they feared persecution upon admission Answ Persecution was not universally feared till Nero's days 2. Hypocrites needed not to fear persecution because they could evade it at their pleasure 3. The fear of persecution did make admission the more difficult so far was it from facilitating it Paul had not been shaved but for fear of persecution not for fear of pollution It may be then retorted that there is less need of searching now then in those days because we do not fear persecution by false Brethren as they did 4. All Hypocrites might have more cause all things considered to joyn themselves in those times in respect of danger then now they have because they could then revolt at their pleasure both safely and honorably in respect of the multitude which now is impossible And there were alluring invitations of gain maintenance wonderful gifts the society of the Apostles men admired If the Apostles had made tryal of Converts before admission it had been more considerable yet the adventure of persecution is common to Turks Papists Familists all Heretiques it is ordinary for men to precipitate themselves upon death even for colourable novelties But if there was less gain acquired in those days there was more loss adventured and gain enough to occasion much suspition of Converts and much inquisition in admission if it had been allowed And what though Joel Prophesieth of great conversions in Primitive days He did not Prophesie that all or most that should desire fellowship should be sincere Converts Object James requireth good Works to the demonstration of a living Faith Good works may benecessary to prove falvatiō yet not admission Answ The Apostles scope is to demonstrate the necessity of all kindes of good Works in their seasons both of Charity and Piety both external and internal in all grown Christians but not before admission nor in respect of admission but in respect of salvation Object It doth good to men to be debarred of communion Ans A Magistrate may do an innocent person good in correcting him it might make him a better member by Gods over-ruling providence both in Church and State but it is not therefore lawful for a Magistrate so to do I might in many respects deny the Assumption but I need not insist on so weak an Objection Object It was difficult for Paul to abstain fellowship Ans The difficulty was not for Conscience sake in respect of pollution but for fear of persecution 2. Are we to condemn Paul in requesting fellowship or the Brethren in denying it One would think that Paul did know what he did better then the Brethren They had not respect to the rule of admission but to the rule of natural or common prudence to prevent persecution Object The Worshippers in the Temple must be measured Answ The reed is the word conversion or vocation is the measuring Christians are measured as converted not as admitted The measuring here is appropriated to the Church in respect of its invisible state The visible Church represented by the outward Court is not measured under that consideration as visible 2. It evidently signifieth the secret act of conversion by the reed of the Gospel not a visible Church act of admission 3. It is to be granted that there are measures for Members as visible the question is not touching the being or existence but touching the nature essence or difference of the measures in the Visible Church The materials of the Visible Church may be mean compared with the materials of the Invisible All the Members of the Visible Church are not Saphirs and Diamonds they are not of the beaten Gold of the Candlestick or of the Golden Cherubims The Invisible Members are but dark Saphirs and invisible in comparison Those heavenly representations shew rather how transparent we shall be in heaven then what we have already obtained The measure of the outward Court is not the exact measure of the Temple of God Object The Servants are blamed for sleeping in the Parable of the Tares Answ The servants are not blamed at all 2. They are distinguished from men it is said Whilest men slept to note the season of Satans seed time 3. It doth not hold out Church-state the field is the Region of the Church not church-Church-state 4. If they had been rashly admitted they might have been consideratly excluded The petition is that all sins might be cast out of the Region of the Church this is denied but Christ doth not deny his people to purge sinners out of Church state The equity of the Parable forbids us to be so violent in purging out the Tares out of Church state as to cast out wholly any wheat in so doing Saints must not be cast out of the Church-State in toto or wholly Beza speaketh as strictly as any of the first Reformers and yet I cannot finde him opposite to our Proposition Bucer requires that children should be dutiful to their Parents that they should be found to pray creberè ultro that they should seem to have a sense and fear of sin that they should hold forth some signs of Regeneration before they are admitted to the Lords Supper all this doth well consist with the rule of admission in the Proposition It is a rule that holdeth forth the highest degree of an incompleat or comparative probability But it is in a rule of absolute probability that must perswade always concerning the sincerity of the greater part of those which are admitted Concerning Imposition of hands IMposition of hands seems not to be warranted in ordination by Imposition of hands upon the Levites 1. Arg. 1. Israel imposed hands on the Levites to signifie that they were to bear their sins their burthens and to make atonement for them Exod. 29. they imposed hands on the head of the Sacrifices in like maner 2. Aaron and his Sons were to ordain the Levites and not to stand by while the common Members of Israel did use this sacred Rite for Ordination The common Members may not now Ordain their Elders standing by 3. It hath been proved that common Members may not Ordain when they are destitute of Officers or by themselves without Officers 4. The Levites were Ordained by the Priests in all other particulars Numb 8. 5. This was a Jewish Ceremony and why should this all other being abrogated be only reserved 6. Imposition of hands by the Congregation was proper to the Ceremonial offering of the Levites as a Sacrifice to God not to our Moral offering of Ministers in Ordination Calv. Inst 4.3.16 That act of the Congregation did contain something of Election rather then of Ordination 2. Arg. 2. Heb. 6. doth not hold it forth in point of Ordination but is a Fundamental principle of Religion used figuratively for the gift of the holy Ghost which is signified and conferred 1. The Apostles discourse concerned such principles as were necessary to the Institution or Initiation of Converts 2. Doctrine is added to
