Christ to be their Head though we cannot conceive whether they be sound believers or not for a profession is sufficient to make them members of the visible body though indeed to be souâ—d Believers maketh them members of Christs Body invisible 2. That Christ is the Head of the visible Church as visible iâ— not in all the Word of God he is the Head of the Church catholick and invisible by influence of the Life and Spirit of Christ Eph. 1 22 23. Eph. 4. 16. Coloss. 1. 18. and in a large sense may be called the Head of the church-church-visible as visible in regard of the influence of common graces for the Ministery government and use of the keys but because of such a degree of Christs Head-ship it followeth only that these are to be admitted members under Christ the Head whom we conceive to be â—t members of the Church as it is a Ministeriall and a governing society and for this there is not required an union with Christ as head according to the influence of the life of Christ but only an union with Christ as head according to the influence of common gifts for the governing a Ministeriall Church in which respect Christ may be called the Head of Judas the Traitor and of some other hypocriticall Professors and also though the promiscuous multitude that is a multitude of prophane Atheists and scandalous mockers be not members of Christ nor are to be acknowledged as his members but to be Excommunicated yet the promiscuous multitude of Professors whereof there be Reprobate and Elect good and bad are to be received and acknowledged as members of Christs visible body wherof he is Head in the latter sense 2. The Argument proceedeth upon the false ground before observed and discovered that Christ is Head of the Church and the Spouse redeemer and Saviour of the visible Church as it is visible which is the Arminian Doctrine of universall grace 3. If these who are conceived to be members of Christ the Head and sound Believers are to be admitted why doe you professe that Brethren of approved piety and so conceived to be Believers by you and consequently members of Christ the Head cannot be members of your Church except they sweare to your Church government which you cannot make good from Gods Word Now to refuse communion to these who are knowen to be members of Christs body and to separate from them is all one and therefore in this you separate your selves from Christs Body The Author addeth The visible Church is said to be the habitation of God by the Spirit Eph. 2. 22. to be the Temple of the Holy Ghost and the Spirit of God to dwell in them 1 Cor. 3. 16 17. To he espoused to Christ as a chaste Virgin 2 Cor. 11. and sonnes and daughters of the Lord God Almighty 2 Cor. 6. 18. And are exhorted to be followers of him as deare children Eph. 5. 1. Now how can the visible Church be the members of the Body and the Spouse of Christ c. Except they be in charitable discerning as indeed the Holy Ghost discribeth them to be Saints by calling 1 Cor. 1. 2. and faithfull Brethren Gal. 1. 2. and that not only in externall profession for these are too high stiles for hypocrites but in some measure of sincerity and truth Answ. The argument must be thus These only we are to admit members of the visible Church who in the judgement of charity are conceived to be such as were the members of the visible Church of Corinth and Ephesus But only such as are the habitation of God by his Spirit and the sons and daughters of the living God not only in profession but in some measure of truth and sincerity were the members of the visible Church of Corinth and Ephesus Ergo such onely are we to admit to be members of the visible Church Now this argument concludeth not what is in question Ergo only these are to be admitted members of the visible Church whom we conceive to be the Spouse of Christ and truely regenerated Now if our conception be erroneous as it cannot be infallible then we may admit these who are not regenerated to the Church-membership if we conceive them to be regenerated and so our Brethren say falsely that the admitted must be Saints and faithfull not only in profession but in some measure of sincerity und truth for these are members of the invisible Church who are truly and in a measure of sincerity regenerated if our conception be not erroneous yet it is by accident that they are admitted de facto who are not Saints in truth for the Church may be deceived and receive in for members of the Head Christ hypocrites and such as are not the Habitation of God by his Spirit but of Satan as is cleare in Ananias and Saphira admitted by the Apostles to Church-fellowship Acts 5. 1. 2. and in Simon Magus Acts 8. admitted to the Church and baptized by the Apostolick Church who was yet in the Gall of bitterness But. 1. The assumption is false for the Apostle admitted to be members of the Church visible of Corinth and Ephesus not only Saints by true profession but also carnall men deniers of the Resurrection partakers of the Tables of Divells and in Ephesus false Apostles and Liers Revel 2. 3. But Paul speaketh of Corinth according to the best part for the Epistle and Doctrine of the covenant is written and preached for the Elects sake and for Believers neither is the covenant of grace made with the Reprobate and Unbelievers nor doe the promises of the covenant indeed and in Gods Intention belong to the visible Church though the Word be preached to carnall men for their conviction 3 This proposition is false these onely we are to admit to the visihle Church whom we conceive to be Saints and are in the judgement of charity perswaded they are such for the Apostles admit all Professors even three thousand at one Sermon in one day Acts 2. and they could not be perswaded in the judgement of charity that they were all Saints 4. This argument sayth that all the visible Church of Ephesus was a Spouse betrothed to Christ and Saints by calling which the Word of God sayth not For were all the carnall in Corinth betrothed as one chaste Virgin to Christ were these who called themselves Apostles in Ephesus and tryed by Church censures to be Liers Revel 2. 2 3. betrothed to Christ as a chaste Virgin were all the visible Church the sinnes and daughters of the Lord God Almighty and that not only in profession but in some measure of sincerity and truth It is true the stiles given to the Church of Corinth are too high to be given to hypocrites but these stiles are not given to that Church precisely as visible and as a professing Church as you suppose but as an visible and true Church of Believers for a Church of Believers and a Church of Professors of beliefe
heathen c. 6. and Chrysostome saith the same in sense Yea I gather this necessary distinction out of the Fathers as Chrysostome Theophylactus Hilarius that they are not members of the visible Church actu pleno in a full act because they want externall communion with the Church yet actu imperfecto imperfectly they are members A second distinction I collect from Ireneus Gregorius Hieronim Optatus Augustine that they are exclusi ab ecclesia quoad communionem non ab ecclesia ipsa They are excluded from the visible communion of the Church rather then from the Church A third distinction may be drawen from Eugenius Chrysostome Gregor Nazianzâ—â— while they call Baptisme januam spiritualem and lavacrum animae the doore of our entry to the Church for which cause papists though fondly place their Font at the Church-doore as the Lavatâ—r of the soule So as excommunicated persons are within the doore of the visible Church though not admitted to the Kings Table 4. The Schoolemen do allow to the excommunicated persons jus non consortium right but not fellowsh â—â— 5. Turrâ—cremaeta Vega. Soto Canus insinâ—â—â— distinctionem inter partes membra Ecclesiae visibilis because of some externall communion that they have as Teeth are parts of the body in a new borne Infant but they are not members but they deny them to be members because they are cut off 6. Suarez excellently prâ—vantur quoad communicationemcum alâ—s membris non quoad esse membri They are deprived acording to the act of communion with other members not as if they ceased to be members as a member which cannot receive nourishment is yet still a member Our Divines from Scripture make three degrees of excommunication 1. A debarring from the Lords Supper Mat. 5. 24. but it is not indeed a delivering to Satan or excommunication this is called the lesser excommunication 2. A delivering to Satan the greater excommunication 1 Cor. 5. 3. 4. of this we speake here especially 3. Maran-atha in the Syriack an is utter cursing till Christs second comming 3. Conclus Wee hold the preaching of the word to be an essentia note of the visible Church Our Brethren as Mr. Coachman Robinson our present Author deny that the profession or preaching of the Word is a true note of the visible Church Because Acts 17 Paul preached to the scoffing Athenians who were not for that a visible Church 2. Papists have some of Gods Ordinances and hereticks also as baptisme and the Old and New Testament as the Philistins had the Arke of God amongst them 3. The word may be preached where Christ is but gathering a Church and so is a meane of gathering a Church and therefore not an essentiall note of a gathered and constituted Church But herein our Brethren say no more against the Reformed Churches then Stapleton to wit that truth of doctrine is no note of the Church because it is not perpetuall and constant 2. Truth of Doctrine concurs to give being to the Church and to the constitution of it Bellarm. This note may be found in other societies and companies beside the Church aâ— amongst Scismaticks and Hereticks More of this please the Reader to see in Costerus in the Jesuite Gordonius Huntlaeus And this is the doctrine of Socinians as may be seene in the Cathechisme of Raccovia in Theo. Nicolaides and Francis Smalcius and Arminians second both in their confession because they think with Socinians that there is no ministery now necessary and so publick preaching is not a note of the Church especially since every gifted man may preach the Word Socinus in his tractate De Ecclesiâ and his Catechisme of Raccovia saith Notae evangelicorum nihil valent ' Doctrina pura est Ecclesiae natura essentia quae dat ei esse adâ—óque signum ejus esse non potest cum signum ipsum a re câ—jus est signum differre oporteat But the truth is the preaching of the Word hath diverse relations 1. As the members of the visible Church are in fiâ—ri in the way to be gathered the Word preached and believed is a way of gathering a Church Rom. 10. 14. 1 Cor. 1. 23. 1 Cor. 3. 5. Acts 16. 14. 2. That same word preached believed and outwardly professed is a signe of the visible Church For where Gods pastors and shepheards are there be flocks of redeemed ones Cant. 1. 8. Iohn 10. 12 13 14. 3 The Word simply preached and professed in a setled way of a fixed ministery is a note of a ministeriall Church this is cleare from Gods intention for he sendeth it of purpose to save his own as Rom. 10. 14. Acts 20. 28. For a man lighteth not a Candle in his house for nothing So this word preached as it is Gods Word is not properly the forme and essence of the Church but as believed and received it is the forme of the Church invisible 2. But to professe this word savingly est signum Ecclesiae non not A it is a signe that doth not infallibly notifie to us that such is for this time an invisible Church of redeemed ones for I have not infallible certainty what one man or what determinate number of men by name are true believers profession may beguile me as also the invisible Church as such is believed and not knowen infallibly by any note or externall marke that incurreth into the senses Neither is the preaching of the Word a note or infallible marke of the Church ministeriall to all or in relation to Infidels for the Word preached actu primo ex naturâ suâ essentially and of its own nature is more knowen and more sensible then the Church because the preached word is a Doctrine expounding what the true Church is and we do not expound ignotum per ignotius vel per aequè ignotum Darknesse cannot let us see darknesse or colours only light doth reveale things But the word preached in relation to unbelievers cannot be an infallible note of the Church for to a blind man the morning as not a sensible marke that the sun is rising nor is smoake to a dead man a sensible marke of fire because he hath no senses to discerne either So to the infidell though the word as a sound or in a literall evidence be clearer then the Church and in a confused knowledge he knoweth the one better than the other yet is the true word in respect of certaine knowledge and spirituall evidence as darke to him as the Church for he hath not Eares to heare nor eyes to see any of the things of God either the word preached or the Church and therefore the word is both by nature and to us naturâ nobis in respect of distinct knowledge more knowen but not simply as the word actu primo but actu secundo as it both striketh upon outward
Arminians Pelagians and old Anabaptists expound it of the visible Church that they may make Judas whom they alledge was chosen out of the world no lesse then Peter an example of their universall election and of the small apostasie of the truly elected and regenerated And you have to side with you in this the Apostate Peter Bertius the Arminians at Hage Arminius himselfe the Socinians as Socinus Theoph. 〈◊〉 and you may see your selves refuted by Amesius refuting the Arminians in the conference at Hage and this you expressely say with Arminians and Socinians 1. Because as you say Judas was one of them whom the Father had given to Christ out of the world whom alone of all them so given to him he hath losed Ergo Christ speaketh of a visible donation Answ. The Antecedent is false Joh. 6. 37. All that the Father had given me commeth unto me and him that commeth unto me I will in no wayes cast out v. 39. And this is the Fathers will which â—â—th sent me that of all which he hath given me I should lose nothing but should raise it up at the last day But Judas was cast out and losed and is not raised up at the last day as one which commeth that is beleeveth in Christ. 2. This is the very exception of the Arminians and Amesius answereth quae Scriptura manifesto est judicio Iudam non it a Christo datum commendatum fuisse a Patre ut â—aeteros Christ saith Robinson speaketh of such persons as the world hated because they were not of the world Job 15. 14. But the wicked world 〈◊〉 not hate men as they are elected before God and invisibly or inwardly separated â—ut as they are outwardly separated whether they bee inwardly so or not Answ. 1. Invisible election and the contrary spirit that the children of God are led by which is most unlike to the spirit that leadeth the world is the true ground and cause why the world doth hate them and this choosing out of the world is seene and made visible by the fruits of the spirit to the wicked world but the consequence is nothing he speaketh of election that is visible or made visible yet not as visible for often Paul tâ—â—rmeth the visible Churches Saints Temples of the holy Spirit the sonnes and daughters of the living God and when he tearmeth them such he speaketh to and of a visible Church yet not as visible because to be the temple of the holy Spirit and a sonne and daughter of the living God is a thing formally and properly invisible for faith and the spirit of adoptien are not things visible or obvious to the senses but Separatisâ—s are often deceived with this hee speaketh to the visible Saints Ergo he speaketh to them as visible Saints this is the vaine collection of ignorant Anabaptists Paul writeth to the visible Church but every priviledge that hee doth ascribe to them doth not agree to them as they are visible He saith to the visible Church of Colossians ch 3. v. 3. your life is hid with Christ in God an unvisible life cannot agree to the Colossians as they are a visible Church so separation from the world made manifest and visible is the cause why the world hateth the children of God yet that separation is formally invisible and not seene to the eye of men for it is an action of God to choose men out of the world and no eye mortall can see his actions as they be such And therefore except Robinson prove that this choosing out of the world is common to elect and reprobate and to be seene in Peter and Iudas he bringeth nothing against us to prove his point but hee plainly contradicteth his owne tenents for in his first reason he will have the true Church separated from the world as Iudas the traytor was separated from the world which we grant that is separation in show and in profession and so maketh his visible Church to be made up of traytors and hypocrites who cannot bee the Spouse of Christ nor a part of Christ his mysticall body and his redeemed flocke Now hee still harpeth on this that the visible Church rightly constitute is the Spouse of Christ the redeemed of God the mysticall body of Christ and so hee contradicteth himselfe and saith with us that there bee no visible separation from the world essentiall to such a Church as they dreame of to wit of called Saints Temples of the holy Spirit c. and therefore never one of that side understood to this day the nature of a true visible Church though they talke and write much of it for the truth is the essence and definition of a Church agreeeth not equally to a true Church and a visible Church yea a visible Church as it is visible is not formally a true Church but the redeemed Church onely is the true Church Lastly He speaketh saith he of such a choosing out of the world as he doth of sending unto the world v. 18. Which sending as it was visible and externall so was the selection and separation spoken of Answ. The choosing out of the world is not opposed to sending unto the world for sending unto the world is an Apostolick sending common to Judas with the rest whereby they were sent to preach the Gospell to the world of chosen and unchosen of elect and reprobate but to bee chosen out of the world and given to Christ is proper to the elect onely who are chosen out of the loosed and reprobate world 2. It is also false that the sending of the Apostles is altogether visible for the gifting of them with the holy Spirit is a great part of sending the Apostles as our brethren say a gifted man is a sent Prophet but the Lord his gifting of the Apostle is not visible You cannot saith Robinson be partaker of the Lords Table and of devills Ergo we must separate from the ungodly Answ. The Table of Idols is that Table of devils and of false worship kindly in respect of the object that wee must separate from but a scandalous person at the Lords Supper partaketh of the Table of devils by accident in respect the person being out of Christ eateth damnation to himselfe but it is not per se and kindly the Table of devils to others and therefore I must not separate from it The Supper was to Judas the devils Table because Satan entered in him with a sup to cause him to betray the Lord and Christ told before one of them twelve had a devill and so to one of the twelve the Supper was the devils Table yet could not the Disciples separate therefrom Further he objecteth Paul condemned the Church of Corinth as knâ—â—ed lumpe and as contrary to the right constitution finding so many aberrations and defections from that state wherein they were gathered unto a Church who dare open so prophane a mouth as to affirme that this faithfull labourer
from Galilee Acts 1. 14. and some from Jerusalem v. 15. 3. No particular Church had power Ecclesiasticall as this Church had power to choose an Apostle who was to be a Pastor over the Churches of the whole World as our brethren teach so Mr. Paget sayth well These Disciples who waited upon Christ such as Barsabas and Matthias were no members of the Church of Jerusalem and so what powâ—r had a particular Church to dispose of them who were no members of their Church 3. That which concerneth all must be done by all and that which concerneth the feeding and governing of the Church of the whole World must be done by these who represent the Church of the whole World but that Matthias should be chosen and ordained an Apostle to teach to the whole World concerned all the Churches and not one particular Church 〈◊〉 Therefore there was here either no Church which no man dare say for â—here is here a company of believers where there is preaching and Church government v. 15. 16. 26. or then there was here a Congregation which is against sense and Scripture or there is a Church Provinciall Naturall or Oecumenick call it as you please it is a visible Church instituted in the New Testament after the ascension of Christ and not a Parishionall Church Some answer this was extraordinary and meerely Apostolick that an Apostle should be ordained and is no warrant for a nationall Church now when the Churches of Christ are constituted But I answer this distinction of ordinary and extraordinary is wearied and worne to death with two much employment 2. Beza Calvin Piscator Tilenus Whittaker Chamier Pareus Bucanus professors of Leyden Walaeus VVillet P. Martyr Ursinus c. and all our Divines yea Lorinus the Jâ—suite Cajetan alledge this place with good reason to prove that the ordination and election of Pastors belongeth to the whole Church and not to one man Peter or any Pope Yea Robinson and all our Brethren use this place to prove that the Church to the second comming of Christ hath power to ordaine and exanthorate and censure her officers 2. We desire a ground for this that the Ecclesiasticall power of the Church which is ordinary and perpetuall to Christs second comming should joyne as a collâ—terall cause in ordination and election of an Apostle which ordination is extraordinary temporary apostolick see for this Pet. Martyr VVhittaker Bilson Chamier Pareus Beza Calvin Harmonie of the confessions Iunius Cartwright Fulk Ursinus Zwinglius Munsterus and Theodoret would have us to rest upon Apostolick demonstrations like this And Irenaeus speaketh against rectifiers of the Apostles in this Cyprian sayth the like 2 Acts 6. A Church of Hebrewes and Graecians together with the twelve Apostles is not a particular Ordinary Congregation and a governing Church choosing Deacons therefore they are a nationall Church though the first ordination of Deacons be meerely Apostolick and immediately from Iesus Christ yet the ordination of these seven persons was a worke of the Churches power of the keys Now let our Brethren speake if this was a Congregationall Church that meeteth ordinarily to the word and Sacraments such as they say the Church of Corinth was 1 Cor. â—1 18. So say I of the Church Acts 15. 22. called Apostles Elders and Brethren and the whole Church this could not be a particular Church for no particular Congregation hath Ecclesiasticall power to prescribe Decrees and Canons to all the Churches of the Gentiles and that this was done by an ordinary Ecclesiastick power that remaineth perpetually in a Church such as this was is cleare because our Brethren prove that the whole multitude spake in this Church from vers 12. Then all the multitude kept silence and therefore the multitude say our Brethren spake from v. 21. all the Church voyced in these Decrees and Canons say they 3. Sister Churchers keepe a visible Church-communion together 1. They heare the word and partake of the Seales of the Covenant occasionally one with another 2. They eschew the same excommunicated heretick as a common Church-enemy to all 3. They exhort rebuke comfort and edifie one another as members of one body visible 4. If one sister Church fall away they are to labour to gaine her and if she will not be gained as your Author sayth they tell it to many sister Churches if shee refilse to heare them they forsake Communion with her 1. Here is a visible body of Christ and his Spouse having right to the keyes word and seales of grace 2. Here is a visible body exercising visible acts of Church-fellowship one toward another Hence here a visible Provinciall and Nationall Church exercising the specifick acts of a Church Ergo Here is a Provinciall and Nationall Church For to whom that agreeth which essentially constituteth a Church visible that must be a visible Church You will say they are not a visible Church because they cannot and doe not ordinarily all meete in one materiall house to heare one and the same word of God and to partake of the same Seales of the Covenant joyntly but I answer 1. This is a begging of the question 2. They performe other specifick acts of a visible Church then to meete ordinarily to partake joyntly and at once of the same ordinances 3. If this be a good reason that they cannot be a Nationall Church because they meete not all ordinarily to heare the some word and to partake of the same Ordinances then a locall and visible and ordinary union joyntly in the same worship is the specifick essence of a visible Church but then there was no visible Nationall Churches in Iudea for it was impossible that they could all meete in one materiall house to partake of the same worship 4. These who for sicknes and necessary avocations of their calling as Navigation Traffiquing and the like cannot ordinarly meet with the congregation to partake joyntly with them of these same Ordinances loose all membership of the visible Church which is absurd for they are cast out for no fault 5. This is not essentiall to a nationall Church that they should ordinarily all joyntly meet for the same worship but that they be united in one ministeriall government and meet in their chiefe members and therefore our Brethren use an argument à specie ad genâ—s negativè a provinciall or nationall company of believers cannot performe the acts of a particular visible Church Ergo such a company is not a visible Church just as if I would reason thus A Horse cannot laugh Ergo he is not a living Creature or it is an argument à negatione unius speciei ad negationem alterius such a company is not such a congregationall Church Ergo it is no visible Church at all an Ape is not a reasonable Creature Ergo it is not an Ape 3. Conclu There ought to be a fellowship of
