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
the King Judgeth by them and in them 2. This error is founded upon a worse error to wit that the supreme Magistrate had no power of life and death in Israel without consent of the people but certainly there are as specious and plausible reasons if not more specious for the peoples government in all civill matters then there can be for their Church-power of judging in the Church-matters and government therof Yet there is no ground for it 1. Because the Rulers only could not be charged to execute judgement in the morning to deliver the oppressed to execute judgement for the Fatherlesse and the VViddow nor can there be a promise made to establish the Kings Throne for obeying that Commandement as a Gods Word teacheth if the people have as great yea greater power in Judging then the Rulers have by this our Brethrens argument They say all the Believers at Corinth 1 Cor. 5. could not be commanded to cast out the incestuous person nor could they all be taxed for omitting that duty if they had not power to excommunicate 2. Neither can the Spirit of God complaint that the Judges builded Zion with blood and the heads of the house of Jacob and Princes of the house of Israel did abhor judgement and pervert equity as the Prophets say nor could they be condemned as roaring Lyons and evening Wolves as the Prophet sayth for the Judgeâ— might well be faultlesse when the poore were crushed in the Gate and Judgement turned into Gall and Wormewood because they cannot helpe the matter the people are the greatest part in caring matters in judgement 2. We see Davids practise in condemning the Amalckite out of his own confession not asking the peoples consent and in condemning to death Baanah and Rehab for killing Ishbosheth Solomon gave sentence against Adoniiah Ioab Shimei without consent of the people David pardoned Shimei contrary to the counsell of Zerviahs sons 3. If from the peoples witnessing and hearing of judgement in the Gate we conclude the people were Judges with the Rulers there was never a time when there was no King in Israel and no Iudge to put evill doers to shame but every man did what seemed good in his own Eys contrary to Scripture because all are a generation of Kings and Princes no lesse then the Ruler himselfe as Anabaptists teach By the Doctrine of our brethren I deny not but he that gathered stickes on the Sabbath was brought Num. 15. 33. to Moses and to Aaron and to all the Congregation but the Congregation signifieth not the common multitude For 35. Moses received the sentence from God and pronounced it and the Congregation stoned him to death And Numb 27. 1. The Daughters of Zelophehad stood before Moses Eleazar and before the Princes as Iudges and before all the Congregation as witnesses not as Judges but v. 6. 7. Moses gave out the judiciall sentence from the Lords mouth And 1 King 21. 12. Naboth stood in presence of the people to be judged but the Nobles and Princes were his Judges because v. 8. Iezabel wrote to the Nobles and Princes that v. 10. they should carry out Naboth and stone him to wit judicially and v. 11. The Nobles and Princes did as Iezabel had sent unto them And Ieremiah cap. 26. pleaded his cause before the Princes and people for v. 10. The Princes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Set down judicially in the entry of the new gate of the Lords House nothing can be gathered from the place to prove that the people judged but because Ieremiah spake to the Princes and the people who vers 24 were in a fury and rage against Ieremiah if Ahikam had not saved him from their violence CHAP. 4. SECT 4. QUEST 5. WHether there be no nationall or provinciall Church under the New Testament but only a parishionall Congregation meeting every Lords day in one place for the worship of God The Author in this first proposition denieth that there is any Nationall or provinciall Church at all under the New Testament for clearing of the question observe these 1. Dist. VVe deny that there is any diocescan provinciall or Nationall Church under the care of one Diocesan or Nationall Prelate or Bishop but hence it followeth not there is no visible instituted Church now but only a particular Congregation 2. Dist. VVe deny any Nationall typicall Church where a whole Nation is tyed to one publick worship in one place as sacrificing in the Temple 3. Dist. VVe deny not but the most usuall acception of a Church or visible meeting is given as the refutator of Tylenus sayth to a convention of people meeting ordinarily to heare the word and adminstrate the Sacraments Stephanus deriveth it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Cyrillus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As Causabon observeth so these who meete at one Sermon are called Ecclesia a Church and it is called Ecclesia concio sayth the Refutator of Tilen but this hindreth not the Union of more particular Congregations in their principall members for Church-government to be the meeting or Church representative of these many united Congregations 4. Dist. A Parish-Church materiall is a Church within such locall bounds the members whereof dwell contiguously togegether one bordering on the other our Brethren meane not of such a Church for as Paâ—â— Baynes sayth well this God instituted not because a company of Papists and Protestants may thus dwell together as in a Parish and yet they axe of contrary Churches a Parish-Church formally is a multitude who meete in manner or forme of a Parish as if they dwelt neere together in a place ordinarily to worship God as the 〈◊〉 of those who came together to celebrate the Lords Supper is called the Church 1 Cor. 11. 18. For first of all when ye come together in the Church I heare that there are divisions amongst you 〈◊〉 what have ye not houses to eat and drink in or despise ye the Church of God 1. Concl. If we shall evince a Church-visible in the Now Testament which is not a Parishionall Church we evince this to be false which is maintained by our Brothren that there is no visible instituted Church in the New Testament save onely a Parishionall Church or a single independent Congregation But this Church we conceive to have been no Parishionall Church 1. Because these who met dayly and continued with one accord in the Temple and breaking bread from house to house that is administrating the Sacraments together as our Brethren say were a visible Church But these being first an hundred and twenty as Acts 1. and then three thousand added to them Acts 2. 41. could not make all one single independent Congregation whereof all the members had voyce in actuall government Ergo they were a visible instituted Church and yet not a Parishionall Church The proposition is cleare The Church of Ierusalem was one visible Church and did exercise
together a visible act of government in sending messengers to 〈◊〉 Acts 15. 22. Then pleased it the Apostles and Elders and the whole Church our Brethren say the whole collective Church Men Women and Children at Ierusalem to send men of their own company to Antioch 23. And wrote Letters and some Decrees and Commandements to be observed Now the many thousands of the Church of Ierusalem by no possibility could meete aâ— one Parish in one materiall house to administrate the Lords Supper farre lesse could they be as is said Acts 2. 42. all continuing stedfastly in the Apostles Doctrine and followship our Brethren say in Pâ—rishionall or Congregationall fellowship and in breaking of bread and prayer nor could they dayly continue in the Temple and breake bread from house to house being all one Church or a fixed parishionall meeting in one materiall house Now it is cleare they were 〈◊〉 even after they exceeded many thousands in number in one Parishionall and Congregationall government as our Brethren would prove from Acts 15 22 23 24 25. And Acts 2. 42 43. Else how could they have all their goods common if there be not one visible government amongst them but this government could not be of one single Congregation for all who sold their goods and had all things common could not meete to give voyces in Discipline a judicatory of so many thousand Judges were impossible and ridiculous 2. Paul writeth to the Galatians where there were many Parish Churches Gal. 1. 2. as our Brethren teach yet doth he write to them as he doth to the Corinthians where our Brethren will have one Parish Church and writeth to them of uniformity of visible government that they meete not together to keepe dayes Sabbaths and yeers Gal. 4. 10. as the Iewes did that they keep not Iewish and ceremoniall meetings and conventions Gal. 4. 9. these Churches are called one lumpe in danger to be leavened as Corinth is a Parishionall lumpe in hazard to be leavened as our Brethren teach Now how could Paul will them that the whole lump of all the Churches and Congregations in Galatia be not leavened except he lay down a ground that they were with united authority to joyne in one visible government against the false Teachers suppose there were twenty sundry Kings in Brittaine and twenty Kingdoms could our friends over Sea write to us as to one Nationall lump to beware of the Spanish faction except they laid down this ground that all the twenty little Kingdomes had some visible union in Government and might with joynt authority of all the twenty Kingdomes concurre to resist the common Enemie Here that godly and learned Divine Mr. Baynes sayth Communion in government is not enough to make them one Church this sayth he maketh them rather one in tertio quodam separabili in a third thing which may be separated then one Church Government being a thing that commeth to a Church now constituted and may be absent the Church remaning a Church I answer this is a good reason against the Prelates Dioceseâ—n Church which as Baynes sayth well is such a frame in which many Churches are united with one head Church under one Lord prelate common Pastor to all the Pastors and particular Congregations of the Diocese as part aking of holy things or at least in that power of government which is in the chiefe Church for all the others within such a circuit Now the prelâ—tes frame of a properly so called Church under one Pastor being a Creature with a hundred heads having Church and pastorall care of a hundred little Congregations and Churches is a dreame for we know no such Church fed by a Prelate nor no such prelaticall Argos to oversee so many flocks nor doe we contend that the many Congregations united in a presbyteriall government doe make a mysticall visible Church meeting for all the Ordinances of God But union of many Congregations in a visible government is enough to make all these united Churches one visible ministeriall and governing Church who may meete not in one collective body for the worship of God yet in one representative body for government though worship may be in such a convened Church also as we shall heare The name of the Church I thinke is given to such a meeting Mat. 18. 17. Acts 15. 22. though more usually in Scripture the Church is a fixed Congregation convened for Gods worship now government is an accident separable and may goe and come to a mysticall Church but I thinke it is not so to a Ministeriall governing Church So the Church of Ephesus is called a Church in the singular number Rev. 2. 1. and all the Churches of Asia Rev. 1. 20. but seven Churches and Christ directeth seven Epistles to these seven and writeth to Ephesus as to a Church having one government v. 2. Thou hast tryed them which say they are Apostles and are not and hast found them lyers This was Ecclesiasticall tryall by Church-Discipline yet Ephesus contained more particular Congregations then one 1. Because Christ speaking to Ephesus only sayth v. 7. He that hath an Earâ— to heare let him heare what the spirit sayth unto the Churches in the plurall number 2. Because there were a good number of preaching Elders in Ephesus Acts 20. 28. 36. 37. and it is incongruous to Gods dispensation to send a multiude of pastors to over see ordinarily one single and independent Congregation 3. This I have proved from the huge multitudes converted to the Faith in Ephesus so huge and populous a City where many Iewes and Greeks dwâ—lâ— and where the Word of God grew so mighâ—â—ly Acts 19. 17 18 19 20. and Christ writeth to every one of the seven Churches as to one and yet exhorteth seven times in every Epistle that Churches in the plurall number heare what the spirit sayth Now as our Brethren prove that the Churches of Galatia so called in the plurall number were many particular Churches so doe we borrow this argument to prove that every one of the seven Churches who are seven times called Churche in the plurall number contained many Congregations under them yet doth Christ write to every one of the seven as having one visible Government 2. Concl. A nationall typicall Churchâ— was the Church of the Iewes we deny But a Church nationall or provinciall of Cities Provinces and Kingdomes having one common government we thinke cannot be denyed so Paul Baynes citeth for this 1 Pet. 1. 1. 1 Pet. 5. 2. Though we take not the Word Church for a my sticall body but for a ministeriall company But Acts 1. Matthias was elected an Apostle by the Church as our Brethren confesse but not by a particular Congregation who met every Lords-Day and in ordinary to partake of all the holy things of God the Word and Sacraments 1. Here were the Apostles whose Parish Church was the whole World Mat. 28. 19. Goe teach all Nations 2. In this Church were the brethren of Christ
the Church receiveth in as you say but the putting of Iudah and the strangers of Israel to this Oath was by the Kings authority who convened them 2. Chron. 15. 9. And Asah gathered all Judah and Benjamin and the strangers with them and they were compelled by the Royall sanction of a civill Law to this covenant v. 12. and they entred into covenant c. 13. That whosoever would not seek the Lord God of Israel should be put to death whether small or great man or woman 4. How were they all in conscience satisfied anent the regeneration one of another 1. Being such a number of Iudah Benjamin and strangers out of Ephraim Manasse and Simeon v. 9. Were 2. Gathered together and meet but one day 5. This covenant obliged young ones your covenant seekes no Church duties of little ones for to you they are not members of a visible Church 6. The place 2 Chron. 30. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yeild to God as servants Iunius humbly imploring his help as the same phrase is Lament 5. 6. we have served the Egyptians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Assyrians to be satisfied with bread neither doth the Text say in infinitive that yee may enter into the Sanctuary as if a renewed covenant were a necessary preparation before they could enter into the Sanctuary but it is set downe as an expresse Commandement of the King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enter yee into his Sanctuary and there is not a word of a covenant in the Text but only of the peoples keeping the Passover and though there had been a covenant of which the Spirit of God speaking so much of Iosiah's zealous Reformation would not have been silent it is not to a purpose Iudah was a visible Church before Hezekiah wrote Letters to them to â—ome to Jerusalem to keepe the Passover as is cleare ch 29. 17. they begun to sanctifie the House the first day of the first moneth and all the congregation worshipped 36. And Hezekiah rejoyced at their zeale and so there was a visible Church and the Passover was eaten the 14. day according to the Law also in all covenants renewed by the people of the Jewes the matter was done suddenly and all convened in a day when a voluntary preparation and evidenced regeneration could not be evidenced to the satisfaction of the conscience of all the people nor can this preparation be called Jewish and temporary for it is as morall to all who sweare Churches duties one to another as the covenant it selfe which our brethren say is of perpetuall equity And all these may be answered to the covenant Neh. 10. where there is no insinuation of Church duties but in generall 29. Yo walke in Gods Law and to observe and â—â—e all the Commandements of the Law and not to marry strange â—vives The apology saith it is to no purpose that the people 2 Chro 15. was a Church before this covenant because the place is not alledged to prove that a people are made a Church by entering into covenant with God but to prove that a decayed Church is restored by a covenant now the Church at this time was corrupted with idols sodomy c. Answ. 1. Yet it proveth well that this covenant is not the formall cause of a visible Church for a visible Church hath not its formall being before it hath its formall cause 2. The convening of all the people to sweare is an act of the Church visible now nothing can have operations before it have the formall cause 3. The Author saith who knoweth that all the Tribes of Israel were yet in covenant with God from the dayes of their Fathers Answer I think that it is easily knowne that they used and exercised many Church actions also and so were a Church visible of a promiscuous multitude and it is knowâ—n that none were excluded from this covenant none selected and chosen out as Regenerates who onely were thought fit to sweare this covenant and so that it is not your Church-covenant that all were forced to and commanded under painâ— of death to attest Our brethren as first our Author secondly the Apology thirdly the Author of the Church-covenant repose much on Isai. 56. 3. where the stranger is joyned to the Lord in a personall covenant for his own salvation for so the Text saith v. 3. 4. yet are they not joyned to the visible Church while they lay hold on the covenant that is to sweare a Church-covenant now that they are not members of the visible Church is cleare fâ—r Deut. 23. 1 2 3. The Moabit Ammonite though never so holy cannot be members of the visible Church because they are discharged to enter into the congregation of the Lord. 2. They complainâ— that they are not of the visible Church The Lord hath separated me from his people 3. Adjoyning of them to the visible Church is promised as a reward of their faith and obedience v. 8. even a Name in Gods House Hence it is cleare persons under the New Testament have a promise and propbecy thâ—â— if they be inwardâ—s joyned by faith God shall give them a Name of Church-membership amongst his people by swearing a Church-Oath or if they lay hold on the covenant of the Church Ans. 1. There is no churching here of strangers and Eunuches by Church-Oath but as Calvin Musculus Gualter Iunius observe the Eunuch and stranger are comforted that under the Messiâ—hs Kingdome they shall have no cause to complaine of their ceremoniall separation from Gods people and the want of some ceremoniall priviledges of that kind because the stranger and Eunuch shall have v. 5. an everlasting roome and honor in Gods Housâ— and the Son of the stranger a place in the Catholick Church v. 6. 7. so being they believe and obey But 1. v. 6. to lay hold on my covenant is not to lay hold on the Church-covenant give us precept promise practise or one syllable in Gods Word for this interpretation 1. v. 4. to take hold on the covenant is to believe the covenant and not to sweare a vocall Oath 2. To lay hold on the covenant saith Musculus is to keep the covenant and not to depart from it to live according to it saith Iunius and to rest on God to doe what is Gods will commanded in the covenant saith Calvin and Gualter and so all who spake sense on that place and never one dreamed of a Church-covenant before 3. God saith of it my covenant there is no reason then to call it a Church-covenant here more then Ierom. 31. 32. 33. Psal. 25. 10. Isai. 55. 3. Ierem. 50. 5. Zach. 2. 11. 4 Laying hold on the covenant is not an externall professed vocall visible and Church embracing of the covenant for then the Lord promiseth to the Eunuch the name of a faithfull visible fellow member in a congregation if he shall lay hold on the covenant and sweare it
