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scripture_n	book_n	church_n	tradition_n	5,140	5	9.1021	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A78612	A pretended voice from heaven, proved to bee the voice of man, and not of God. Or, An answer to a treatise, called A voice from heaven, written by Mr. Gualter Postlethwait, an unordained preacher, taking upon him to exercise the pastoral charge, in a congregation at Lewis in Sussex. Wherein, his weakness, in undertaking to prove all protestant churches to bee antichristian, and to bee separated from, as no true churches of Christ, is discovered; and the sinfulness of such a separation evinced. Together with, a brief answer inserted, to the arguments for popular ordination, brought by the answerers of Jus Divinum Ministerii Evangelici, in their book called The preacher sent. By Ezekiel Charke, M.A. and rector of Waldron in Sussex. Imprimatur, Edmond Calamy.	Charke, Ezekiel.	1658 (1658)	Wing C2069; Thomason E959_5; ESTC R207673	108,343	141

of their evil carriage c. Here in some things you apprehend not our mind rightly and in others you overthrow your cause 1 Wee hold that the power of Government residing in the Eldership a particular Congregation may and ought to have an appropriate Eldership belonging to it 2 That a single Congregation having an appropriate Eldership is a true Church 3 That such single Congregations have equal power severally considered 4 That though a single Congregation bee a Church yet it is or ought to bee also when it may a part or member of a Presbyterial Church and hath not so much power as a Classical Church hath 5 That the Presbytery of a single Congregation have power to end differences among themselves in cases that are ordinary 6 That in cases weighty and extraordinary as excommunication The Presbytery or Eldership of consociated Congregations are concerned as well as the Presbytery of that single Congregation of which the offending Brother is Paul writeth not to the Eldership of that particular Congregation of which the incestuous person was more peculiarly a member but to the Presbytery of all the Congregations belonging to the Church of Corinth to cast him out 7 That there is no example in all the New Testament of excommunication by the particular Eldership of one single Congregation 8 That therefore a single Congregation ordinarily is not a compleat entire Church furnished with full power for all acts of Church-discipline 9 That wee finde in the New Testament Church-Discipline commonly executed in a Presbyterial Church consisting of divers Congregations Such was the Church of Ephesus and the Eldership of this Church as such did commonly exercise Church-Discipline tryed false Prophets and those that called themselves Apostles and convicted them as lyars Rev. 2. The like wee might say of other Churches 10 That in extraordinary cases wee have an example of appeal from one Presbyterial Church to an association of such Churches to guide us The Church of Antioch and probably also those of Syria and Silicia Act. 15.23 appeals to an assembly of the Apostles and Elders at Jerusalem and the Elders of that Church united probably also of the Elders of the Churches of Syria and Cilicia and the controversie which could not bee ended otherwise is ended in and by that Synod And thus larger Synods and Councils may bee necessary even an Oecumenical to heal publick and spreading evils If the Church saith Mr. Cotton where the offence lyeth Way p. 108 persisteth in the neglect of their duty and the counsel of their Brethren the matter would be referred to a Congregation of many or all the Churches together That is sure to the Elders of all the Churches for to them hee saies the power of rule or Government doth properly belong Hence you may rectifie your mistakes wee exclude not the Eldership of a single Congregation from power of Government but say it hath not ordinarily power for all acts of Church-Discipline And in that wee arise from a Congregational to a Classical Synodal and Oecumenical Eldership wee have respect to the need of the Church so requiring it and to the precedents given us of the two first in Scripture which are also a sufficient ground for the latter What you say of Jerusalem and Corinth helps you not for it hath been evinced that they were not single Congregations What you adde against higher Elderships or larger combinations of Churches than those of the first step from single Congregations from the consideration of the Churches of Asia doth you no service but è contra For 1 By granting the Churches of Asia to have been collective Churches you pull down what you had said for the congregationalness of Churches Grant them collective Churches and the greatest part of your book is una litura 2 By saying that it appears not from Scripture that there are any larger combinations of Churches than those of this first form You look beside the Scripture and the state of the Question The state of the question because wee stand not for stated and fixed combinations of Churches beyond that first form but onely occasional ones and the Scripture because as hath been and shall bee shewed there was a higher Eldership and larger combination of Churches in the Synod at Jerusalem than those of the first step from single congregations the Elders of the Presbyterial Churches of Antioch and Jerusalem being there combined and in all probability those also of Syria and Cilicia as hath been said 3 If you will stand to what you say that the Churches of Asia do severally receive praise or dispraise