Church communion amongst all the visible Churches on Earth Ergo de jure and by Christ his institution there is an universall or catholick visible Church I prove the antecedent 1. Because there ought to be mutuall fellowship of visible Church-duties as where there is one internall fellowship because Eph. 4. 4. we are one body one spirit even as we are called in one hope of our calling v. 5. one Lord on Father one Baptisme v. 6. one God and Father of all There also should there be externall fellowship and Church fellowship of exhorting rebuking comforting and Church-praying and Church-praising in the behalfe of all the visible Churches on earth even for those whose faces we never saw Coloss. 2. 1. and when one nationall Church falleth away the visible Churches of the Christian world are obliged to rebuke and to labour to gaine such a Church and if she will not be gained to renounce all the foresaid communion with such an obstinate Nation 2. As the Apostles had one publicke care of all the Churches and accordingly kept visible fellowship as they had occasion to preach write to them pray and praise God for them so this care as Apostolick I grant is gone and dead with the Apostles but the pastorall and Church-care and consequently acts of externall fellowship are not dead with the Apostles but are left in the Church of Christ for what Church-communion of visible fellowship members of one particular congregation keepe one with another that same by due proportion ought nationall Churches to keepe amongst themselves 3. This is cleare Act. 1. where particular Churches with the Apostles did meete and take care to provide a Pastor and an Apostle Matthias for the whole Christian Church and why â—ut particular Churches are hereby taught to confer all Church-authority that God hath given them for the rest of the visible Churches and the Churches conuened in their speciall members Acts 15. 12. extended their Church-care in a Church-communion of Ecclesiastick canons to all the visible Churches of the Jewes and Gentiles Hence Oecumenick and generall councells should be jure divino to the second comming of Christ Neither need we stand much on this that our Brethren say that one Catholick visible Church is a night dreame because no Church is visible save only a particular congregation the externall communion whereof in meeting in one materiall house ordinarily and partaking of the same word and Sacraments doth incurre in our senses whereas a Church communion and visible fellowship with the whole Christian Churches on Earth is impossible and no wayes visible But I answer if such a part of the Sea the Brittish Sea be visible then are all the Seas on earth visible also though they cannot all come in one mans senses at one and the same time so if this Church particular be visible then all the Churches also in their kind are visible 2. There be acts of Church-communion externall with all the visible Churches on earth Ergo the whole Catholick Church according to these acts is visible I prove the antecedent we pray in a Church-way publickly for all the visible Churches on earth we praise Church-wayes publickly for them we fast and are humbled Church-wayes before God when they are in trouble and so ought they to doe with us we by preaching writing and Synodicall constitutions proclaime the common enemie of all the Churches to be the Antichrist his doctrine and the doctrine of that body whereof he is Head to be false and hereticall by writings we call all the people of God to come out of Babâ—l and we renounce externall communion with Rome in Doctrine Discipline Ceremonies and Rites all which are Church-acts of externall communion with the reformed catholick visible Churches neither to make a Church visible to us is it requisiâ—e that we should see the faces of all the members of the Catholick visible Church and be in one materiall Church with them at once partaking of the same visible worship yea so the Church of Iudea should not be one visible Church which our Brethren must deny for they had one Priest hood on Temple one Covenant of God visibly professed by all yet could they not all meete in one materiall Temple to partake together at once of all Gods O dinanceâ— For I partake in externall worship with these of New England who are baptised according to Christs institution without the signe of the crosse though I never saw their faces Hence all may see that Oecumenick councel's are de jure and Christs lawfull Ordinances though de facto they be not through the corruption of our nature yet such a visible Church-fellowship in externall Church-communion is kept in the whole catholics Church visible as may be had considering the perversity of men and the malice of Satan It is constantly denied by our brethren that the Church of the Iewes was a congregationall Church and of that frame and institution with the Christian Church but that it was peculiar and meerely in laicall to be a nationall Church yet let me have liberty to offer a necessary distinction here 1. a nationall Church is either when a whole Nation and all the Congregations and Synogogues thereof are tied by Divine precept to some publique acts of typicall worship in one place Which the Lord hath chosen so all Israel were to sacrifice at Jerusalem onely and the Priests were to officiate in that kind there onely and they to pray toward the Temple or in the Temple and they to preseâ—t the male children there as holy to the Lord Luke 2. 23 c. this way indeed the Church of the Jewes in a peculiar manner was a Nationall Church and thus farre our brethrens arguments doe well conclude that the Jewish Church was Nationall in a peculiar manner proper to that Church onely But a Nationall Church is taken in another sense now for a people to whom the Lord hath revealed his statutes and his testimonies Whereas he hath not d alt so with every Nation Psal. 147. 19 20. which Church is also made up of many Congregations and Synagogues having one worship and government that doth morally concerne them all Thus the Iewish Church was once Nationall and that for a time God chose them of his free grace to be a people to himselfe Deut. 7. 7. and Deut. 32. 8. When the most high divided to the Nations their inheritance Iacob was the lot of his inheritance Amos 3. 2. You onely have I chosen of all the families of the earth But the Jewish Church was in this sence but Nationall for a time Now hath God Act. 11. v. 18. also granted to the Gentiles repentance unto life and called the Gentiles and made them a Nationall Church Hos. 1. 11. 1 Pet. 2. 10 11. Esay 54. 1 2 3. that is he hath revealed his testimonies to England to Scotland and He hath not done so to every Nation So if a false Teacher should goe through Israel and call himselfe the power
not that his calling was â—â—t from the Church whereof hee was a member that is from the Roman Church and from God and that his calling to cast downe Babylon was not from the Church of Rome and his gifts being extraordinary 2. His Spirit heroick and supernaturally couragious and so extraordinary 3. His Faith in his Doctrine greate that hee should so bee blessed with successe in his Ministery extraordinary his calling in these considerations may well bee called extraordinary though not immediate or apostolick 10. Then wee may well acknowledge a middle calling betwixt an ordinary and every way immediate calling and an extraordinary and immediate calling for the calling of Luther was neither the one nor the other in proper sense but a middle betwixt two and yet not an immediate calling See Sadaecl and 〈◊〉 11. The question if such a pastor bee called lawfully is a question of Fact not a question of Law as this if such an one be baptized and there be an invincible ignorance in a question of Fact which excuseth And therefore wee may heare a gifted pastor taken and supposed by the Church to have the Churches calling though indeed he received no calling from the Church at his entry 1. Conelus To shew that our Church was a visible Church before Luther arose and that our Reformers were lawfully called oâ— God and hâ— Church is a question of Fact and cannot be proved by the Word of God Because the Word of God is not a Chronicle of these who were the true Church and truly called to the Ministery since the Apostles departed this life 2. Because these must be proved by Sense and the Testimony of humane writtings who can erre 2. Câ—nclus Yet may it be gathered from humane writers that the visible Church of Protestants this day hath beene since the Apostles dayes I meane the determinate persons may be knowen by humane reasons and signes as 1. If Orthodox Doctors are knowen to have lived in all ages since the Apostles it is likely that there was a visible Church which approved of these Doctors and if we teach that same Doctrine in substance that these Doctors did then hath our Church this determinate Church beene since the Apostles time But Orthodox Doctors are knowen to have lived in all â—ges as men of approved learning and soundnesse in the Faith Ergo our present Church visible hath continued since the Apostles time The proposition is probable for these Fathers would not be so renowned if the Church about theÌ„ had not approved their Doctriâ— It is probable I say because the writters against them have beene suppressed false Teachers have beeve spoken of and renowned and true Prophets ill reported of Mat. 5. 11 12. I prove the assumption for there lived in the first age Iohn the Baptist the Apostles and Polycarpus the Scholler of Iohn as they say and Ignatius And in the 2. age Iustinus Clemens Alexandrinus Ireneus Melito Sardensis Theophilus In the 3. age Tertullian Cyprian Dyonisius Alexandrin Methodiâ—s Origen It is likely they opposed purgatory prayer for the dead reliques and the Popes supremacy which in their seede did arise in this age In the 4. age were Eusebius Caesariensis Basilius Athanasius Magnus Gregorius Nissenus Nazian Macarius Cyrillus Bishop of Jerusalem Arnobius Lactantius Epâ—phanius Optatus Melivitanus Hilarius Ambrose Prudentius Hieronymus Ammonius Ephrem Faeustinus I thinke they opposed the infallibility of councells invocation of Saints and the monastick life springing up in this age In the 5. age were Anastasius Chrysostome Augustine Alexandrinus Theodoretus Leo Socrates Vigilianus Cassianus Prosper Elutherius Marcus eremita Marius Victorius Wee conceive these opposed the corrupt Doctrine anent freewill sinne originall justification by works mens merits In the 6. age were Fulgentius Cassiadorus Fortunatus Olympiodorus Gregorius Magâ—â—s Maxâ—ntius These opposed the heresies of this age as the Doctrine of worshipping Images Indulgences Satisfactions Crossing Pilgrimages Service in an unknowen Tongue Offerings for the dead worshipping of Reliques of Saints necessity absolute of Baptisme the making the Sacrament a Sacrifice for the dead In the 7. age being a time of Darknesse very few Isiodorus and few others here the holiest opposed the Popes stile and place of being universall Bishop and the abominable Sacrifice of the Masse In the 8. arose Beda Paulus Diaconus Joann Damascen a superstitious Monke Carolus Magus Albinus In this age came in Transubstantiation the Sacrament of penance and confirmation It was an evill time In the 9. age were Rabanus Haymo Reâ—igius Hinaemarus Pashasius then extreme unction orders and marriage were made Sacraments In the 10. age was Theophylact Smaragdus Giselbertus In the 11. Anselme Algerus In the 12. Schoole Doctors such as Peter Cluniarensis Alexander Alensis Thomas Aquinas Scotus at length Luther and Melanthon came but from these we build no infallible argument to prove our Church to be the true Church 2. The very visible Church that now is was in the Waldenses 1. One of their owne writters Rainerus saith quod duraverit à tempore Sylvestri alii dicunt quod à tempore apostolorum a Novator set out by the Jesuite Gretserus Petrus Pilichdorffius saith they arose eight hundereth yeeres after Silvester in the time of Innocentius the 2. In the City of Walden in the borders of France one arose who professed voluntary poverty and because they were against preaching of the Gospell he and his followers were excommunicated but he is found a lier by popish writters who lived long before Innocentius the 2. and make mention of them The articles of Iohn Hus saith Aeneas Silvius cum confessionibus Calvinianorum consonant and Silvius is not our friend I grant Gretser denieth this that the Faith of such as are called Calvinists agreeth with the articles of Hus because hee will have them grosser Flaccius saith these Waldenses called Leonistae their Doctrine was spread per Lâ—mbardiam Alsatiam totum tractum Rhenanum Belgicam Saxoniam Pomeraniam Borussiam Poloniam Luciniam Sueviam Silesiam Bâ—hâ—miam Moraviam Calabriam Siciliam Carolus Lotharingus the Cardinall complaineth as also Hegesippus that for sixteene ages since Christ the first onely was of God and of the Church was a Virgin And none made these complaints but these who were Waldenses So also complaineth Lactantius and Isiodorus pelusâ—ota Why did Costerus taking on him to prove the succession of the Roman Church for 1400 yeeres leaves 300. years blanck where hee cannot finde his Mother Church and yet Nicephorus saith Simon Zelotes preached the Gospell in Maurâ—tania Aphrorum regione even to Brittaine that is to the end of the Earth yea Balaeus Flemingus Siropâ—s say that Ioseph of â—rimathea preached in Briâ—taine and Tertullian in the second century which was his owne time saith the like See the Centuriasts yea and Barontus and Origen about an 206. saith the same and Ierome an 407. Gattia Britannia Africa
Presbyterie yea I much doubt if a Catholick councell can formally excommunicate a nationall Church though such a councell may use a power analogicall like to the power of excommunication Object 18. But you cannot demonstrate from Gods Word that there is such a thing in the New Testament as a Catholick visible Church Answ. I said something of this before but I conceive the subject of the 1 Cor. 12. is a Catholick visible Church But 1. wee doe not understand a politicall body with ordinary visible government from one man who maketh himselfe the vicar of Christ the Pope whose members are Cardinals Bishops c. and such like But the Catholick body mysticall of Jesus Christ and that as visible and 1. that the Apostle is to bee understood of an universall not of a Congregationall and particular politick Church that meeteth in one place is cleare 1. hee speaketh of that Church wherein are diversities of gifts for the good of the whole Catholick body as miracles the gift of prophecie the gift of interpretation the gift of healing c. of whom hee saith v. 5 6. there is the same spirit and the same God who worketh all in all the particular Congregation is not such an all in all 2. Hee speaketh of such a Church as taketh in all baptized into one spirit but this is the whole visible Church not one single Congregation onely 3. Hee speaketh of such a Church as taketh in all both Jewes and Gentiles making them one body v. 13. and that taketh in all the world 4. Hee speaketh of such a Church as hath an adequat and full relation to Christ from which this Church is denominated Christ mysticall all the beleevers meeting in one mysticall body of Christ as lines in one center v. 12. now a single Congregation hath not a foot to fill this measure 5. Hee speaketh of such a body as hath need of the helpe one of another as the head hath need of the feet v. 15 16 17. those of a single Congregation have need of those who are eyes and eares without the congregation 6. Hee speaketh of such a body as is not to separate in their members one from another to make a schisme in the body v. 25. but a single Congregation ought not to separate from the rest of the great body made up of many sister Churches 7. Hee speaketh of such a body the members whereof must care one for another and suffer one with another v. 26. now single Congregations are such members of this great bodie as must mourne with these that mourne and rejoyce with these that rejoyce therefore one single Congregation cannot bee this whole body but its part onely 8. Hee speaketh of such a body in which God hath set v. 28. Apostles Prophets Teachers miâ—â—cles c. now Christ hath not wedged in Apostles the Catholick Pastors of the whole world to one single Congregation nor hath hee confined such a multitude of officers ordinarie and extraordinary to one single Congregation And that hee speaketh here of a Catholicke visible Church is cleare 1. Hee speaketh of such a body to which is given the manifestation of the spirit to profit withall v. 7. this must bee a visible policie 2. Hee speaketh of a politicall and organicall body having eyes eares hands feet c. which must bee a visible ministery 3. Hee speaketh of a body capable of the seales such as Baptisme v. 13. We all are baptized by one spirit into one body this must bee a visible baptized body discerned by the visible character of baptisme from all societies of Jewes Pagans and others who professe not Christ Jesus 4. Hee speaketh of such a body as standeth in need of the helpe one of another as the eye cannot say to the hand I have no need of the v. 21. this evidently cryeth that hee supposeth a visible and externall policie in this body 5. Hee speaketh of a body so tempered of God as that there should bee no schisme in the body nor separation from it v. 25. now this cannot bee a separation from the invisible body of Christ for so hypocrites which are members of this visible body and are often officers as eyes and eares yea Pastors and Teachers remaining in the body without any schisme or separation are yet separatists from the invisible body of Christ and no more parts of that body then a woodden leg or arme is a member of a living man 6. He speaketh of that body which is to expresse its care in praying praising mourning and rejoycing with the rest of the members as they are in a good or adverse condition of prosperitie or adversitie v. 23 26. and this must bee a visible Church praying or praising God 7. Hee speaketh of such a Church as the fellow members may see and know by their senses to suffer and bee in a hard condition or to rejoyce as v. 25. 26. and this is more then apparently cleare to bee a visible Church 8. Hee speaketh of such a Church as God hath furnished with severall officers in severall orders visibly knowne to bee different officers as v. 28. Now God hath set some in the Church first Apostles secondarily Prophets thirdly teachers these bee parts and most eminent and considerable organs of a visible Church And the like I might prove by divers of these arguments of that body politicall of which the Apostle speaketh Rom. 12. 3 4 5 6. to the end of the Chapter These speciall exceptions there bee against this 1. That the Church 1 Cor. 12. is the invisible and mysticall body of Christ because it is a body baptized by one spirit 2. A body called Christ that is Christ mysticall Answ. It is true that this visible body hath also an inward and spirituall baptizing answerable to the externall and outward baptizing and so according to that internall and mysticall union it is an invisible body as these reasons prove but the question is if the Apostle speake of the body of Christ in that notion we deny that for hee speaketh plainly here of the Church as it is a politicall organicall and visible body Object 2. If one should say God hath placed in the common-wealth Emperours Kings Dukes Princes and Rulers as the eyes and eares of the Commonwealth it should no wayes follow that all the Common-wealths in the earth are one visible civill body having a government so though it hee said God hath placed in the spirituall Common-wealths of the Church Apostles Prophets Teachers c. it followeth not that the Church is all one spirituall politick visible body it followeth onely that the Lord hath placed in the Church Apostles Prophets Teachers indefinitly that is that these may bee in any one single Congregation as it is said James 2. 2. If there come into your Assembly or Synagogue a man with a gold Ring c. now this will not prove that all the dispersed Jewes to whom James wrote were all but one Congregation Answ. 1. It is
imagine would lead the twelve Apostles to speake to one single Congregation met in one place at one time the rest to wit the eleven and the seventic Disciples being silent for in the Church the God of order will have one to speake at once 1 Cor. 14. 31. But our reverend brethren seeing and considering well that the Church at Jerusalem could not all meet in one Congregationall way and that they were a Christian Church and so behooâ—ed to bee a Presbyteriall Church they doe therefore betake themselves to another Answer for they say that this Church at 〈…〉 an extraordinary constituted Church and 1. wanted an Eldership and presbytery as Christian Churches have now 2. the government was meerely Apostolicall 3. the constitution was somewhat Jewish rather then Christian for their service was mixed with legall ordinances and Jewish observances for many yeares and therefore cannot bee a patterne of the Christian visible Church which wee now seeke To which I answer 1. Because our brethren consider that the Church of Jerusalem will not bee their independent Congregation before wee obtaine it for us as a mould of a presbâ—tâ—riall Church they had rather quit their part of it and permit the Jewes to have it for us both but wee are content that their Congregations in some good sense bee given to them and not to Jewes 2. There is no reason but the Church of Jerusalem bee a Christian Church 1. The externall profession of a visible Church maketh it a visible Christian Church but this Church professeth faith in Christ already come in the flesh and the Sacraments of the New Testament baptisme and the Sacramentall breaking of bread Act. 22. 41 42. wee desire to know how saving faith in a multitude constituteh an invisible Church and the externall and blamelesse profession of that same saving faith doth not contitute a visible Church also and how this is not a Christian visible Church not differing in essence and nature from the 〈◊〉 Churches that now are to which the essentiall note of a visible Church agreeth to wit the preaching or profession of the sound faith if it bee called an Apostolick and so an extraordinary Christian Church because the Apostles doth governe â—it that is not enough if the Apostles governe it according to the rule of the word framing the visible Churches of the New Testament this way the Church of Corinth 1 Cor. 5. shall bee an Apostolick and so an extraordinary Church which our brethren cannot say But wee desire to know wherein the frame of this first patterne Christian Church at Jerusalem is so extraordinary that it cannot bee a rule to us to draw the mould of our Churches according to it for if the Apostles make it a patterne of an ordinary Christian Church in Word and Sacraments to say it was extraordinary in the government except you shew that that government was different from the rule that now is in government is petitio principii to begge what is in question for these same keyes both of knowledge and jurisdiction that by your grant were given to the Church Matth. 18. 15 16 17. were given to the Apostles Matth. 16 17 18. and Joh. 20. 21. If you say it is extraordinary because as yet they had not Deacons for the Apostles did as yet serve tables where as afterward Act. 6. that was given to the Deacons by office and so they had not Elders nor Doctors nor Pastors as we now haâ—e but the Apostles were both Pastors Ruling Elders Doctors and Deacons and they were the onely governing Eldership and this was extraordinary that they had no Eldership and so they were for that same cause no presbyteriall Church whence it followeth that you cannot make this Church which had no presbytery a patterne of a presbyteriall Church But I answer this will not take off the argument if wee shall prove that after they were more then could meet in one Congregation and so after they were so numerous that they were moe Congregations then one they had one common government and 1. wee say though the Apostles had power to governe all the Churches of the world and so many Congregations yet if they did rule many Congregations as Elders and not as Apostles wee prove our point Now we say where baptisme and the Lords Supper was there behoved to bee some government else the Apostles admitted promiscuously to baptisme and the Lords Supper any the most scandalous and prophane which wee cannot thinke of the Apostles it is true say you they admitted not all but according to the rule of right government but this right government was extraordinary in that it was not in a setled Eldership of a Congregation which was oblieged to reside and personally to watch over that determinate flock and no other flock but it was in the hands of the Apostles who might goe through all the world to preach the Gospell and were not tied to any particular flock and so from this neither can you draw your classicall Eldership nor wee our Congregationall Eldership But I answer yet the question is begged for though it bee unlawfull for a setled Eldership not to reside where their charge is yet the question is now of a government in the hands of those who are oblieged to reside and give personall attendance to the flock and the government in the hands of the Apostles who were not oblieged to personall attendance over this and this particular flock which they did governe were governments so different in nature as the one is a patterne to us not the other and the one followeth rules different in nature and spirit from the other for though it were granted that the Apostles did governe many Congregations as Apostles not as Elders yet there was no extraordinary reason why these many Congregations should bee called one Church and the beleevers added to them said to bee added to the Church as it is said Act. 2. 47. And the Lord added to the Church daily such as should bee saved except this Church bee one entire body governed and ruled according to Christs Lawes 2. There bee seven Descons chosen to this Church Act. 6. and Deacons are officers of the Church of Philippi which our brethren calleth Phil. 1. 1. a Congregationall Church and Pnebe was a Deaconisse say they of the Church of Cenchrea Rom. 16. 1. and if they had Deacons they could not want Elders who are as necessary 3. This Church could not bee so extraordinary as that it cannot bee a patterne to us of the constant government of Churches by Elders which wee call Aristocraticall seeing it is brought as a patterne of the Churches government by the voices of the people which is called by Divines in some respect democraticall and this place is alledged by our brethren and by all Protestant Divines against Bishops and Papists to prove that the people have some hand in government to wit in election of officers and so the words are cleare Act. 6. 5.