Church-covenant betwixt the Pastor and stranger for the Church covenant is prior to the comming of this stranger and hath already constituted the Church in its entyre essence and operations though no stranger come at all and though that stranger never covenant to obey the Pastor and the Pastor never covenant to take care of that stranger 4. Whereas it is said It is a part of the liberty wherewith Christ hath made us free that every one choose his own Pastor I see not the truth of this in Scripture The people hath power to choose but that is a part of Christian liberty in this sense I see not the Prophets and Apostles exercised pastorall acts over many who made not choise of their Ministery yea they preached to them against their will and Paul preached as a Pastor to many in Corinth against their will and a faithfull Pastor may preach to many who never made choise of him for their Pastor and to whom the word is the savour of death unto death and to whom he hath vengeance in readinesse 5. There is no liberty purchased to us by Christ but such as is regulated by Gods Word and found reason a liberty of sole will in embracing or refusing a Minister is licence not liberty now in Christ we are called to liberty not to licence and if some of a congregation wanting the spirit of discerning upon prejudice refuse a called pastor to be their pastor yet if the most part of the congregation elect him he is a pastor to all and to those who refused him as Christ doth reigne in the word and Ministery over hypocrites in a congregation who say in their hearts we will not have this man to reigne over us yet here is a Ministeriall charge which a pastor hath lawfully over such as are not willing to submit to that ministery the power of electing a pastor is not infallible what if they or most of them upon sole groundlesse prejudice refuse such a man to be their pastor is he not their pastor because all consent not are we to thinke that Christ purchased a liberty in his bloud of refusing a called pastor nor can we thinke these who taught the doctrine of the Nicolaitans in Pergamus and these who held the doctrine of Balaam or that the woman Jezebel which called her selfe a prophetesse in Thyatira and seduced the people of God to commit fornication and to eate things sacrificed to Idols were received in Pergamus and Thyatira by a Church covenant nor hath it colour of truth that the faithfull there were satisfied in conscience with the conversion of Iâ—zabel and such as held the doctrine of Balaam and that they consented and did choose the Angell of the congregation of Pergamus and Thyatira as our brethren speake for their pastor and yet the pastors and Church are rebuked for not executing the censures of the Church over the followers of Balaam Revel 2. 14 15. and upon Iezabel the false prophetesse Ergo they are not all such materialls of a visible Church as our brethren say even saints by calling and a Church doth well take the charge of those who never offered their professed subjection to Christs Ordinances we are not to thinke that these who called themselves Apostles and yet were Lyers were visible saints approved in the sight of God to the consciences of the Church of Ephesus and that such did offer their professed subjection to the Angell and Church of Ephesus as you teach yet that Church tooke care of them by the censures of the Church and are commended therefore Revel 2. 2. Thou canst not beare them that are evill and hast tryed them which say they are Apostles and hast found them liers If a false teacher shall come to a congregation and be a hearer for some yeares and at length fall to and teach pernitious Doctrine will not the Church censure him labour to stop his mouth yea and excommunicate him that the spirit may be saved in the day of the Lord I thinke they cannot but exercise some Church censures and that the pastors convincing of such a gaine-sayer and a stopping of his mouth is the very pastorall charge layd upon Titus by Paul Tit. 1. 10 11 12. as is most cleare v 13. Rebuke them sharply that they may be sound in the faith 6. That place Ro. 14. is not rightly expounded for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to receive into Church-state by way of covenant but it is as Pareus saith amâ—â—ter placide instituere patienter tolerare to instruct him patiently in the Christian liberty about meates and dayes and so Beza take him in and far lesse slee not his company Marlorat institute fovete donec proficiat and so Calvin e Castellio opitulemini helpe him and the word is Philem. 12. receive him as my bowells not unto Church-state for Philemon was no pastor Question 3. VVhether or not it be lawfull for one or many particular Churches to sweare a plate-forme and prescribed vocall covenant called the confession of Faith of such a Church It is a fit place having spoken so much of a Church covenant to speake of a covenant of the faith of a Church our Brethren being asked what meanes have you to preserve unity and verity Answ. 1. We have say they Scriptures 2. The pastors Epkâ— 4. 11. and Gods promise to leade them in all truth Ierem. 32. 39. Ier. 16. 13. But this is not a right Answer for when we inquire of the meanes to preserve verity and unity we aske for the externall meanes whereby the Scriptures are kept from false glosses it is true the Scriptures keepe themselves from false interpretation but the Question is by what externall meanes doe the Scriptures keepe themselves from false glosses The answer is not right the Scriptures keepe themselves from false glosseâ— by keeping themselves from false glosseâ— Also the Question is by what meanes doe pastors keep unity amongst themselves It is not right answered that pastors by pastors keepe â—nity amongst themselves But we think a plat-forme say â—ur Brethren ibid of doctrine and discipline or a confession of Faith or doctrine according to godlines may be made by any Church or person but say they â—â— plat-forme to be imposed on our selves or others as a binding Rule â—f faith and practise so that all men must believe and walke according to that plat-forme without adding altering or omitting we doubt whether such be lawfull or convenient Whence our brethren conâ—emne the swearing or subscribing by Oath of a confession â—mposed or stinted by the Church Let these considerations be weighed 1. Distinction There is a principall and originall and formall â—round of faith which is the Word of God in the Old or New Testament this is the onely persit and formall ground of Faith 2. There is a secondary and materiall ground of Faith which is so far â— ground of Faith and practise as it agreeth with the VVord â—f God 2.
because of the apostasie of the whole Church and judgements upon them for their apostasie v. 38. And because of all this we make and write a sure covenant saith the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in toto hoe vertit Arias montanus nos excidentes fidelitatem Iudaei excudentes faedus fidele Iunius pro toto hoc pepigimus constitutionem now sinnes back-slidings and judgements may be and often are in all the Christian Churches 2. To sweare to the true religion the defence and maintenance thereof is a lawfull oath as to sweare to any thing that is lawfull and to lay a new band on our soules to performe holy duties where we feare a breach and finde by experience there hath beene a breach is also a dutie of morall and perpetuall equity therefore such a sworne covenant is lawfull I say not from this place that it is necessary that all subscribe with their hands a covenant because I thinke onely the Princes Levites Priests and heads of families did subscribe the covenant Nehem. 9. 38. but Nehem. 10. 28 29. The whole people all who had separated themselves from the Lands sinne and their strange wives even their wives their sonnes their daughters every one having knowledge and having understanding V. 29. They clave to their brethren their Nobles and entered into a curse and into an oath to walke in Gods Law If it be replied that there was in Israel no written covenant drawne up by a man and put in a mans stile language method and frame they did sweare to keepe Moses his Law I answer when we sweare a covenant our faith doth not relie upon words characters stile of language or humane method or any humane respects but upon the truth of God in that platforme and suppose we should swear and subscribe the Old and New Testament translated into our vulgar Language we doe not sweare to the translation characters and humane expression but to the matter contained in the translation and that because Iehovah our Lord hath spoken it in his Word And if this be a good argument why we cannot sweare a platforme then should none sweare a covenant at all or make any holy vow but those who understand the originall Languages in Hebrew and Greeke and yet the characters and imprinting is humane even in the original so all religious covenants and oathes should be unlawfull 4. Argum. What a Church or person is to suffer for or to believe and obliged to render account of to every one that asketh account of us that we may sweare and seale with our hands because what we are to suffer death for and the losse of temporall life for which we owe a reckoning to God by vertue of the â—ixt Commandement that is a matter of truth which we professe before God and men and our dying for the truth is a sort of reall oath that we are before God professing that truth is to be preferred to our life But we are to suffer if God call us even death for the true Religion Revel 2. 13. Act. 7. 57 58. Luk. 21. 15 16. Phil. 1. 20 21. â—nd the truth and we are obliged to believe and to give account thereof before all men and a reason of our faith and hope 1 Pet â— 15. Ergo we may sweare it Argum. 5. If an oath to the true Religion and forme of wholesome Doctine be a speciall remedy against backâ—iding and a meane to keepe off false and heretical doctrine then is such an oath lawfull but the former is true Ergo The Proposition is cleare Gods people say Nehem. 9. 38. Because of all this that is because they had done wickedly and were tempted still to doe more therefore they write and seale a Covenant and if false teachers teach Circumcision must be if weâ— would be saved then the Church may according to Acts 15. condemâ—e that false doctrine by the VVord of God and set downe Canons which the Churches are to observe and what they are to observe as warranted by Gods VVord layeth on bands upon the Conscience and what layeth on such a band that wee may binde our selves by oath to performe it being a speciall remedy lawfull against backsliding from the truth 6. Arg. Our brethren have their grounds and reasons against the swearing of confession common to them with the Arminians and Socinians and their Arguments are all one for Arminians censure the Belgick confession and the Palaâ—ines Catechisme and propound thirteene questions against it as the third question is An quaecunque dogmata in confessione Catâ—chisme tractantur talia sunt ut cuilibet Christiano ad salutem creditu necessaria sint And their seventh question is If such confessions may be called secundaria fidei norma a secundary rule of faith also all Confessions say they declare That Confessions serve not to teach what we ought to beleeve but what the Authors of these Confessions did beleeve Hence they reject all the determinations of the Orthodox Councels condemning the heresies of Arrius Eutiches Macedonius Apollinaris Sabelliâ— Samosateâ—us Pelagius and all the Oxthodox Confessions of the reformed Churches Secondly also upon these grounds they alledge in their Apologie There be few things to be beleeves that every sect may be the true Church so they beleeve some few Articles not controverted amongst Christians such as these Thâ— there is a God and that the Word of God is true c. Thirdly they will not condemne the Macedonians Arrians Anti-trinitarâ—â— Pelagians or others of fundamentall herefies Fourthly that one Church of Christians may be made up of Papists Protestants Anabaptists Macedonians Sabellians c. and all sects so they leade a good life according to the few Articles necessary to salvation may be saved and all may be saved of any sect or Religion Fifthly that to sweare Declarations Confessions Canons of Orthodox Councels is to take away the liberty of prophesying and growing in the knowledge of the Word of God and the praying for grace and light of the holy Spirit for the right meaning of Gods Word Sixthly that Athanasius spake amisse when he said of the Creed that it was to be beleeved of every one who is to bee saved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the same is the doctrine of the Socinians who doe in all these oppose all Confessions of Faith and all Orthodox Decisions Canons and determinations of Sinods So Socinus rejecteth all Synods all Confessions and Decisions even of the Church universall So Smalcius calâ—eth it a rejecting of the Word of God And Theol. Nicoâ—aides saith That it is enough to know things absolutely necessary for salvation and that the Churches determination cannot remove errours and heresies Our brethens first Argument against a Nationall Covenant â— If the doctrine contained in your platforme of Confession â—warve from the Scriptures then the imposing thereof is so farre unlawfull if the doctrine be according to Scripture the platforme is â—eedlesse the