faculties or natural offices of Church-members whether in office or out of office 1 Cor. 12.8 The Apostle reckoneth up nine several gifts but not to point out nine kinds of officers in the Churches He that prophesieth onely is not a distinct officer he that discerneth spirits onely is not a distinct officer he that speaketh tongues onely is not a distinct officer so he that teacheth he that exhorteth he that ruleth these administrations do not adaequately or completely describe so many distinct Elders in point of office all these gifts are necessary to every Elder In Cant. 4. 6. 7. The Church is described circumscribed by her feet thighes belly breasts neck lips teeth nose eyes and by the temples of her head but all these members of the Church endued with sundry and several gifts do not bespeak so many distinct Officers in the Church The head of the Church or of the Spouse seemeth to represent Christ in the Presbyterie her hair the doctrines and profession of the Presbyters hanging adhereing as hair to and upon the head her eyes nose teeth lips and neck their gifts of wisedom knowledge and discerning or of teaching and exhorting and governing The Presbyterie is like mount Carmel because it is fruitful the hair is like purple and like a flock of Goats on mount Gilead because the doctrine and profession of the ministers of Christ clothe both themselves and others with the garments of salvation The temples within the locks are the gracious and inward qualifications like to pomegranates for pleasantnesse both to the eye and tast This Presbyterie hath eyes and teeth and lips to teach exhort it hath a neck like an Armory a nose like the Tower of Libanon that looketh towards Damascus these signifie the gifts of government whereby the Church is defended against its enemies both within and without the enemy of Israel was Damascus especially and therefore the Spirit of God chuseth it to point out the enemies of the Christian Church This may suffice for to illustrate the discourse of the Apostle concerning the gifts and members of the Church 1 Cor. 12. The Prophets 1 Cor. 14. Pro. 4. do not maintain any standing Ordinance of prophecying in the Churches Elders are the onely standing teachers in the Church in point of ordinary execution 1. Those in the 1 Cor. 14 are called Prophets and their administration is called prophecying this arguoth an eminency of gift both in respect of the matter of it and also in respect of the manner of coming by it Prophesie when it is taken properly notes an eminent administration and that from special inspiration throughout all the Scripture Asaph and Heman and Jeduthun c. are said to prophesie 1 Chron. 25. these may be said to prophesie figuratively and yet it is certain that Asaph Heman and Jeduthun were extraordinarily taught by the Spirit of God and it is probable that their children also were eminent under them in this respect The Spirit of God helped them to indite Prophetical Psalmes and also to perform their other musical administrations why else was this office so transcending the other functions of the other Levites Bezaliel Samuel David Asaph Heman Jeduthun and their sons Elisha and the children of the Prophets all these were singularly instructed by the Spirit for the service of God for the work of the Tabernacle and Temple in doctrinal and musical administrations in vocal and organical musick And all these were types of the ministers of the Gospel 1 Sam. 15.20 and of all other which are taught by the Spirit to make melody in their hearts and in their administrations unto God Our David hath invented us to be instruments of musick we are onely the people that are ordained to shew forth the praise of our God The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is supposed to signifie such an one cui Deus arcana revelat Asaph Heman Jeduthun and their sons also at least some of them obtained special cunning through the special inspiration of the Spirit of God and therefore they are said to prophecie this may be sufficient for the clearing of that place Aaron is said to be Moses his Prophet Exod. 7.1 the reason is because the dictates and oracles of God from the mouth of Moses as Prophets were wont to speak immediaely from Gods mouth 2. Prophesie is expressed to be one of the gifts which were extraordinarily conferred in those times 1 Cor. 12. 3. It was an usual effect of imposition of hands 4. How should so many in so short a time acquire such ability to speak by ordinary means Interpreters do generally apprehend those Prophets to be in an especial manner inspired The Etymologie in the Greek is known to speak much the use of it in Scripture speaks more The common-members may be thought to prophesie as well as Elders 1 Cor. 11. because the gift of the Spirit was vouchsafed to Elders and others 5. Prophesie is made to answer to revelation doctrine to answer to knowledge the latter phrases do explicate the former 1 Cor. 14.6 and the Apostle 1 Cor. 13. maketh mention of the gift of Prophesie as a singular gift of the Spirit in those dayes 6. All that were standing preachers according to the Scripture were sent of God by some special calling mediate or immediate directly or indirectly expresly or by good and manifest consequence Object Their gift was not infallible they were not of the highest order of Prophets such as are spoken of Ephes 4. Answ Their gift did excel the common gift or the gift that was common to all members as hath been discoursed 2. The gift was miraculous in respect of the manner of comming by it and a like gift in these daies being not so circumstantiated doth not so edifie tongues were then of publike use in common members partly because they were miraculously conferred tongues now are not of publike use in the Church in common members when Elders have the same 3. Now there is no reason why an inferiour gift should be ordinarily exercised by such as are not in state of office if any should be permitted ordinarily to teach together with the Elder they are the Deacons and yet it is not the Deacons office ordinarily to teach in publike The Elders or Church may intreat such as have dedicated themselves to the ministerie and others also in some cases to exercise a gift of edification but not in way of standing office or ordinance The Elders are called Teachers because it is their office to teach ordinarily The Priests did onely blow the Trumpets under the Law to denote the Office of the Elders under the Gospel The Levites might carry the Ark the Table c. but the Priest onely did uncover the Table the Altar c. Numb 10.8 this was to shew that the Elders onely have authority to open the Tables of Gods Law and to reveal the mysteries of the Kingdom of God in the way of standing Office It was onely the
