet some are damned 2 Pet. 2.1 then that they joyne with them in the profession of Christianity which certainly I may do with all Professours lastly a confederating in vow to live a Christian and sincere life and that I may lawfully do in the company of them that are not sincere And for this practice I conceive we have the Apostles example among the Corinthians 1 Cor. 5. 1 Cor. 3.3 of whom there were fornicatours incestuous carnal persons and yet I read of the incestuous only excommunicate with him they might not eat with the rest they are not prohibited from which I conclude that to communicate with such is not unlawful in a Christian Church And to make this point yet more clear if to communicate with profane person be unlawful because their sinful company would pollute it is because the sin is patent or latent because it is open and notorious say they but this is a strange thing that in natura peccati an open sin should have a stronger infection in it than that which is secret it is as if you should say that plague-sore will lesse infect which is hid and kept secret than that which is discovered no no secret or known is all one if per se the sinne that is not consented to nor imitated infects another only by the approach Hypocrisie a hidden sinne shall as much pollute as any notorious wickednesse and then God be merciful to all Communicants since it is not possible but that in the purest Church they may approach the Lords Table with hypocrites The pollution then which is so much feared by admittance of scandalous and notorious sinners to the Lords Table is no intrinsecal pollution which cannot be while a mans own conscience is not defiled Nor is it a bare pollution by evil example for so the good are not defiled But a pollution or defilement there is which is meerly extrinsecal to this businesse wherewith the whole Church and fellowship may be said to be stained discredited disgraced by scandalous and notorious sinners which was imputed by Celsus a Heathen to Christian Religion that it admitted all sorts Publicans sinners Harlots That then such spots and blemishes be not suffered to the disparagement and danger of the whole body Christ hath provided us a remedy he hath left the power of the Keys with the Governours of the Church that they may exclude from thence all inordinate walkers and proclaim to all that Christianity is not a doctrine of security licentiousnesse and impunity to all profane persons and impenitents but of strict precise and exact purity and holinesse and therefore when Christs Name is or may be blasphemed and evil-spoken of for such Miscreants to recover her own reputation and the good name of Christian Religion and to warn and admonish others not to incur her displeasure she ejects them and debars them though not from their right yet from the use of their right in the Ordinances Which is not done lest the good should be polluted by their presence among the profane as they that toucht the unclean thing were polluted under the Law which is the common errour of the proud fastidious Pharisees of all ages but for those ends I named the recovery of the Churches honour and a fair caveat to others And for the execution of this Discipline it is that all those former alledged places of the Apostle tend purge out the old leaven c. In which the Scripture commands excommunication that is an exclusion from the Church and society of the faithful in general therefore from the Sacrament also If then you shall now ask me who are to be excluded at Christs Supper Feast I answer briefly 1. None but those whose incapacity is either natural or moral as children Idiots distracted persons 2. Nonâ— but such who are under the censures of the Church iuridicè convicted under two or three Witnesses 3. All other professours of the visible Church must not be deâ—â—â—ered from their right nor use of their right by any single Minister becâ—â—se the power of the Keyes was not committed to him but 〈◊〉 the Governours of the Church yet we require in him so much pray that in prudence discretion and charity to the soul of a scandalous and notorious person he withdraw the Sacrament from 〈◊〉 for a time till he give in evidence of his amendment So that you see our labour is to admit to Christs Supper Feast such as in the judgment of charity we are bound to take for Christs faithful friends and followers because we finde no Church conviction to the contrary nor can till they renounce their profession we deliver it to none but such whom we are perswaded may be fed and physick'd by it of which two you may read if you please at full in my explanation of the Chatechisme à pag. 200. ad pag. 204. Thus have I considered of your whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I might well have passed over because you directly impute not these corruptions to the Parochial but insinuate them only which is flily to disprove them But I was willing to remove out of your way every straw at which you might stumble So careful I have been to reduce you to a right understanding in these things and if I may obtain my end I shall think my pains well bestowed However I have done what I could and I leave the successe to God Your Letter calls upon me to follow you and so I am unwillingly drawn for I finde it thus by you written The words of the Letter YEt the meer sight of a Monarchical Pue to stand in the stead of a Ministerial Pulpit is a strong plea of a strange Apostacy from the commendable practice of the primitive Christians Your adversative particle Yet made me start for I must tell you that I understand so much in act that when it follows any long concession as it doth in this place it intimates that all things were light that went before in comparison of that which followeth he being but little versed in the Art of Rhetorick who will grant to his Adversary any thing of which he cannot make his advantage This