Scripture being sufficient Ans. 1. This is the argument of Arminians Episcopius saith and expresly Smalcius Qui vnlt sensum scripturae ab ilâ—s confessionibus peti tacitè deserit scripta Apostolica traditiones humanas commendat And therefore such decisions are â—ay the Remonstrantes Pestes Ecclesiarum regni Anâ—christi idest tyrannidis fulcra tibicines Secondly this Arâ—ument may be as well propounded against the preaching of the Word all printed Sermons Commentaries and interpretation of Scripture as against a Confession For if the doctrine in Serâ—ons bee not agreeable to Scripture then in so farre as Ministers commend and command it to their hearers it is unlawfâ—ll if it be agreeable to the Scripture it is needlesse the Scriptures saith the Socinian Smalcius are sufficient Our brethren answer Preaching is an ordinance of God but a â—atforme of confession is not an ordinance of God Answ. A platforme as it is conceived in such a stile meâ—hod and characters and words is a humane ordinance Tali â—rie ordine and so is preaching but we sweare to no plat-â—orme in that consideration but a platforme according to the truth contained in it in which sense onely it is sworne unto is the Word of God as are systemes of Divinity â—ermons printed and Preached and so though preaching be an Ordinanced God as it is Rom. 10. 14. yet according to the words expression dialect method or doctrine it is an humane ordinance and so the Argument is against preaching as against our platforme Our Brethrens second Argument is The Platforme abridgeth Christian liberty to try all things and so though it be some means of unity yet it is a dangerous hinderance of some verity binding men to rest upon their former apprehensions and knowledge without libery to better their judgements Ans. 1. This in stile of language and truth of words is the very argument of Arminianâ— So in their Preface and in their Apology it selfe they say All liberty of prophecing and disputing against the Orthodox faith is taken away if men be tied and obliged to decisions and confessions of Churches and Synods Yea to make an end of controversies saith Episcopius otherwayes then by perswading is to bring a tyranny into the Church of Jesus Christ and wonderfully to bind if not to take away liberty of consciences So in their Apology they say confessions and decisions of Synods imposed by Oath and to be firmely believed arâ— contrary to the prayers of Saints where they pray that God would teach them his starutes and reveale his Law and Testimonies â—â— them and open their Eyes to behold the wonders of Gods Law But the truth is though these of Berea did well to try Pauls Doctrine if it was consonant to the Scriptures or not Yet Pauls Doctrine was the determination apostolick of Gods Spirit to the which they were firmely to adhere and their judgements are to be bettered in graduali revelatione creditorum â—â—â— revelatione plurium credendorum in cleare revelation of things revealed For so the children of God are to grow in grace and in the knowledge of our Lord and Saviour 2 Pet. 3. 14. After Christ is once revealed but not in believing in a new Christ or in believing of poynts contrary to the confession of faith The Argument presupposeth the Doctrine of the Arminians that there be a number of points in our confession of which we have no certainty of faith that they are Gods truth but are things controverted and being not fundamentall poynts may be holden or we may forsake them as false after better information Which indeed maketh our faith of Gods Word â—o full perswasion but as the learned professors of Leyden say a faith of an houre or a month or a yeare which we may â—ast away the next yeare And this is to deny all confessions and points of truth with pretence that the Spirit hath revealed new truth but how are these new revealed truths the Revelation whereof wee obtaine by prayer rather workes of the spirit of truth then the former poynts which wee retract No man by this can be rooted and built in the faith of any thing except in the faith of things simply fundamentall By which meanes all poynts at least many of them betwixt us and Papists Arminiaâ— Macedonians Sabellians Arrians Anabapâ—tiste are matters reconcileable and either side may be holden without hazard of salvation Neither is this definition of confessions any tyranny Because confessions are to be believed in so far as they are agreable to Gods Word and lay upon us an obligation secondary onely yet are they not so loose as that we may leap from poynts of faith and make the doctrine of faith arena gladiatoria a fencing field for Gamesters and Fencers The materiall object of our faith and the secondary ground and foundation thereof may be very well and is Gods Word primary is preaching confessions Creeds Symbols which are not serie ordine Scripturae and yet have wee certainty of Divine faith in these things because the formall object is because God so saith in hiâ— Scripture and wee believe these with certainty of Divine Faith under this reduplication because the Lord hath spoken these quoad sensum in true meaning though not in illâ scrie ordine But more of this hereafter CHAP. 6. SECT 6. Touching Officers and their election OUr Author laboureth to prove that Pastors and Doctors are different Officers which wee will not much improves but if the meaning be that they are inconsistent in one man person wee are against him 1. Because the Apostles in their owne persons and in feeding the flock 2 Tim. 3. doth both under the name of Overseers and Bishops and exercised both as they could according as they did finde the auditory 2. Because the formall objects the informing of the judgement and exhorting are not so different as that they should be imcompatible for if God give them gifts both for the Doctors Chaire and the pastors Pulpit as hee often doth what should hinder but the Church may call one and the same man to both the Pastor and the Doctors Chaire as hee is able to overtake both Author 1. Reas. 1 Cor. 12. 8. To one is given a word of wisdomâ— for direction of practice to another a word of knowledge for direction of judgement Ans. This proveth they be different gifts and Offices yet not that they are incompatible in one person as one may have both gifts given unto him as is cleare by experience 2 Reas. Author ib. Hee speaketh of diverse members of the Church as of diverse members of the naturall body v. 4. 5. All the members have not one Office it is the action of the Tongue to speak not to see Ans. The comparison holdeth not in all The eye cannot heare the eare cannot see yet the pastor may both see as pastor and heare and delate to the Church as the Churches eare the manners of
the affections And many are fitted to worke on the affections as Pastors who are not able to teach as Doctors in the Schools So hath Chrysostome and Theodoret observed upon these words Rom. 12. 7 8. Nor doth it move me much that Paul speaketh twice in one verse of the Deacon it is not unusuall to the Spirit of God in divers Scriptures so to doe as Prov. 1. Prov. 2. Psal. 119. How dangerous it is to affirme that all the Officers are not set downe in Gods VVord we may be taught by Papists for Estius giveth a reason why the Apostle setting downe 1 Cor. 12. 28. the Officers in Gods house hath omitted the Pope he answereth the Apostle is not here setting downe the degrees of the Hirarchicall Order for then he should have set downe Bishops Presbyters Deacons which be parts of that Order but onely he setteth downe some chiefe members of the Church indued with rare gifts and commenting on Ephes. 4. he saith The Pope is set downe under the name of Pastors and Doctors because he sendeth Pastors and Doctors to all the world and this was the reason why the Prelate was reputed a Pastor and the onely Pastor because though it was too base for him to preach yet he preached in and through poore Presbyters whom he sent And Salmeron moveth the question why 1 Cor. 12. 28. the Pope Cardinals and Patriarches are omitted in this place and we say Why are Bishops Archbishops Primates Metropolitans Deanes Archdeacons Chancellours Officials c. never once mentioned in the VVord of God But Salmeron answereth 1. They are implicitely set downe here and under the name of helps opitulations Paul hath instituted Deans Archdeans and the foure lesser orders And what else doe divers answer who teach that government 1 Cor. 12. 28. is but a generall and the Church in a prudentiall way under this may substitute and introduce such and such species of governments as they shall finde convenient as ruling Elders ruling Prelates and such like but I would gladly know why the Spirit of God hath particularly set downe the last specified Officers as 1 Cor. 12. 28. Apostles under which are no species of Apostles but onely such individuall persons Matthias Paul c. and hath also set downe Pastors in specie Doctors and Teachers in specie Ephes. 4. 11. under which there be onely such individuall persons who are Pastors and Teachers as John Epaphroditus Archippus Thomas c. and there is no roome left for the Church to subdivide Pastors or Doctors into such and such new spâ—cies as Popes Cardinals c. and yet under the generall of governments many species and new kindes of governments in a prudentiall way may be brought in If Christ have set downe the particulars of Pastors Prophets Apostles according to their last specified nature why hath his wisdome not beene as expresse and particular in all other offices necessary for feeding and governing the flocke of Christ a Pope a Prelate a Cardinall an Officiall would take as small roome in print and in Christs Testament as Apostle Doctor Pastor though I grant they doe take halfe so much more roome in the State and Parliament Of Deacons WE conceive according to Gods VVord Acts 6. that Deacons be of divine institution because when some poore widowes were neglected in the dayly ministration the Apostles appointed seven men of good report and full of the holy Ghost to take care of Tables and provide for the poore that the Apostles might give themselves to the Word and Prayer Object 1. There is not one word of Deacons Acts 6. not one word of the poverty of widows and these seven were but civill curators and tutors of the widows and not Church-officers for any thing that can be collected from Gods Word Answ. The equivalent of a Deacon in name is Acts 6. there are those who are not to preach the VVord but are to serve Tables 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and some did complaine because their widowes were neglected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if widowes were neglected through the want of a dayly Deaconry the Text must insinuate a Deaconry and a want of a Table to these widowes Secondly it is unknowne divinity that the twelve Apostles in a Church-assembly doe institute and that with solemne prayer and imposition of hands officers meerly civill to tutor widowes Thirdly the daily ministration was the want of sustenance as it is said That certaine women ministred to Christ of their substance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 20. 34. Yea your selves doe know that those hands have ministred to my necessities And is it like that the Apostles were civill curators to widowes before this time Object 2. It is evident from the Text that these Deacons were not of divine institution but of a meere temporary erection for the present necessity of the Church First it is said they were appointed Acts 6. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly they were erected upon occasion of the multiplying of the disciples Thirdly upon occasion of the poverty of widows and therefore when there be no poore there is no need of Deacons and so it is but an office of a temporary standing in the Church Answ. These words in those dayes are not so much referred to the institution of Deacons as to the order of the history Secondly to Satans malice who raised a schisme in the Church when the number of Disciples grew And thirdly are referred to the murmuring of the widows and they doe no more prove that Deacons are a temporary institution and brought in by the Church in a prudentiall way for the Chuches present necessity then the Lords Supper is concluded to be but a temporary and prudentiall institution of the Church because it is said In the night that Iesus was betrayed he tooke bread c. Secondly the occasion of the multiplying of Disciples the neglecting of the widows doth not prove that Deacons are a prudentiall and temporary institution for here I distinguish betwixt an occasion and a motive and cause divers Ordinances of God have both these As the occasion of writing the Epistle to Philamon was the flight of Onesmus a fugitive servant from his master and his willing minde to returne to him againe and upon that occasion Paul did write to Philamon but that will not prove that the Epistle to Philemon is but a prudentiall Letter and obliging for a time because the motive and cause why the holy Ghost would have it written was that it should be a part of Canonicall Scripture obliging to the second comming of Christ. The like I say of the Epistle to the Galathians written upon occasion of seducing Teachers who had bewitched the Galathians and made them beleeve they must be circumcised and keepe the Law if they would be justified in Christ Yet hence is not proved that the Epistle to the Galathians is but a prudentiall Letter and not of divine and perpetuall institution for the cause and motive
Persis oriens India omnes Barbarae nationes uâ—um Christum adorant unam observant regulam veritatis What were all these but such as after were called VValdenses And in the first ages Pius 2. saith ante concilium Nicenuâ—â— parvus respectus babitus fuerat ad Romanam ecclesiars before the Nicen councill little respect was â—ad to th Church of Rome See this learnedly Demonstrated by the learned Voetius and his reason is good Ignatius Ireneus Iustin. Martyr Clâ—m Alexandr Tertullian Cyprian speak not one syllable of popery or popish articles also Lucian Porphyrius Trypheâ— Cellus Sosymus Symmachus Iulian mockers of Reiligon would have spoken against transubstantiation one body in many thousand places worshipping of dead bones the worshipping of a Tree Crosse and dumbe images and bread a Pope who could not erre and they would have challenged and examined miracles and I adde if they scoffed at the Doctrine of these called after VValdenses as the confession beareth then were the Church of Waldenses though not under that name in their time The Jewes objected against the Fathers Tatian Theophilus Athenages Iustin Tertullian Alexand. Cyâ—rian Chrysostome Isiodorus Hispalensis Iulianus Poâ—nerius They objected all they could devise against the Christian Faith but not a word of poynts of popery now controversed Ergo popery hath not beene in the World then an 188. In the Time of Victor many opposed victors Tyranny and as Plessaeus and Doctor Molineus saith were called Schismaticks therefore and excommunicated Neither can Gretserus nor Bellarmine defend this but by lies and raylings Yea from the 4. to the 7. age saith Voetius produce one Martyr professor or Doctor See Augustine de side ad Petrum Ruffinus his exposition of the Creed Gâ—nnadius of the Articles of the Church Theodoret his Epitome Divinorum decretorum Cyrillus his tract de fide and produce one holding the popish Faith Clemens Romanus and Elutheriâ—s in the Epistle to the Bishops of France maketh all Bishops pastors of the Church universall Any who readeth Greâ—serus against Plâ—ssie may see in the 4. age that Baronius and Bellarmine cannot desend that appeale was made to the Pope in the councell of Carthage yea the Popes Legate brought Apiarius to the Councell that his cause might be judged there becausâ— the Pope could not judge it and that the Councell of Chalcedon was per precepta Valentiniani convened and that Canstantinople was equall with Rome That Simplicius Gâ—lasius and Symmachus were Judges in their owne cause and that Hormisda an 518. had no command over the Oâ—ientall Churches as may be seene in Baronius So Pelagius the 1. Ioan. the 3. and Pelagius the 2. were refused the honour of universall Bishops and could not helpe the matter See Gretser and Honorius must be defended as not denying two wills and two natures in Christ. See what saith Bâ—ronius of this The councell of Constantinople would not receive the worshipping of Images The best part of the Western Churches were against it The Churches of France Germany Italy Brittaine The councell of franckford of Paris so did they all refuse the power of the Pope So Occam Gerson Scotus in most poynts were not papists Nor Cajetan Contaren Almâ—in Ioa Major Caranza Therefore said Thuanus the Doctrine of the VValdenses were now and then renewed by 〈◊〉 and Hus and when Hildebrand came in all know what wicked new poynts hee brought in as in the Tomes of the councells may bee seene and Onuphrius sayth quod major pars antea parum in usu fuerit The greatest part of his novelty not heard before or little in use His Tyranny upon the consciences of Church-men forbidding marriage and over the Lords people may be seene in Sleidan In Lampadius and his forme of excommunicating the Emperour as it is written by Beruriedenses and Sigonius also Aventinus Gerochus Reicher spergeâ—sis Orthuinus Gratius and others can tell But ere I speake of this monster head I should not have omitted humble Stephanus the 5. To whom Lodovick the Emperour descending from his Horse fell down upon the Earth thrice before his feete and at the third time saluted him thus blessed be the Lord God who commeth in the Name of the Lord and who hath shined upon us As Theganus saith that Pashalis excuseth himselfe to the Emperour Lod. That hee had leapen to the Popedome without his authority which saith this headship is not supreame as Aimoinus saith who was a murderer of Theodorus The Roman Churches Seale-keeper and of Leâ— for having first put out their Eyes hee then beheaded them say the same Aimoinus Gregory the 4. caused Lodovick the Emperours sons to conspire against the Father and was upon that plot himselfe Sergius the 2. made an act that a Bishop should be convinced of no fault but under sevety and two witnesses Siconulphus a Prince desiring to have this Popes blessing came to Rome and kissed sayth Gretserus after Anastasius his precious feete Anguilbert Archiepisc. Mediolanensis departed out of the Roman Church for the pride of Rome and Simon of Sergius sayth Sigonius It was ordinary for all sayth Anastasius to kisse the seate of Leo the 4. Platina saith hee was guilty of a conspiracy against Gratianus a godly and worthy man to expell the French-men out of the Kingdome and bring in the Grecianeâ— Gretser the Jesuite saith their owne Platina is a Lyer in this Wee all know there was an English Woman-Pope called Ioanna betwixt Leo the 4. and Benedictus the 3. Bellarmine Baronius Gretser Lipsius will have it a fable Platina a popish writter is more to be believed then they all for hee affirmeth it as truth A great schisme arose in the Church because Benedictus the 3. was chosen Pope without the Emperours consent The Emperour did hold the bridle and lead the Horse of Nicolaus the 1. Gretser cannot deny this hee defended and maintained Baldvinus who was excommunicated by the Bishops of France because he ravished Iuditha the daughter of Câ—rolus Calvus Hee pleaded that there was no reason but the decretalls of the popes should be received as the Word of God but because they were not written in the bookes of Church-Canons for by that reason some bookes of the old and New Testament are not to be received as Gods Word Grets said these Epistles were equall with Gods Word and said they had neither these Epistles nor the Scriptutes authority from the holy Spirit but from the Church That the church was foure hundred yeeres ignorant of the authority of the Scriptures that hee himselfe was Jehova eternall and that Gratianus had inserted it in his distinct 96. That hee was God Adrian the 2. approved of Basilius his killing of Michael the Emperour his Father Onuphrius who observeth 26. Schisms of antipopes thinketh Schismatick Popes no popes as Benedict 5. and