whole Church This they could not do as members of one particular Church but as transcendent Officers and as visible Heads of the Catholike Church The Apostles have been called heretofore and that justly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now many and all Churches under the same visible Officers are but one Church many Corporations under one King are but one Body Politick The twelve Tribes in Israel under one King made but one Kingdom 3. The Apostles c. admitted members into the Catholike Church neither in the presence nor under the notion of any particular Church Acts 8. 10. 16. The Eunuch Cornelius the Jaylor and such like were baptized members of no visible Church if there was not a visible Church Universal Ecclesia non est Resp non aristocratio sed regnum Beza Ep. 83. p. 367. 4. Christ is one visible Head one Master of the family one Bishop one King visibly by vertue of his Laws and Ordinances and works of special providence in the Churches Christ walketh in the midst of the golden candlesticks Rev. 1. and sitteth in the midst of two or three gathered together in his Name Matth. 18. Thus a King though absent from his Kingdom is a visible King in his Kingdom The King of England is visibly King of Scotland though he makes his abode and keeps his Court in London 5. The Church of the Jews was a type and patern of the Christian Church Ezek. 40.41 42. Revel 11.1 2. compared with Rev. 21. The Church of the Jews consisted of many Tribes and many Cities yet was but one Body politick The great Synedrian of Jerusalem might resemble the great Presbytery of the Apostles and extraordinary Elders in respect of more ordinary execution in Primitive days and Synods and Councels in respect of lesse ordinary execution in succeeding ages Acts 12.1 Eph. 3.21 1 Tim. 3.15 6. It is correspondent to Scripture-phrase the visible Church is termed in Scripture one Universal Church Matth. 16.18 the Universal Church is one visible Church because it is described as acting visibly in the administrations of the Keys This may be more fully proved in another place See Calvin Instit lib. 4. cap. 1. In Eph. 4. the Universal Church is one visible Church because it is described by its visible Officers Apostles Prophets Evangelists Pastors and Teachers 1 Cor. 12 the Universal Church is one visible Church because it is described by its visible Officers in like manner Rev. 11.1 2 3 the Universal Church is described as visible by one city by one court and is called the outward court and so distinguished as it is visible from the mystical Church which is resembled by the Temple 7. The mystical Union of Brotherhood doth naturally constitute one Body mystical Why should not the visible Union of Brotherhood in profession constitute one Body visible The Lord severed the children of Israel into Tribes yet so as that all might be one Body under one Prince and Priest 8. All natural grounds of fellowship in particular Churches in respect of more ordinary execution A sin against authority is a greater sin an evil inflicted by authority is a greater evil do bespeak fellowship in one Catholike Church in point of lesse ordinary execution Brotherly Union Christian profession the edification of the Church the celebration of the Name of Christ all these are prevalent Christ is glorified most eminently in the great Assembly Pride and Independence are inseparable If the children of Jacob had been divided into Tribes as independent States they might soon have rejected one another as Esaeu and Jacob did The notion of a relation doth cherish affection and maintain union 9. The manner of admission in Primitive days obligeth to all Churches to the whole Church as well as to a particular Church 2 Chron. 15.12 34.31 As all Israel together was wont to professe their purpose to walk according to the Law before the Lord so all converts in Primitive days did professe their purpose to walk with all Saints in all the Ordinances of Christ That covenant which converts then made seemeth to be general with reference to all Churches Thus then the Church Militant is one visible Body one House one Family one Tabernacle one Temple one Candlestick one Citie one New Jerusalem Rev. 21. this Jerusalem hath twelve gates and these gates are particular Churches which do admit into the whole City as well as into the particular gates every gate is an entry into the city and all in the city have a virtual admission thorow every gate Every Common-wealth hath power offensive secondarily for the defending of it self or any other in case of oppression Abraham had power to rescue Lot but this power is not equal to the power of Churches God hath distinguished Esau from Jacob in point of Politie but God hath united the children of Jacob by one staff of beauty and another of bonds both by temporal and spiritual authority before Christ came God hath altered the constitution of the world sin hath rent the world in pieces but God hath repaired and united the Church by an Uniformity of Ordinances and by an identity of profession under one visible Head the Lord Christ All Saints are next brethren as the children of Jacob were and united by a perpetual bond The Churches do approve of each others acts by mutual consent when one Church admitteth members electeth Officers dispenseth Censures it acts for all Churches What is done by one gate in Jerusalem is done by the whole city intuitu Beza Ep. 68. p. 290. though not interventu totius Ecclesiae as Master Parker distinguisheth to another purpose Lastly it is generally supposed that all Churches have power to act together and to exert power of Jurisdiction in a General Councel Calvin is expresse Instit l. 4. c. 8 9. And if this be granted it follows that the Church is one visibly It could not act as one in a General Councel if it were not one visibly Operari sequitur esse Object The whole Church hath no visible Head Answ Particular Churches are visible Churches when they are destitute of visible Officers The whole Church accordingly may be one visible Body without any visible Officers at least in respect of power to act conjunctim ordinarily 2. Christ is supposed to be a visible Head in some respect and Ecclesiastical Policie is acknowledged to be Monarchical in respect of Christ Judg 8.23 Josephus observes that there was a Monarchical Theocracie in Israel we may as well conclude that there is such a Monarchie in the Christian Church to the end of the world 3. The Church is one so as to act ordinarily as one divisim And therefore when a particular Presbytery excommunicateth any person he doth excommunicate that person out of all particular Churches or the Universal Church and that by the authority of the universal Church because there is such a mutual consent in all Churches Pastores saith Chamier si
minùs singulos tamen omnes Ecclesiae toti praefectos asserimus Apostolos non modò omnes sed etiam singulos Some of our modern Divines do seem to allow onely of an essential and invisible unity and yet they do ascribe a judicial power to Synods and Councels The Fathers so praedicated the unity of an universal Church that they laid foundations for an univerfal Bishop Res Divinae according to Polanus administrantur Synodali 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confirmantur regia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Synodo est authoritatis apex totius Ecclesiae unitas ordinis firmamentum Leid Prof. de Conciliis The Papists would build their Babel for their Pope on this foundation but they shall not proceed because God hath divided the tongues of the Christian world Protestants speak the language of Canaan and it cannot be understood by the Antichristians The Church of the Lord Christ Pro. 2. Acts 2 14. 1 Cor. 1. 