man that is conversant in the Scriptures will dare to affirme since into heaven no unclean thing shall enter and therefore Revel 21.27 1 John 3.3 2 Cor. 7.1 he that hath this hope purifieth himself even as he is holy and to that purpose those directions and exhortations are 2 Cor. 7.1 Having therefore these promises dearly beloved let us cleanse our selves from all filthinesse of the flesh and spirit perfecting holinesse in the fear of God and Rom. 12.1 2 1 Thess 5.23 with infinite places to the same purpose Do we not teach the Doctrine of Regeneration as well as your selves that a man must be born again if he will enter into the Kingdome of heaven and that of this Doctrine there be two parts John 3.3 Rom. 6. a death to sin and a life to righteousnesse your demand is therefore very unreasonable and I interpret it somewhat like a mock that I would finde in my heart to give you some notice of that which you know I do not defend and acquaint you with the grounds of that which hath no ground and therefore no good ground to stand upon This motion then as touching this part might have been spared and needs from me no farther consideration and meditation except it be to practice it And to that end you and all other Christians have need of it also if they are desirous to have a lively hope that they shall be everlastingly happy Now to that other part of this disjunctive or the seed of unholy parents you by this time know what I will answer that there is a right and priviledge belonging to the seed if the parents though wicked be Professours and Members of the visible Church It is but in vain to repeat the grounds upon which I have formerly defended it and till I see them made nâ—ll I shall defend it still and yet not so frowardly obstinately but that when I am convinced I shall readily yield You conclude all with these words This motion is my heavenly motion for my self the granting of which will engage me yet further to be to remain and also acknowledge my self From my lodging this 22. of the 8. Month. 1656. Your thankful Remembranceâ— In his nearest Approaches To the Throne of Grace The Reply That the motion is for your self I very much respect it because I have ever since I knew you born unto you much affection as judging that dislike you bore first to this my Mother of England to proceed rather from a mistake in judgment than any peevishnesse malice or frowardnesse of will not from any carnal or secular end but from tendernesse of heart But now that you have added heavenly to it it quickens me to embrace it the more for what friend what Christian friend would not lay out himself to help his friend forward in his way to heaven It was Cains churlish answer what am I my brothers keeper this is the voice of a Reprobate not of one guided by the spirit of lenity for such a one knows he ows to his brother consilium auxilium Bernard and that debt I have here paid If it may any way conduce to that end I intend it let God have the honour whom I have often sollicited in my prayers to assist and direct me in it All the weaknesse I take to my self and shall be ready to acknowledge and retract it when discovered Some passages in it you must needs passe by because you begin and a reviled parent hath made a dumb son speak If the words seem many consider how many and several things I had to answer In this length I have studied brevity and said as little as I could to every head and yet not so little but I hope I have cleared up all difficulties If it work not fully to change your judgment yet I hope it may have this effect to make you conceive a little better of our cause then hitherto you or rather yours have done and that it is not without reason that we remain what and as we were Pray let us have your pity if we may not partake of your mercy and think of us yet so charitably as Luther did of the Anabaptists of his t me O quam honesta mente hi miseri errant 't is with a good meaning these poor souls do mistake and therefore made a request unto Frederick Duke of Saxony that in his Dominion they might be favourably dealt withall and spared for that their errour exempted they seemed otherwise very good men The infamy that we were wont to be loaded withall was that we were worldlings time-servers pleasers of men not of God but time hath washed off these aspersions and shewed that we have little regarded the world in comparison of that we are fully perswaded is truth and Gods Ordinance Those indeed among us who were time-servers have served the time and become servants of men and if you look with an impartial eye upon the men you have little reason to boast of your purchase by them being for the most part such who should not have been continued among us but have been ejected by us could the desires of honest men have prevailed The better part have been constant chose rather to lose all then not to follow Christ Nudi nudum Some pity then I beg if it be but for their sake You may perhaps except that in many passages I make use of the Fathers Councels and Church-Records Pray remember that you began the way and cited to my hand Eusebius Socrates Evagrius the book of Martyrs Secondly remember of what the controversie is It is about the Agends and practice of the Church in all ages and of that how can any man be certifyed but by Records he must be held an unreasonable man who would look to finde that in the Scriptures no part of which was written in the Apostles dayes and could not therefore relate what was done afterward If any thing in them can be found contrary to the Scriptures by their own open Confession they may be rejected But when they tell you plainly what they were taught out of the Scriptures and what they finde generally believed and practised through the whole Church have they not reason to take it unkindly to be cast aside If you will examine their veracities by all those circumstances that are usually considered in taking mens depositions you will finde them strong on their side They were gracious and right honest men not only believed but known to be such by all the world They are acknowledg'd on all hands to be so judicious as would more blemish ones judgment than theirs to call it in question What they wrote of were matters of their own cognizance art and profession in which sure they would have a great care not to be mistaken Why then should we brand them in whom there was so much ability and good meaning to inform us of truth with the imputation of falshood and ignorance flattering