their God can alter what he has spoken or lic Psal. 89 33 34 35. They can no more cease from being in Gods Favour or be cast off of God then the ordinances of Heaven can depart from before God then Heaven can be measured above or the foundations of the Earth searched out beneath Jerem. 31. 35. 36 37. Nor the Mountaines and Hills can be removed out of their places Esa. 54. 10. Or the World can be destroyed with the waters of Noah againe Or then God can retract his Oâ—th and promise Heb. 6. 18 19 20. But the visible Church of 〈◊〉 or that congregation or parish as our Brethren say of Rome Corinth Colosse Thessalonica Philippi and the seven Churches of Asia shall not endure as the dayes of Heaven yea they are all this day under horrible defection of Antichistian Idolatry and Turcisme and Judaisme if it be said the faithfull and believing of the visible Churches at Rome Corinth Colosse c. could no more fall away then the house of Israel and seed of David could cease to be Gods people I answer this is to flee to the invisible Church but the Professors of these visible Churches as Professors and in Church-state might fall away from the Church profession If they say they cannot fall from the sincerity of a true profession now yet they are aside and flee from the visible Professors and Churches visibility agreeing to the Church as visible to the Churches sincerity and invisible grace of constancy proper to the invisible Church and by this meaning none are the true visible Church nor members thereof but only such as have profession and withall sincerity of profession so Hypocrites though never so fairely inchurched have no power of the Keyes of censures of excommunication of admitting of Church members of Baptizing c. All which is very Anabaptisme that there is no visible Church on Earth but a company of truely and in foro Dei regenerated and converted persons and the onely redeemed of God and. 2. Our Divines in vaine contend with papists anent the visible Churches failing on Earth for most certaine it is except we hold with Arminians Socinians and Papists the apostacy of Believers neither the catholick Church nor a particular congregation of sincere Believers can fall into heresies and lose true and saving Faith But we hold that there is not a visible Church consisting of only visible professors never so orthodox but it may fall into fundamentall heresies and we give instance in the sometime orthodox and visible Church of Rome which hath fallen from the sound Faith and is become Bâ—bel and a whore and mother of fornications 3. A Church consisting of seven professors which our Brethren in this place say is a visible Church may have foure or five yea six hypocrites in it and yet the essence of a visible Church the nature of a Church-state Church-covenant the power and use of the keyes is 〈◊〉 in such a Church of seven for it is certaine Professon 〈◊〉 uniting themselves together in one Church-state are not led by an infallible and apostolick Spirit that they cannot erre inconstituting a visible Church but if they be fallible and obnoxious to error then in erecting a Church of seven five six and by the same reason all the seven may be in foro Dei in Gods Court yea and in an ordinary providence now with relation to the state of man fallen into sin often are unbelievers and unconverted persons and yet a visible Church performing all Church-acts of a visible profession Now if our Brethrens grounds hold good seven unbelievers are a company in covenant with God and can no more fall from the covenant and grace thereof then God can lie or alter that which is gone out of his mouth 2. The Church with whom the covenant is made and to whom the promises of the covenant are made is the Spouse of Christ his mysticall body the Sons and Daughters of the Lord God Almighty a royall priest-hood a chosen generation Kings and Priests to God but this is the invisible Church of elect believers not the visible Church of visible professors Therefore the invisible and not the visible Church is the first subject of all the priviledges of Christians and all the promises of the covenant The proposition is not doubted I prove the assumption The visible Church as it is such is a company of professors of the truth and connot be as it is such the Spouse of Christ and his Body 1. Because then Professors as Professors should be Christs redeemed Body which is openly false and against the Word of God for Rom. 9. 6. for they are not all Israel which are of Israel 2. Our Brethrens argument is strong to prove that the Church of Elders are not the true Church spoken of in the Word For say they the true Church is a flock that Christ hath Redeemed with his Blood Acts 20. 28. The Temple of the living God 1 Cor. 3. But the Church of Elders is not a flock of redeemed ones and Temples of the holy Spirit but in so far as they believe and are elected to glory and not as a flock of Elders are they redeemed so they say true Elders as Elders are not a part of the true Church nor the Church to whom Christ gave the keyes Mat. 16. But the Church making Peters confession So say wee the Church of visible professors as they are such are not the redeemed of Christ and Temples of the holy Spirit but in so far as they are Believers and the elect of God For if our Brethren say the Church as it is a company of visible Professors is also essentially the Church of Redeemed ones then only the Church of visible Professors and all the Church of visible Professors are redeemed of God but this is absurd and false Quod convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Brethren acknowledge there may be an hundred Believers and Temples of the holy Spirit who are a flock of redeemed ones and yet not be a company of visible Professors 1. Because they are not united say they covenant-wayes into a Church-body 2. Say they because of weakenesse and for feare of persecution men may hide their profession as many doe in the Church of Rome and yet be the redeemed of God and be the seven thousand who have not bowed their knees to Baal and our Brethren cannot say that all the visible Church are the flock redeemed of God for then should there be no hypocrites in the visible Church 3. In this our Brethren maintaine one of the â—â—ossest poynts of the Arminian Popish and Socinian Doctrine even that all visible Professors are chosen to glory redeemed of God and the children of the promise and that in Gods purpose the coveâ—ant of grace and the promises of the covenant are made to all and every one in the visible Church and that God hath an intention that Christ shall die for all and
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-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
that he may learne not to blaspheme 1 Tim 1. 12. That be may be gained Mat. 18. 15. Ergo he is not altogether cut off from the Church for delivering to Satan is medicinall not vindictive as the great Excommunication is which is called Anathema Maranatha which we cannot use but against such as have sinned the sin against the Holy Ghrist and is hardly discerned and I would think such an one as Julian the Apostate should be debarred from the communion of the word preached But these who are ordinarily excommunicated for contumacy and particular faults and not for universall Apostacy are not altogether excluded from all brotherhood of the Church 3. If the excommunicate person be excluded from all priviledges of Church-fellowship then also is he excluded from hearing the word as a sick patient under Church-medicine for it is a pastorall and so to our Brethren a Church-act that the Shepheard strengthen the diseased heale that which is sick bind up that which is broken bring againe that which is driven away seeke that which is lost Ezec. 34. 4. And feed the flock with knowledge as a Pastor according to Gods heart and a Bishop Jer. 3. 15. Act. 20. 28. 1 Pet. 5. 2. Jerem. 23. 1 2 3 4. Jer. 50. 7. Esay 56. 10. Zâ—ch 11. 9 10 11 12. It is a Pastorall act to preach with all authority reprove rebuke exhort with all long suffering and doctrine 2 Tim. 4. 2. 5. He should as a Pastor teach sound doctrine exhort convince the gainsayers and silence heretickes Tit. 1. 9. But seeing the excommunicated person is not excluded from hearing the word and the Pastor hath a Pastorall care of his soule and is to intend that his spirit may be saved in the day of the Lord 1 Cor. 5. 5. he cannot be utterly cut off from all Church-fellowship Also this Authour saith that Church-members are to be admonished and if we doe it not we hate them in our heart Levit. 19. 17. and if we warne not an Achan his sin is the sin of all Israel Now if an excommunicated brother remaine one whom we are to gaine and whose salvation we are to intend if he be an ordinary coworshipper in hearing the object of Pastorall and brotherly teaching and admonishing he cannot be wholly excluded from all Church-fellowship And this also proveth that these be members of the visible Church in some degree of Church-worship who yet are debaâ—red from the â—ealeâ— of the Covenant And it cannot be said that the excommunicated person ought not to rebuke his brother and not hate him in his heart as Levit. 19. 17. Penall excommunication looseth not from the Law of nature But our brethren make rebuking and mutuall exhorting one of another Church duties of watchfulnesse then is the excommunicated in some degree of Church-membership Nor can our brethren here reply with good reason Indians and Turks may heare the Word as well as the excommunicated person and therefore hearing of the word is no note of Church communion I answer the Turke and Indian must heare the word but at the by and not professedly but the excommunicated person by theâ—ty of his Covenant made in baptisme and that relation he hath to the Church under whose cure he is for the saving of his spirit and to that Gospel which he professeth is obliged to the Church-communion of publique hearing the Word yea and according to his oath given to be subject to the ministery of such a man whom he chose for his Pastor to give obedience to him in the Lord however in that one particular for which he is cast cut he hath failed against all the foresaid obligations 2. The Church as a visible Church exerciseth no medicinall acts upon Turks or Heathen persons and doth not repute them as Heathen but doth repute them to be Heathen Nor hath the Pastors any pastorall charge of Turkes and Heathens except they would desire to be baptized and professe the faith But the Church as the Church exerciseth medicinall acts of shunning Christian fâ—llâ—wship with the excommunicated and that with a continuated intention even when he is excommunicated that his spirit may be saved in the day of God and the Pastor hath a pastorall and so a ministeriall care and obligation of pastorall teaching admonishing and perswading him to returne to God 4. Neither doe we meane with Suarez and other Schoolmen that excommunication doth not so cut off a member as it removeth not that baptismall character or that passive power to receive the Sacraments or that the prayers of the Church are not offered of direct intention for the inwardly humbled and repenting excommunicated person while the sentence of absolution be pronounced by the Church as Soto Adrianus and Alanus thinketh because forsooth Innocentius 111. saith the excommunicated person though repenting and doing what he can to be reconciled to the Church yet without absolution from the censure he is mortuus Ecclesiasticè dead Ecclesiastically and so in Heaven also Though Navar Turrecremata Richard Anton. thinke the penitent excommunicated person is included in the generall desires of the Church in their prayers because it is not the intention of the Church to exclude a true and living member of Christs body from a communion spirituall with Christ. But our meaning is that the excommunicated person is deprived of actuall fellowship with Christ in the Seales of the Covenant as the Councell of Arausican A gremio 〈◊〉 matris Ecclesiae consortio totius Christianitatis climinaâ—us His sin is bound in Heaven yet so as the salvation of his spirit is intended by the Church see for this Augustine We understand not a baptismall character except regeneration and 〈◊〉 of sins which cannot be taken away by excommunication and therefore a morall claime to the holy things of God and that for that time and state is rather removed then any internall right to Christ. Therfore some say in this he loseth rather possessionem quam jus possession then right As a Nobleman for some offence of three dwelling houses that he hath is confined to one of the three so as he may not remove from that one yet doth he not lose right to the other two 5. Our brethrens doctrine is that none can be judged and excommunicated but those who are within the visible Church now none are within to them but such as are supposed to be regenerated and saints yea and more faithfull brethren not onely in profession saith our Authour but also in some measure of sincerity and truth Hence none are to be excommunicated and delivered to Satan but regenerated persons then it cannot be the Churches mind that the excommunicated persons are wholy cut off from the visible Church since they being the true matter of the Church as our brethren teach remains therefore a part of Christs body in covenant with God having right to the promises of the Covenant and so these to whom
reckoneth out divers offices in this body Now this is not one Congregation onely but that one Body of Christ whereof Christ is head this is the Catholick Church 2. What power ministeriall our Brethren affirme to bee given to a Congregation they say it is given to them under the notion of a flock of redeemed ones of the Spouse and body of Christ as they cite for this act 20. 28. Col. 1. 18. Eph. 1. 22 and under the notion of the City of God the Kingdome house and building of Christ but so they come to our hand for this reduplication or notion of a flock of redeemed ones of the body and spouse of Christ of the City Kingdome House Building agree first to the Catholick Church as is clear Col. 1. 8. Eph. 5. 25 26. 1 Tim. 3. 15. Eph. 2. 19 20 21 22. and secondarily only to a Congregation as it is a part of this universall flock 3. The whole Catholick Church visible is made one ministeriall body Cant. 6. 4. beautifull as Tirzah comely as the City of Jerusalem terrible as an army with banners By reason of their order of discipline and is there called an organicall body having v. 6 7 8. Eyes Haire Teeth Temples Locks and haveing particular Churchs under her three score Queens fourescore concubines and virgins without number Yet is it sayd v. 9. My Dove my undesiled is but one she is the only one of her Mother Ainsworth who here may be more then a witnesse sayth this one Church is the daughter of Jerusalem who is above and the mother of us â—ll Câ—ton a witnesse not inferior saith on this place The true catholick Church of Christ is the Mother of all reformed Daughters and that argument that our Brethren useth to prove a particular Church to be visible because of externall communion not in one House for that is accidentall to visibility one congregation may meet in three caves of the Earth in time of persecution and yet remaine one congregation holdeth good in this catholick church made up of so many organs as a congregation is formed 1. Begetting by the Ministery of the word daughter-Churches to God as they say a congregation doth nor is it enough to say Ierusalem is not one by externall government and order of Discipline because they cannot meet together to exercise Discipline but shee is one invisibly because shee hath one Faith one Lord one Baptisme one Spirit one Hope of glory For the Text sayth they have one and the same Organs Teeth Eyes Haire Temples Locks they are one Ierusalem and compact City one Army terrible by the Sword of of discipline 2. We do not say to make them one visible church that they must have one visible actuall government in externall order for when of a congregation of 60. their be 30 absent through sicknesse and the busines of a lawfull calling they are one Church visible though in one metting you cannot see them all with one cast of your Eye and when the church of Ierusalem exceeding in number ten thousand did meet in part from House to House that is in sundry Houses yet continuing in the same doctrine of the Apostles and in fellowship and in breaking of bread and in prayer Acts 2. 46. 