11. Gal. 1. Rev. 2 c. in respect of more ordinary or constant execution is many Churches 1. The Scripture frequently calleth particular congregations the Churches of Christ and declareth that they were intrusted and furnished with compleat power to administer both Tables of the Law the Covenants the Seals the Censures in all Ordinances 2. Conveniency and necessity do require it because it is impossible for the whole to maintain fellowship in one place for edification The Church of the Jews though but one Nation could congregate but seldome Circumcision was permitted at home the Passeover was celebrated by families apart onely in Jerusalem 3. The Apostles direction and approbation is evident They ordained Presbyters in particular congregations and confined them to their particular congregations Asts 20 and 14 they ordained no ordinary Officers sine titulo but with reference to particular congregations These particular Churches are called The tents of the shepherds Cant. 2. the chambers of the temple Ezek. 40. the gates of new Jerusalem where the Presbyters are to sit in judgement for the ordinary Rev. 21. These are so many chambers of presence Christ sitteth in the midst of them Matth. 18. those that are admitted into any one chamber are admitted into the whole house as those that are admitted into any one gate of New Jerusalem are admitted into the whole city It is determined in Politicks that subordinate cities have need of Government within themselves Triumvirale Synedrium If we look upon the type or patern of the Christian Church in the State of Israel we shall finde that the lesser cities in Israel had their particular Presbyters though consisting but of three Elders such was their frame of Policie Pistro Soane Polano the author of the History of the Trent Councel that excellent and impartial Historian observeth that Episcopal power hath mounted from an office of charity practised in all congregations in the Primitive days to such an height as maketh it suspected to Princes and terrible to the people to whole Kingdoms Let this be the conclusion All congregations have a divided power but not an Independent power The Synagogues in Israel had a divided power yet dependent upon the Temple they could excommunicate Joh. 9. and in all probability the Priests and Levites in the Temple did not admit such as stood excommunicate in the Synagogues until the case were decided Concerning the matter of the Church and also of the quantity of the Church MEmbers of the Church ought to be visibly holy Pro. 1. or visibly Saints in some appearance A visible segregation from the world and a visible aggregation to Christ is necessary to Church-union and communion Levit. 6. Num. 19.9 1 Cor. 11.28 Ezek. 44. 2 Chro. 30. Whitgifts assertion that all that are the Kings subjects are members of Christs Church is not warrantable The Temple is holy the Keys the Tables of the Law the Seals the Censures the Officers all holy Christ is holy The Aposties c. required profession of faith Acts 2. Matth. 3. The Seals presuppose faith and repeneance If thou believest saith Philip to the Eunuch thou mayest be haptized Acts 8. Phose that received the Apostles words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to whom the doctrine of faith and repentance was grateful they were baptized Acts 2. The stones of the Temple were to be hewn stones the timber was to be squared and polished the Tabernacle was curiously wrought the Candlestick was of beaten gold the twelve Tribes were represented upon the High priests brest plate by twelve precious stones and the visible members are correspondent to the mystical in some appearance The members of Churches were all Saints by calling 1 Cor. 1.2 Eph. 1 c. Yet the Church as may be afterward demonstrated must admit by a general rule such as may comprehend and take in all Saints All Israelites must have a lot and portion in the congregation of the Lord. A dispriviledging of Christians is a disinheriting of them Churches must be open and forward to rescue all that flee from the avenger of blood the way must be made easie to the cities of refuge Churches are represented by the cities of refuge Num. 35. Josh 20. Heb. 6.8 where sinners that flee before the avenger may have free recourse to take sanctuary Our facility in admitting visible members must give testimony to the Lords dispensation of grace in the embracing of invisible members The gates of Jerusalem do stand open Rev. 21.25 The rule of admission is a rule of Prudence for the keeping out of such as are apparantly profane in toto and such as are scandalous in tanto and also it is a rule of charity for the entertaining of all that have the least measure of saving grace Leid Prof. de discip Eccles The Leiden Prof. do acknowledge rigorens aliquem in nonnullis canonibus veterum Synodorum qui mansuetudinis Christi Apostolorum ejus modum non nihil excedar Calvin also so great a witnesse of truth joyneth issue with the forenamed and speaketh more indefinitely against the ancient severity of the Churches Instit lib. 4. cap. 29. See Beza another great star in the Church Epist 73. p. 302. De quolibet bene prasumendum donec constet contrarium This rule must moderate in censures absolutely though not so in admissions The rule of admission is a sutable profession of faith and repentance with subjection to the Ordinances A particular Church must consist of no more then may ordinarily or constantly meet together for the edification of the whole assembly Pro. 2. 1 Cor. 5. 14. 1. The Apostles directed the Churches to meet together in one place Acts 2 5 6. An Apostolical Direction is sufficient for an Institution 2. Edification and constant communion the natural grounds of multiplying Churches do necessitate such a limitation of Churches A Diocesan-Church is too big and too monstrous to be one Church for ordinary execution 3. The Apostles instituted Churches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
in every Citie and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not exclude villages as it appeareth by Matth. 10.10 Cenchrea was but answerable to a village and yet it is said to have a Church Rom. 16. One Province contained many Churches 1 Cor. 16.1 19. Gal. 1.2 21. Rev. 1.2 The Churches of Galatia were Churches of one Province not one Provincial Church 4. There was no ordinary Officers instituted by Christ for any other then congregational Churches The Elders of every congregation have the same power both intensive and extensive there are no Archbishops or Archdeacons instituted by the Lord. 5. All congregations have the same Titles the same Power the same Ordinances compleatly Nature giveth the same name to similar parts every drop of water is water it hath the same name and the same nature Paris in parem non est pocestus The lamb of the Passeover was to be eaten onely by so many together as might enjoy a festival communion together at one Table Exod. 2. Ancient Canons did prohibite the ordaining of a Presbyter to more then one Title but as the Church did degenerate there came in Non-residence Pluralities Commendaes universal and perpetual Commendaes for term of life or for term of life a distinction of Benefices compatible an incompatible and Canons all these were added to Diocesan Episcopacie and Prelacie The Church in respect of its integrality Pro. 3. may consist but of two or three Noah and his wife and children were a Church Abrahem and Sarah were fundamentally the whole Church of the Jews Adam and Eve were actually the whole Church upon earth The Churches indeed in the Apostles time seem to be somewhat grown before they erected Presbyters yet they were Churches when they were not so numerous and there was the lesse need of ordinary Presbyters because there were extraordintry Two or three cannot be a compleat Church organically Those two or three in Matth. 