each for her self without reflection on the rest I will compel you to grant positively and not onely suppositively that they were collective Churches For the Epistle to every one hath this close Hee that hath an ear let him hear what the Spirit saith unto the Churches If what Christ saies to one Church hee says to the Churches and yet the several Churches do each for her self restrainedly receive praise or dispraise It follows unavoidably that every one of the seven Churches was a collective Church and so you dispute against and confute your self 4 'T is not strange as you say it is that Christ should not speak of a combination of these seven Churches as an Ordinance of his for their remedie and blame them for the neglect of it For they were first to use and Christ directs them accordingly to the use of the first means the help of the Presbytery of each Church If this would do there was no need of carrying the cause higher if upon tryal it would not do they knew what course was next to bee used and had an example of it in the practice of the Church of Antioch To your question Whether it bee likely that go tell the Church should mean go tell the Elders of the combination I answer it is likely and it hath been proved to mean so yet not firstly as you seem to insinuate that wee hold but secondarily when the Eldership of the particular Church where the offence is given prevail not to remove it Here was no Synod Act. 15. that is an assembly of Officers resulting out of many inferiour Presbyteries P. 35. 10 p. 45 1 Because we read not of any such combination of the Churches there mentioned to become subject to the rule of one Superior Eldership 2 Because wee read of no forreigners that came to this Synod but those of Antioch who concurred not in the Decrees of it and are excluded from the decision of the controversy Act. 16.4 3 Here was no appeal from the censure of the Church at Antioch there passed no censure but onely had been a dissention and disputation and so the errand of the Messengers was to get satisfaction that the same doctrin was taught at Jerusalem as at Antioch 4 Here was no rule exercised over the Churches for it would argue a diminution of Pauls Apostolical Authority that the Decrees of the

the outward call to Office and that belongeth to a Church of beleevers without Officers Ergo they may give the adjunct Ordination Answ This is another false Hypothesis of theirs and a main cause of their many mistakes that Election gives the essence of the call to Office nay the whole essence of it p. 242. and that Ordination is but an adjunct But because this point is largely discussed between the Reverend Authors of Jus Div. Min. and them I shall say the less to it 1 If Election did give the Essence of the Call to Office and Ordination were but an adjunct yet it follows not that Private beleevers may ordain Because whatever ordination bee Christ hath made it the work of Officers and no where of the People as hath been said Their reasonings will do them no good without a Precept or Example 2 If Election did give the whole essence of the Call to Office yet it follows not that the Peoples Election alone doth do it Surely Ministers have an electing Power also When Titus is appointed to ordain to constitute Elders in every City hee is charged to look that they bee such as were able to convince gain-sayers Tit. 1.5 9. and that ordinarily private Beleevers yea Churches of private beleevers are not sufficient to judge of nor any where appointed Judges of it If then the Ministers who are the proper Judges of this do not approve and chuse as such persons those whom the People chuse the peoples choice hath no validity in it and so doth not constitute them Ministers In vain should Paul tell Titus what abilities Elders should bee found by him to have in order to his constituting them in every City if the people might chuse men whom hee judged unable and their election stand valid 3 If Election did give the essence of the Call to the Office of Eldership yet these Brethren cannot prove from Scripture that it belongs to private Beleevers as giving such a Call No Scripture that I know of gives power to people to chuse their Elders so as to give them thereby a Call to Office They may chuse them in order to the exercise of their Ministerial Office among them but do not by that choice confer the Ministerial Office upon them no nor empower them to exercise that office among them The Scriptures commonly urged for it prove no such thing For which see Sect. 7. of this book about the the end That Ministers have power to chuse and set Elders in the Churches that mentioned place in Titus proves That People have such an electing power no Scripture proves There is some shew of their power to chuse Deacons but not Elders and that choice Act. 6. doth not appear to have constituted them such Besides there is a great deal of difference between chusing those who are to look to the goods of the Church and those who are to watch over the souls of the Church and to rule them in the Lord. The Deacons are the Churches Servants but Elders their Rulers 4 That Ordination gives the essence of the Call to Offfice the Authors they answer have proved and will I suppose vindicate their proofs from what they have said against them if they shall finde it to bee tanti The very first of them from the New Testament is sufficient to conclude this which is concerning Deacons an Office inferiour to Eldership Act. 6.3 Look ye out among you say the Apostles seven men whom wee may appoint over this businesse They cannot bee deemed