the other and we find the keys given to Officers and Stewards only And here is no Church Mat. 18. or yet Mat. 16. without Pastors except they say that Christ Mat. 18. 18. speaketh not to the Disciples but to the multitude of the Jewes which is a great crossing of the Text. And to say that Christ speaketh to the Apostles not as to Apostles but as to the Church of believers is only a bare affertion and cannot be proved and all they can say hangeth upon this one place and this is the most The power of binding and loosing is given to the Church which is to be obeyed and heard in the place of God But this Church is never in the VVord of God say they taken for a company of Officers Pastors and Elders only it signifieth alwayes the Body of Christ his Spouse his Saints by calling partakers of the most holy Faith To which I answer The body Spouse of Christ and Saints by calling as they are such is the invisible Church and the keys and Seales sayth this Author are not to be dispensed to all the faithfull as such but as they arè confederate or joyned together in some particular visible Church that is sayth he as they are members of a visible Church Ergo c. the body and Spouse of Christ as such is not the Church here meant of but the visible Congregation Now the essence of a visible Church of which Christ speaketh here is saved in ten who are only visible professors and not a Church of sound Believers not the true body mysticall and Spouse of Christ and yet by this place the Keys are given to such a Church now wee desire againe a place in all Gods Word for a Church in this sense and a Body of Christ and his Spouse in this meaning for certainly professors this way confederate as professiors are no more a Church of Christ redeemed ones and his Spouse then an Assembly of Elders onely can be called such a Church of Believers for both Churches are and may be where no believers are at all at least for a time and even while they exercise this power of Binding and Loosing and so thâ— place Matthew 18. is as much against our brethren as against us And Lastly our Doctrine is acknowledged by all our Divines against the Papists proving that Mat. 16. the Keyes were given to Peter as representing the Apostles and his successors in the pastorall charge not as representing all believers Also the Fathers Irenaeus Nazianzâ—nus Cyprianus Basilius Ambrosius Theophilactus Cyrillus Euthymius Hyeronimus Augustine Beda Chrysostomus And ordinaria glossa Hugo de sanct Victor Haymo Cardinalis Cusanus Anastasius Leo Durandus Thomas Adrianus Scotus making a comparison between Peter and the rest of the Apostles say the keys were given to all the Apostles when they were given to Peter and Peter received them in the name and person of the rest of the Apostles wherby they declare it was never their mind that Peter received the keys in name of all believers Also the learned as Augustine Beda Gregorius expound the Church builded upon the rock to be the Catholick Church and not a particular visible Church And Gerardus giveth a good reason why this Church Mat. 16. cannot be a particular visible Church because the gates of hell prevaileth against many joyned to the visible Church in externall society and VVicklif writing against the Monkes resureth that error of the Papists that any members of the true Church can be damned and Whittaker sayth Augustin against Petilian sayth the Church builded on the rock is the Church of the Elect not the visible Church CHAP. 2. SECT 2. PROP. THis Church saith the Author doth meete together every Lords Day all of them even the whole Church for administration of the Ordinances of God to publick edification Ans. Two things are here said 1. That all even the whole Church must meete for administration of the Ordinances of God that so all and every one of the Church may be actors and Judges in dispensing of censures this we take to be popular governement 2. That there is a necessity of personall presence of all and every one of the Church Hence Quest. 3. Whether or no the multitude of Believers and the whole people are to be judges so as private Christians out of Office are to exercise judiciall acts of the keys For the more easie clearing of the Question let it be observed 1. Dist. There is a dominion of Government Lordly and Kingly and this is in Christ only in relation to his Church and in civill judges and is no wayes in Church guides who are not Lords over the Lords inheritance there is a government Ministeriall of service under Christ and this is due to Church-guides 2. Dist. Regall power being a civill power founded in the Law of nature for the Ants have a King may well be in the people originally and subjectively as in the fountaine nature teaching every communitie to govern themselves and to hold off injuries if not by themselves yet by a King or some selected Rulers but power of Church-government being supernaturall and the acts of Church-government and of the casting such as offend out of Christs Kingdome being supernaturall neither of them can be originally in the multitude of professing beleevers but must be communicated by Christ to some certaine professing beleevers and these are Officers Therefore to put power and acts of government in all professors is a naturall way drawne from civill incorporations Christ is not ruled by our Lawes 3. Dist. The government of Christs Kingdome is the most free and willing government on earth yet it is a government properly so called for there be in it authoritative commandements and Ecclefiasticke coaction upon the danger of soule penalties in regard of the former all the people by consent and voluntary agreement have hand in election of Officers inflicting of censures because it concerneth them all but in regard of the latter the whole people are not over the whole people they are not all Kings reigning in Christs government over Kings but are divided into governours and governed and therefore the rulers Ecclesiasticke onely by power of office are in Christs roome over the Church to command sentence judge and judicially to censure 4. Distinct. The Officiall power of governing superaddeth to the simple acts of popular consenting the officiall authoritative and coactive power of Christs Sceptor in discipline That distinction in the sense holden by our brethren that the state of the Church is popular and the government Aristocraticall in the hands of the Eldership is no wayes to he holden nor doe the Parisian Doctors the authors of this distinction mind any Church-government to be in the people Our brethren in the answer to the questions sent to them from England explaine their minde thus 1. We acknowledge a Presbytery whose worke it is to teach and rule and whom the
of God as Simon Magus did All the Congreations and Synagogues in Israel might joyne together to condemne him if there were such a thing as an Arke in Scotland if it were taken captive as the Prelates kept the Gospell in bonds it were a morall dutie to all the Congregations to convene in their principall Rulers and Pastors to bring againe the Arke of God and by the power of Discipline to set it free and if the whole Land were involved in a Nationall apostacie they are to meet in their principall members and this is morall to Scotland as to Israel by Ordinances of the Church to renew a Covenant with God that his wrath may be turned off the Land In this sence we see it never proved that it was peculiar to Israel onely to be a Nationall Church Nay I affirme that the Jewes had their Congregationall Churches as we have For that is a Congregationall Church which meeteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that same place for Doctrine and Discipline But the Jewes meet every Sabbath in their Synagogues for teaching the people Gods Law and for Discipline Ergo the people of the Jewes had their Congregationall Churches as we have The major proposition is the doctrine of our brethren except they say as its like they must that except they meet to paâ—take of all the Ordinances of God they are not a Congregationall Church Yet truely this is but a knot in a Rush for 1 Cor. 14 meeting for prophecying onely is a Church Convention and the forbidding of women to teach in the Church is an ordering of a Congregationall worship and the meeting of the Church for baptising of Infants is in the mind of our brethren the formall meeting of a Congregationall Church though they should not celebrate the Lords Supper 2. What Ecclesiasticall meetings can the meeting of Gods people be in the Synagogues of God as they are called Psal. 74. 8 for hearing the Word and for exercise of Discipline if not the Church meeting in a Congregation I prove the assumption by parts and first I take it to be undeniable that they did meet for doctrine Act. 15. 21. For Moses of old time hath in every City them that preach him being read in the Synagâ—gâ—e every Sabbath day And Ps. 74. 8 9. these two are joyntly complained of as a great desolation in the Church the burning of Gods Synagogues in the Land And v. 8. that there are no Prophets which know how long And Math. 9. 35. Christ went about all Cities and Villages teaching in their Synagogues Luke 4 16. He went into the Synagogue on the Sabbath day and stood up to read Math. 6. 2. And when the Sabbath day was come he began to teach in the Synagogue and many hearing him were astonished Luke 6. 6. And it came to passe another Sabbath day he entered into the Synagogue and taught John 18. 20. I ever taught in the Synagogues and daily in the Temple whither the Jewes alwayes resort Math. 13. 54. And when he was come into his ownâ— Countrey he taught them in their Synagogue in as much as they were astonished And that there was ruling government in the Synagogue is cleare 1 by their Rulers of the Synagogue Act. 13. 15. Act. 18. 17. 8. Luke 13. 14. Marke 5. 22. 35. And if this Ruler had beene any save a Moderator if he had beene an unlawfull Officer Christ would not have acknowledged him nor would Paul at the desire of the Rulers of the Synagogue have preached as he doth Acts 13. 15 16. 2. Also if there was teaching cisputing concerning the Law in the Synagogue there behooved to be some ordering of these acts of worship for onely approved Prophets were licensed to preach in their Synagogues to say nothing that there was beating in the Synagogues and therefore there behoved to be Church discipline Hence that word of delivering up to the Synagogue Luke 21. 12. 3. There was the censure of excommunication and casting out of the Synagogue and a cutting off from the Congregation Hence that act of casting out of the Synagogue any who should confesse Jesus John 12. 42. which they executed on the blind man John 9. 34. It is true our brethren deny that there was any excommunication in the Church of the Jewes and they alledge that the cutting off from the people of God was a taking away of the life by the Magistrates Sword or as some other say Gods immediate hand of judgement upon them But 1. to be cut off from the congregation or from the people of God is never called simply off-cutting and expounded to be destroying as it is Genes 9. 11. but expressed by dying the death for who will conceive that the Sword of the Magistrate was to cut off the male child that is not circumcised who is said to be cut off from the people of God Gen. 17. 14. or to cut off by death the parents I grant the phrase signifieth bodily death Exod. 31. 14. and for this God sought to kill Moses But Divines say it was excommunication and never Ruler in Israel executed this sentence not Moses nor any Judge that ever we read tooke away the life of an infant for the omission of a ceremony Nor are we to thinke that for eating leavened bread in the time of the Passover the Magistrate was to take away the life as is said Levit. 7. 20 21. 2. â—his word to cut off is expounded 1 Cor. 5. to put away which was not by death for he willeth them 2 Cor. 2. to pardon him and confirme their love to him 2. Neither could Paul rebuke the Corinthians because Gods hand had not miraculously taken him away or because the Magistrate had not taken away his life which was not the Corinthians fault 3. I am perswaded to be cast out of the Synagogue was not to be put to death because Ioh. 9. the blind man after he is cast out of the Synagogue Jesus meeteth with him in the Temple and he believeth and confesseth Christ and Christ Ioh. 16. distingusheth them cleerely They shall kill you and beside that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall excommunicate you But though it were granted tâ—â—t the Jewish Church used not excommunication had they no Ecclesiasticall censures before for that I thinke it doth not follow for the excluding of the Leper that these who touched the dead were legally uncleane and might not eate the Passover were censures but they were not civill Ergo Ecclesiasticall they must be as to be excluded from the Lords Supper is a meer Ecclesiasticall censure in the Christian Church Also if Pastors and Preachers be complained of that not only at Ierusalem but every where through all the land they strengthened not the â—â— eased sheep They did not bind up the broken nor bring againe the loosed but with force and cruclty they did governe Ezek. 34. 4. and if every where the Prophets did prophecy falsely and the Priests bare rule by their
Tribes did and the Kingdome of Iudah in the end did they should so marre and hurt the being and integrity of a visible Church as the Lord should say She is not my wife neither am I her husband and yet they might remaine in that case a free Monarchie and have a State and policy in some better frame though I grant de facto these two Twins State and Church civill Policy and Religion did die and live were sicke and diseased vigorous and healthy together yet doth this More that State and Church are different And further if that Nation had made welcome and with humble obedience beleeved in and received the Messiah and reformed all according as Christ taught them they should have beene a glorious Church and the beloved Spouse of Christ but their receiving and imbracing the Messiah should not presently have cured their inthralled state seeing now the Scepter was departed from Iudah and a stranger and heathen was their King nor was it necessary that that Saviour whose Kingdome is not of this world John 18. 36. and came to bestow a spirituall redemption and not to reestablish a flourishing earthly Monarchy and came to loose the works of the Devill Heb. 2 14. and not to spoile Cesar of an earthly Crowne should also make the Jews a flourishing State and a free and vigorous Monarchy againe Ergo it is most cleare that State and Church are two divers things if the one may bee restored and not the other Fifthly the King as the King was the head of the Common-wealth and might not meddle with the Priests office or performe any Ecclesiasticall acts and therefore was Uzzah smitten of the Lord with leprosie because he would burne incense which belonged to the Priests onely And the Priest in offering sacrifices for his owne sinnes and the sinnes of the people did represent the Church not the State And the things of the Lord to wit Church-matters and the matters of the King which were civill matters of State are clearly distinguished 2 Chron. 19. 11. which evidenceth to us that the Church and State in Israel were two incorporations formally distinguished And I see not but those who doe confound them may also say That the Christian State and the Christian Church be all one State and that the government of the one must be the government of the other which were a confusion of the two Kingdoms It is true God hath not prescribed judicials to the Christian State as he did to the Jewish State because shadows are now gone when the body Christ is come but Gods determination of what is morally lawfull in civill Laws is as particular to us as to them and the Jewish judicials did no more make the Jewish State the Jewish Church then it made Aaron to be Moses and the Priest to be the King and civill Judge yea and by as good reason Moses as a Judge should be a prophet and Aaron as a Prophet should be a Judge and Aaron as a Priest might put a malefactor to death and Moses as a Judge should prophâ—sie and as a Prophet should put to death a malefactor all which wanteth all reason and sense and by that same reason the State and Common-wealth of the Jews as a Common-wealth should offer sacrifices and prophesie and the Church of the Jews as a Church should denounce warre and punish malefactors which are things I cannot conceive Our brethren in their answer to the eleventh question teach That those who are sui juris as masters of families are to separate from these Parish-assemblies where they must live without any lawfull Ordinance of Christ and to remaine there they hold it unlawfull for these reasons First we are commanded to observe all whatsoever Christ hath commanded Matth. 28. 10. Secondly the Spouse seeketh Christ and rests not till she finde him in the fullest manner Cant. 1. 7 8. and 3. 1 2 3. David lamented when hee wanted the full fruition of Gods Ordinances Psal. 63. and 42. and 84. although he injoyed Abiathar the high Priest and the Ephod with him and Gad the Prophet 1 Sam. 23. 6 9. 10. 1 Sam. 22. 8. So did Ezra 8. 15 16. yea and Christ though he had no need of Sacraments yet for example would be baptized keepe the Passeover c. Thirdly no ordinances of Christ may be spared all are profitable Fourthly he is a proud man and knoweth not his owne heart in any measure who thinketh he may be well without any Ordinance of Christ. Fifthly say they it is not enough the people may be without sinne if they want any ordinances through the fault of the superiours for that is not their fault who want them but the superiours sinfull neglect as appeareeth by the practice of the Apostles Acts 4. 19. and 5. 29. For if they had neglected Church-ordinances till the Magistrates who were enemies to the Gospell had commanded them it had beene their grievous sinne For if superiours neglect to provide bodily food we doe not thinke that any mans conscience would be so scrupulous but he would thinke it lawfull by all good meanes to provide in such a case for himselfe rather then to sit still and to say If I perish for hunger it is the sinne of those who have authority over me and they must answer for it Now any ordinance of Christ is as necessary for the good of the soule as food is necessary for temporall life Ans. 1. I see not how all these Arguments taken from morall commandments doe not oblige sonne as well as father servant as master all are Christs free men sonne or servant so as they are to obey what over Christ commandeth Matth. 18. 10. and with the Spouse to seeke Christ in the fullest measure and in all his ordinances and sonne and servant are to know their owne heart so as they have need of all Christs ordinances and are no more to remaine in a congregation where their soules are samished because fathers and masters neglect to remove to other congregations where their souls may be fed in the fullest measure then the Apostles Acts 4. 29. and 5. 29 were to preach no more in the Name of Iesus because the Rulers commanded them to preach no more in his Name And therefore with reveâ—ence of our godly brethren I thinke this distinction of persons free and sui juris and of sonnes and servants not to be allowed in this point 2. It is one thing to remove from one congregation to another and another thing to separate from it as from a false constitute Church and to renounce all communion therewith as if it were the Synagogue of Satan and Antichrist as the Separatists doe who refuse to heare any Minister ordained by a Prelate now except these arguments conclude separation in this latter sense as I thinke they can never come up halfeway to such a conclusion I see not what they prove nor doe they answer the question c. concerning standing in
Parish-assemblies in Old England and if it be lawfull to continue in them Which question must be expounded by the foregoing Quest. 10. If you hold that any of our Parishionall assemblies are true visible Churches c. Hence the 11. Question goeth thus in its genuine sense are we not then to separate from them as from false Churches Now neither the Spouse Cant. 1. 7. c. 3. 1. 2 3. nor David Psal. 63. Psal. 42. Psal. 84 nor Ezra 8. 15 16. nor Christ in these cases when they sought Christ in all his Ordinances in the fullest measure were members of false Churches nor did they seeke to Separate from the Church of Israel nor is it Christs command Mat. 28. 10. to separate from these Churches and to renounce all communion with them because these who sate in Moses Chaire did neglect many Ordinances of Christ for when they gave the false meaning of the Law they stole away the Law and so a principall ordinance of God and yet Christ I believe forbad separation when he commanded that they should heare them Mat. 23. 3. Nor doe I judge that because there was but one visible Church in Israel and therefore it was not lawfull to separate therefrom and because under the New Testament there be many visible Churches and many Mount Sions therefore this abundance doth make separation from a true Church lawfull to us which was unlawfull to the people of the Jewes For separation lawfull is to not partake of other mens sins not to converse bretherly with knowen flagitious Men not to touch any uncleane thing not to have communion with Infidels Idols Belial c. Now this is a morall duty obliging Iewes and Gentiles and of perpetuall equity and to adhere to and worship God aright in a true Church is also a morall branch of the second commande and a seeking of Christ and his presence and face in his owne Ordinances and what was simply morall and perpetually lawfull the contrary thereof cannot be made lawfull by reason of the multitude of Congregations 4. The most that these arguments of our Brethren doe prove is but that it is lawfull to goe and dwell in a Congregation where Christ is worshiped in all his Ordinances rather then to remaine in that Congregation where he is not worshipped in all his Ordinances and where the Church censures are neglected which to us is no separation from the visible Church but a removall from one part of the visible Church to another as he separateth not out of the house who removeth from the Gallery to remaine and lie and eate in the Chamber of the same House because the Gallery is cold and smoaky and the Chamber not so for he hath not made a vow never to set his foote in the Gallery But to our Brethren to separate or remove from a Congregation is to be dismembred from the only visible Church on Earth for to them there is not any visible Church on Earth except a congregation And our Brethrens mind in al these arguments is to prove that not only it is unlawfull to stand in the Parish assemblies of Old England because of Popish ceremonies and we teach separation from these ceremonies to be lawfull but not from the Churches but also that it is necessary to adjoyne to independent Congregations as to the onely true visible Churches on Earth and to none others except we would sinne against the second Commandement which I conceive is proved by not one of these arguments And to them all I answer by a deniall of the connex proposition As this These who must doe all which Christ commandeth and seek Christ in all his necessary Ordinances though superiors will not doe their duties these must separate from true visible Churches where all Christs Ordinances are not and joyne to independent Congregations as to the only true visible Churches on Earth This proposition I deny 5. If our Brethrens argument hold sure that we are to separate from a Church in which we want some Ordinances of Christ through the Officers negligence because say they The Spouse of Christ will not rest seeking Her beloved untill she finde him in the fullest manner Cant. 1. v. 7. 3. 1 2. then the Spouse Cant. 1. 7. 3. 1 2. is separating from one Church to another which the Text will not beare 2. I would have our reverend Brethren to see and consider if this argument doth not prove if it be nervose and concludent that one is to separate from a Congregation where are all the Ordinances of Christ as in New England now they are so being hee goe from a lesse powerfull and lesse spirituall Ministery to another Congregation where incomparably there is a more powerfull and more spirituall Ministery for in so doing the separater should onely not rest as the Spouse doth Cant. 1. 3. seeking his beloved untill he find Him in the fullest manner For he is to be found in a fuller manner under a more powerfull Ministery and in a lesse full manner under a lesse powerfull Ministery But this separation I thinke our Brethren would not allow being contrary to our Brethrens Church-Oath which tieth the professor to that congregation whereof he is a sworne member to remaine there 6. The designe and scope of our reverent Brethrens argument is that professors ought to separat from Churches where presbyteriall government is because in these Churches Professors as they conceive doe not injoy all the Ordinances of God Because they injoy not the society of a Church consisting of onely visible Saints and they injoy not the free use of the censure of excommunication in such a manner as in their owne Churches and because in them the Seales are often administred by those Pastors who are Pastors of another Congregation then their owne and for other causes also which we thinke is not sound doctrine But we thinke it no small prejudice say our Brethren to the liberty given to a congregation in these words Mat. 18. Tell the Church if he heare not the Church c. That the power of excommunication should be taken from them and given to a Presbyterian or nationall Church and so your Churches wante some ordinances of Christ. Answ. Farre be it from us to take from the Churches of Christ any power which Christ hath given to them for we teach that Christ hath given to a single congregation Mat. 18. a power of excommunication but how 1. He hath given to a congregation that 's alone in an Iland separated from all other visible Churches a power which they may exercise there alone and. 2. He hath given that power to a congregation consociated with other sister congregations which they may use but not independently to the prejudice of the power that Christ hath given to other Churches for seeing all sister Churches are in danger to be infected with the leaven of a contuâ—acious member no lesse then that single congreation wherof the contumacious resideth as a