18. do refer to the Presbytery as may be proved hereafter The family or domestick Churches preceding the Levitical Priesthood do correspond to the congregational Churches constituted by the coming of Jesus Christ and the state of the Church then in point of unity and universality doth confirm the unity and universality of the Church at present The Masters of families with their fathers were Priests in their childrens family as well as in their own houses Melchizedek by vertue of a natural precedency in age as may be supposed was a Priest to Abrahams family as well as in his own Adam if sin had not degraded him had been naturally a Priest for ever unto the whole world If Officers and Discipline strictly taken are not necessary to the being of a Church then a number of Seven or such a number as may afford Officers and exercise Discipline according to the rule Matth. 18 is not necessary And suppose such qualifications in members as are necessary to Officers unnecessary in members to the being of a Church it will follow that such a number as is necessary to the constituting of Officers is unnecessary to the being of a Church Concerning the Form of the Church EXplicite and particular covenants are not necessary to the constitution of Churches Pro. 1. Heb. 10. Acts 19.9 1. Christians fell into fellowship without any such form in Primitive days The Ordinances brotherly relation cohabitation were natural motives the directions and exhortations of the Apostles and Elders did concur Acts 19.9 Paul is said to separate the brethren in Ephesus 2. Elders were ordained without any explicite covenants both before and since the time of the Gospel we read of a charge but not one syllable of a covenant Now if Officers were ordained without any covenant May not members by proportion be admitted without any explicite covenant 3. One ground may be the unity of the Church in general we must not so close with a particular Church which is but a part of the Church as to break relations with the whole Church universal in confining members strictly to one particular Church 4. Another ground may be this Fellowship in a particular Church is conditional and transient and a duty of no greater moment then many other which are not to be instanced in unto admission 5. In the Acts there is no appearance of explicite covenanting with the Church in particular or general There was an explicite profession of faith and repentance and a cleaving unto the Lord Acts 2.8 No shew of covenanting to cleave to each other in Church-fellowship no shew I say of any such explicite covenanting Christians counted themselves next brethren one and the same houshold and were exhorted to maintain the unity of the Spirit as one body at one table as much as might be for edification The mystical Church in the Temple was represented by twelve cakes on the table called The bread of faces because all Saints sit there together face to face feeding on the Lord Jesus in way of communion The visible Church or Church of the outward court is also called to one and the same table mystical as far as all may sit together 6. We finde no explicite covenanting in Israel but with God and Israels covenanting with God was solemnized and attended as occasion did urge in collapsed times There is not any evidence of their covenanting conjoyntly with God at their first constitution there may be granted an explicite covenant of reformation but not of constitution of confirmation or reformation not of admission Object It is recorded in Neh. 10.29 that they clave to their brethren Answ It is explicated in the same verse how they clave to their brethren namely to covenant with God They did not covenant to cleave to their brethren but they clave to their brethren to covenant with God Besides some duties that concerned the House of God and the Officers of the House of God are there particularized but Church-fellowship is made no part of the covenant For an explicite covenant of reformation we have Nehemiah Hezekiah Jehoiada c. authentick examples but for an explicite covenant of constitution we have authentick examples to the contrary the Apostles themselves such as it must needs be presumption in us to oppose In the Old Testament it is usual to speak of a covenant of conversion and reformation but neither in the Old or New can we finde an explicite covenant of constitution of Churches and admission of members A people professing faith a resolution to embrace the Ordinances of the Lord Jesus Christ together is a Church before there be any explicite covenanting together there is an implicite covenant in such a profession Pro. 2. When a company of Christians are called to dwell together where there is no foundation of a Church there is need of some explicite conjunction or consent Such are to make known their desire and faith to one another either by testimony or by their profession And where Elders of some neighbouring Church may be procured it is
Priests office to take down the tent and tabernacle and accordingly it is onely the Elders office to preach ordinarily the doctrine of the Gospel the doctrine of humiliation and mortification to make way for the Churches progresse in the wildernesse Object The Princes are sent to teach 2 Chron. 17.7 Answ Piscator supposeth that the Princes did onely promove the Levites in teaching The Hebrew word doth signifie to make to learn whether by ones self or others 2. Magistrates have power to teach in the Common-wealth ordinarily though not as Prophets in the Church We may shut up all The Church is the golden Candlestick but the spirit of the Elders is the shining and burning light therein and the two Olive-branches thereof Zech. 4.2 Ezek. 7.20 The Church is the hangings of the Temple The Elders are the pillars on which the hangings did depend Concerning the Power of the Presbyterie THe Presbyterie is to govern with great condescendencie Prop. 1. and to labour for the consent of the Church in cases of moment Magistrates themselves are called Pastors and Fathers partly because they ought to be mild as Causabon and others have observed in the execution of their power Pastors should carry lambs in their bosomes Isa 40. Magistratical Soveraignty of spirit Luke 22. 1 Pet 5. is intolerable in Ministers of the Church It is better to be the Bride then the Bridegrooms friend Abrahams servant must intreat Rebeckah with kindnesse with bracelets and jewels and carry her to his master with honour The Priests were charged to take down the Tabernacle and the Levites to bear it with great respect and the Tabernacle was a type of the Church Our Solomon will have his mother to be set at his right hand in a chair of State Rev. 3. 