to have had the Essence of the call to Office till they were appointed to it the looking of them out did not appoint them to it the setting them before the Apostles did not appoint them to it for it is whom we not you may appoint Appointed to it they were then by the Apostles laying of hands on them with prayer Therefore the Apostles Ordaining them with prayer and imposition of hands gave them the essence of the call to office and so Ordination gives the essence of the call to office and is not an adjunct This Argument then is farre from proving that people may ordain Arg. 6. If Ordination consisteth in Preacher sent p. 338 c. or be made up of such acts only as Beleevers may undoubtedly perform and these acts be not limited in their use upon this occasion to Officers only then in a Church which hath no Officers some beleevers may lawfully and warrantably ordain without Officers But Ordination consisteth c. Ergo. The minor they endeavour to prove by saying that The three things belonging to Ordination on the part of the Ordainers fasting prayer imposition of hands may be all performed by Beleevers Ans The minor is exceeding weak That private beleevers may joyn with the Ordainers in fasting and prayer none deny but what is that to the purpose That Ordination consists in prayer as they say we deny and they can never prove it It consists in mission appointing setting apart which Scripture precepts and examples teach us doe belong to Officers and no where hints to belong to the People That private beleevers may lay on hands on Officers in Ordination no Scripture proves Numb 8.10 is farre from it for 1. Nothing can be certainly concluded from Mosaical Ceremonies for practices under the New Testament unless they bee there opened and the practices there confirmed by precept or example and this might be answer enough 2. They are told that those of the People who laid on hands had a command to doe it their talking of mediate and immediate is to little purpose but there is no such command express or included in the New Testament And will they say from that command that there is now a necessity of the peoples laying on hands in Ordination They must say it if they will make use of this text their way and then it will follow there have been none rightly ordained for one thousand six hundred years since Christ 3. It is clear from this eighth of Numbers by reading the following verses that the Levites being taken instead of the first-born which were Gods by his appointment vers 16 17 18. the people whoever of them they were did by this Ceremony only declare that they closed with the Lords appointment and desired the Levites might according to it be accepted and taken in the room of the first born and therefore they are called an offering of the children of Israel vers 11. they offered them by Gods appointment to the Lord instead of the first-born and the laying on of hands was a sign thereof After this sacrifices being offered for them and they offered to the Lord by Aaron and his sons vers 12 13. they were to enter upon their Office vers 14 15. Now what analogy is there between the Peoples offering of the Levites with imposition of hands upon such a special reason and account and but in order to their being constituted Officers and admitted to the service of the

Subjects must be guided And therefore your flourishing insinuations of the contrary are very uncharitable and vain Wee wish that those golden verses Deut. 17.18 19 20. were written in the hearts and transcribed in the lives of all Christian Princes Wee acknowledge that Magistrates have no power to create new Laws for the Government of the Church contrary to the Divine pattern laid down in the Word But have not Magistrates power to make Penal Laws to inforce obedience to the Law of God in matters of Ecclesiastical concernment Your book doth in effect deny them all power For the Magistrates Power in matters of Religion Consider 1. The light of Nature pleads for it It hath taught Heathen Princes to interpose their Power in matters of Religion and their people to acknowledge it Scripture examples clearly evince this which God seals with his approbation Ezra 7. 25 26 27. Dan. 3.29 Jonah 3.6 c. And Heathens generally have looked upon the blessing of God upon States and people as a consequent of their care and zeal for Religion 2 The Magistrates and Kings of Israel had and exercised power in matters of Religion Moses and Joshuah had so Exod. 32.27 28. Josh 5.2 c. Josh 24.14 to 29. So it was with the Judges 1 Sam. 7.3 4. And the Kings succeeded the Judges herein as that which God called them to Psa 78.70 71 72. Pascant reges principes suos subditor primum coelesti doctrina hoc est curent recte doceri ecclesiam prohibeant idololattiam superstitiosos cultus extirpent errores in ecclesia compescant blasphemos conferant opes ad conservationem ministerii studiorum necessariorum Deinde current etiam corpora subditorum Moller in locum He took him from the sheepfold to feed Jacob his people and Israel his inheritance Not only to protect them in their Civil immunities and priviledges But to feed or see them fed with heavenly Doctrine pure Ordinances and Worship to countenance true Religion and extirpate Idolatry This is the principal part of a Kings Office in reference to Gods inheritance So did David So did all other good Kings and Rulers feed Israel 2 Chro. 14.17 29 30 31. Chapters and Nehem. 