the blood that sealeth the covenant shed for one single congregation nor are the promises of the covenant Yea and Amen is Christ for one single flocke onely and primò principaliter but for the whole Catholike Church and therefore they shall name themselves Christians The Author addeth Every Church is Christs married Spouse united to Christ by covenant the violation of marriage is the violation of a covenant yea and there is a marriage betwixt the Church members Isa. 62. 5. as a young man marrieth a Virgin so shall thy sonnes marry thee Answ. A marriage betwixt Christ and his Church we grant and betwixt Christ and every particular soule beleeving in him in respect of the love 2. mutuall interest and claime one to another Cant. 2. 16. and what holdeth betwixt Christ and a Church catholick or particular holdeth also betwixt Christ and every soule and to extort a Church covenant betwixt Christ and a particular soule who may be and often is a beleever yet out of Church-state from the borrowed phrase of marriage is â—oo violent blooding of comparisons and therefore from marriage belonging to the catholike Church principally how can a marriage visible be concluded 2. the sonneâ— are the whole Church of the Gentiles too large a Pâ—rish incolaeterrae saith Musculus and excellently Calvin Christ so is the husband of his Church that he marrieth upon his Church all people and Nations which are gathered to her because while the Church wanteth children she is as it were a widow now this is nothing for a Church-covenant Thirdly there is a relative obligation of mutuall duties of love betwixt fellow members of a visible Church and betwixt sonnes and the mother congregation but this is first done in Baptisme expresly secondly in our comming to be members of such a congregation but the person is before a member of the visible Church The Author addeth If dissolving a covenant be that which dissolveth a Church as Zach. 11. 9. 10. then the making of a covenant is that which constituteth a Church if dissipating of stones unbuild the house then compacting of them together doth build the house but the breaking of the covenant under the name of breaking of the two staves beauty and bands Zâ—ch 11. is the inchurching of the Iewes Ergo Answ. The dissolving and breaking of the covenant of grace and the removing of the Candlestick and the Word of God Revel 2. 5. Amâ—s 8. 11 12. taketh away the being of a Church both as a true Church and as a true visible Church and of such a breaking of the covenant doth the Lord speake Zach. 11. v. 9. and I said I will not feed you that which dieth let it die and that which perisheth let it perish c. and it taketh away the union of brotherhead amongst the members verse 14. so the thing in question is not hence concluded for the question is if a Church-covenant make a Church as visible and the breach of that Church-covenant unmake and dissolve a Church as visible and this place proveth what maketh and unmaketh a Church simply as a Church not as visible and under that reduplication Quest. 3. Whether by testimonies from the new Testament and good reasons a Church-covenant can be evinced Our Author alleageth 2 Cor. 11. 2. I have espoused you to one husband that I may present you as a chaste virgin to Christ so also the Apologie this was nothing else but the planting of the Church at Corinth if you say this Paul did while he converted them to the grace of Christ by his ministery if this were true saith he then should Christ have many thousands hundreds and scores at least of spouses in one Church which we thinke inconvenient Secondly it is plaine he speaketh of the whole Church as of one spouse and as it were one chaste Uirgin which argueth he perswaded them all as the friend of the bridegroome to give up themselves with one accord as one man into one body to the fellowship and worship of the Lord Jesus Answ. it is a weake cause that hangeth upon the untwisted thred of a misapplied metaphor For 1. espoufing into Christ in the Text is opposed to being deceived and corrupted from the simplicity that is in Christ as Evah was deceived by the serpent and opposed to the receiving of another spirit and another Gospell so then to be corrupted from the simplicity that is in Christ and to receive another Gospell must have this meaning as Evah was deceived by the Serpent so I feare that your simple minds be un-Churched and loosed from the visible Church of Corinth and that you forget your covenant wherein ye sweare to take Christ for your husband and me for the friend of the Bridegroome and that you be remisse in the duties of externall discipline and Church-fellowship and in excommunicating scandalous persons c. Aâ— brethren let not our Lords word be thus tortured and wrested 2. He expoundeth this espoufing the presenting of them to Christ in the day of God as a washed redeemed and saved wife of Christ and not of their Church continuing in visible society Yea all interpreters ancient and moderne as Augustine Theophylact Chrysostome Oecumenius Cyrillus Ambrose Our latter Calvin Bullinger Beza Pomâ—ran Pellicanus Sarcerius Marlorat Paraphrastes Erasmus and Papists Aquinas Haymo give this sense Paul as the friend to the Bridegroome finding the Corinthians despising him and in love with false teachers grew jealous of them for his Lords cause that though he had betrothed them to Christ as a virgin hand fastned by promise to a husband left they should be drawne away to other lovers by the cunning of false teachers as Evah was led from her Lord by subtill Satan 3. Though he speake of them as of one body spouse virgin how doth it follow that he speaketh of them as of a ministeriall and a parochiall body for the marriage the betrothing to Christ and the acts contrary the receiving of another spirit the corrupting of their simple minds are acts altogether spirituall internall invisible and acts of a Church as a true Church the contrary are acts of a false Church as false and not acts of a Church as visible in a visible meeting in a visible external act of marrying nor is their any insinuation that Paul feared the dissolving of the Church oath and visible order of government 4. It is not inconvenient that there be many Spouses as in every true beleever there be many single acts of marriage love and of beleeving and so of taking Christ for their husband and Lord. A visible Church is the House of God 1 Tim. 3. 15. the Temple of God Rev. 3. 12. and yet every beleever is a Temple 1 Cor. 3. 17. and every one His House seeing he dwelleth in them by saith Ephes. 3. 17. also if this be a good reason he speaketh of them all as of one chaste virgin Ergo he speaketh of
Distinct. There is a confession which containeth fundamentalls only the knowledge whereof is simply necessary for salvation and the simple ignorance whereof condemneth There is a confession which containeth fundamentalls and non fundamentalls which are not simplie necessary to be knowen by all necessitate â—â—edii 3. Dist. A confession of faith is to be respected in regard of the matter which is Divine Scripture or according to the stile conception and inâ—erpretation which is in some respect humane 4. Distinct. There is a confession of a particular man what such a person or Church believeth de facto as the confession of â—â—e Belgick Arminians and a confession de jure what every one ought to believe as the Nicen Creed the Creed of â—thanasiâ—s 5. Dist. There is a confession of a faith firme and sure quoad â—ertitudinem fidei quoad substantiam articulorum credendoâ—um sure in the Articles believed and a confession sure quoad radicationem fidei in subjecto the first way all are obliged â—â— believe the Articles contained in the word But we see not how now after the Canon of Scripture is closed but the certainty of faith according to the measure of light more or lesse as our Lord more or lesse doth reveale himselfe in a more or lesse measure of ligh doth not grow woâ— or decrease according to the certainy of faith the second way hence we say 1. Conclusion Onely the Word of God is the principall and formall ground of our Faith Eph. 2. 20 21 22. 2 Tim. 3. 16. Luk. 14. 25. 2. Concl. A confession of Faith containing all fundamentall points is so farre forth the Word of God as it agreeth with the Word of God and obligeth as a rule secundary which wee believe with subjection to God speaking in his owne Word and to this plat-forme wee may lawfullly sweare 1. What ever wee are obliged to believe and professe as the saving truth of God that we may lawfully sweare to professe believe and practise that the bond of faith may be sure but wee are obliged to believe and professe the nationall confession of a sound Church Ergo. The proposition is cleare from Davids and the Saints practise who layed bands on their soules to tie themselves to that which is lawfull as Psal. 119. 106. I have sworn and will performe it that I will keep thy Righteous judgements The major is the doctrine of our Dvines and cleare when they explaine the matter of a lawfull Oath as Pareus Bucanus Tilenus Profess Leydens Calvin Iunius Beza Piscator Zanchiâ— c. That things lawfull may lawfully be sworne to GOD observing other due circumstances The assumption is â—â—deniable 2. Arg. That whereof we are assured in conscience to be the truth and true Religion bringing salvation to mens soules to that we may tie our selves by an Oath upon the former grounds But the sound confession of faith set downe in a platformâ— is such as we may and are to be assured of in conscience â— the truth of God Ergo The assumption is proved because what is Gods Word and truth of that we are to be assured of iâ— conscience as Col. 2. 7. Being knit together in love unto all riches of the full assurance of understanding and Heb. 6. 11. should keepe the full assurance of hope to the end Col. 2. 2 3. Eph. 4. 14. 3. If the people of the lewes did sweare a covenant with God to keep the words of the covenant to doe them Deut. 29. 9. 10 11. To seeke the Lord God of Israel with all their heart and with all their soule 2 Chron. 15. 12. and if they entered into a curse and an oath to walke in the Lords law which was given by Moses the servant of God to observe and doe all the Commandements of the Lord and subscribed and sealed the covenant with their hands Nehem. 10. 1. v. 29. Then is it lawfull for a Church to sweare and by oath subscribe an Orthodox confession But the former is true as the places alledged cleare Ergo so is the latter That which onely may be doubted of is the connexion of the major proposition because Israel did sweare to nothing but to Moses written Law which in matter and forme was Gods expresse written word but it will not follow that we may sweare a plat-forme of Divine truth framed and penned by men but the connexion notwithstanding of this remaineth sure because Israel did sweare the Lords covenant according to the true meaning and intent of the Holy Ghost as it is Gods Word and we also sweare a Nationall covenant not as it is mans word or because the Church or Doctors at the Churches direction have set it down in such and such words such an order or method but because it is Gods Word so that we sweare to the sense and meaning of the platforme of confession as to the Word of God now the Word of God and sense and meaning of the Word is all one Gods Law and the true meaning of the Law are not two different things When a Jew sweareth to the doctrine and covenant of God in the Old Testament in a Jewish meaning he sweareth not to the Word of God because the Word of God unsoundly expounded is not the Word of God and though the Sadducees and Pharisees sweare the five bookes of Moses and the very covenant which Asah and the Kingdome of Iudâ—h did sweare 2 Chron. 15. yet doe they not sweare the covenant of God and that same which Gods people did sweare 2 Chron. 15. Or if any professing they worship idols should sweare that covenant alledging the covenant doth not forbid idols to be memorials and objects by which absolute adoration is given to God we would not thinke that they had sworne the covenant of God but onely words of God falsely expounded yea and made to be not Gods Word but a plaine lying invention Therefore it is all one whether a Church sweare a confession in expresse words of Scripture or a covenant in other words expounding the Scriptures true meaning and sense according to the language and proper idiom of the Nation and Church for we sweare not words or a platforme as it is such but the matter sense and meaning of the Scriptures of God set downe in that platforme and it is certaine in Nehemiahs time there was some platforme either the writings of Moses or some sound exposition thereof else I see not how they could seale it Nehem. 9. 38. And because of all this we make a sure covenant and write it and our Princes Levites and Priests seale unto it Now that which was written could not but be a platforme either in Scripture onely according to the meaning of the exacters of the oath or some interpretation else every man writ his owne covenant and sealed it which is not like for they all joyntly sware this covenant and the reason of this written sworne and sealed covenant being morall as is cleare
Ministery is before a Church of believers Eph. 4. 11. Pastors Teachers and a Ministery are given to the inbringing and gathering of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is edifying and not onely for confirming but for the converting of the Body of Christ. Nor is Robinson and his fellowes here to be heard that the word of restoring is the same which is used Gal. 6. 1. and so nothing is meant but repairing of Christians already converted not the converting of these who are yet unconverted But I Answer 1. The Word of restoring doth no more import that they were converted before then the word of renewing Eph. 4. 23. Rom. 12. 2. and the word of awaking from sleepe of sinners Epâ— 5. 14. doth import that these were new Creatures before and that they had the life of God before they be said to be renewed againe and made new and awaked out of their sleepe And this Pelagian and popish exposition is a faire way to elude all the places for the power of grace and to helpe Papists and Arminianâ— 2. By this there is 1. no necessity of a publick Ministery for the conversion of Soules to Christ nor is a Ministery and Pastors and Teachers given by Jesus Christ with intention to open the eyes of the blind and to convert soules to God All the ordinary wayes of conversion of Soules is by the preaching of men out of office and destitute of all calling of the Church to preach which is a wonder 3. The Fathers begetting by order of nature are before the children the pastors are Fathers the seede before the plant or birth the word preached Rom. 10. 14. is the immortall seed of the new birth 1 Pet. 1. 23. The Ministery and ordinary use thereof is given to the pastors as to Christs Ambassadours 2 Cor. 5. 18. 20. Therefore the Ministery is before the Church of believers though wee will not tie the Lord to these only yet is this his ordinary established way but more of this hereafter Robinson objecteth The Apostles and brethren were a Church of God Acts 2. 25. when as yet no Pastors or Teachers were appoynted in it How then are the Ministers spoken of Eph. 4. 11. before the Church out of which they were taken yea the office of pastors was not heard of in the Church then Ans. 1. It is cleare there were in that meeting eleven Apostles called to be pastors Mat. 10. 1 2 3. sent of God Mat 29. 19 inspired or the Holy Ghost to open and shut Heaven Ioh. 20. 21 22. Before Christs ascension and this meeting was after his ascension Acts. 1. 15. and here was a governing Church and without the Apostles an Apostle could not be chosen and called by men And an instance of such a calling is not in Gods Word 2. He objecteth The Apostles themselves were first Christians and members of the Church before they were Ministers Answ. Men may be a Church of Christians and a mysticall Church before they have a Ministery but they are not a governing Church having the power of the keyes so long as they want officers and stewards who only have warrant ordinary of Christ to use the keys 3. He objecteth God 1 Cor. 12. 28. hath set officers in the Church Ergo the Church is before the Officers as the setting of a Candle in a Candlestick presupposeth a Candlestick The Church is the candlestick Rev. 1. The officers candles lights stars Answ. God hath put and breathed in man a living soule Ergo he is a living man before the soule be breathed in him friend your logick is naught The Church is the Candlestick not simply without Candles and Lampes the Church ministeriall is the Candlestick and the Ministers the Candles set in the Church ministeriall as Eyes and Eares are seated and all the seales are seated in a living man Ergo he is a living man before the senses be seated in him it followeth in no sort Because by the candles seating in the Church the Church becommeth a ministeriall and governing Church It is as you would say the Lord giveth the wife to the husband Ergo. He is an husband before God give him the wife 4. He objecteth That it is senseles that a Minister may be sent as a Minister to the hidden number not yet called out which are also his stâ—ck potentially not actually as Mr. Bernard saith because it is the property of a good shepheard to call his own sheep by name Ioh. 20. also it is a logicall error that a man may have aâ— actuall relation to a stock potentially it is as if a man were a husband because he may have a wife But I answer he not onely may be but is a pastor to these that are but potentially members to the invisible Church though unconverted except you say a man hath no relation as a pastor to the flock to all and every one of a thousand soules which are his flock except they bee all truly converted and members of the invisible Church which if you say I can refute it easily as an Anabaptisticall falsehood for if they all professe the truth and chuse him for their pastor hee is their pastor but they are a saved flock potentially though actually a visible flock having actuall relation to him as to their pastor But. 2. That a good minister know all his flock by name be requisite and is spoken of Christ Ioh. 10. in relation to the whole Catholick Church as is expounded v. 14. yet will it not follow he is not a pastor nor not a good pastor who knoweth not all his flock at all times 3. A man is indeed not properly a pastor and a Church officer to Indians who neither are called nor professe the truth if he preach to them though he have not relation to such as to a Christian flock yet he hath a relation of a pastor to them in that case Yea I desire our brethren to satisfie me in this even according to their grounds A number of Christians is a Church mysticall but they are not a Church ministeriall while they be conjoyned covenant-wayes and use the keyes in such acts of Church union Ergo They are not a Church ministeriall before they bee a Church governing which is all wee say for then they should be a body seeing and hearing before they be a body seeing and hearing Quest. 2. VVhether there be any Church in the Scripture having power of the keys yet wanting all Church-Officers The Question is neere to the former yet needfull in this matter to be discussed The Question is not if the name Church be given to a company of Christians without relation to their Officers for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is given to a civill meeting The Hebrews call sometimes any meeting of people a Church as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth sometime signifie Gen. 49. 6. my soule come not thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to their assembly So the Rabbines use 〈◊〉 〈◊〉