4. 20. The four and twenty Elders have all thrones and crowns as Christians Cyprian ad Clâ—rum nihil sine vestro consilio plebi consensu Lib. 3. Ep. 10. l 4. Ep 5. l. 3. Ep. 22. l. â— Ep. 10. l. 5. Ep. 7. though not as Ecclesiastick Governours Cyprian seemeth sometimes to tender thus much respect to the common members or body of the Church as when he saith Vobis praesentibus judicautibus but not a word of suffrage in antiquity except in point of Election And Cyprian is bold to write after this manner hortor mando as to subjects The Apostle is bold to threaten the rod to the Corinthians Shall I come unto you with a rod 1 Cor. 4 21. The more authority is conferred upon Elders the more humble have they need to be Caesari cui omnia licent propter hoc minus licet I suppose the power of Jurisdiction doth originally and essentially reside in the body of members Elders have their power either by Election or Ordination because there is no other ordinary mean of vocation Election is necessary even from the people because they are to subject themselves or withdraw according as Elders preach for Christ or against Christ and therefore the peoples election doth incompleatly at least give the keys We affirm that the power of Presbyters doth not essentially depend on Ordination but on Election The people have power to act yea even to administer the Seals virtually and mediately and give power by Election to the Elders Election is now answerable to the hereditary vocation under the Law and the Ceremonial Ordination was but circumstantial to the hereditary right of the Leviâ—es Election in all Societies doth substantially or essentially derive power and correspondeth to an hereditary derivation of power * Ep. 65. p. 285. 67. p. 289. 13. p 365. Beza is onely for an implicite consent of the people and that onely in Election The French Synods have condemned Morellius his Democracie and established the next Proposition The commom members are not to govern by suffrage and co-ordinate authority together with their Elders Pro. 2. Prudence and brotherly love require an endeavour in the Elders for the procuring of consent from all Confessus seniorum est judicium Reclesiae Calv. Instis l. 4 c. 12. Sect 3. but consent is not absolutely necessary The consent of the people is not authoritative but consultative in respect of the Elders Praeter electionem ministrorum plebis nullas esse partes in Ecclesiastico regimine censemus so Chamier 1. Arg. 1. If the Presbytery be not invested with the power of Jurisdiction then the Presbytery serves but for order Cyprian by himself or his 〈◊〉 by it self either in consult a plâ—â—e did binde and loose censure and absolve the lapset though he speaks of the consensus plebis at such times Presbyters are but Prolocutors every members is essentially and substantially a Governour as well as an Elder 2. Arg. 2. If the Elders are not to baptize and administer the Seals but at the appointment of the Church in particular then they have not compleat power of order because they have not compleat power to execute their proper acts which belong to the power of order 3. The ministerial Keys or the Keys of execution were given to Peter as an Apostle Matth. 16.18 19. They may be given to Peter before he was an Apostle quoad promissionem after he was an Apostle quoad confirmationem when he was made an Apostle Arg. 3. quoad constitutionem 1. Peter is here made oeconomus Ecclesiae the keys of the Kingdom are given to Peter and kingdom includes the Church Peter is evidently distinguished from the Church therefore he doth not represent the Church On this rock saith the Lord Christ will I build my Church and unto thee will I give the keys he doth not say Vnto it as meaning the Church out Vnto thee meaning Peter and distinguishing Peter from the Church Object If it be objected that the Keys are not given to the Church here mentioned because it is the universal Church Answ I reply 1. The universal Church may as well be made the subject as the object of the Keys as it is the object in particular visible Churches so it may be the subject also 2. It may as well be made the subject of the Keys as of the visible Officers 1 Cor. 12.28 3. Is it probable that Poteâ— should represent any other Church then that which is expressed in the Text 4. I suppose it hath been already proved that there is an universal visible Church Secondly Peters confession argueth that this promise was made unto Peters person in way of reward 3. Peter is made a principal stone of the Church a secondary foundation a master-builder The doctrine of the Apostles is called a foundation of the Church Eph. 2.20 Rev. 11. the twelve Apostles are twelve sundamental stones of New Jerusalem Peter was named so with reference to his Ministery One and the same rule is not sutable to Peter as an Apostolical stone and as a Christian stone also Christ is the Rock Peter a stone
particular churches because they also are elders The twelve gates of new Jerusalem Rev. 21. are the particular churches the angels are Presbyters and are set to govern the gates the gates are not to open and shut of themselves but the angels are to open and shut the gatâ—s in the use of the keys The 4. beasts Ezek. 1. compared with those in Rev. 4. and the 4. orders of Levites about the Tabernacle Numb 4. may well seem to represent the elders of the Christian Church by which the Lord Christ is carried up and down to the World in the chariot of church ordinances The churches are represented by wheels which should readily follow the elders in way of obedience neither go before nor side by side together with their Elders Object The Apostles received their power immediatly from Christ Answ The same power may be derived mediatly which is derived immediatly The question is concerning the power of elders not concerning the manner of comming by it And the Apostles power was universal and extraordinary Object The Apostles wrote in the name of the church as well as in their own name Acts 15. Answ 1. The Apostles were wont to respect the Church so as to do all things in a brotherly manner 2. The Church is not named in respect of authority it had not authority over other churches and those decrees are called the decrees of the Apostles and elders Acts 16. Those elders must be supposed to be extraordinary elders else they might not be joyned with the Apostles in point of such an extent in authority 3. There was special cause to make mention of that churches consent because those questions did spring out of that church It is certain that the Apostles could determine without the church Paul had power to command and ordain 1 Cor. 16. and 1 Cor. 11. and 14. What though extraordinary elders might be the churches messengers by way of intreaty it was not by way of authority 5. The Church of Antioch sent to the Apostles and elders not to the church The Apostles and elders extraordinary were a great and standing Presbyterie of the universal Church Act. 14. I see no intention or intimation of a Synod or assembly