32. our brethren will say they are one church And therefore the power of Discipline and the exercise of the Word Seales and Discipline in parts is sufficient to make one visible catholick Church 4. To that Church hath Christ given as to the first church the ordinances and ministery which he principally intendeth to perfit to gather and to bring to the unity of faith in a perfit body by these ordinances and that Ministery because the wisdome of Christ hath not given his Ministery and Ordinances to the catholick Church intending principally to save them except he give them a power in that Ministery to the first subject which being put forth in acts may compasse that end But Jesus Christ principally intends to perfit to gather to bring to the unity of faith in a perfit body by these ordinances and Ministery the whole catholick visible church and secondarily only this or this particular congregation Ergo Christ hath given to the whole catholick Church as to the first Church the ordinances and Ministery and so in this Mioistery catholick hee ha h given the Keys to this catholick Church visible as to the first Church 5. I prove it thus when ever Chrst giveth gifts to a whole he giveth it to the whole by order of nature before he give it to the parts of that whole as is cleare by induction He gives Christ a gift to the whole Church by order of nature first to the World Joh. 3. 16. Then to this or this believer of the World So he giveth redemption and grace by order of nature first to his Church in generall Eph. 5. 25. Christ dieth first for his Church not this or that single company or particular person first for His sheep that is the whole flock Joh. 10. v. 11. then for this or this company or this of this straying sheep He came to seeke and save first the lost Luk. 19. 10. then this or this lost man He died first to gather together in one not one man onely yee not the nation of the Iewes onely but to gather together in one all the Children of God which were scattered abroad Ioh. 11. 25. and he is a propitiatiou by order of nature First for the sinnes of the whole World 1 Ioh. 2. 1. and then secondarily for our sinnes so hath hee given the gifts of Apostles Prophets and Teachers first to and for Saints in common and in generall and not for this and that Saint or for this company of Saints at Ephesus Now that particular Congregations are parts of the great visible Church I prove and first that they are parts visible of a Presbytery or a circuit of Congregations within the locall bounds of a Presbytery I make good thus Those who have one common necessary object of externall government in Church-affairs those are a whole visible community gifted with power from Christ to rule in that common and necessary object of government and this and this portion of this whole community must be parts of that whole But those Congregations within the locall bounds of the circuit of a Presbytery have one common necessary object of externall government in Church affaires Ergo those Congregations in such a circuit must be parts of this whole The major I take from our Brethren who therefore make a particular Congreation to be one in respect of ordinary meeting to partake of word seales and to transect matters of jurisdiction amongst themselves but this agreeth to many congregations within one circuit for they meet occasionally one with another in hearing the word and receiving the seales and for the assumption I prove it thus all those congregations have these particulars of externall government in Church affaires which they cannot
either the power of good counseling in these two Churches or their good counsels but do much confirme and strengthen them Object 7. It is absurd that there should be a Church in a Church and two distinct kind of Churches or a power above a power a Jurisdiction above a Jurisdiction a State above a State as Master and Servant and Father and Sonne so there is here a governing and a commanding Classicall Presbytery and a governed and commanded Classicall Church and in a politicall consideration formally different now where there bee two different States there be two different names Titles and Adiuncts as 1 Cor. 12. 28. GOD hath set some in the Church first Apostles secondarily Prophets So it is said Genesis 1. GOD made two distinct Lights a greater Light to serve the Day and a lesser Light to rule the Night But the Scripture maketh no mention of greater or lesser Presbyteries wee have the name of Presbytery but twice in the New Testament and in matter they differ not for these same Elders are the matter of both in form they differ not for the same combination and union is in all they differ not in operations for the superior hath no operations but such as the inferior can exercise for because a Pastor exhortâ—th a Pastor comsorteth we doe not make two kindes of Pastors if wee cannot finde a distinction betwixt presbyter and Presbyter how can wâ—e 〈◊〉 a distinction betwixt Presbytery and Presbytery Hath the Wisdome of Christ left these Thrones in such a confusion as by Scripture they cannot be knowen by Name Title Nature Operations And if there be a power above a power wee have to aâ—end to a Nation and so to subdite a whole Nation and their consciences to this Government and we are to put a Kingdome within a Kingdom Answ. A Church-Congregationall within a Church-Classicall is no more inconventent then a part in the whole an Hand in the Body and that is a lesser body in a greater and our Brethren call the people a Church and the Elders the Elders of the Church and what is this but a Church in a Church 2. A power above a power is not absurd exâ—ept it be a Church-power so above a Church-power as the Superior power be privative and destructive to the inferior as the Popes power distroyeth the power of the Chuâ—ch Universall and the prelates power destroyeth the power of the 〈◊〉 where of he is pretended Pastor But the power of the presbytery is Aâ—xiliarte and cumulative to helpe the Congregation not privative and destructive to destroy the power of congregations Secondly a power above a power in the Church cannot be denied by our Brethren for 1. In the Eldership of a â—â—â—gle Congregation the Eldership in the Court hath a power of Jurisdiction above a power of order which one single Minister hath to preach the Word and administrate the Sacraments for they may regulate the Pastor and censure him if he preach hereticall Doctrine is not this a power above a power yea two Elders in the Court have a power of Jurisdiction to governe with the whole prebsytery but the power of the whole presbytery is above the power of a part But to comâ— neerer The Apostles and Elders at Ierusalem met in a Synod have a power in dogmaticall poynts over the Church at Antioch and others and our Brethren say that the Church at Antioch might have in their inferiour Synod determined these same poynts which the Synod determined at Ierusalem her 's power above power Thirdly we doe not see how they be two or divers indicatures formally and specisically different in nature and operations for they differ onely in more or lesse extension of power as the reasons doe prove as the power of government in one City or Borough doth not differ formally from the power of the whole Cities and Boroughs incorporated and combined in one common Judicature and the power of two or three or foure Colledges doth not differ from the power of the whole combination of Colledges combined in the comm on Judicature of the Universities so here the powers of the inferior Judicatures do differ from the Superior onely in degree and in number of members of the Judicatures the policy divine is one and the same though the Superior can exercise acts of Jurisdiction different from the Acts of the inferior in an ordinary way such as are ordination of Pastors and excommunication where many Churches are consociated though where this consociation is not Ordination and Excommunication may be done by one single Congregation also to argue from the not distinction of Names Titles and Adjuncts of the Iudicatures is but a weake Argument because Congregationall and presbyterian provinciall and a nationall Church-Body make all one body and the inferior is but a part and member of the Superior and thefore it was not needfull that as Apostles and Prophets and the Sun the greater light by name and Office is distinguished from the Moone Gen. 1. the lesser light that Congregation and Presbyter should be distinguished by Names and Office and Titles in the Scripture for a Prophet is not formally a part of an Apostle but an Officer formally different from him and the Moone is not a part of the Sun as a Congregation is a part of the Classicall Church so Mat. 18. the Scripture distinguisheth not the people and Elders in the word Ecclesia Church as our Brethren will have then both meant in that place Mat. 18. Teil the Church Now we say as they doe to us in the like we are not to distinguish where the Law doth not distinguish But the Scripture sayth Mat. 18. The Church that the offended hath recourse unto is that Church which must be obeyed as a Judicature and spirituall Court but the people is neither a Judicature nor any part thereof And 2. Of that Church Christ doth speake that doth actually bind on Earth and loose on Earth and that by the power of the Keyes but the people neither as a part of the Court doth actually bind and loose on Earth by power of the Keyes 3. Christ speaketh of that Court and of that Church which doth exercise Church-power on Earth under the title of binding and loosing but we find not a Church in the face and presence of the people binding and loosing under the name of the Church in the Word of God Shall we use such an insolent signification of the word Church as the Word of God doth not use and Lastly I say of these of Corinth gathered together convened together in the Name of the Lord Jesus with the Ministeriall spirit of Paul and with the power of the Lord Iesus these cannot be the Church excommunicating before the people The Text destinguisheth not the Court of Elders who hath the power of Jurisdiction from the people and all these to whom he writeth and who were puffed up and mourned not for the scandall have no such power of Jurisdiction nor can the
Elders as well as the Apostles convened to consider about this matter and Act. 21. 18. 25. All the Elders of Jerusalem with James take on them these acts as well as the Apostles and they are the decrees of the Elders no lesse then of the Apostles Act. 16. â— 4. a derivation of the immediate impiâ—ing Spirit to â—â—â— Elders and by them as fellow-members of the Synod to the Apostles and a derivation of this immediat Apostolick spirit by the Apostles to the Elders to make them also infallible is unknowne to Scripture for one Prophet did not immediatly inspire another and one Apostle did not immediatly inspire another wee read not in the Word of any such thing and therefore it is said Act. 15. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And when there had beene much disputing Peter sâ—â—d up All who interpret this place say even Papists not exâ—pted as Salmero com in 〈◊〉 Salmeron Lâ—â—mus â— Lorinus Cornelius a lapt Cornelius a lapide and others on the place that when there is not consultation and disputing on both sides to find out the truth but an absolute authoritie used by commanding the proceeding of the counceil is rash saith Salmeron now the Prophets were immediatly inspired without any consultation with men in delivering Gods will and they saw the visions of God as it is said And the Word of the Lord came to Jeremiah to Ezechiel to Hosea c. and bee said c. yea when a propheticall spirit came upon Baâ—â—m Num. 24. bee seeing the visions of God hee prophecied directly contrary to his owne carnall mind and to his consultation with Balâ—â—k now it is cleare that the Apostles what they spake by the breathings and inspirations of that immediatly inspiring Spirit is no lesse cannonick Scripture then the prophecies of the immediatly inspired Prophets who saw the visions of God and therefore 2 Pet. 1. 16 17 18 the voyce that the Apostles heard from heaven This is my beloved Sonnâ— in whom I am well pleased is made equall with the word of prophâ—cie and propheticall Scripture which the holy men of God spale â— they were moved by the holy Ghost v. 19 20 21. and 2 Pet. 3. 16. Pauls Epistles are put in the classe with other Scriptures v. 15 16. now all Scripture 2 Tim. 3. 16. is given by divine inspiration and 2 Peter 3. 2. puteth the words of the Prophets and Apostles in the same place of divine authority 2 Pet. 3. 2. That yee bee mindfull of the words which were spoken before by the holy Prophets and of the commandements of us the Apostles of the Lord and Saviour whence to mee this synodicall consultation is not Apostolicall but such as is obligatory of the Churches to the end of the world and a patterne of a generall Synod 6. This assembly is led by the holy Spirit as is cleare v. 25. 28. but this is not the holy Spirit immediatly inspiring the Apostles as Apostles but that ordinary Synodicall spirit to borrow that expression that is promised to all the faithfull pastors and rulers of the Church to the end of the world because the immediatly inspiring spirit comming on Prophets and Apostles in an immediate inspiration did necessitate the Prophets and Apostles to acquiesce and prophesie and to doe and speake whatsoever this spirit inspired them to doe and to speake but this spirit spoken of v. 28. doth not so but leaveth the assembly to a greater libertie because the assembly doth not acquiesce to that which Peter saith from Gods Word v. 7 8 9 10 11. nor doth the Assembly acquiesce to what Barnabas and Paul saith v. 12. but onely to that which James saith v. 13 14 15 16 17 18. but especially to his conclusion which hee draweth from the Law of nature not to give scandall and from the Scriptures cited by himselfe and by Peter v. 19 20. Wherefore my sentence is saith James c. and this clearely is the sentence of James as a member of the Synod v. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is an expression clearly insinuating that the judgement of James though it was not contrary to that which Peter Paul and Barnabas had spoken yet that is was somewhat diverse from them and more particular and the very mind of the holy Ghost which the whole Synod followed and therefore though Peter and Paul spake truth yet did they not speake that truth which did compose the controversie and this is to mee an argument that they all spake as members of the Synod and not as Apostles 7. The immediatly inspired Apostolick Spirit though it may discourse and inferre a conclusion from such and such premisses as Paul doth Rom. 3. 28. and hee proveth from the Scripture Rom. 4. 4. 5. 6. that wee are justified by saith without workes and 1 Tim. 5. 17. 18. and Act. 9. 22. Act. 24. 14. 17. and so doth Christ reason and argument from Scripture Matth. 22. 31. Luk. 24. 25 26 27. and so have both the Prophets and Apostles argued yet the immediatly inspired Spirit of God in arguing doth not take helpe by disputing one with another and yet doth not obtaine the conclusion in hand but here Peâ—â—â— and Paul argue from Scripture and they prove indeed a true conclusion that the Gentiles should not keepe Moses his Law as they would bee saved yet they did not remove the question nor satisfic the consciences of the Churches in their present practise for if James had not said more then the Churches had not beene sufficiently directed in their practise by the Synod and for all that Peter and Paul said the Churches might have eaâ—â—n meates offered to Idols and blood and things strangled which at that time had been a sin against the Law of nature and a great stumbling block and a scandalizing of the Jewes Except therefore wee say that the Apostles intending as Apostles to determine a controversie in the Church they did not determine it which is an injury to that immediatly inspiring spirit that led the Apostles in penning Scripture wee must say that Peter Paul and James here spake as members of an eccleâ—iasticall Synod for the Churches after-imitation 8. If the Apostles here as Apostles give out this decree then it would seeme that as Apostles by virtue of the immediatly inspiring spirit they sent messengers to the Churches for one spirit directeth all and by this Text wee should have no warrant from the Apostles practise to send messengers to satisfie the consciences of the Churches when they should bee troubled with such questions now all our Divines and reason doth evince that a Synod may by this Text send messengers to resolve doubting Churches in points dogmaticall for what the Apostles doe as Apostles by that power by which they writ canonick Scripture in that wee have no warrant to imitate them 9. I propounded another argument before which prevaileth much with mee The Elders of an ordinary Presbytery and Churches such as conveened at this Synod cannot be