Catholick body but the case for ordinary and constant power of ordinary and constant Jurisdiction is not so in a Presbyteriall in a provinciall in a Nationall in the Catholick visible Body And therefore it followeth not that they are not compleat Bodies and entire Churches for all ordinarie and constant Jurisdiction and the reason is cleare because Synods or Synodicall Churches above a Presbytery to me are not ordinary not constant Courts but extraordinary and prore nata occasionall having their rise from some occurrence of providence as is most cleare by Scripture The Church of Ephesus being a Presbyteriall Church did constantly exercise Discipline and try false Prophets and those which called themselves Iewes but were lievs Revel 2. 2. Whereas that famous Councell at Ierusalem was not an ordinary and constant Court but extraordinary that is occasionall for so I take the Word for expressions cause and had its rise Acts 15. 1. from a meere occasion because some came from Iudea and taught the Brethren except yee be circumcised after the manner of Moses you cannot be saved And the subject of this Court was not the constant and ordinary affaires of Discipline that belonged to the presbytery of Ierusalem and Antioch No v. 6. the subject was only an incident controversy raised by false teachers subverters of soules v. 24. and therefore it is said v. 6. The Apostles and Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to consider of this matter therefore the presbyteriall Church hath both Word and Sacraments dispensed in it distributively through all the Churches and for the power of Jurisdiction ordinary intensivè and quoad essentiam Ecclesiae ministerialis according to the entire essence of a ministeriall Church it is as perfit and compleat in one single Congregation as in a provinciall as in a Nationall yea as in the Catholick visible Body whereof Christ is the Head onely a provinciall nationall and the Catholick Church visible extensivè according to the power of extension is a larger and a superior Church and though the presbyteriall Church be a part of the Catholick it is so a part as it is a perfit whole Church as a man is a part of this great all the World yet so as he is a perfit reasonable Creature and so a whole man and a part of the World but a Congregation is so a part of the Presbytery that it hath not a whole entire compleat intensive power over its owne members to excommunicate them because its members are for contiguity and necessity of neere visible communion parts that cannot avoyd dayly edifying or scandalizing of consociated Churches and therefore the consociated churches trust have a power over the members of a Congregation But our Brethren will say Contiguity of locall cohabitation doth not in be a visible Church but only the voluntary agreement of Professors who doe ex pacto and by covenant tacit or expresse make up a conseciation for a Papist and a Protestant may cohabit in one house Answ. That is true but contiguity is such a necessary foundation of externall visible Church fellowship in one presbytery as without that contiguity I see not how jure Divino there can be either a Congregationall Church or any other Church for sure I am Christ hath not ordained me to be a member of a Congregation in America or of a presbyteriall Church in Geneva And that such persons and no more be members of a Congregation is not juris Divini yet without a contiguity lesse or more they cannot be members of a Congregation nor is this single Congregation a limbe of this presbyteriall Church jure Divinâ— onely this in abstracto is jus Divinum that there be a Congregation of a convenient number and a presbytery of such as may meete conveniently in their guides But to returne the Brethren do deny that God gave a power of Jurisdiction to the Catholick visible Court of the Oâ—cumenick Church And why because a generall councell cannot excommunicate nor relax from Excommunication a nationall Church But I answer 1. It is by accident and not through want of innate and intrinsecall power that the Court of a Catholick councell cannot in an ordinary and constant way exercise the power that Christ hath given to her as the presbyteriall church doth and the exigence of providence maketh it so because it falleth out by the blessing of God that Zion must say as it is Esai 49. 20. The place is too streight for me give place to me that I may dwell And because she inlargeth the place of her Tent and stretcheth forth the curtains of her habitation and lengthneth her cords and breaketh forth on the right hand and on the left and her seed inheriteth the Gentiles Esai 54. 2 3. and because from the rising of the Sun to the going dâ—â—ne thereof his Name is great amongst the Gentiles and in every place incense is offered to him Mal. 1. 11. yet have generall councells condemned Hereticks as Nestorians Macedonians Eutyches and others and I see nothing to prove that a generall councell hath no power to excommunicate a Nationall Church If the Lord should be pleased to give the Christian Churches a generall councell this day they might lawfully in a juridicall way declare the faction of Romish pretended catholicks to be mysticall Babylon a cage of uncleane Birds which is excommunication in the essence and substance of the Act nor is there need of a legall and juridicall citation of nationall Churches or a citation of witnesses to prove Romish Heresies and perfidious and detestable obstinacy for their writings and deeds are so notorious that the senses of men may as infallibly prove the fact as we know there is such a City in the world as Rome and Câ—nâ—tantinople as for the instance that a catholick councell cannot ordinarily be had to relax a repenting nationall Church I answer the same inconvenience will follow if we suppose an ordinary case the Church congregationall as our Brethren suppose of Ierusalem Acts. 2. consisting of three thousand and a hundred and twenty having excommunicated Ananias Saphira and others who yet by the grace of God should truely repent in the meane time the Sword of the Roman Emperor intervening scattereth this Church that they cannot convene in a spirituall Court to relax them and out of Court they have no authority of Jurisdiction here were an invincible necessity of their remaining in Satansbonds in foro externo ecclesiae But what then This is to limit God as Papists do in binding and tying salvation of Infants to the outward signe of externall baptisme as if God in soro caeli in his own Court could not absolve penitent sinners because the Church will not which is more ordinary through mens corruption or cannot absolve through the necessity of exigence of divine providence and the more catholick that crosses be as warâ— the universall and catholick cruelty and treachery of the church of Mâ—lignants against the true catholick Church of Christ the more easily are
higher judicature can doe no more 3. Their is no reason to appeale to a higher judicature because the inferior may erre because all above a Congregation are Courts which may erre for Presbyteries Provinciall Nationall the universall councell of the Catholique Church may erre So Mr. Mather Answ. This is no reason why wee may not appeale from a Congregation because the sentence is ratified in Heaven because the sentence of an inferior Judge proceeding rightly is ratified in Heaven yet we may appeale from him to appeale is but upon feares of ill administration to desert a lower Court and go to a higher Court so when we feare a counsell and advice given by a sister Church to be not according to the Word of God which yet is according to the Word of God upon the supposall of that feare wee decline that counsell and take another Neither are we to appeale de jure from a just sentence in a presbytery Illud possumus quod jure possumus What the inferior Sanedrim of Israel did justly was ratified in Heaven yet by Gods Law there might be an appeale from it to the highest Sanedrim 2. Nor is this a good reason that we may not appeale from a Judicature which may inflict the highest censure for inferior Judicatures in Israel had power of life and death yet might man appeale from them 3. The cause of appeales is not because inferiour Judicatureâ— may erre for so wee might appeale from all judicatures even from a general councell for it may erre But the true cause is 1. Because rariùs errant they do not so frequently erre 2. They are not so inclined and disposed to erre for many Eyes see more then one and many Eyes doe more seldome miscarry in not taking up the right object then one 3. Because we conceive more equality and lesse partiality in higher Courts Ob. 10. You grant that a single Congregation in an Island hath power intrinsecall of Excommunication within it selfe Ergo thâ— inconvenient which you put on independent Congregations shall follow in the case of a remote congregation Christ hath not then provided sufficiently for that Church in that case Answ. It followeth onely Ergo Christ hath not provided so sufficiently for that Church as for others in a consociation which is nothing against us For woe to him that is alone and two are better then one Ob. 11. If the Church here be a representative Church theâ— it hath power from those whom they represent but they represent the people and so the power is first in the people and the people must be the first visible Church not the presbytery not a generall councell I prove the major because the power the representer hath that must be first in the represented Answ. A representer standeth for another either objectively or subjectively What ever representeth another objectively that is doth such a businesse for another or in remejus for his behalfe and good though he some way represent that other yet hath he not his power from that which he representeth as the Eye objectively in seeing and the Eare in hearing representeth the body for the Eye seeth for the whole body the Eare heareth for the whole body But the eye hath not its visiâ—e or seeing faculty from the body nor the Eare the hearing faculty from the body Now the Presbytery doth represent the people onely objectively that is for the good and salvation of the people and so the Elders have not all their power of ruling from the people but from Iesus Christ. That which representeth another subjectively hath indeed its power from that which it representeth as he who carrieth the person and roome of a King as an Ambassador doth fetch his power from the King and that power is more principally in the King But now the Assumption is false because the Eldership doth not represent the people in their power of Jurisdiction subjectively as standing in the place of the people but as the Ambassadors of Christ and as stewards they have both the Keyes from Christ not from the people and doe actually use the Keyes in his Name and authority not in the peoples name and authority Hence is easily answered that Delegatus seu deputatus non potest facere delegatum one delegate cannot transfer his power to another delegate that would bring a progresse infinite in government for one deligate standing in the roome of others sibjectively cannot transfer his whole power to another its true he cannot transfer his power in part and according to some singular acts it is false for Acts 15. 25. It is said by the councell It seemed good unto us with one accord to send chosen men to you with Paul and Silar Paul and Silas and these chosen men suppose six or ten are in this Embassage are but the deputies and Messengers of the councell and yet they doe agree to make Paul their deputy and mouth to speake for them all seeing order requireth that six at once should not speake in this case Paul speaking the minde of all the rest in this singular act he is a deputy of Deputies and he representeth the whole six who were Messengers of the Church sent with the Epistle and these six were Deputies and Messengers of the councell but as these six Messengers sent by the councell could not lay their whole power on another to carry the Epistle to the Church of Antioch and bestow their labours elsewhere nor could one of these six deligates being chosen as deligate to speake for the rest put that power of speaking the mind of the whole six off himselfe to another in which sense one deligate cannot make another one Messenger cannot send another so the Presbyteriall or classicall Court convened as the deligates of the whole Congregations under them or rather deligates for them then of them decerning that one of a Congregation should be excommunicated may deligate one in that Congregation to pronounce the sentence and this one pronouncing the sentence as the deligate and Messenger of the Church is a deligate a deputy of deligates and deputies in one particular act and this our Brethren in their own Church-sentences pronounced by one Elder must also say Object 12. That neerest Church to whom we delate the offence of one single offender is a single Congregation else we must over-leap this Church and tell the Presbytery contrary to Christs direction but if he heare not that very Church to whom we tell the businesse he is excommunicated by that neerest Church as the words beare Ergo that nearest Church being single congregations may excommunicate and so it is the first Church and the Presbyterial Church is not the first Church Ans. That neerest Church to whom we delate the offence of the delinquent first in the case of wilfull obstinacy secondly in the case of consociation of Churches whom the obstinacy concerneth is not a congregationall Church having power of Jurisdiction entirely and compleatly to whom we must tell
his Brotherly relation to the people as if hee were called to bee their Pastor I desire to know what the naked relation of Authority or Jurisdiction addeth to his care and onerousnesse in poynt of labouring by preaching the Gospell Indeed now being called his care is Pastorall and more authoritative But if according to the measure of the Talent every one is to proportion his paines to gaine more Talents to his Lord and if the relation of a Pastor adde no degrees of gifts to His Talent as wee may suppose I thinke his onerousnesse in labouring was as great before hee was a Pastor as after but I speake not this to say that in a constituted Church there is no calling required other then giftes Nor doe I speake this to say that a calling is not a new motive why a man should imploy his gifts for the honour of the Giver But only to shew that CHRIST hath united powers of Jurisdiction in Congregations in Presbyteries in Churches of Provinces and Nations that so not onely gifts might conduce to helpe and promove edification but also united powers of Jurisdiction which are also gifts of God and though some may say that a calling to an Office layeth on Mâ—n a more speciall Obligation to make accompt for Soules then gifts onely which in some sense I could also yeeld yet seeing wee thinke the relation of the Eldership to a whole Classicall Church is not founded upon an Office different from the Offices of Pastors and Elders which they have and are clothed with in relation to their particular Congregations but onely authoritative acts of the same Office and that for the common promoving of edification in the whole Classicall Church grounded in the depth of his Wisdome who hath seven Eyes upon a Brotherly Consociation in which they must either edifie one another and occasionally partake of these same holy things or then scandalizâ— and leaven one another with their publique transgressions wee cannot see how presbyteriall Elders are more to give accompt for the Soules of the whole Classicall Church in Scriptures sense Hebrewes 13. 17. then consociated pastors and Elders of consociated Churches are to give an accompt to GOD for sister Churches over which they are to watch and whose Soules they are to keepe and so farre as they are Brethren must make a reckoning to GOD for them And how can the presbytery be more said to intangle themselves in governing the Classicall Church in some things with things not proper to their calling seeing consociated Churches in a Brotherly way doe medle with those same things though not in a way of Jurisdiction For helping the Classicall Church by way of Fraternity is not unproper to a Christian calling of Brethren and the joyning of power of Jurisdiction I meane of power lesser to another power greater to helpe the Classicall Church upon the same ground of Fraternity cannot bee unproper to the calling of a Colledge of presbyters Objecti 5. The power of Presbyteries taketh away the power of a Congregation therefore it cannot bee lawfull The antecedent is thus confirmed 1. Because if the Presbytery ordainâ— one to bee Excommunicated whom the Elders of a Congregation in conscience thinke ought not to bee Excommunicated the man Jure Divino must be Excommunicated and the power of the Congregation which Christ hath given to them is nul And the exercise thereof impeded by a greater power 2. the voyces of two Elders of a Congregation which are now sitting in the greater and classicall Presbytery are swallowed up by the greater number of Elders of thirty or forty Congregations met in one great presbytery Ergo the power of the Congregation is not helped by the presbytery but close taken away Answ. The Argument doth presuppose that which is against GODS Law to wit 1. That there is a contradiction of Voyces betwixt the Elders of a Cong egation and of the greater presbytery which should not bee for Brethren even of Galathia which contained many Congregations as our Brethren confesse should all minde and speake and agree in one thing that belongeth to Church Discipline as is cleare Gala. 1. 8. Gala. 5. 10 v. 15. Gala. 6. 1. 2. 2. The Argument supposeth that the greater presbytery is wrong in their voycing that such a man should be excommunicated and the two Elders of the Congregationall Church is right and hath the best part in judging that the same man ought not to be Excommunicated But Christ hath given no power to any Church to erre and that power which in this case the presbytery exerciseth is not of Christ and de jure the power of the greater presbytery in this case ought to bee swallowed up of the two Voyces of the Elders of the Congregation But suppose that the Elders of one Congregation and the whole meeting all agree in the truth of GOD as they all doe Acts 15. will you say that Peter Paul and Iames their power is null and taken from them and their three voyces are swallowed up in that great convention because to their power and voyces are added in this dogmaticall determination which you grant even now to many consociated Churches the power and voyces of the rest of the Apostles and Elders yea and as some say of the whole Church Acts 15. 2 v. 6. 25. Acts 16. 4. Acts 21. 18. 25 I believe addition of lawfull power doth not annull lawfull power but corroborate and strengthen it So this shall fall upon your owne Eldership of your independent Congregation Suppose â—en Pastors Elders and Doctors in one of your Congregations whereas sometime there were but three and these three had the sole power of Jurisdiction and exercise of the Keyes you cannot say that the accession of six Elders to three hath made null the power of three and swallowed up their voyces for if their power and voyces were against the truth it is fit they should be swallowed up if they were for CHRIST they are strengthened by the accession of lawfull power and moe voyces and neither annulled nor swallowed up Object 6. The Church at the first for example when it was but a hundreth and twenty had the full entire power within it selfe Ergo it should bee in a worse case by the multiplication of Churches if now that power bee given to Presbyteries Ans. It is a conjecture that the whole Christian Church Acts 1. was onely an hundreth and twenty I thinke there were more though these onely convened at the ordination of Matthias for there were above five hundred Brethren at once which saw CHRIST after his Resurrection 1 Cor. 15. 6. and these I Judge belonged to the Christian Church also 2. It is constantly denied that addition of lawfull power to lawfull power doth arnull or put in a worse condition the prexistent power it doth helpe it but not make it worse and twenty Churches adding their good and Christian counsells and comforts to two Churches doe not annull or hurt or swallow up
all of one Church of one Religion Answ. The terme nationall-Nationall-Church is not in the Word of God but I pray you in what sense can the Iewish-Church bee called a Nationall-Church I conceive not because of the typicall and ceremoniall observances that put a Church-frame on the whole Nation for if so then the name of a Nationall Church or a nationall Religion cannot by envy it selfe bee put in the reformed Churches or on Church of Scotland which hath suffered so much for Iewish and Romish Ceremonies But if the Jewes were a Nationall-Church because they were a holy Nation in profession and God called the Nation and made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Church externally called to grace and glory and the whole Nation commensurable and of equall extent then all Christian Nations professing the true Faith and the Gentiles as well as the Iewes Then the believing Iewes of Pontus Asia Cappadocia and Bythinia as Augustine Eusebius Oecumenius Athanasius doe thinke that Peter wrote to the Iewes yea and the Gentiles as many interpreters with Lorinus Thomas Lyra and others thinke are yet 1 Pet. 2. 9. an holy Nation and so a Nationall Church and there is no more reason to scoffe at a Nationall Church in this sense then to mocke the holy Spirit which maketh but one Church in all the World Cant. 6. 9. as Cotton Ainsworth and other favorable witnesses to our Brethren confesse And if the Gentiles shall come to the light of the Jewish Church and Kings to the brightnesse of of their rising Esai 60. 3. if the abundance of the Sea shall be converted to the Iewes true Faith and Religion And the forces of the Gentiles shall come to them vers 5. and if all flesh shall see the revealed glory of the Lord Esai 40. 5. and the Earth shall bee filled with the knowledge of God as the Seas are filled with Water It is most agreeable to the Lords Word that there is and shall be a Church through the whole World you may nickname it as you please and call it a VVorld-Religion a VVorld-Church As if the lost and blinded World Ioh. 2. 16 17. 1 Joh. 5. 19. 2 Corin 4. 4. were all one with the Loved Redeemed Pardoned and Reconciled World Ioh. 3. 16. Ioh. 1. 29. 2 Cor. 5. 19. as if wee confounded these two Worlds and the Religion of these two Worlds And if this World could meet in its principall lights neither should an universall councell nor an Oath of the whole Representative Church be unlawfull but enough of this before And what if the World bee subdued to the World and a World of Nations come in and submit to Christs Scepter and royall power in his externall government are the opposers such strangers in the Scriptures as to doubt of this Reade then Esai 60. 4. 5. c. 60. 11 12 13 14 15 v. 4. 5 6 7. Psal. 2. 8 9. Psal. 72. 8. 9. 10. Esai 54. 3. Esai 49. 1. Esai 45. 22. 23. Psal. 110 1 2 3 4 5. and many other places and there is a Kingdome in a Kingdome Christs Kingdome and his Church lodging in a Worldly Kingdome and Christ spiritually in his power triumphing over the World and subduing Nations to his Gospell Object 8. If Classicall Presbyters be not Elders in â—elation to the classicall Church and so to all the Congregations in it yee must forsake all these places where it is said the Elders of Jerusalem the Elders of Ephesus the Angels of the seven Churches which is absurd if they be Elders to all these Churches then 1. All those people in those Churches must submit their consciences to them and their Ministery as to a lawfull ordinance of God 2. All the people of those Churches must have voyce in election of them all 3. All these people owe to theâ—s maintenance and double honor 1 Tim. 5. 17. for if the Oxes mouth must not be muzlâ—d but he must be fed by me and my corne he must tread my corne and labour for me These Churches cannot all meet in one to ordaine and chuse all these Ministers and to submit to their Ministery Answ. The Elders are Elders of Ephesus and Elders of Jerusalem not because every Elder hath a speciall pastorall charge over every Church distributively taken for it was unpossible that one Congregation of all the converts in Ierusalem extending to so many thousands could all beare the relation of a Church to one man as their proper Elder who should personally reside in all and every one of those Congregations to watch for their soules to preach to all and every Congregation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in season and out of season But they are in cumulo called Elders of Ephesus in that sense that Kings are called the Kings of the Nations not because every King was King of every Nation for the King of Edom was not the King of Babylon and the King of Babel was not the King of Assyria yet amongst them they did all fill up that name to be called the Kings of the Nations so were the Elders of Ierusalem in cumulo collectively taken Elders of all the Churches of Ierusalem collectively taken and as it followeth not that the King of Edom because hee is one of the Kings of the Nations is elected to the Crowne of Caldea by the Voyces of the States and Nobles of Caldea so is it not a good consequence such a number are called the Elders of the Church of Ierusalem therefore the Elder of one Congregation at the Easterne Gate at Ierusalem is also an Elder of a Congregation of the Westerne Gate Nor doth it follow that these two Congregations should submit their consciences to one and the same Elder as to their proper Pastor to whose Ministery they owe consent in Election Obedience in submitting to his Doctrine and mainetenance for his labours all these are due to him who is their owne proper Pastor the as Caldeans owe not Honour Allegiance Tribute to the King of Edom though the Kingdome of Caldea bee one of the Kingdomes of the Nations and the King of Edom one of the Kings of the Nations But if indeede all the Kings of the Nations did meete in one Court and in that Court governe the Nations with common Royall authority and counsell in those things which concerne all the Kingdomes in common then all the Nations were obliged to obey them in that Court as they governe in that Court but no farther and when the people doe consent to the power of that common Court â—â—citly they consent that every one of these shall bee chosen King of such and such a Kingdome and promise also tracitly Obedience and Subjection to every one of the Kings of the Nations not simply as they are Kings in relation to such a Kingdome but onely as they are members of that Court so the Congregations acknowledging and consenting to the classicall Presbytery doe tracitly chuse and consent to the common charge and care that every Pastor hath as hee