13. And Gods frequent complaints against the Kings of Israel for not so doing are pregnant proofs of their power in matters of Religion 3 Under the Gospel the Christian Magistrate as such hath answerably power in matters of Religion For 1. All those Texts wherein this power of the Magistrate under the Law is made out whether by way of Precept approved example or blame for not exercising it shew the duty and Power of Magistrates under the Gospel Since we no where find the charge that God then laid upon those repealed or taken off in relation to these 2. The Commission of the Christian Magistrate as such is not onely as authentique but every whit as large as that of the Jewish Magistrate Rom. 13.1 2 3 4. 1 Tim. 2.1 2. Titus 3.1 1 Pet. 2.13 14. Here Magistrates are said to be sent and ordained of God Mali nomen comprehendit etiam omne quod circa sacra committi● tu● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bonum qualecunque Grot. de imper Sum potest The end for and work about which they are sent and ordained is to punish evil and encourage good works The comprehensivenesse of those expressions shews plainly that the Magistrates power refers even to Religious concernments Wee must not distinguish where the Law doth not If therefore to blaspheme the name of God break the Sabbath c. bee evil works they fall under the Sword of the Civill Magistrate no lesse than Murder or Adultery and so the Magistrate is custos utriusque Tabulae the keeper of both the Tables of the Law Therefore wee are commanded to obey them as Ministers of God for good resisting their lawful commands is called a resisting of God and wee must pray for them that under them as Rulers wee may live in all Piety towards God as well as in all Righteousnesse towards men 3 The same reasons from the object which required the interposition of the Magistrates power in matters of Religion under the Law are of as much force under the Gospel Mens spirits are as licentious and prone to seduce people now as then The name of God is as much blasphemed by damnable heretical Doctrines Men are as apt to bee seduced by the subtle craftiness of those that lye in waite to deceive All m●ans without the Magistrates sword are as ineffectuall Will such as decry all Churches deny Christ's Deity and the Scriptures to be our Rule care for a bare Church-censure 4 The judgement of the Ancients Si omnis vestra Quis vos excipit ab Universitate Bern. ad Archiep that lived near the time of Christ and of the reformed Churches in these last ages is fully for it The Fathers generally assert it Chrysostome infers from Rom. 13.1 That even Apostles Evangelists and Prophets were bound to bee subject to the Magistrate Constantine was termed the Maintainer of Faith and Religion Kings saith Austin Serve God as they are men one way as Kings another As men they serve God by a faithful obedience to his Laws But as Kings they serve God by commanding things just Aug. ad Bonif. and prohibiting the unlawful restraining them with convenient rigour making and putting Laws in execution for beating down sin and promoting Gods glory Thus Hezekiah thus Josiah served God and thus Kings become nursing fathers and Queens Nursing Mothers to the Church as it was promised Isa 49.23 60.16 The Confessions of the Reformed Churches are exceeding full and unanimous in this point See Corpus Conf. And most of the Brethren of the Congregational way have seemed to bee suffragators to them herein Plat-form of Church government ch 17. Those of New-England are very expresse for it And our five Apologists for that way courted once the Magistrate to beleeve that their opinion allowed him more power in matters of Religion than the judgement of others To the Magistrates power say they wee give as much and as wee think more than the principle Apologetical Narratio● p. 19. 〈◊〉 the Presbyterial Government will suffer them to yeild which how it may be I understand not unlesse in a sense in the which I would not understand it by giving it more than the principles of their own government will suffer them to yeild So that the Churches in all ages are agreeed that the Magistrate hath power in matters of Religion Neque enim aliud aut belli laboribus aut pacis consilits ordinamus nisi ut verum Dei cultum Orbis nostri plebs devota custodiat Theod. Honor ad Marcel Caesarei est muneris ut non solum pacifie sed pie etiam subditi vivant Theod. ad Cyril against which stand onely a small company of dissenters muchly led by Anabaptistical unscriptural principles And accordingly the first

Yet this vial is as yet poured out but in part as are also severall others of the Vials The dregs of them and of this in particular remaining to bee poured upon the beast in a doctrinal way by this Angel who shall give the last warning of Babylons instant ruine The effect whereof is that the earth is inlightned that is many more of the common people are drawn off from communion with Babylon and joyn issue with some of the ten horns fallen off from the Whore and hating her But as for her more honourable slaves and vassals they receive no benefit by the Ministery of this Angell but either perish in Babylons ruine or by the dregs of the vials poured out upon her associates Vers 2. Cecidit cecidit i. e. Paulo post casura certissime gravissime Pisc Here we have the summe of the report of this Angel concerning Babylons fall which is by way of anticipation set down as actually come to pass after the manner of the Prophets to note the certainty of it and the expression doubled to note the grievousnesse of her fall Vers 3. Here wee have the procuring cause of Babylons fall her abominable Idolatries and whoring seducings wherein shee continueth after convictions