collaterall actors with the immediatly inspired Apostles for the penning of Canonick Scripture but in this Synod not onely Elders but the whole Church as our reverend brethren teach were actors in penning this decre Act. 15. 28. Ergo this decree is Synodicall not Apostolick I have heard some of our reverend brethren say all were not actors in the decree pari gradu authoritatis with a like degree and equall authoritie every one according to their place did concurre in forming this decree I answer it cannot bee said that all in their owne degree saw the visions of God and all in their owne degree were immediatly inspired to bee penmen of Canonick Scripture for Paul in penning this The cloake that I left at Troas bring with thee and the Parchmenâ—s was no lesse immediatly inspired of God then were the Prophets who saw the visions of God and then when hee penned the 1 Tim. 1. 15. That Jesus Christ came into the world to sâ—â—â— sinners except wee flee to a Popish distinction which Duvallius and Jesuits hold that all and every part tota Scriptura and totum Scripturae is not given by divine inspiration because say they the Apostles spake and wrote some things in the New Testament as immediatly inspired by God as did the Prophets but they spake and wrote other things 〈◊〉 necessary with an inferiour and Apostolick or Synodicaâ—â— spirit which the Peâ—e and Church may decree in Synods to â—ee received with the like faith and subjection of conscience as if the Apostles had written them 2. You must say there was two holy 〈◊〉 the penning of the decree one immediatly inspiring the Apostles another inferior assisting the Elders or at 〈◊〉 diverse and most different acts of that same hoâ—y 〈…〉 way inspiring the Apostles and in a fallible way inspiring the Elders But with your leave Act. 21. 24. The ordinary Iâ—esâ—ytery at Ierusalem by that same Synodicall spirit by which they orâ—aine Paul to purifie himselfe doe ascribe to themselves this decree v. 25. 3. Wee deâ—ire a warrant from Gods Word of commixion of immediatly inspired Apostles as immediatly inspired with Elders assisted with an ordinary spirit for the pâ—â—ning of Scripture 10. Wee thinke the Presbytery of Jerusalem as an ordinary Presbytery Act. 21. 18. and contradivided from the Church of Jrusalem v. 22. The multitude must needs come together for they heare that thou art come did ordaine Paul to purifie himselfe and it is cleare Paul otherwise would not have purified himselfe and therefore hee did not by the immediatly inspired spirit purifie himselfe and obey their decree which was grounded upon the Law of nature not to scandalize weake beleevers v. â—0 21. and bt this same holy spirit did Paul with other of the Apostles write this decree as is cleare v. 25. 11. If the Apostles did all in this Synod as immediatly inspired by God then should the Synod have followed the determination of any one Apostle of Peter and Paul as well as of 〈◊〉 for the immediatly inspiring spirit is alike perfect in all â—â—s determinations but it is said expresly v. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Then it seemed good to the Apostles c. and so to 〈◊〉 and Peter and Paul to follow the sentence of James 〈◊〉 the rest of the Apostles now if James spake as an immediately inspired Apostle and not by vertue of that Synodicall Spirit given to all faithfull Pastors conveened in a lawfull Synod then should James have acquiesced to what Peter and Paul aid and not to what hee said himselfe and Peter should have acquiesced to what hee said and Paul to what hee said â—â— every inspired writer is to obey what the immediatly inspiring Spirit saith and then there was no reason why the Synod should rather acquiesce to what Peter and Paul said who spake of no abstinence from blood and things strangled then to what James said Ergo by the Apostles consequence v. 24. we gave â—â— such commandement that you must bee circumcised Ergo you should not bee circumcised so this consequence is good Peter and Paul speaking as Apostles gave no commandement in this Synod to abtaine from blood Ergo by the like consequence the Synod was not to command nâ— abstinence from blood which consequence is absurd Ergo they command not here as Apostles 2. The Synod should have been left in the midst to doubt whether shall wee follow Paul and Peter who speake and command nâ— abstinence from blood and things strangled oâ— shall wee follow James who commandeth to abstaine from blood and things 〈◊〉 for all here command as immediatly inspired Apostles and what the Apostles judge lawfull and command as Apostles that must the Churches follow and what they command not that by an immediatly inspiring Spirit they command not as is cleare v. 24. and that also must the Churches not follow therefore I thinke we must say they did not here speak as Apostles 12. These words v. 24. Some who pervert your soules say you must bee circumcised and keep the Law to whom wee gave no such commandement doe clearely hold forth what the Apostles as Apostles command in Gods worship that the Churches must doe what the Apostles as Apostles command not in Gods worship that the Churches must not doe whence they teach 1. That an Apostolicke commandement of any one Apostle without any Synod might have determined the question to what use then doth a Synod conduce Ergo certainly either the Synod was convened for no use which is contrary to Gods Word Act. 25. 2. 6. Act. 16. 4. 5. it served to resolve the controversie and edifie the Churches Act. 16. 4. They delivered them the decrees c. 5. And so the Churches were established in the saith and increased in number daily or then the Synodicall commandement and so the Synodicall spirit spoken of v. 28. must bee some other thing then the Apostolicall commandement and the immediatly inspiring spirit 2. The Apostles gave no positive commandement to keep Moses his Law as Apostles nay nor to keepe any part of it they did not as Apostles forbid before this Synod that the Gentiles should abstaine from blood and things strangled which were Mosaicall Lawes before this Synod yet now they give a commandement to keepe some Mosaicall Lawes in the case of scandall hence wee must either judge that now as Apostles they command in positive commandements the keeping of Moses his Law contrary to what they say for their not commanding to keepe Moses his Law is a commanding not to keepe it observe this or then their commandement here is but synodicall and so far binding as the case of scandall standeth in vigor which certainly a Synod may command and one Church may injoyne by way of counsell to another for otherwise as Apostles forbidding scandall which is spirituall homicide they forbid also eating of blood in that case when it stood indifferent 3. The Apostles saying To whom wee gave no such commandement they
his brother and therefore we doubt not but the Church hath jus law to excommunicate the Apostles in case of obstinacie and would have used this power iâ— Judas had lived now when the power of excommunication was in vigor but wee say withall de facto the suâ—position was unpossible in respect that continued and habituall obstinacie and flagitious and atâ—ocious scandals deserving excommunication were inconsistent with that measure of the holy Spirit bestowed upon those Catholick Organs and vessels of mercy but this exempteth the Apostles from act all excommunication de facto but is our brethren exâ—â—pt them a jure from the Law they transforme the Apostles into Popes above all Law which wee cannot doe Apostolick eminencie doth 〈…〉 neither Peter nor Paul to bee above either the 〈…〉 the 〈◊〉 Law or the positive Lawes gi 〈…〉 One doth wittily say on these 〈…〉 Matth. 8. 15. The Pope is either a 〈…〉 if hee bee a brother offending 〈…〉 complaine of him to the Church 〈…〉 bee no brother there 's an end 〈…〉 his father and never after this 〈…〉 〈…〉 in a Synod as Apostles doth not 〈…〉 in Apostolick acts could not use Sy 〈…〉 others 1. Because Daniel 9. 2. 〈…〉 understood by books the num 〈…〉 Lord came to Jeremiah the 〈…〉 Paul 1 Cor. 1. 1. and Timothi 〈…〉 and 〈◊〉 1 Thess. 1. 1. and 3. The 〈…〉 and yet â— ophâ—ts and Apostles were immedi 〈…〉 which they â—â—ote and spake Answ. 1. Daniel â—â—d the Prophecie of Jeremiah and the Pro 〈◊〉 the books of Moses and the Apostles read the old Testament 〈◊〉 and Paul read â—eathen Poets and citeth them Act. 17. 〈◊〉 Tiâ— 1. 12. and maketh them Scripture 2. But the question is now if as Prophets and immediatly inâ—â—â— Prophets and Apostles they did so consult with Scripture which they reade as they made any thing canoniâ—k Scripture upon 〈◊〉 medium and formall reason because they did read it 〈◊〉 it out of bookes and not because the immediate iâ—â—piration of the holy Ghost taught them what they should 〈◊〉 canonick Scripture Suppone a sentence of a â—eathen 〈◊〉 suppone this that Paul left his cloake at Troâ—s not the â—â—â—wledge of sense not naturall reason not experience none â—â— these can bee a formall medium a formall meane to make scripture but as thus saith Jehovah in his word is the formall reason why the Church beleeveth the Scripture to be the Word â—â— God so the formall reason that maketh Prophets and Apostles to put downe any truth as that which is formally canonicall scripture whether it bee a supernaturall truth as the 〈◊〉 was made flesh or a morall truth as Children obey your 〈◊〉 or a naturall truth as The Oxe knoweth his owner or an experienced truth as make not friendship with an angry 〈◊〉 a truth of heathen moralitie as mee are the off-spring of God or a truth of sense Paul lest his cloâ—ke at Tâ—oas I say the 〈◊〉 formall reason that maketh it divine and Scripturall truth is the immediate inspiration of God therefore though 〈◊〉 learned by bookes that the captivitie should indure seventi yeares yet his light by reading made it not formally Scripture but Daniels putting it in the Canon by the immediat actiâ—r impulsion and inspiration of the holy Spirit and though Matthew did read in Esaiah A Virgin shall conceive and beared Sonne yet Matthew maketh it not a part of the New Testament because Esaiah said it but because the holy Ghost did imdiatly suggest it to him as a divine truth for a holy man might draw out of the Old and New Testament a Chapter of orthodox truths all in Scripture words and beleeve them to bee Gods truth yet that Chapter should not formally bee the Scriptur of God because though the Author did write it by the light of faith yet the Propheticall and Apostolicall spirit did not suggest it and inspire it to the author I know some Schoolâ— Papists have a distinction here They say there bee some sepernaturall truths in Scriptures as predictions of things that tall out by the mediation of contingent causes and the supernaturall mysteries of the Gospell as that Achab shall bee killed in the wars the Messiah shall bee borne c. Christ came to 〈◊〉 sinners and those were written by the immediatly inspiring Spirit others were but historicall and naturall truths of fact as that Paul wrought miracles that hee left his cleake at Troas and these latter are written by an inferior spirit the assisting not the immediatly inspiring Spirit and by this latter spirit say they much of Scripture was written and from this assisting Spirit commeth the traditions of the Church say they and the decrees of Popes and councells and this holy Spirit though infallible may and doth use disputation consultations councells of Doctors reading but wee answer that what counsells determin by an assisting spirit is not Scripture nor yet â—m-ply infallible nor doth Daniel advise with Jeremialis writing what hee shall put downe as Scripture nor Paul with Sosâ—hâ—â—â—â— with Timothy and Silvamus what hee shall write as Canonick Scripture in his Epistles for then as the decrees of the coun 〈◊〉 at Jerusalem are called the decrees of the Apostles and Elders and this decree which commeth from the Apostles and Elders assemâ—led with one accord and speaking with joynt suffrages from the holy Ghost v. 7 8 9 10 c. v. 28. as collaterall authors of the decree is the conclusion of Apostles and Elders so also should the prophâ—cie of Daniel at least the first two verses of the ninth chapter bee a part of Daniel and a part of Jeremiâ—hs prophecie and Pauls Epistles to the Corinthians should bee the Epistle of Paul and Sâ—stheâ—es and his Epistles to the Colossians and Thessahâ—ianâ— the Epistles of Paul of Timothy of Silvanus whereas Sosthenes Timothy Silvanus were not immediatly inspired collaterall writers of these Epistles with Paul but onely joyners with him in the salutation The erring and scandalous Churches are in a hard condition if they cannot bee edified by the power of jurisdiction in presbyteries Object But it never or seldome in a century falleth out that a Church is to bee excommunicated and Christ hath provided Lawes for things onely that fall out ordinarily Answ. It is true wee see not how an whole Church can bee formally convented accused excommunicated as one or two brethren may bee in respect all are seldome or never deserted of God to fall into an atrocious scandall and wilful obstinacie yet this freeth them not from the Law as suppose in a Congregation of a thousand if five hundreth bee involved in libertinisme are they freed because they are a multitude from Christs Law or from some positive punishment by analogie answering to excommunication 2. The Eldership of a Congregation being three onely doth not seldome scandalously offend and are they under no power under heaven The people may withdraw from them saith the Synod of New England what then so may I withdraw
true if any should say God hath placed in the Common-wealth Emperors Kings Dukes Princes it should not folow that Common-wealths are one body even Jewes Gentiles Barbarians Americans because there is not this externall union of visible Communion in the Common-wealths of the earth as there is in the Churches but if one should say God hath placed Emperors Kings Dukes Princes in the Common-wealths as in one organicall body having one head who hath given influence to so many Orgins of head feet hands eyes eares c. as the Apostle speaketh of this body of the Church he should then say all the Common-wealths of the world made but one body but this indefinite speech must by good logick have the vertue either of an universall or a particular proposition as if I say The Church hath seated in it Apostles Prophets Teachers c. you meane either the Cathlick visible Church or the particular Congregation or 3. some Church betwixt these two our brethren cannot say they meane of a middle Church for then they grant contrary to their owne principles a politicall visible Church beside a Congregation if they say the first wee have what wee crave if they say that the Congregation hath seated in it Apostles Prophets they fall in the former absurditie for God hath placed Apostles in the whole Christian world Object 3. When the Apostle saith v. 21. The head cannot say to the feet I have no need of you either must wee acknowledge here that â—ee meaneth the head of a Congregation to wit a Pastor or a Doctor and so hee speaketh here of a Congregation or if hee speake of the Catholick Church then Estius his argument may stand in force to 〈◊〉 the Pope to bee the head of the Church for Estius exponing these needs The head cannot say to the feet I have no need of you by the head of the Catholick Church saith hee you either understand Christ the principall head or then some mortall man the Pope who is a ministeriall head the former you cannot say because Christ being God and also man perfectly happy hee may say to all the members of his Church great and small yea to the very Angels I have no need of you for hee can sanctifie and governe his Church without the â—â—d the Sacraments or any ministers therefore the head which 〈◊〉 in need of the feet must bee the ministeriall head the Pope 〈◊〉 standeth in need of the feet for the governing of the body in a ministeriall way I answer there is no reason for a Popish argument to leave the truth for this argument shall no lesse militate against cur brethren then against us because it shall prove that there is a ministeriall head and Pope in every Congregation which is no lesse absurd then to make a Catholick head over all the visible Catholick Church Secondly as for the argument it is easily answered for the Apostle here useth a comparison from the naturall body and there is no ground to presse every toâ— lith and sinew of a comparison and wee deny that the word head here doth signifie literally either Pastor or Bishop for the eye also being that which watcheth and seeth for the whole body should also signifie the Pastor but the intent of the Spirit of God is that the most eminent members which are as the eyes the head whether their eminencie bee excellencie of saving grace called gratia gratum faciens or excellencie of gifts called gratia gratis data they have need of the gifts and graces of others inferiors and of meaner parts and there is neither ministeriall head nor ministeriall feet nor ministeriall eyes in the Text. Object 4. To every visible Church there should bee a Paster to feed and rule that Church if then there bee here a Catholick visible Church thers should also be a Catholick visible Pastor that is a Pope Answ. That to every Church meeting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into one place for Word and Sacraments there should bee one Pastor onely and a supreme one I deny there may bee more Pastors then one but that to every Catholick Church there should be one head most eminent that is farre rather to bee denied for this is so great a flocke that there bee a necessitie of multitude of Pastors and watchmen to attend so Catholick a flock Object 19. You teach that the government of consociated Churches is warranted by the light of nature which if it bee true surely this light of nature being common to us in civill as in ecclesiasticall caâ—ses then by natures light every citie governed with rulers within it selfe is suberdinate to a Classe of many cities and that Classe to a nationall meeting of all the cities and the nation must in its government bee subordinate to a Catholick or â—ecumenick civill court and this same way may appeales ascend in civill courts and because by the same light of nature saith Mr. Mather and Mr. Thomson there must bee some finall and supreme judgement of controversies leâ—t â—ppeaks should bee spun out in infinitum it must bee proved that this supâ—em 〈◊〉 lyeth not in a Congregation Answ. 1. Appeales being warranted by the morall counsell which Jeâ—hro gave to Moses in which there is nothing typicall or â—remoniall but a patterne that all Common-wealths on earth without any danger of Judaizing may fellow cannot but bee as Whittaker hath observed naturall and supposing that God hath given warrant in his word for Monarchies which are knowne by Gods appointment to bee independent as also the government of all free and unconquered States are it doth follow by the light of nature that appeales in all states are naturall and that God hath appointed that the supremacie should lie within the bounds of every free Monarchie or State so that there can bee no appeale to any oecumenicall or Catholick civill Court for that is against the independent power that God hath given to States but in the Church it is farre otherwise for God hath appointed no visible Monarchie in his Church nor no such independencie of policie within an congregation classicall provinciall or nationall Church and therefore though appeales bee warranted both in Church and State by the light of nature yet appeales to exotick and forraine judicatures is not warranted by any such light but rather contrary thereunto 2. Church-appeales though warranted by the light of nature yet it is supposed they bee rationall and grounded on good reason as that either the matter belong not to the congregation or then it bee certaine or morally presumed the Congregation will bee partiall and unjust or the businesse bee difficill and intricate and if appeales bee grcundlesse and unjust neither Christ nor natures light doth warrant them yea in such a case the supremacie from which no man can lawfully appeale lyeth sometime in the Congregation sometime in the classicall presbytery so as it is unlawfull to appeale for illud tantumpossumus quod jure possumus and neither Christ