There be many things in this argument to be corrected as 1. That the Church of Corinth conveâ—ed in the whole multitude whom it concerned for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not prove it for the same Word is spoken of the meeting of the Apostles and Elders who met in a Synod with authority Acts 15. 6. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is attributed to the multitude Acts 21. v. 22. and to the Church of Believers 1 Cor. 11. 20. and 1 Cor. 14. 23. therefore the one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemeth to bee no cogent Argument 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not here in all this Chapter or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in the New Testament and by the seventy Interpreters whose translation Christ and his Apostles doe frequently follow in the New Testament use the words for any meeting of good or ill of civill or Ecclesiasticall persons As I might instance is a great many places of the Old and New Testament then what is it I pray you which restricteth the signification of these words to signifie a civill rather then an Ecclesiasticall meeting certainly the actions which the company doth when they are met and the end for which they meete I give an instance in Acts 19. 41. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the like I say of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not the Church of Christ and why it is a reason that cannot bee controlled They were assembled for to raise a tumult against Paul which was no Church-action and so no Church end is here So v. 39. But if you enquire any thing in other matters it shall be determined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a lawfull assembly surely the end of such an assembly in Ephesus where this man was Town-Clark in the meeting could be no Church-businesse Hence wee are led to know what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Assembly or Church signifieth here not the Church of Christ so Psal. 22. 16. the Assembly of the wicked hath inclosed mee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Merighem the seventy Interpreters turne it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Tâ—rtullian followeth them the persons congregated the actions and end for which they convenc lead us to this that the Word signifieth not a Church of Christ. So wee may see Psal. 26. 5. the Congregation of Elders cannot bee a true Church 2. 1 Cor. 11. 18. for first when you come together to the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I heare there are divisions amongst you The place must signifie the Church of Believers because the end of their meeting was the Supper of the Lord or their communion v. 20. as the Text cleareth and 1 Cor. 14. 23. when the whole Church commeth together that was for prophecying and hearing of the Word as the Text is evident v. 16 17 18 23 24 25 26 27. and therefore here the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must signifie the Church of Pastors preaching and people hearing the Word praying and praising God So in the third place when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church is convened to bind and loose and to excommunicate as Mat. 18. 17. 18. 19. there is no necessity that the Word Church should include those who have no power of the keyes and cannot by power of the Keyes bind and loose And therefore from the naked and meere Grammar of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no argument can bee drawen to prove that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 18. 17. must signifie that same which it doth signifie 1 Corin. 1. 1. 1 Corin. 11. 18. 1 Corin. 14. 23. for the word actu primo and originally signifieth any meeting but the persons who are Congregated and the end for which they meete leadeth us to the meaning and Grammaticall sense of the word in that place Now Matth. 18. the Ecclesia a Church Congregated there is such as bindeth and looseth in Heaven and Earth and congregated for that use therefore I see not how the circumstances of the place helping us to the Grammaticall sense of the word here as in all other places doth not inforce us to say in this place Mat. 18. the word Ecclesia Church must signifie onely those who have power to bind and loose that is only the Elders and not the people So to come to the place 1 Cor. 5. Those who come under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 congregated together must bee expounded by the persons Office and the end of their meeting now the persons Office is Ministeriall hee will have them congregated by Pauls Ministeriall spirit and in the name and with the power of the Lord Jesus this is the power of the Keyes which hee who hath Davids Keyes Esai 22. 22. on his Shoulders Revel 3. 7. giveth to his owne Officers Matth. 16. 19. and these persons cannot be all that hee writeth unto v. 1. all that were pâ—ffed up and mourned not at the offence given by the incestuous 〈◊〉 to Iesus Christs holy Namâ— and Church all who are to forbeare eating and drinking with excommunicated persons vers 11. all who were in danger to be leavened vers 6. all who were to keepe the Feast in sincerity not with the old Leaven of wickednesse and malice for these directly were the whole multitude of Believers Men Women and Children who I am sure were not capable of the Keyes and the Ministeriall power of Paul 2. The end wherefore these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who were convened did meete and convene was vers 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deliver the man to Satan they were not convened to celebrate the Lords Supper as the Church is convened 1 Cor. 11. 18. nor for hearing the Word of Prophecy or Preaching as 1 Cor. 14. 23 24. And whether you construe the Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Power of the Lord Iesus with the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deliver to Satan or with the Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 congregated in the Name and Power of CHRIST all is one the multitude of common Believers of Men Women and Children are neither capable of the power nor of the exercise of that power to deliver to Satan And therefore this meeting together by no Grammar doth leade us to say that the sentence was to be pronounced in face and presence of the multitude convened vers 21. Giving but not granting that the Church of Corinth in all its members must bee convened Though I hold it not necessary by this place yet it followeth not that all other acts of Jurisdiction must bee exercised in face of the whole Congregation for there is a speciall reason of the pronouncing of the sentence which is not in other acts the pronouncing of the sentence concerneth more the neerest Congregation of which the Delinquent is a member in relation of nearest and dayly Communion it concerneth also other Congregations of the Classicall Church of which also the Delinquent is a member but not so immediately and
and the Churches of Antioch had here Commissioners for Antioch sent Paul and Barnabas with certaine other of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this must relate to Pastors and Elders if Syria and Cilicia had no Commissioners here as certainly they were oblieged to send Commissioners as well as Antioch seeing their case was one with Antioch v. 23. and they could not but heare of this Apostolick remedie to remove the scandall of false Doctrine and therefore their Commissioners were either here or then they were oblieged to bee here and here wee have the true essence of a Synod to wit a meeting of the Churches of Antioch and Jerusalem at Jerusalem to determine of this question But that the Church of Jerusalem did not determine all the businesse in a Presbyteriall way and that others had hand in it is cleare 1. Because Paul and Barnabas and others with them are expresly sent from Antioch to Jerusalem as Commissioners and Elders and here they reason and voyce as is cleare ch 15. v. 12. v. 22. v. 28. ch 16. 4. ch 21. 25 26. and the Acts and Decrees are ascribed to all the Apostles and Elders who were present at the councell ch 14. 4. ch 15. v. 22. v. 12. and amongst these were Paul and Barnabas with certaine others sent from Antiâ—b Act. 15. 2. and the Elders of Jerusalem Act. 21. 25. with the Apostles Act. 16. 4. 2. the reasons alledged are false for Act. 16. 4. Act. 15. 22. Act. 21. 25. the Acts and Synodicall Decrees are not ascribed to Elders of Jerusalem onely but to the Apostles who were not Elders at Jerusalem and to the Elders in Jerusalem Act. 16. 4. not of Jerusalem 3. It is no matter though it cannot bee proven that the Churches of Syria and Cilicis had no Commissioners there for first the contrary cannot bee proven secondly they ought to have had Commissioners here thirdly the Acts are sent to them conjunctly with Antioch and messengers to report the mind and sense of the Assembly as to Antioch v. 23. 4. It is but a groundlesse conceit to say that Paul and Barnabas came to the Synod as Commissioâ—â—â—s or as servants to receive information not as Elders to give their decisive voices because Paul carried himselfe in the assembly as Peter and James who were Elders in the assembly and they being Apostles the decrees are ascribed to the Apostles without any distinction Act. 15. 28. Act. 16. 4. And if Paul and Barnabas and Silas a Prophet of the Church at Antioch Act. 15. v. 32. with Judas v. 27. also a Prophet had beene onely Commissioners and servants of the Church at Antioch and not Elders and members of the Assembly how could they have voices in the Church or Congregation of Jerusalem for the messengers of one Congregation hath not place to voyce in another Congregation 2. It is said expressely It seemed good to the Apostles and Elders with the whole Church to send chosen men of their owne with Paul and Barnabas namely Judas surnamed Barsabas and Silas chiefe men leading men amongst the Brethren now I desire to bee resolved in two 1. how Judas and Silas were men of their owne company 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must relate to the Assembly to wit to Elders and Apostles by all good Grammar and how are they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Captaines and leading men amongst the Brethren which brethren are certainly these mentioned in the same verse Apostles Elders and the whole Church and these mentioned in the next verse 23. Apostles Elders and Brethren that is chosen men of this Assembly now it is evident that Judas and Silas were no part of Elders of the Church of Jerusalem but Prophets at Antiab v. 32. and members of that Presbytery spoken of Act. 13. 1 2. and Act. 15. v. 35. And what power then had the Assembly to send them and especially what power had the Eldership or presbytery of Jerusalem to send men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of their owne company who were not men of their owne company therefore they were called chosen men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of their owne company and leading men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Brethren because they were members of the Assembly and of that councell gathered together with one accord v. 25. and not because they were naked messengers of the Church of Antioch but Elders Prophets v. 32. and members of the Assembly v. 22. 23. And when as it is said Act. 16. 4. Act. 21. 28. These decrees are ascribed to the Elders in Jerusalem I answer they are not called the Elders of the Church of Jerusalem as Revel 2. 1. To the Angel of the Church of Ephesus v. 8. To the Angel of the Church of Smyrna and v. 12. of the Church of Pergamus and v. 18. and Act. 20. 17. but the Eders which were at Jerusalem assembled and this doth no more prove that all these Elders were onely the Elders of the Church at Jerusalem then it proveth that the Apostles were the Apostles of the Church at Ierusalem which no man can say yea by the phrase of Scripture used in other places it is cleare they were not the Elders of the Church of Jerusalem and for Act. 21. 25. The Elders of the Church of Jerusalem taketh those Decrees upon them not as if they made the whole Synod but because they were a considerable part of the Synod for it is cleare from the story Act. 15. that the Apostles and others were members of that assembly and therefore that v. 25. Wee have written and concluded c. must bee expounded wee as a part of the Synod have written c. and it is a Synecdoche and the pronoune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee includeth no Apostle but James whereas Peter Paul Barnabas Iudas Silâ—s and others Elders and Brethren were members of the Synod yea and as our Brethren say though to mee it is not probable the whole Church of Ierusalem from v. 22. c. 15. Object 7. They take away the scandall in a doctrinall way only declaring that they ought to abstaine from things scandalous Answ. The very delivering to Satan may thus bee called doctrinall because it is a Declaration that the mans sinnes are retained in heaven yet it is an authoritative declaration and if it bee meere doctrinall one Pastor and one Prophet might have done all which this venerable colledge of Apostles and Elders disputed reasoned and concluded Synodically A meere doctrinall power layeth not on burdens and Decrees Herodian calleth such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 senatusconsultâ—in and Budeâ—â—s a man excellently skilfull in the Greeke language saith the like of it and so doth the civill Law make it a statute of the Senate Object 8. The reason why Patel could not though hee was an Apostle determine this at Antioch was not because hee wanted Apostolick authoritie but because his Apostolick power was more questionable hee not having seene Christ in the flesh
is essentially an act of preaching the Word Object 14. This Synod declares only in a doctrinall way what is necessary what is scandalous the same way that Paul doth Rom. 14. 14 15. i Cor. 8. 1 Cor. 10. Answ. This Synod and Paul declare one and the same thing Ergo with one and the same authoritie it followeth not Paul writeth 1 Cor. 5. that the incestuous man should bee excommunicated and this hee wrote as canonicall Scripture by the immediat inspiration of the holy Spirit if then the Church of Corinth should have excommunicated him shall it follow that they gave out the sentence of excomunication by the immediate inspiration of the holy Spirit I thinke not their Churches sentence had been given out by a meere ecclesiasticall authoritie according to the wch Churches of Christ to the worlds end doth excommunicate following the Church of Corinth as a patterne Obj. 15. Though these obtruders of ceremonies did pervent soâ—ks v. 24. yet the Synod doth not summond them before them nor excommuncite them but remit them to the particular Churches to whom it properly belonged to censure and not to any Synod or superiour Judicature Answ. There was no need to summon them for these subverters of soules were personally present at the Synod and rebuked in the face of the Synod as perverters of soules v. 24. for if they were not present 1. to whom doth Peter speake v. 10. Now therefore why tempt yee God to put a yoake on the necke of the disciples c. the Apostles and Elders did not impose the yoake of Moses Law upon the beleeving disciples nor any other save onely the obtruders of circumcision 2. Who were they in the Synod who made much disputing v. 7. note the Apostles not any save these obtruders Ergo they were personally present at the Synod nor needed they to excommunicate them for I judge that they acquiesced to the determination of James which was the sentence of the Synod and the great dispute spoken of v. 7. ceased v. 13. and the conclusion is agreed upon 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then it seemed good to the Apostles Elders and whole Church and there was reason why these obtruders should acquiesce so that there was no need of further censure for there was satisfactiou in part given to both siddes The question was whether or no are beleevers now to keepe the Law and the ceremonies of Moses his Law It was answered by the Synod by a distinction which favoured in part both sides 1. There is no necessitie that the beleeving Gentiles who are saved by grace as well as the Jewes bee troubled to keepe all the ceremonies and this satisfied the Apostles who taught that the Gentiles were now made one people with the Jewes and both are freed in conscience from Moses his yoake the other part of the distinction it was this yet there bee some ceremoniall commandements as not to eate things offered to Idols blood and things strangled for fornication is of another nature and abstinence therefrom is of perpetuall necessitie 1 Cor. 6. 13 14 15 16. 1 Thess. 4. 3. Col. 3. 5. these must bee avoided for scandals sake by all the Jewes but especially by the Gentiles lest the weake Jewes who take these to be divine commandements yet in force take offence and this was satisfactorie to the obtruders and wee heare no more of their disputing and there is an end of the controversie by the blessed labours of a lawfull Synod 3. I could easily yeeld that there is no necessitie of the elicit acts of many parts of government such as excommunication ordination admitting of heathens professing the faith to Church-membership in Synods provinciall nationall or oecumenicall but that Synods in the case of neglect of presbyteriall-Churches command these particular Churches whom it concerneth to doe their dutie and in this sense the Synod Act. 15. is to remit the censure of excommunication to the presbytery of Antioch and Jerusalem in the case of the obstinacie of these obtruders of circumcision but so some power of government is due to the Synod as prescribing of Lawes and Canons for presbyteries and Congregations Object 16. Therefore was the Synagogue of the Jewes no compleat Church because all the ordinances of God cannot bee performed in the Synagogue and therefore were the Jewes commanded onely at Jerus salem and in no other place to keepe the passeover and to offer offerings and sacrifices which were òrdinary worship Deut. 12. but there is not any worship or sacred ordinance saith that worthy Divine Dr. Ames of preaching praying Sacraments c. prescribed which is not to bee observed in every Congregation of the New Testament Nor is there any ordinary minister appointed who is not given to some one Assembly of this kind So also Mr. Mather and Mr. Thomson teachers in New England Others say because there was a representative worship of sacrificing of all the 12. Tribes at Jerusalem therefore all the Synagogues were dependent Churches and Jerusalem was the supreme and bighest Church but there is no representative worship in the New Testament and therefore no need of Synods as higher Churches Answ. Surely the aforesaid reverend Brethren of New England have these words But it seemeth to us that the power of a Synod is not proporly a power and exercise of government and jurisdiction but a power of doctrine and so a Synod is rather a â—aching then a governing Church from which I inferre 1. That out Brethren cannot deny a power of governing to a Synod but it is not so proper governing as excommunication and ordination performed in their Congregations but say I it is more properly governing as to make Lawes and rules of governing is a more noble eminent and higher act of governing as is evident in the King and his Parliament then the execution of these Lawes and rules 2. Our brethren incline to make a Synod a teaching Church but I inferre that Synodicall teaching by giving out decrees tying many Churches as our Brethren of New England and the forenamed authors teach is an ordinance of Christ that can bee performed in no single Congregation on earth for a doctrinall Canon of one Congregation can lay no ecclesiasticall tie upon many Churches Ergo by this reason our Congregations shall bee dependent as were the Jewish Synagogues 3. With favour of these learned men it is a begging of the question to make Jerusalem the supreme Church and the Synagogues dependent Churches because it was lawfull onely at Jerusalem to sacrifice for I hold that Jerusalem was a dependent Church no lesse then the smallest Synagogue in all the tribes for in a Catholick meeting of all Judah for renewing a Covenant with God Ierusalem was but a sister Church with all of Iudah Benjamin Ephraim Manasseh who 2 Chron. 15. 9. 10. 11 12. made up one great Church which did sweare that Covenant Ordinances doe not formally make Churches visible nor divers ordinances divers