of Churches in that act of the Apostles at Jerusalem The Apostles were onely called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chamier observeth Object The Apostles had an infallible spirit Answ The infallibility of spirit answers to the transcendency and universality of power in all Churches Ordinary elders have a spirit of excellency in respect of common members If the infallibility of spirit in the Apostles may admit of a limitation in respect of election why not in other acts also if they had been connatural to the power of the members 15. Arg. 15. It is sutable to the law of nature that the power of execution should be committed by the multitude to some elected and selected ones Adam had been a perpetual Monarch of the whole world according to a natural right if he had not sinned What should have deprived him of his natural titles What need of altering the natural frame of policy Bodin doth justly dispute for the ancient power of Fathers Fatherly power is the absolutest image of Gods absolute dominion and the most exact pattern of all power The natural constitution of the world yeeldeth no documents for a Democracy for a Democratical execution of power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer Facile imperium in bonos Primum illud certum est si humano judicio res aestimetur nullum statum aut pagi aut vici aut urbis aut regionis aelieujus magis obnoxium esse turbis quam Democraticum Beza Ep. 83. p. 365. I conclude Let this discourse be compared with the practise of Reformed Churches of the church of Geneva and the peoples approbation or consent required by Calvin and others will amount to no more then I have acknowledged As for Cyprian he could censure yea even elect officers without the consent or counsel either of the Clerus it self If Calvin did attribute more power to the people in his writings then Beza yet their practise doth argue an accord in conclusion And Calvin in his Catechisme and in a Tractate de Coena Domini attributes power of dispensing censures without the consent of the church unto the elders Object Matth. 18. We are bid tell the church and the church is no where taken for the Presbyterie in the new Testament Answ 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for any assembly in the new Testament Acts 19.39 and therefore is applicable to an assembly of elders even according to its use in the new Testament 2. See Calvin Instit l. 4. c. s 3.4.7 The Presbyterie is called the congregation or church in the old Testament Namb. 35. with Deut. 19.12 Mr. Ainsworth and Mr. Cartwright have abundantly proved this point and Mr. Cartwright alledgeth many places of Scripture to shew that church in this place signifieth the Presbyterie Mr. Rutherford affirmeth the congregation in the old Testament is alwaies taken for the Presbyterie when it is meant of an authoritative congregation Our Saviour may well be supposed to conform his speech to the old Testament rather then to the new Testament to the use of the phrase at that time when he spake not so much to the future use of it in the new Testament 3. Our Saviour doth manifestly allude to the Presbyteries of the Jewes and gives the Christian church a pattern from the practise of the Jewish church One would not think that our Saviour should speak of an unknown church and not describe it because he directs the disciples to repair to it to direct one to a place unknown and unknowable is but labour in vain Besides those phrases heathen and publican and two or three witnesses do argue that our Saviour referred his speech to the Jewish church Two or three witnesses were required by a State rule in their civil Judicature and it was grounded upon morality and therefore to be observed in their Ecclesiastick proceedings to censure They might not have found out such a rule though naturally moral by the reach of natural light but being instructed by Gods Ordinance they could easily discern the morality thereof especially the Prophets and men of God which were raised up continually amongst them 4. The church is here explicated in the next words What you shall bind shall be bound in heaven If the church had been taken for the body of members it should in probability have run thus What it shall bind shall be bound in heeven 5. Else this rule did nothing concern the Apostles considered personally but they were personally to practise themselves according to this rule The Apostles were neither to judge together with such a church nor to be judged by such a church as consisted of the body of members 6. Is it likely that our Saviour should bid a brother repair in the first place to the body of
in the Common-wealth which are not Disciplinable in the Church In dubious and disputable things Churches must hold Unity without an Uniformity 1. It is a Lording over one anothers Faith to exact a Conformity and Uniformity in such cases 2. The Churches must yield and condiscend sometimes to one another even in their conformity of practise Rom. 14. 3. The Apostles had extraordinary power sutable to their extraordinary spirit and yet they did not send forth their Decrees as Magistratical Injunctions Acts 15. this is the close of their Epistle to the Church of Antioch from which if you keep your selves you shall do well verse 29. Popish Canons are unsuitable to Ministerial power and also to the standing Laws of Christ Paul exhorts Philemon when he might have commanded him Judicium Conciliorum est judicium suasionis non coactionis in comparison of Magistratical Iudicature The Church hath both a consultative and a definitive authority yet neither Magistrates nor Ministers have authority absolutely and therefore cannot obligare conscientiam absolutely Those that carry the Ensigns of Magistratical Soveraignty and Majesty may write volumus jubemus yet they are not independent soluti legibus Dei Ancient Councels were wont to shew ex quibus fontibus fundamentis they framed their Decrees Sed Tridentini Areopagitae as Chemnitius speaketh nuda tantum decreta sine rationibus praetoria authoritate orbi Christiano promulgarunt Pietro Soare Polano sets down the reason people are apt to wrastle with the reason of a Law when they dare not oppose the Law it self The Scripture is our regula regulans the definitions of Councels are but a regula regulata I do not speak for a toleration of such as to us are Saints in opposition to admonition and all censures but only in opposition to the greater or greatest Excommunication Neither do I speak of a Toleration in the State but in the Church Some things are censurable which are not deserving Excommunication Persons may not be Excommunicable in the Church when they may be exterminated by the State Schisms and Heresies are intolerable in the Church and Common-wealth because the one and the other is inconsistent with the being of the Church Scandals must be rebuked Tit. 1.13 some sharply Powers are Ordained of God for to remove Scandals especially such as are most destructive only provided that charity doth moderate in Church Discipline Ministerial power speaks as from the Mercy-feat Synods and Councels have power of Iurisdiction Pro. 3. to declare and apply both implicite and explicite Laws of Christ in a Brotherly maner In Synodo est eminentia apex authoritatis Leid prof de Concilis Fathers Modern Divines Calvin and his Successors all do generally or for the most part consent to this Proposition though the opposition of the extreme opinion of Papal power hath occasioned some to speak too diminitively of Synods and Councels Cypr. l. 3. Ep. 81. Beza Ep. 68. p. 290. 