of the truth but also in writing suffering for the truth and death-bed-confessions of the truth These worthy men in their owne bowells as Occam Petrarcha Gerson Mirandula these who in their death bed renued confidence in merits Saints Images were the true Church and the other side the false Church all the Churches of Asia excommunicated by Victor as Bellarmine saith and Binnius Pope Stephen then and his Councell denying communion to Cyprian and fourescore of Bishops must bee the Separatists and Cyprians and his adherents the true Church 2. In this division we are united to the true Apostolick to the ancient Church to the true ancient Church of Rome which opposed the Apostate Church of Rome but an immediate and personall adherence to and union with the ancient Church is not essentiall to a visible Church The separation from a true Church where the Word of God Orthodox is preached and the Sacraments duely administred wee thinke unlawfull and the place for separation mainely I would have vindicated 2 Cor. 6. 14. Be ye not unequally yoaked together with unbeleevers c. Robinson will have this strong for their separation and saith 1. It is true he findeth fault with the beleeving Corinthians communicating with the unbeleeters in the Idol feasts but with all it must be considered that the Apostle up in this particular occasion deliveâ—eth a generall doctrine as from â—â—â—â—â—tion 1 Cor. 5. to forbid commingling with fornicators with 〈◊〉 persons with Idolaters c. and as he forbiddeth partaking with the wicked in their evills yet then therein did he forbid all religious communion with them since their very prayers and other Sacrifices are their evills wherein whilst the godly doth communicate with them what doe they else but acknowledge their common right and interest in the holy things with them Answ. 1. It is good that Robinson with the interpreters doth acknowledge that Paul forbiddeth communicating with unbeleevers aâ— Idol feasts as the place will command us to separate from the Masse Service and therein let it be that hee inferreth a generall Ergo you are to separate from all the worship of the Gentiles Idols and are not to be mixed with them in their service which they give to their false gods but this is not the generall which includeth separation from a Church in the service of a true God the service being lawfull and onely evill to some worshippers and by accident because they eate to themselves damnation but not damnation to others 2. But he forbiddeth saith he all partaking with the wicked in their evills I distinguish their evills in their evills of their personall sins in not worshipping the true God in faith sincerity holy zeale that I deny and it is to be proved Christ himselfe and the Apostles eated the Passeover and worshipped God with one whom Christ had said had a devill and should betray the Sonne of man and was an uncleane man Job 13. 11 12. 18. He forbiddeth all partaking with the wicked in their evills that is in the unlawfull and Idol-worship or in their superstitions and will-worship that is true but nothing against us or for your separation If it be said Judas was neither convicted of his Traitory to Christ nor was he knowne to the Apostles by name to be the man for some of them suspected themselves and not Judas to bee Traytor but you communicate with such as be professed and avowed Traytors and persons knowne to be scandalous and so you acknowledge you have a common right in these holy things with these persons Answ. 1. Christ shewed to the Disciples that they were an uncleane societie and that one had a devill and therefore though they knew not the man by name who had the devill they knew the societie to have a devill and to be uncleane for that one man his cause and so neither Christ nor his Disciples should have taken part with the evills and the Prayers and sacrifices of the wicked for in so doing they acknowledge that they have commune right and interest in the holy things of God with some who have a devill and with an uncleane societie but you cannot condemne Christ and the Disciples communicating at that Supper 2. Though the scandalous person bee not convicted of the scandall that doth make the scandall more grievous and haynous to the scandalous person in that he dare remaine in a sin though he be convicted of his guiltinesse by the Church but it doth not make the persons scandall to be no scandall and no uncleannesse at all for magis minus non variant speciem more or lesse of sinne doth not vary the nature of sin now if Paul will the Corinthians to meet together to eate the Lords body as hee doth 1 Cor. 11. and know that there bee amongst them carnall men such as goe to Law with their brethren before Infidels such as deny the resurrection such as come drunke to the Lords Supper though they bee not convicted of these sinnes by the Church yet if they be knowne to others as Paul doth declare them in that Epistle they must pollute the Lords Table before the Church convict them no lesse then after the Church hath convicted them though the pollution may bee more and greater after Church-conviction then before yet Paul willeth all the Corimbians to acknowledge their communion with the sinnes of the non-convicted and with their abominable and wicked sacrifices and prayers which none can teach or beleeve of the Apostle led by an infallible spirit and therefore to communicate with them is not to take part of their evills 3. He saith at last They who communicate at the same Table with scandalous persons what doe they else but acknowledge their commune right and interest in the holy things of God with such scandalous persons And this is that which Master Coaâ—hman saith This banquet of the Lords Supper is the nearest fellowship that the Saints have in this world what lying signes and decâ—avable demoustâ—ations dâ—e these make who communicate they care not where nor with whom but thinke if they examine themselves it is well enough forgetting that it is an act of communion for if we sever the word Sacrament from communion we put out Gods tearme and put in our owne But I answer 1. These who are baptized by one spirit unto one body as all the visible Churches are 1 Cor. 12. 13. professedly heare one Word preached doe thereby acknowledge they have one communion right and interest in these holy things to wit in a communion with Christ in remission of sinnes and regeneration sealed in baptisme and in one common Saviour and common faith preached in the Gospell and is this communion unlawfull and this fellowship a lying signe because all baptized and all hearing one Gospell and that in an avowed profession are not knowne to be regenerated Then should no Infants be baptized except they know all in the visible Congregation baptized with them to
all gifted persons as our brethren teach may preach and so the gifted ones amongst the people have authority over the Pastors in this meaning as well as the Pastors have over them and so the difference of rulers and ruled of feeders and the fed is taken away Now for the power of Pastorall teaching the Pastors have authority over the Church but that is over the invisible Church of beleevers and regenerated persons for Pastors as Pastors doe not convert Soules and so they preach to the unconverted not as Pastors or with any Pastorall care for they teach that Pastors Doctors and Church-officers are given Ephes. 4. 11. onely for confirming of those who are already converted not for converting of Soules and by this meanes 1. Pastors doe not preach the Law for the humbling of unconverted sinners they doe not as Pastors or by vertue of the office open the eyes of the blinde nor are they Ministers by whom men beleeve 1 Cor. 3. 5. nor are they Fathers who begot men in Christ Jesus through the Gospell as 1 Cor. 4. 25. Nor doe they pray men in Christs stead to be reconciled unto God as 2 Cor. 5. 20. Which is strange and uncouth Doctrine of our brethren for all these acts ministeriall are performed upon non-converts who are not properly members of Christs mysticall body nor of the spouse of Christ nor members of the visible Church nor the Sonnes and Daughters of the Lord God Almighty nor have some measure of sincerity and truth as this author Chap. 3. Sect. 3. requireth of members of the visible Church and these are not under any pastorall care really and in very deed who are yet unconverted to the faith therefore the Pastor if hee convert any by his preaching he doth it by vertue of his gift not as a Pastor or by vertue of his office as they teach in their answer to the 32. questions so as Pastors they have no authoritie over the unconverted within the visible Church and this authoritative act of Elders over the people falleth to the ground by their principles 3. This authoritative preaching doth not yet make over to the Elders authoritative power above or over the people such as wee now seeke For 1. By this ruling Elders who do not preach and labour not in the Word and doctrine 1 Tim. 7. 17. by office have not this power Ergo yet you give no peculiar authoritie to the whole Eldership over the people 2. The Spirit of God requireth an authority of overseeing and governing to bee in Pastors beside the authoritative power of preaching for besides that a Bishop should bee â—apt to teach 1 Tim. 3. 2. hee must also v. 4 5 6. bee one who can both govern his own house and also the Church of God and not onely must hee not neglect the gift of prophecying 1 Tim. 4. 14. but also hee must know 1 Tim. 3. 13. how to behave himselfe in the Church of God and must bee circumspect in receiving accusations against an Elder and lay hands suddenly on no man and not be partaker of other mens sinnes 1 Tim. 5. 19. 22. he must not onely bee an approven workman to divide the Word aright 1 Timothey 2. 15. and preach in season and out of season 2 Tim. 4. 2. but also must commit the Word to faithfull men who are able to teach others 2 Tim. 2. 2. All which are singular points of authoritative power of government different from authoritative power of teaching And so Titus must not onely have the oversight by sound doctrine to exhort and convince the gainesayers Tit. 1. 9. but hee hath power in governing to order the things of discipline and to appoint Elders in every citie Tit. 1. 9. Act. 4. 23. yea there is an oversight in watching for soules in governing no lesse then in teaching Hâ—b 13. 17. Now this Author sheweth us nothing that is a peculiar authoritative power in ruling governing and a disciplinary overseeing of soules which the Word giveth to Elders as they are Elders and called Governors of Gods people as yet yea all the people are governors rulers and overseers in government by them no lesse then the Elders 4. The Author saith Elders have rule over the Church in dispensing all the censures of the Church unlesse it bee in their owne cause for though they take the consent of the Church in dispensing a censure yet they set on the censures with great authoritie in the name of the Lord yea it is no small power that they put forth in directing the Church what censures are due according to the word as though the Judge dispense no sentence but according to the verdict of the Jury yet his authority is great both in directing the Jury to give their verdict according to the Law and in pronouncing the sentence with power and terrour the like dâ—e the Elders in dispensing Church censures Answ. This dispensing of Church censures hath two branches 1. A directing of the Church in the qualitie of the censures 2. A binding of the censures upon them or in executing the censures of the Church For the former if it bee a pastorall direction it is all one with preaching of the Word and is not an act of authority by way of governing but by way of pastorall teaching But 1. Wee would have a word from God giving this power of the keyes peculiarly to the Pastors for if you give the keyes to all the Church of beleevers as beleevers and because they are Christs Spouse his mysticall body the habitation of his Spirit by faith then with your good leave there bee neither keyes nor any power of the keyes given to the Pastors as Pastors and in respect of their office but onely as they are a part of Christs body now as Pastors or Elders they are neither beleevers nor the bride nor a part of the bride but at best the friends of the Bridegroome Joh. 3. 29. especially seeing the Church as the Church and as using actually the keyes doth censure and judicially prescribe the qualitie and quantitie of the censure as they are directed Matth. 18. 1 Cor. 5. 2 3 4 5. yea and the Church judicially and authoritatively pronounceth the sentence and maner of the censure on the sentence for example of ten collaterall and coequall Judges if two of these ten bee skilled Juristes and shall direct the rest in the qualitie of the punishment to bee inflicted upon a malefactor that direction commeth from them not as Judges over the rest nor by any peculiar power that they have above the rest seeing all the ten are equally and joyntly Judges of a like power but that direction commeth from them as skilled Jurists So here though the Elders direct the Church anent the qualitie of the censure they doe not this by an authority above the Church seeing the Church with them have received the Keyes yea they principally as the Spouse of Christ and his mysticall body have received the keyes and