And so the gift of Tongues as touching its edifying use and end was fruitlesse and of no effect yea as we teach against Papists unlawfull in Gods publick worship except there had been diverse assemblies and Congregations which understood these Tongues Nor can it be said that all in Corinth understood Greeke And therefore these of divers Tongues might be understood by all for 1. This layeth a ground that there was no Tongue a strange Tongue but the Greeke Tongue 2. That all speaking with strange Tongues was well understood whereas the Apostle sayth the contrary v. 10. 11 12. v. 16. v. 23. That many spake with Tongues in that Church and yet the hearers could not say amen to them nor be edified by their preaching or praying v. 19. if then strange Tongues were gifts of God given to that planted Church to edifie these who believed and to edifie the Church as well as to gaine heathen there must needs be divers Congregations at Corinth and therefore I cannot but thinke that weak which Mr. Mather and Mr. Thomson say But the place 1 Cor. 14. 23. That speaketh of the whole Church comming together to one place doth unavaydably prove that Corinth had their meetings and not by way of distribution into severall congregations but altogether in one congregation and it is plaine that though they had variety of Teachers and Prophets yet they all used to câ—â—â—e together to one place I answ 1. The place 1 Cor. 14. 23. if the whole Church come together c. doth evince the contrary for the Apostle doth there reason ab absurdo from a great incongruity it were incongruous saith he and ridiculous that the whole Church of Corinth and all their gifted men speaking with diverse Tongues so that they could not be understood by Infidells should all convene in one place and speake with divers Tongues for the unlearned and the unbelievers would say they were madde therefore hee presupposeth that the whole Church should not all come to one place but that they should so come to one place v. 24. in diverse assemblies and all prophecy in a Tongue knowen to the Infidells as the unbeliever being convinced and judged of all the Prophers he might fall down on his face and worship God and say God is in you of a truth 2. The whole Church is not the whole much people of Corinth that believed that did ordinarily meet in one place the Text saith no such thing and that is to be proved and not taken as granted and so the consequence is most avoydable for 1. You must say that at any one Assembly all the Prophets and Teachers of Corinth did prophecy for the Text saith v. 24. He is convinced of all he is judged of all Whereas the consequence should be absurd it should be a longesome and weâ—â—â— some meeting for Interpreters say they meet in diverse Assemblies and the Text saith expresly v. 29. That at one meeting they prophecied but two or three now if two only prophecied in one Congregation at one Assembly as this Text will warrant clearely then how doth this whole Church consisting of all the Believers of Corinth aâ— is supposed by our Brethren convince the infidell so as it may beare this sense v. 24. He is convinced of all he is judged of all can two Prophets be all Prophets And how doth it beâ—re this v. 24. But if all prophesie c surely for my part I think it must unavoydably be said that they all prophecied distributively and in severall Congregations And it is very probable to me that as women prophecied so many prophecied at once and that the Apostle correcteth their abuse when he will have them to prophecy by course v. 27. And that too numerous a multitude did prophecy in one Assembly and therefore the Apostle reducing this Church to order retrencheth the number v. 29. to two or three and so this which he saith v. 31. for you may all prophecy one by one c. must unavoydably be understood distributively in divers Congregations and Assemblies and so must we take the words where it is said v. 24. all the Prophets convince all judge distributively and the whole Church v. 23. by this cannot beare this sense that the whole Church of Corinth comprehending the the whole Prophets Teachers and â—elievers did all collectively meet in one single Assembly And that the much people which the Lord had at Corinth Acts 18. 9. was one society partaking of one Table of the Lord in one private house and all in one consistory judging and censuring and excommunicating Lastly I thinke with reverence of the learneder that these Prophets were a Colledge of Teaching Prophets whose gifts were imployed in edifying severall Congregations only some say they were Prophets extrordinarily inspired 2. They were not Prophets of the Church of Corinth and therefore are not any patterne of a Presbytery but I answer 1. Though they were Prophets extraordinarily inspired yet do they prove well some ordinary acts of a Presbytery and that 2. They were Prophets of that same Church of Corinth I conceive For they do here Prophecy according to the analogy of Faith and that they have common with Prophets now adayes 2. They are by these same rules regulated that our Pastors are now 3. They exercise these same acts of Jurisdiction which Pastors do now exercise 1. They are to prophecy in a knowen Tongue v. 19. 20 21 22 and that the edification and comfort of the Church â— 31. even as Pâ—stors now adayes only the internall principle to wit the insused gift of prophecying made them extraordinary Prophets in fiâ—ri as our Prophets become Prophets by ordinary industry and studies in furi but in facto esse and according to the substance of the acts of prophecying these extraordinary Prophets and our ordinary Prophets and Pastors differ not in specie and nature As the Eyes put in the man borne blind Ioh. 9. and these Eyes which we suppose he was capable of from his mothers wombe and the Wine miraculously made out of water by Iesus Christ Ioh. 2. and the Wines that grew in Iudea according to their manner of production and in fieri differed but in facto esse they were of the same nature Hence you see in the Text these Prophets are every way regulated as ordinary prophets and as the Prophets of the Church of Corinth 1 Because it is acknowledged by all Interpreters that the scope of the Chapter is to prescribe what is order and decency in the publick worship in the Church of Corinth as the last verse saith v. 40. let all things be done decently and in order and consequently how these Prophets should edifie the Church of Corinth v. 4. 12 16 17. â— That these Prophets should not speake in publick the language of Barbarâ—an v. 11 12. to the which the hearer could not say Amen v. 16. and this way are our ordinary Prophets regulated except that Papists will but say service in
ignorant of some lesse fundamentalls 2. Because we see in a mirror and imperfectly 3. In respect of beleeving upon a false ground as for miracles In respect of the object the certaintie is most sure as sure as that God cannot lie In respect of our adherence of understanding and affections in this respect the knowledge of fundamentalls must bee certaine 1. By a negative certitude which excludeth doubting and so Pastor and people must have a certitude of fundamentalls as Rom. 14 5. Col. 1. 9. Heb. 5. 12. but for a positive certitude there is not that measure required in a teacher that is in a scholler for all the body cannot be an eye 1 Cor. 12. 17. yet is a Christian certitude and fulnesse of perswasion required even of all Christians Colos. 2. 2. Colos. 3. 16. highest and greatest in its kind though many may bee saved with lesse yet a distinct knowledge of fundamentalls in all is not necessary by a necessitie of the meanes necessitate medii as Beza and Doctor Ames teach There is a faith of fundamentalls implicite in respect of the will and affections which Papists make a wide faith as the Jâ—uâ—e Becanus thinke to beleeve these two fundamentalls 1. That there is a God 2. That this God hath a providence conâ—â—â—ning mens salvation though other particulars be not knowne Or implicite faith is saith Estius when any is ready to beleeve what the Church shall teach which faith Suarez saith though it include ignorance yet keepeth men from the danger of errors because it doth submit the mind to the nearest rule of teaching to wit to the Church the knowledge of fundamentalls in this sense doth not save but condemne Thomas saith better then he 6. Dist. They are not alike who beleeve fundamentall hereâ—ies 2. And who defend them 3. And who teach them and obtrude them upon the consciences of others For the first many beleeve fundamentall errors who are ignorant of them and doe thinke that they firmely adhere to Christian Religion Oâ—cam termeth such haereticos nescientes ignorant heretickes as the Marcionites and the Manicheans and these the Church should tolerate while they bee instructed It is true the Jesuite Meratius saith When many things are proposed to the understanding for one and the same formall reason to wit for divine authoritie the understanding cannot imbrace one but it must imbrace all nor â—â—ject one but it must reject all which is true of a formall malitious rejecting the Manichean beleeveth nothing because God saith it and hath faith sound and saving in nothing but it is not true of an actuall or virtuall contempt in one or two fundamentalls because beleevers out of weakenesse ignorance and through strength of tentation may doubt of one fundamentall as the Disciples doubted of the resurrection Joh. 20. 9. and yet in habite beleeve all other fundamentalls but the Church is to correct such as professe fundamentall heresies and to cast out of the Church seducers and deceivers 7. Dist. It is one thing to hate a fundamentall point as that Christ is consubstantiall with the Father as the Arians doe and another thing by consequence to subvert a fundamentall point as Papists by consequence deny Christ to bee true man while they hold the wonder of Transubstantiation yet doe not they hate this conclusion formally that Christ is true man 8. Dist. Though it were true which Doctor Christo. Potter saith If we put by the Points wherein Christians differ one from another and gather into one body the rest of the articles wherein they all gnerallaly agree we should finde in these propositions which without all controversie are universally received in the whole Christian world so much truth is contained as being joyned with holy obedience may be sufficient io bring a man to everlasting salvation I say though this were true yet will it not follow that these few fundamentalls received by all Christians Papists Lutherans Arians Verstians Sabellians Maccdonians Nestorians Eutychanes Socinians Anabaptists Treithitae Antitrinitarii for all these be Christians and validely baptized doe essentially constitute a true Church and a true Religion Because all Christians agree that the old and New Testament is the truth and Word of God and the whole faith of Christian Religion is to bee found in the Old Testament acknowledged both by Jewes and Christians for that is not the Word of God indeed in the Old Testament which the Jewes say is the Word of God in the Old Testament Yea the old and new Testament and these few uncâ—nâ—â—averted points received universally by all Christians are not Gods Word as all these Christians expone them but the dreames and fancies of the Jewes saying that the old Testament teacheth that Christ the Messiah is not yet come in the flesh the Treithitae say there be three Gods yet are the Treithitae Christians in the sense of Doctor Potter so that one principall as that There is one God and Christ is God and man and God is noely to be adored not one of these are uncontraverted in respect every society of Sectaries have contrary expositions upon these common fundamentalls and so contrary Religions Who doubteth but all Christians will subscribe and sweare with us Protestants the Apostolicke Creed but will it follow that all Christians are of one true Religion and doe beleeve the same fundamentalls now these fundamentalls are the object of faith according as they signifie things To us and to the Treithitae this first Article I beleeve in God as I conceive doth not signifie one and the same thing now joyne this I beleeve in God with holy obedience as wee expone it and as the Treithitae expone it it could never bee a step to everlasting salvation for it should have this meaning I beleeve there is one only true God and that there be also three Gods and what kind of obedience joyned with a faith made up of contradictions can bee availeable to salvation 3. One generall Catechise and confession of faith made up of the commonly received and agreed upon fundamentalls would not make us nearer peace though all Christians should sweare and subscribe this common Christian Catechise no more then if they should sweare and subscribe the old and new Testament as all Christians will doe and this day doth 9. Disl Though the knowledge of fundamentalls be necessary to salvation yet it cannot easily be defined what measure of knowledge of fundamentalls and what determinate number of fundamentalls doth constitute a true visible Church and a sound beleever as the learned Voetius saith Hence 1. They are saved who soundly beleeve all fundamentalls materially though they cannot distinctly know them under the reduplication of fundamentalls nor define what are fundamentalls what not 2. Though a Church retaine the fundamentalls yet if wee beforced to avow and beleeve as truth doctrines everting the foundation of faith against the article of one God if we must worship as many Gods as there bee hosties if Christs
plant soules who were non-converts and branches of the wild olive in Christ Jesus and to make new visible Churches but it is certaine that the Apostles as Apostles and as Pastors by vertue of their office converted obstinate sinners to the faith of Christ and planted them in a visible Church consisting of professors of the faith partly converted partly not converted but the pastors by your doctrine have no power as Pastors or by any Pastorall authoritie to plant the Gospell where it hath never beene that pastorall spirit is dead with the Apostles and in this contrary to all reason and sense and contrary to the Scriptures you make private Christians the successors of the Apostles to plant Churches and to convert soules and to make them fit materialls for the visible Church of regenerate persons for Pastors as Pastors and visible Churches as visible Churches doe nothing at all to the multiplying of Churches seeing Pastors and visible Churches as they are such by your doctrine are but nurses to give suck to those who are already converted but not fathers to convert them for private Christians or pastors as Christians gifted to prophesie not as Pastors doe multiply Churches and convert men to Christ as you teach now wee all know that nurses as nurses doe not propagate or by generation multiply people in the Common-wealth that fathers and mothers onely can doe your Churches have no ministeriall breasts but to give suck to babes who are already borne but wee see by your doctrine no ministeriall power of Pastors or Churches to send forth members to enter in a Church covenant or to enter in a new Church relation of a daughter or a sister visible Church if they send a number to bee a new Church your Pastors or visible Church did not multiply them it is presumed they were converts before they were members of the visible Church which now sendeth them out and if they bee multiplied in the bosome of your visible Church and converted they were not truely members of that visible Church before their conversion and also that they were not converted by any publike ministery but by private Christians gifted to prophesie who are the onely successors of the Apostles to plant visible Churches but what pastorall authoritie have you to send them forth to bee a new visible Church none at all they have as beleevers power to remove from you and because of multiplication to make themselves a new Church and this ministeriall power of making themselves a new Church they have not from you but from their fathers who converted them so that you make a visible Church within a visible Church but not a Church begotten or borne of a visible Church as a child of the mother and wee desire a word of God either precept promise or practise of such a Church multiplication mans word is not enough 2. Wee hold that the sending of the Apostles to all the world was not in it selfe that which essentially distinguisheth the Apostle from the now ordinary Pastor who is fixed to a single Congregation but the gift of tongues to preach to all the world upon the Lords intention to send the Gospel to all nations that as many as were chosen to life might beleeve was that which essentially differenceth the Apostle from the ordinary pastor together with a speciall revelation of God to goe to such and such people to Macedonia and not yet to Bythinia And now seeing these two are taken away the ordinary Pastors which now are have as Pastors a sufficient calling to preach the Gospel to all nations to whom by Gods providence they shall come and can understand their language whether of their owne Congregation or not Neither is a Pastor tied as a Pastor by Gods Word to one onely Congregation for then it should bee unlawfull for a Pastor as a Pastor to plant a new Church but shall it bee lawfull for private Christians to plant new Churches who are not the Apostles successors and yet it shall bee unlawfull for Pastors who are the undoubted successors of the Apostles to plant new Churches I would think that admirable doctrine for so you give to private Christians that which you make essentiall to the Apostles and you deny it to the undoubted successors of the Apostles to wit to Pastors But we hold a lawfull Pastor is a Pastor in relation to all the world with this distinction hee is by Christs appointment and the Churches a Pastor to all congregations to plant and water and preach but by speciall designation of Gods providence and the Churches appointment designed and set apart for such a determinate flock just as the Apostles in generall were made Pastors to all the world Matth. 28 19. Go teach all nations but by speciall revelation and Apostolick appointment Peter was appointed the Apostle of the Jewes Paul of the Gentiles Gal. 2. 9. yet Paul was a Pastor in relation to the Jewes and Peter also in relation to the Gentiles so by speciall revelation Act. 16. they are forbidden to preach the word in Bythinia and commanded to preach it elsewhere and for this cause pious antiquity as Morton observeth called some learned fathers Pastors of the World Athanasius is saluted Pontifex maximus as Russinus saith and Origen magister ecclesiâ—rum master of the Churches so Hieronymus and Cyprian totius orbis praeses Cypâ—ian the Bishop of all the world yea and Pope so Nazianz. Hilarius is called by Augustine insignis ecclesiae doctor a renowned teacher of the Church and Nazianzenus calleth Basilius the light of the word and Damascenus the light of the whole world and Theodoret saith Chrysostome is called totius orbis terrarum doctor the Doctor and teacher of the whole world all which titles saith evidently that antiquitie beleeved never a Pastor or Bishop not to bee a Pastor onely in relation to the one single Congregation whereof hee is Pastor but a Pastor in relation to the whole visible Church though by designation of the Church his ministery bee appropriated to one particular Church Thus it is cleare that our brethren deny all communion of Churches while they confine a visible Church to one onely single and independent Congregation subjected in its visible government to Christ Jesus immediatly and to no universall visible Church or Synod on earth Quest. II. Whether the Magistrate hath power to compell persons to a Church profession Anent Magistrates sundry things are questioned to make presbyteriall government odious And first our brethren complaine that our Churches are constitute by the authoritie of the Magistrate Robinson saith it was a presumptuous enterprise that people were haled against their will into covenant with God to sweare obedience to the protestant Faith being a profane multitude living before in grosse idolatry and that by the authority of the supreme magistrate for the commandement of the magistrate say they can make no members of the visible Church or of