admonitions and threatnings Vers 4 Here t is observable Militaris exhortatio ut non solum ab ea secedant sed et acriter eam oppugnent Grass that the Holy Ghost alters the usual manner and way of witnessing against Babylon for here is no Angel but a voice from heaven It may bee vox è castris a voice from the campe God is mustering up his Armies and the warre is advancing to the very gates of Rome and now the voice of Providence doth thereby cry out aloud Come out c. By Babylon I understand with Pareus c. not onely the City of Rome but all those places that are under the power and jurisdiction of the Pope where his authority takes place and where his idolatrous worship and doctrines are submitted to and imbraced To come out of Babylon is to renounce communion with her in her soule sinnes and abominable Idolatries and to disclaim and reject the usurped power of Antichrist both in temporals and especially in spirituals The not doing of this maketh men her associates and will cause them to partake of her plagues Rev. 13.16 17. Rev. 14.8 9 10. and here Rev. 18.3 4. From these Texts I observe 1 That Antichrists sin lies principally in this that hee causeth all under great penalties to receive the mark of the name of the beast in their right hands or foreheads that is to own the universal headship of the Pope especially in spirituals So that no point of Christian faith must bee received unless warranted by his authority and whatsoever is stampt with his authority must bee owned though never so contrary to the Scriptures 2 The sin of his followers lyeth in this that they resign up themselves in obedience to the Pope and make him soveraign Lord over their persons rights and consciences in all things receiving owning pleading fighting for his abominable Doctrines worship and usurpation Kings themselves submitting their crowns to him and maintaining by their Laws and edicts his blasphemous doctrines and tyranny 3 Those onely are threatned to partake of Babylons plagues that partake with her in her sins And who those are the Holy Ghost tells us Rev. 13.16 17. All and onely they that receive a marke the name of the beast or the number of his name in their right hand or in their fore-head That is that own the usurped authority of the Pope and his doctrines and idolatries because stampt with his authority which whosoever doth to the death cannot bee saved Rev. 16.3 The Doctrine of the Church of Rome as set forth and confirmed for such by the Tridentine Council is this Sea consisting of the popish errors collected into one body as many waters meet in the Sea The Angell that turned this Sea into bloud might bee among others Martin Chemuitius who poured out his vial on it when hee wrote his Examination of the Trent Council And every Soul living in this Sea dyed whosoever owneth the Popish Religion as set forth by that Councill and dies in that Faith cannot bee saved for what the Apostle saith of one of its anti-Scriptural doctrines Gal. 5.4 may be said of all of them that rase the foundation On the contrary those that renounce the universal headship of the Pope and all his anti-scriptural doctrines as the insufficiency of the Scriptures the authority and necessity of his traditions justification by works praying to glorified Saints and Angels worshiping Images and Crucifixes Purgatory and Indulgences c. and withal abhorre and renounce his Idolatrous worship and profess themselves resolved to resist unto blood rather than hold communion with him in his sins All such persons and Churches are come out of Babylon already And among such are the Protestant Churches in England Scotland Holland France Germany c. professing the sound doctrines of the Gospel in opposition to Antichrists Idolatries How those Churches that disown and reject the corrupt doctrine and worship of the Roman Church and have sealed their witness against them with their blood being by their profession and sufferings the instruments whereby God hath shaken the Kingdome of the Beast How these Churches should yet bee Antichristian limbs of the Beast may well bee a Mystery to all considerate and unprejudiced men And whereas Mr. P. beleeves that none save a few separate Churches named Congregational are yet come out of Babylon which the Brownists Anabaptists Quakers c. plead each for themselves I have one text to offer to his consideration thereupon which is Rev. 14.1 2 3 4. 1 By the Lamb is undoubtedly meant the Lord Jesus Christ 2 Mount-Sion is opposed to Babylon the Gospel-Church to the Church Antichristian 3 The 144000 that stand upon Mount-Sion a definite number for an indefinite and have their Fathers name written in their fore-heads must therefore bee members of the true Church in opposition to the members of the Church of Anti-Christ who have his name or mark in their right hand or forehead 4 By their having their Fathers name written in their forehead is therefore hinted their keeping close in the main to Gods institutions in profession and worship in opposition to the Idolatries of the Antichristian Church Which further appears in that it is said that they are not defiled with women vers 4. that is with the Idolatries of the great Whore Now can any man say that those of whom the holy Ghost thus speaketh are yet in Babylon How can they bee upon Mount-Sion and yet in Babylon too 5 The 144000 signifie some definite number of the people of God that in all ages from the first rise of Antichrists Kingdome have cleaved to the Lamb and kept a true Church-State which is signified by their standing with the Lamb upon Mount-Sion with