Bucanus Zanchius Perkinsius Daneus Bullingerus the Professors of Leiden teach All that can be said commeth to this that Hereticks should not bee punished 1. Cyprian saith to Demetrius that hee was greater then his Gods because he revenged the wrongs done to his Gods and that it was a shame for him to hope for helpe from the Gods which hee behooved to defend Answ. This proveth that the false Gods of Demetrius were but false Gods because they were not able to revenge the wrongs done to themselves as the true God who made the heaven and the earth can doe but nothing against the punishing of the Hereticks for then it should follow that blasphemy against the holy Ghost and no sinnes should bee punished for all sinnes are injuries done to God and therefore neither Magistrates nor parents nor doctors yea nor the Church should use any rod either corporall or spirituall against subjects children or scandalous persons because God can revenge his owne quarrell yea excommunication is a revenging of a wrong done to God 2. They object the Apostles way was to watch against Hereticks Act. 20. 29. 31. and Rom. 16. 17. to esâ—hew them 2 Tim. 2. 25. the servant of the Lord must bee gentle Answ. This is objected by Gerardus as also because they may bee converted Ergo they are not to bee killed Christ would not have fire comming downe from heaven to destroy the Sa 〈◊〉 for afterward they were converted but wee thinke not any should be put to death for simple heresie as Musâ—uâ—us and Whittaker teach they are to bee instructed censured rebuked eschewed but though Ananias and Saphira might bee converted Peter strake them with death and Paul did right in â—iking Elymas the Sorcerer with blindnesse Act. 13. because he laboured to turne away Sergius Paulus from the faith these were extraordinary judgements but yet they doe well prove that where the Magistrate is armed with authority hee ought to inflict bodily punishment upon the seducing hereticks so it hee done as Augustine saith Animo corrigendi non vindicandi See Beza Professors of Leyden and what Elias did by an extraordinary power in killing Baals Priests that Achab the then supreme Magistrate should have done 3. They object that it is contrary to the meeke spirit of Christ in the New Testament that any should bee punished for heresie and that it is proper to enemies of the truth and Antichrist so to doe as their practise declare Nestorius being made Archbishop of Constantinople said to the Emperour I will give thee heaven O Emperour if thou with free the earth of hereticks Dioscorus compelled with armed souldiers the Bishops to subseribe to the heresie of Entyches Eudâ—xius the Arrian obliged Valens the Arrian Emperour to root out 〈◊〉 orthodox professors The Turke in his Alcoran commandeth to kill all who obey not his law Answ. The sword is expressely given by God Rom. 13. to Christian Magistrates and this is not against the meeknesse of Christ no more nor to deliver to Satan or to curse and excommunicate Apostats with that great curse called Anathâ—ina Maranatha 1 Cor. 16. 22. And though Hereticks and Mahomet teach that Hereticks as also they teach that manslayers adulterers paricides should die the death it followeth not that we are not to teach the same Fourthly The parable of letting the Tares grow while the day of judgement is alleaged It is true Chrysostome saith that many innocent persons are killed in the rooting out the tares by bloody warres Chrysologus saith Neither Matthew the publican nor Paul should have beene comerted if the Sword had beene used and Augustine seemeth to call the tares haereticorum falsitates and Theophylact Zizania sunt haereses But I answer Christ exponeth the tares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syriace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza filii illius improbi Erasmus diaboli the children of the devill and Theophylact addeth Zizania sunt hâ—reses vel malae cogitationes and Gerardus perverteth Theophylact for he extendeth the tares not onely to Hereticks but also to wicked men to Matthew who was a publican but not a Heretick properly And first the field is the world of the visible Church where the seed of the Word is sowne and it must bee meaned of all scandalous persons in Christs visible kingdome so all shall bee spared and there shall neither bee use of the Magistrates sword nor of the Church discipline in the Church as Anabaptists expone the place 2. There should not so much as rebukes and threatnings beene used but wicked men should bee permitted to grow while the day of judgement that the Angels root them out Now it is knowne that the power of the word preached hath rooted out some tares because it hath converted them 3. Hereticks are not all things which offend the incestuous Corinthian offended also 2. Onely Hereticks are not such as worke iniquitie there bee others also in the visible Church as our brethren expone Revel 22. 15. nor are onely hereticks to be cast out in the furnace of fire where there shall bee weeping and gnashing of teeth 3. Nor are onely the good wheat those who are orthodox and opposite to hereticks who shall shine as the Sunne in the kingdome of their father p. 42. 43. except wee would say that all sound in the faith and holding no hereticall doctrine shall shine in the firmament as the Sun 4. The casting out of Hereticks out of the visible Church by excommunication is a rooting of them out of the field of the visible Church Let more of this be seen and considered in those who have written thereof as in Gâ—rardus loc cit Beza de puniend Haeret. Bellarm. de laicis c. 21. Costerus Enchirid. de moriâ—us haereticor Pelr. Gregorius lib. 12. de repub c. 4. Suarez de tripl virtut theolog disp 18. sect 2. Gregorius de Valent. 〈◊〉 3. disp l. q. 10. punc 6. Jus Canonicum C. Quid autem dist 49. Meiser lib. 4. de legibus sect 1. â— 10 11 12. Lipsius l. 4. 〈◊〉 c. 2. Coâ—â—d Bâ—unus l. 3. de haeretic c. 13. Paulus Windeck lib. de exsâ—irpandis haeretic APPENDIX A further consideration of compelling or tolerating those of contrary Religions and Sects in the Church WEe still hold as is already said that Christian Magistrates cannot compell Pagans to embrace the Christian faith Nor can the Church in a Church-way compell Pagans or Jewes comming to remaine amongst us Christians because Pagans are to bee gathered to a Church by the preaching of the Word and by that way that the Apostles planted Churches which was by the sword of the Spirit only as Matth. 28. 19 20. 1 Cor. 2. 1. 2. 2 Cor. 10. 4 5 6. But the argument which the Jesuit Tannerus other Papists bring for it I judge most weake for they will not have them compelled to the faith because 1. faith is a voluntary and
answerable for soules Heb. 13. 18. 4. It is tyrannicall because it putteth power into the Magistrates hand to take from the Church that inbred and inâ—rinsecall power of externall and visible government over her selfe and members which all civill incorporations by instinct of nature have and the Magistrate as such not being a member of the Church hath a headship even being a heathen Magistrate over the redeemed body of Christ. 2. By this reason the Lord Jesus as King hath no Pastors in his name to use the â—â—ves of his kingdom by binding and loosing for discipline being an externall thing say they is not a part of Christs kingly power but the King as Christs civill vicar hath this power but I say all acts of Christ as hee is efficacious by the Gospel to gaine soules are acts of Christ as powerfull by the Scepter of his Word and those who are his instruments to exercise these acts are subordined to him as King of the Church but Church-men by an externall ecclesiasticall power delivering to Satan and externally and visibly casting out of the Church that the spirit may bee saved in the day of the Lord are instruments subordined to Christ who is efficacious to save spirits by excommunication and to gaine soules by rebukes Gregorius Magnus saith those to whom Christ hath given the Keyes of his kingdome by these hee judgeth and why is this word the word of his kingdome the Scepter of his kingdome the sword that commeth out of his mouth by which hee governeth his subjects and subdueth nations so called but because Christs kingly power is with those whom hee hath made dispensators of his Word 9. Conclusion Nor hath the King power of ordaining Pastors or depriving them or of excommunication 1. All these are acts of spirituall and ecclesiasticall power 1 Tim. 3. 14. 1 Tim. 5. 22. Act. 6. 6. Act. 13. 3. Act. 14. 23. Tit. 1. 5 6. and flow from the power of the keyes given by Christ to his Apostles and their successors Matth. 28. 18 19 20. Mark 16. 14 15 16. Joh. 20. 21 22 23. Hence I argue to whom Christ hath given out his power as King of the Church Matth. 28. 18 19. power of the keyes Matth. 18. 18. Matth. 16. 19. and a commandement to lay hands and ordaine qualified men for the ministry and those who by the holy Ghosts direction practised that power by ordaining of Elders these onely have right to ordaine Elders and their successors after them but Apostles and their successors onely are those to whom Christ gave that power and who exercised that power as the places prove 2. Ordination and election both in the primitive Church of the Apostles was done by the Church and consent of the multitude Act. 1. Act. 6. 2 3 4. 5 6 c. but the civill Magistrate is neither the Church nor the multitude 3. Ordination is an act formally of an ecclesiasticall power but the Magistrate as the Magistrate hath no ecclesiasticall power Ergo hee cannot exercise an act of ecclesiasticall power 4. If ordination were an act of Kingly power due to the King as King then 1. The Apostles and Elders usurped in the Apostolick Church the office and throne of the King and that behoved to bee in them an extraordinary and temporary power but wee never find rules tying to the end of the world given to Timothies and Elders of the Church anent the regulating of extraordinary and temporary power that were against the wisedome of God to command Timothy to commit the Word to faithfull men who are able to teach others as 2 Tim. 2. 2. and to set downe the qualification of Pastors Elders Doctors and Deacons to Timothy as a Church man with a charge to keepe such commandements unviolable to Christs second appearing if Timothy and his successors in the holy ministry were to bee denuded of that power by the incoming of Christian Magistrates 2. The King by the laying on of his hands should appoint Elders in every citie and the spirits of the Prophets should bee subject to the King not to the Prophets as the word saith 1 Cor. 14. 32. 5. Those who have a Church power to ordaine and deprive Pastors must by office try the doctrine and be able to 〈…〉 sayers and to finde out the Foxes in their hereticall wayes and to rebuke them sharpely that they may bee sound in the faith but this by office is required of Pastors and not of the King as is evident 1 Tim. 3. 2. 2 Tim. 2. 2â— Tit. 1. 9 10 11. It is not enough to say it is sufficient that the King try the abilities of such as are to bee ordained and the bontgates of hereticall spirits to bee deprived by Pastors and Church men their counsell and ministery and upon their testimony the King is to ordaine and make or exauthorate and unmake Pastors because 1. so were the King a servant by office to that which Church men shall by office determine which they condemne in our doctrine which wee hold in a right and sound meaning 2. He who by office is to admit to an office and deprive from an office must also by office bee obliged to bee such as can try what the office requireth of due to bee performed by the officer nor is it enough which some say that the ignorance of the King in civill things taketh not away his legall power to judge in civill things and by that same reason his ignorance in Church matters taketh not away his power to judge in ecclesiasticall matters for I doe not reason from gifts and knowledge that is in the King simply but from gifts which â—xâ—fficio by vertue of his Kingly office is required in him It is â—â—ue as King hee is oblieged to read continually in the book of the Law of God Deut. 17. and to know what is truth what hereâ—ie in so faâ—re as hee commandeth that Pastors preach sound doctrine and that as a Judge hee is to punish heresie Some say hee is to have the knowledge of private discretion as a Christian that hee punish not blindly I thinke hee is to know judicially as a King 1. Because hee hath a regall and judiciall knowledge of civill things even of the major proposition and not of the assumption and fact onely Ergo seeing hee is by that same kingly power to judge of treason against the Crown the civill State by which he is to judge of heresie to punish heresie it would seeme as King hee is to cognosce in both by a kingly power both what is Law and what is fact 2. Because the judgement of private discretion common to all Christians is due to the King as a Christian not as a King but the cognition that the King is to take of heresie and blasphemy whether it bee heresie or blasphemy that the Church â—â—â—â—eth heresie and blasphemy is due to the King as King because hee is a civill Judge therein and if the Church
both doth elect and choose the man yet so that he is not elected without the consent of the King or Magistrate in the Kings roome I answer many things are here to be replyed 1. That the King who may be borne an heire to an earthly Kingdome is also borne and by nature a mixt person and halfe a Minister of the Gospell is against Gods word ministers in whole or in part are made so of God not so borne by nature in Aaronâ— Priesthaâ—d men by birth came to a sacred office but that is done away now in Christ. 2. With as good reason may the King preach and administer the Sacraments as a mixt person as he may ordaine by ecclesiasticall blessing imposition of hands ecclesiasticall designation any person to the Ministery that same auth nity of Christ which said to Timoth Lay hands suddainly 〈◊〉 man said also to him 2 Tim. 2. 15. Study to be approved unto 〈◊〉 a workeman that needeth not to be ashamed dividing the word right that is both ordaining of Ministers and pastorall preaching of the Word or pastorall acts flowing from an ecclesiasticall power How then can the one be given to the King by vertue of that same mixt power especially seeing baptizing it directly called 1 Câ—r 1. 17. a lesse principall worke of the ministery then preaching It it be said as ordination is performed by the King is not an ecclesiasticall action but civill or mixt partly civill partly ecclesiasticall I answer by that reason if the King should preach and administrate the Sacraments these actions should not be called ecclesiasticall actions and Uzzah's touching the Arke should not be called an action by office incumbent to the Levites only and it might be said the person being civill the actions are civill And Uzziah's burning of incense upon the Altar of incense was not a Priestly act but an act of a mixt power he was partly a King and partly a Priest who did performe the action but he was a Priest by sinfull usurpation in that action as we know 2. This answer is a begging also of the question 2. Whereas it is said that the Church ordainech Pastors and the King also but divers wayes the one by a regall power the other by me elâ—siasticall power I answer this is spoken to make the people ad saciendum populum for ejusdem potestatis est saith the Law constituere destiâ—â—ere it is the same power to ordaine and to destroy The high-Commission by the Kings authority doth deprive Ministers without so much as the knowledge of the Church If then the King as King may deprive ministers without the notice of the Church then may the King as King also ordaine Pastors without the notice of the Church For the action of the instruments as such is more principally the actions of the principall cause 3 Election of a Pastor is farre different from ordination of a Pastor the whole multitude as Christians have voyces in the election of a Pastor and so hath the King or his Magistrate as a part and member of the Church but this giveth no negative voice to the Magistrate in election but ordination is not done by all the multitude it is a worke of authority done onely by the Church-officers 4. The coactive and civill degradation must have also correspondent thereunto a coactive and civill ordination of Pastors Now I ask what is a coactive ordination If it be the Kings royall and civill authority commanding that the Church officers ordaine Pastors at Christs commandement This we deny not they fight with a shadow or a night ghost not against us who contend for this But if they meane a coactive degradation by the Sword in banishing imprisoning yea and for just causes punishing Ministers to death with the Sword this indirect deprivation we doe not deny But so the King depriveth a man from being a Minister when he is beheaded or hanged or banished for civill crimes no other wayes but as he depriveth a man from being a Fashioner a Saiâ—â—r a Plower a Souldier or a Father to his owne barnes a husband to his owne wife for when the man is beheaded or hanged by the sword of the Magistrate he is dâ—prived from being a fashioner a sailer a father a husband and Solomen did not other way deprive Abiathar from the Priest-hood then indirectly by consining him for treason at Anathoth so as he could not exercise the Priests office at Jerusalem So after Junius Calderwood Gul. Apollonius Sibrandus yea Muketus a man for the times denyeth that the Prince can take away that ecclesiasticall power that the Church hath given And so acknowledgeth Wedelius the same That reasonlesse lyer Lysimach Nicanor in this and in other things hath no reason to say we borrow Jesuites doctrine to answer this argument for the Jesuite Becanus is not â—nacquainted with Jesuits doctrine against the power of Kings yet he answereth that Solomen as King had no power over Abiathar for treason or any other crime and therefore following Bellarmine and Gretserus saith that Solomon did this by an extraordinary propheticall instinct yet Abulensis a great textuall Papist and Bâ—naventura a learned Schooleman saith this pâ—oveth that the King is above the Priest and that Priests in the Old Testament were not eximed from the civill Judges sword and power this is very doubtsome to Suarez who â—aith that it was a tempâ—rall civill punishment of exiâ—e and that â—â—â—sitiâ—n from the exercise of the Priests office followed upon the other But we neede not this answer for Solomons sentence containeth in tâ—rminis a meere civill punishment and these words 1 King 27. S. Solomon thrust out Abiathar from being Priest to the Lord seem not to be words of the Kings sentence of banishment but are relative to the fulfilling of the Lords word and a consequent of divine justice relative to the prophesie against Elies house Though verily I see no inconvenience to say that Solomon did indeed deprive him from the Priest-hood by an extraordinary instinct of the Spirit as he was led of God to build the Temple 1. Because the text saith so Solomon thrust out Abiathar from being Priest to the Lord and ver 35. and Zadok the Priest did the King put in the roome of Abiathar which is a direct deprivation from the Priest-hood but I contend not here But that the King causatively may deprive that is command the Church to cast out hereticks and to commit the Gospell to faithfull men who are able to teach others 2 Tim. 2. 2. wee confesse as for the power of convocating of Synods some thinke that the King may convocate Synods as men but as Church men they have power if the Magistrate bee averse to convocate themselves see Junius who insinuateth this distinâ—tion But certainly though the Kingly dignity be thought meerely civill yet let this be thought on it may be thought that the Kings power is divine three
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