Church which I grant is true and the end of the Ruler should be onely preservation of peace and the externall tranquillity of the Common-wealth yea I say from the Word of God that externall peace is too narrow an end and it doth belong to the second Table the Kings end as Nurse-father and his a like care is to preserve the first Table and as a Nurse-father to see that the childrens milke be good and wholesome though the milke come not from his owne breasts and so his power hath a kingly relation to all the Word of God and not to externall peace and naturall happinesse onely And the King as the King his end is edification and spirituall good of soules also but alwayes by a kingly power and in a coactive way by the sword whereas the Church are in their care of edifying soules to use no such carnall weapons in their warfare 2 Cor. 10. 4. For which cause that learned P. Martyr and 〈◊〉 Parker and also the Professors of Leyden say that Ministers deale with consciences of men Quoniam Spiritus Sanctus inquit Martyr vim suam adjungit cum praedicationibus orthodoxis the holy Spirit conjoyneth the power and influence of grace with sound preaching and the Magistrate doth onely exercise externall discipline And Parker reasoning against Whitgift and 〈◊〉 proveth well that the Church visible though externall yet is Christs spirituall Kingdome and that Church discipline is a part of Christs spirituall Kingdome and that the externall government of Christ by discipline is spirituall every way according to the efficient 1 Cor. 12. 1. according to the end spirituall â—dification Ephes. 4. 12. according to the matter the Word and Sacraments 2 Cor. 10. 3 4. according to the forme of working by the evidence of the Spirit 2 Cor. 2. 4. 13. And this is the cause I conceive why great Divines have said the object of the Magistrates power as a Magistrate is the externall man and earthly things because he doth not in such a spirituall way of working take care of the two Tables of the Law as the Pastor doth and yet the spirituall good and edification of the Church in the right preaching of the Word the Sacraments and pure discipline is his end It is true whether the blasphemer professe repentance or not the Magistrate is to punish yea and to take his life if he in seducing of many have prevailed but yet his end is edification even in taking away the life for he is to put away evill that all Israel may feare and doe so no more but this edification is procured by the sword and by a coactive power and so the Church power and the kingly power differ in their formall objects and their formall ends But Spalato speaketh ignorantly of Kings Who saith as the internall and proper end of the Art of painting the Art of sailing c. is not life eternall but onely to paint well according to the precepts of Art and to bring men safe to their harborie though the persons who are painters and sailers may direct works of their Art to life eternall so saith he the end of the kingly Art is not life eternall but onely the externall peace of the Common wealth hence inferreth he that there is no subordinatim betwixt the power of the Magistrate and the power of the Church but that they are both so immediate under God as the Church cannot in a Church way regulate the King as a King but onely as he is a christian man the Church may rebuke the King while as he abuseth his kingly power to the destruction of soules and that the Church power as such is not subordinate to the kingly power onely the King may correct with the sword the Pastors not as Churchmen and Pasâ—ors but as men who are his subjects But 1. whereas it is certaine the King in respect of politick power is the immediate Vicegerent of God and above any subject in his Dominions so doth the Bishop make the Shoe-maker the Painter the master-fashioner immediate unto God and censurable by none as they are Artificers even as the King is censurable by none as King and so the King is dishonoured who by office is the Lords annoynted and a little God on earth Psal. 82. v. 1. 2 The intrinsecall end of kingly power is no more the advancing of godlinesse and the promoving of the Kings daughter towards life eternall by the sincere milke of the Word as the Lords Vicegerent and Nurse-Father of the Church then the Painter as a Painter or a Sea-man as a Sea-man is to advance godlinesse for this mans intrinsecall and is onely a safe harbour and shoare to temporall lives not the harbour of salvation to soules and his end is onely a faire Image of Art in Paper or Clay not the Image of the second Adam and by this the King as King is interdicted of any Church businesse or care of soules to be fed by the Word or Sacraments to keepe them cleane if he looke to any of these as an end that is not the eye or intention of the King as King but of the King as a godly Christian saith Spalato hence to care for the spirituall good of the Church and the promoving of the Gospel is as accidentall as to say an excellent Painter such as Apâ—ies intendeth in his painting life eternall so the King by this looketh to the Law of God to Religion and the eternall happinesse of the Church by guesse by accident and as King hath neither chaire nor roome in Christian Synods nor a seat in the Church 3. If the meaning be that the King as King that is rightly exercisng the office of a King is subordinate to no Church power that is he cannot be justly and deservedly rebuked by Pastors that is most true but nothing to any purpose for so the Pastor as a Pastor Jeremiah as he doth truly and in the name of the Lord exercise the propheticall office cannot be deservedly censured nor punished either by the Church-synodrie or the King and Princes of the Land but thus way all members of the Church an I any one single beleever doing his duty should be as immediate and independent and highest next on earth to Christ as the King and his three Estates of the Honourable Parliament are in civill matters and as an Occumenick Councell or in our brethrens meaning independent Congregation which is against reason But if the meaning be the acts of a King as aberring from justice not as a King but as a fraile man may be censured and rebuked deservedly by Pastors in a Church way this way also the Pastor as a Pastor is not subject to the Church but onely as a fraile man and so nothing is said to the purpose in this more then the in the former But if the meaning be thirdly that which onely maketh good sense that the acts of the King abstracted from good or bad or as kingly or
makers and definers in Oecumenick Councels and Bishops and Pastors and Doctors have all a meere power of advising and counselling which certainely all Christians on earth sound in the faith except women have O whither are all the tomes of the Councels Oecumenick nationall and provinciall evanished unto 3. Kings justly by this are made Popes and more then Popes for Kings onely have a definitive voyce in councells whereas Papists give a definitive voyce to all the lawfull members of the councell no lesse then to the Pope Weemes hath a distinction to save the Kings invading the Church-mens place while as hee giveth to Pastors a ministeriall interpretation of Scripture in the Pulpit and to the King a decretive and imperiall power of interpreting Scripture in the Senat. But 1. there is no exposition of the word at all imperiall but onely ministeriall by the Word of God except that imperiall interpretation that the Pope usurpeth over the consciences of men and this is as Bancroft said that the King had all the honors dignities and preheminencies of the Pope as Calderwood observeth and yet Edward the sixth and Edward the eighth would neither of them take so much on them What difference betwixt a Sermon made by the King in the Senat and the Pastor in the Pulpit It is that same word of God preached only the Kings is imperiall and so must bee in his owne as King the Pastors ministeriall in the name of Christ the distance is too great The administration of the Sacraments may be imperiall due to the King also as a pastorall administration is due to the Pastors 4. In the government of Church there is nothing set downe of the King but of Pastors to feede the flocke Act. 20. 28 29. to edifie the body of Christ Ephes. 4. 11. to rule the house of God 1 Tim. 3. 2 3 4. 16. to feede the sheepe and Lambs of Christ John 21. 14 15 16. and alwayes this is given to Pastors and Elders I know that Kings are nurs-fathers to feed edifie and watch over the Church causatively by causing others so to doe but this will not content the formalists except the King command and prescribe the externall worship of God Tooker Bancroft Whitegift Laâ—celot Andreas Salcobrigiensis have a maine distinction here That Pastors and Elders rule the Church as it is an invisible body by the preaching of the word and administration of the Saâ—raments and of this government the foresaid places speake but as the Church is a politick visible body the government thereof is committed to the King Bancroft said all the externall government of the Church is earthly and Wâ—iâ—eâ—gyft and Bancroft two grosse Divines made for the court say tâ—e externall government of the Church because externall is â—â—spiâ—â—tuall and not a thing belonging to Christs externall kingdome â—aith Bilâ—â—n but this is 1 false 2. Popish 3. Anabaptisticall 4. â—yrannicall False 1. Because externall and vocall preaching and a visible administration of the Sacrament in such an orderly way as Christ hath instituted is an externall ruling of Church members according to the â—aw of Christ as King an externall ordaining of the worship is an externall ordering of the worshippers according to the acts of worship thus ordered as sense teacheth us but the externall ordaining of the worship to preach this not this to celebrate in both kinds by prayer and the words of institution and not in one kind onely is an externall ordering of Gods worship therefore as Kings cannot administrate the Sacraments nor preach so neither can they have the externall government of the Church in their â—ands 2. The feeding of the flocke by Pastors set over the Church by the holy Ghost Act. 20. 28. includeth the censuring by discipline even the grievous Woolves entring in not sparing the flocke but drawing disciples after them vers 29 30 31. and therefore Pastors as Pastors are to watch and to try those who say they are Apostles 〈◊〉 not but doe lie Râ—vel 2. 2. by discipline so this externall â—eâ—ding is externall governing committed to Pastors whereas inward governing is indeed proper to Christ the head of the Church 3. What doe not the Epistles to Timothy containe comman dements about externall government to bee kept inviâ—â—able by Timothy not as a King I hope but as a Pastor even 〈◊〉 the appearing of our Lord Jesus Christ 1 Tim. 6. 14. and this taketh away that poore shifâ— that the externall government of the Church as Tookerus saith was in the Apostles hands so long as persecuting Magistrates were over the Church but now when the Magistrates are Christians the case is changed but the government of all suâ—â— as Timothy is must bee visible externall and obvious to men as 1 Tim. 2. 1 2 3 4. 3. 1 2 3 4. â— 16. 1 Tim 5. 9. 1 Tim. 5. 19 20 21 22. 2 Tim. 2. 1 2 3 4. 2 Tim. 3 5. all which must bee kept untill the comming of Christ 1 Tim. 5. 21. 1 Tim. 6. 13. 2 Tim. 4. 1 2. 4. If externall government were in the Kings power then were it his part to rebuke publikely to excommunicate and to lay on hands upon the Timothies of the Church all which are denied by the formalists and are undoubtedly the Churches part as the Church Matth. 18. 17 18. 1 Tim. 5. 19 20 21 22 1 Tim. 3. 14. 1 Tim. 1. 20. 1 Cor. 5. 2 3 4 5. 5. Parker proveth well that the keyes are Christ as Kings ruling in word and discipline 2. This is popish for so doth the Papists teach as Stapleton and Becanus that the Pope quo ad externum infiuxum according to externall influence of visible government is head of the Church and Christ according to the internall influence of the spirit is the head of the invisible body of Christ and here the King is installed in that externall government out of which our Divines by Scriptures have extruded the Pope which is a notable dishonor done to Kings and as Parkerus observeth Joan. Raynoldus answereth that from two offices of the head which is to give life and influence of motion to the members and also to guide and moderate the actions externall of the body wee cannot make two heads and because the King hath some civill government about the Church wee cannot make two heads over the Church Christ one and the King another under him 3. This is Anabaptisticall for because the visible government of the Church is externall wee are not to cut off all necessitie of the ministery to feed and rule with ecclesiasticall authority and because the Prince is gifted and a Christian to give all to him for a calling there must bee from God for the King to governe the Church of Christ by Lawes and prescribing externall worship therein for Christ hath left Ephes. 4. 1 Cor. 12. 1 Tim. 3. men to bee feeders and governours of his Church by office whose it is to bee
act of justice at the direction of a Minister commanding him in Gods name to execute judgement impartially yet the King doth not an act of justice in the name and authority of the Church And that is true which Beâ—anus saith What the instrument doth the principall cause may do where the Vicar or Deputy and the principall substitutâ—r of the Vicar are both civill persons or are both Ecclesiasticall persons for in a large and unproper sense the nurse is a sort of deputy under the nurse father the Father may take care that the nurse give milke and wholsom milke to his child yet cannot the Father give milke himself The King may take care actu imperato as one intending in a Kingly way that Christs body bee edifyed that the Priests and Prophets feed with knowledge the Church and sister of Christ and so are the Priests under the King and at his command to feed and to feed with wholsome food the flocke and in obedience to the King all are to do their duty and his care is universall over all and his end universall That which is the end of Pastors Doctors Elders Deacons Lawyers Judges c. is in an universall intention the Kings end even Gods honor by pâ—â—curing in a regall way that all do their duty in keeping the two Tables of the Law and so is hee the great politick wheel moving by his royall motions all the under wheeles toward that same end yet cannot the King without sinne and being like a Bird wandring from her nest do that which is properly Pastorall so that the Office is not subordinate to him but immediately from God yet are the operations of the Office and to Preach tali modo diligently sound Doctrine subordinate to him but in a generall and universall way as hee is a kingly mover of all to keep the two Tables of the Law Neither did the King as Suarez saith one and the same way appoint both the High Priest and the civill Judge And Cajetan saith he decerneth the two chiefe heads of Church and Common-wealth but hee appointed not both for God appointed Amariah to bee High Priest and not the King but here is nothing to prove the Kings headship Asa reformed the Church and renewed the Covenant Ezekiaâ— reformed Religion also and brake in peeces the Brazen Serpent and all these in the case of universall apostasie and the corruption of the Priest-hood did reforme the Lords house breake in peeces graven Images but all this giveth to them no mixt Ecclesiasticall power of making Canons of ordaining and depriving Pastors Whereas some object That the care both of temporall good and spirituall good belongeth to the Magistrate therefore hee must have a power to make Church Laws See Pareus For his care cannot bee supreme if hee must rule at the nod and beck of Church-men I Answer the connexion is weak hee who hath the care of both the temporall and spirituall good of the people hee hath a nomothetick power to procure both these two goods it followeth no way for then might hee have a power in his own person to Preach and administrate the Sacraments this power procureth the spirituall good but such as is the care such is the power the care is politick and civill Ergo the power to procure the spirituall good must bee politick and civill 2. Neither is the King to do all at the nod and direction of the Priesthood blindly and without examination That is the blind doctrine of Papists wee hold that hee hath a regall power to examine if the Decrees of the Church bee just Orthodox and tend to edification For hee is the Minister of God for good and to take vengeance on evill doing And there is no just obligation to sinne hee is not obliged to punish with the sword well-doing but evill doing and the Church can oblige the Magistrate to do nothing but that which in case there were no Church Law and in case of the Churches erring hee should doe 2. They object He to whom every soule is subject he hath a power to make Church Laws about all good but all and every soule without exception of Apostles or Church-men is subject to the civill Magistrate Ergo. The proposition is proved from the Law of relatives for he to 〈◊〉 we are subject he may give Lawes unto us for our gâ—â—d See Pareus Answ. He to whom we are subject may give any Lawes or command any manner of way for our good I deny the proposition in that sense for then he might in the Pulpit preach the Commandements of God for our good He might give Laws under the paine of excommunication It is enough that he may give Laws by sanction and civill enacting of Church Laws and pressing us by the power of the Sword to doe our duty for the attaining of a spirituall good He to whom we are subject he may give Laws that is presse in a coactive way obedience to Laws that is most true but it proveth not a nomothetick power in the King 3. They object What ever agreeth to the Kingly power concerning the good of Subjects by the Law of Nations that doth farre more agreeth Kings by the Law of God For the Law of God doth not desir 〈…〉 â—e Law of Nations But by the law of Nations a care 〈◊〉 Religion belong th to the King for Religion by the Law of nature is indâ—â—ed and brought in by the Law of Nations As Cicero saith And therefore to a Christian Kingly power the care of Religion must be due Answer we grant all for a care in a civill and politick way belongeth to the Christian Prince but a care by any meane whatsoever by Preaching or by making Church Canons is not hence proved by no light of nature or Law of Nations in an ecclesiasticall care of Religion due to the Christian Prince but onely in a politick and civill way 4. All beleevers even private men may judge of Religion not onely by a judgement of apprehension but also of discretion to try what Religion is true and to be holden and what is false and to be rejected Ergo farre more may the Christian Magistrate definitively judge of Religion so he doe it by convenient meanes such as are sound and holy Divines and the rule of Gods word The consequence is proved because the faithfull Prince hath supreame power which is nâ—mothetick and a power to make Lawes Answer it is true all private beleevers may try the Spirits whether they be of God or not but hence we may as well conclude therefore Princes may preach and administer the Sacraments as therefore the Prince may define matters ecclesiasticall For a eivill coactive power giveth to no man an ecclesiasticall power except he be called thereunto as Aaron was 2. The meanes alleadged are the judgement of holy and pious Divines and the word of God but Moses whom they alleadge for a patterne of a civill ruler who
and inward senses and as i◠revealeth and discovereth the things of God according to that 1 Cor. 14. 24. But if all prophecy and there come one who is an unbeliever and an unlearned he is convinced of all and judged of all v. 25. and thus are the secrets of his heart made manifest and so falling downe on his face he will worship God and report that God is in you of a truth So here is Gods order how the word preached is a notifying marke discovering to an unbeliever the true Church It I would poynt out one of the Kings Courtiers by this that he hath a purple cloak and a blew scarf if the man to whom I notifie the Courtier do neither know what a purple garment is nor what a blew scarf is the marke shall be no marke to him yet are these sufficient markes in their owne nature if we suppose that no other Courtiers are in that manner apparelled Therefore I would difference betwixt notam notificantem notam notificativam a note that of its owne nature doth make a thing knowen or that which actually maketh a thing knowen to some The settled professed preaching of the Word is a note of the visible Church Ministeriall and that there either is or in Gods own time shall be some invisible Church of sanctified ones there 1. Because Deut. 4. 6 the hearing and doing of Gods Word maketh the Church of the Jewes a renowned and wise people in the fight of the Nations 2. The preaching of the Word and administration of the Sacraments are proper to the Church and distinguish them from other Nations Psal. 147. 19. Hee sheweth his word unto Iacob and to Israel his statutes and his judgments 20. He hath not dealt so with any Nation So Deut. 17. 29. 30 31 32. The Lords worship is so peculiar to his Church as it differenceth them from all others So Esd. 2. 8. 3. Esa. 59. last verse 3. The Church is defined Acts 2. 42. a company of these who professe truly and continue in the Apostles doctrine and breaking of bread 4. The planting and gathering of Churches is expounded to be teaching and baptizing Mat. 28. 19. 20. 5. Christs sheep heare his voyce in his own sent shepheards Joh. 10. 27. 28. 6 The Church is a company built upon the Doctrine of the Prophets and Apostles Eph. 2. 20. 7 The Church is the pillar and ground of truth 1 Tim. 3. 15. because the Church teacheth professeth and keepeth the truth So Augustine Tertullian Hierom. and Chrysostome will have us to seeke the true Church by the true Word of God and not by mens word Robinson objecteth first Profession of the truth made by men of lewd conversation maketh them not the Church because they deserve to be cast out of the Church but by men visibly and externally holy Mat. 3. 6. Acts 1. 38. Act. 2. 37 38. 1 Cor. 15. 1. Mat. 10. 40. 41. Acts 8. 12 13. Answ. These and many other places do strongly prove our poynt and especially that the profession of Simon Magus who before God deserved to be cast out of the Church Acts 8. is sufficient to make one a member of a visible Church Yea but none deserve in foro Ecclesiae in the Churches Court to becast out but such as either confesse scandalous sins or are contumacious or convicted judicially of the same before witnesses otherwayes the dearest to Christ do legally before God deserve all to be cast out Robinson saith The word in the Bible is no note of the true Church but the Word believed and obeyed for Papists have the Bible And Mr. Coachman saith the Philistims had the Arke amongst them and a Iesuit at a river side baptized with a skoop a thousand Indians were they for that a true Church and Papists saith our Authour have baptisme Ans. The like is objected by Socinus Theoph. Nicolaides Cattch Raccoviensis and by Anabaptists But first we make not the word and materiall Bible and naked seales the marks of the true invisible Church we are now disputing about the markes of a visible Church 2. We make not the naked presence of Word and Sacraments true markes of the Church but a setled professed erected feeding by shepheards feeding with knowledge we make a marke of the shepheards Tents which way neither Philistines nor Indians have the Word of God and for the Church of Rome we cannot deny but she retaineth so much of the essence of a ministeriall Church as maketh baptisme administrated by them to be true baptisme that is a valid seale though she cannot 〈◊〉 be called a true ministeriall Church Other two questions here are shortly to be discussed as belonging to this purpose as 1. whether discipline be a marke of the visible Church Mr. Robinson saith the power of censures is simply necessary for the being of the Church sundry of our Divines affirm it is So the learned Professors of Leyden and Ursin with Pareus Great Junius saith it is a note belonging to the Churches order ad decorum the Augustine confession leaveth it out from amongst the notes and so doth Calvin and Whittakerus make two notes onely Word and Sacraments Learned Beza maketh onely the preaching of the Word a note not excluding the other two I thinke Distinctions may help the matter 1. There is a power of discipline and there is a care thereof True Churches have a power given them of Christ and this Robinson proveth and no more yet the care to exercise the power may be wanting in a true Church 2. Distinct. Right discipline is not necessary for the essence of a visible Church All our Divines condemne Anabaptists and Pelagians who plead that righteous men onely and such societies as have right discipline to be true Churches 2. Novatians and Donatists came neere to them in this also as we may see in Augustine So Rich. Field Parker Cartwright make it necessary to the wel-being of the Church 1. Because it is not indifferent 2. Because it is commanded in Gods word 3. Discipline in the substantiall points is immutable 4. It is necessary in respect of the end And all this the learned Parker demonstrateth to be true But it is not necessary simply to the being of it as a City may be without walls a Garden without an hedge 3. Distinct. The power and right to discipline is a propriety essentiall to the Church and is not removed from it till God remove the Candlesticke and the Church cease to be a visible Church but the exercise may be wanting and the Church a true visible Church from which we are not to separate 4 Discipline is a necessary note and unseparable from a visible Church whole intire and not lame and imperfect But ◠Church may retaine the essence and being of a visible Church and yet have no discipline in actuall use or little and though want of