1. The power of many Churches over one is natural and naturally necessary as the power of many Members over one Member if it be true which hath been proposed that all Churches are but one Church and corporation under the Lord Christ 2. All the Arguments which prove an universal visible Church do prove the power of Councels and Synods That Church which is one in propriety is one in point of government That Church which is properly one in being is properly one in acting frustra datur potentia quae non reducitur in actum Now that of our Saviour Mat. 16. together with other places of Scripture do seem to prove effectually that there is an universal visible Church One may argue it thus That Church which is invested by Christ with visible and catholike Officers that Church is an univerfal visible Church But that Church in Matth. 16. is invested by Christ with visible and catholike Officers Peter is made a stone and builder of that Church as an Apostle Peter is made a Steward of that Church or Kingdom as an Apostle Object That Church is described by a character which is proper to the Mystical Church for our Saviour promiseth that the Gates of Hell shall not prevail against that Church Ans The properties of the Mystical Church are frequently attributed to the Visible Church the reason is because the Visible Church is the true Church quo ad nos and because the Visible Church is intlusively the true Church in the sight of God Thus the Members of the Visible Church are termed Saints the called and Elect of God the sealed ones the Heirs of Eternal life this is frequent with the Apostle it is usual also for the Apostles to apply the promises of perseverance and life unto them Thus the Visible Church is called the Kingdom of Heaven the Lambs wise the body and temple of Christ the family and city of God Matth. 13. Rev. 21. Rom. 12. These properties are not attributed to the Visble Church in sensu formali but in sousu identico as the School men speak in another case in respect of us inclusivè the Visible Church is the true Church and the true Church is the Visible Church The Popish Church is a Church Visible quo ad similitudinem non quoad veritatem the true Visible Church is a Church quo ad veritatem externae sanctificaetimis though not in point of internal Sanctification as it is the Visible Church 2. Secondly such attributes do belong to the Visible Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the Visible Church contains the true Church which shall prevail The true Church is both Visible and Invisible 3. That promise of our Saviour doth belong to the Visible Church in part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even as it is the Visible Church That promise doth contain an offensive prevalence as well as a defensive the Church shall prevail in subduing the world not only desend it self against the world and this offensive power doth properly appertain to the Church as it is Visible for the most part The gates of Hell do Emphatically describe the prevailing power of the Church in point of conquest because the gates of Hell are the defensive muniments of the Enemy Them the Church besiegeth the World and overcometh thus Israel besieged Ieriche and overcame 3. The great Synedrion of the Jewish Church was the Church Representative of all the twelve Tribes Seventy is the round number of Seventy two and Seventy two Elders contained six of every Tribe The Seventy that first descended into Aegypt the Seventy Disciples of Christ the former the founders of the Iewish Church the other the founders of the Christian Church the Seventy Bells upon Aarons coat the Seventy Palm trees all these seem to be correspond entry Representative All cases that could not be determined in the lesser Synedrions types of particular Churches were to be brought to the great Synedrion and the Judge thereof The Judge together with the high Priest doth signifie
Jesus Christ who sitteth in the Assembly of the Elders unto the end of the world Mat. 18. The great Synedrion doth signifie Synods and Councels in respect of the successive state of the Church the great Presbytery of the Apostles in respect of the first and extraordinary state of the Church Object The Synagogues and Synedrions in common cities had not compleat power within themselves as congregations in the christian Church Ans 1. Types and similies may not be quadrate in all particulars 2. They had compleat power in respect of parts though not in respect of degrees a divided power though not an independent power The Synagogues had power of Excommunication John 9. they had a compleat power in suo genere in respect of all Ordinances of Iurisdiction Object It is the perfection of a congregation to be independent Ans It is better to be dependent then independent while we are impotent A particular congregation needs the protection of other congregations Independency in point of Iurisdiction upon earth is but Temporal and it hindreth Humility and Love in particular Churches which are perfections eternal It is no perfection to be so independent as to become insolent and impotent Object Councels and Synods may have a preceptive power or a consultative power and yet not power of Iurisdiction Ans Pastors are Rulers as well as Prophets and therefore if there be granted a consultative or Doctrinal power vi officii to Synods and Councels it must be also granted for the same reason that there is a corrective power in Synods and Councels Authority destitute of a corrective power in particular Presbyteries is not adequate to its end Gods Ordinance in Israel both in Church and State invested such as were Governors with corrective power as well as with preceptive power It is most strange to see Supreme Authority such as is the Authority of the whole Church naked in point of corrective power Object This patern of the Iewish Church speaketh for a Classique Presbytery as well as for Synods and Councels Ans 1. The great and standing Presbytery of Jernsalem speaketh directly only for the great Presbytery of Apostles and Elders extaordinary at the first constitution of the christian Church they only were catholike Elders such as were indued with unlimitted power But the frame of policy in Israel put aside that great Sanhedrin or Presbytery of Seventy Elders speaks most effectually for Synods and Councels and it is more evidently natural for a greater part of Members to have power over a lesser in a Democracy and for the greater part of Elders to have power over the lesser in an Aristocracy Classical Presbyteries as they may stand do seem to impeach and diminish the just power of congregational Presbyteries which have allowed them by the Apostolical Ordinance a compleat power in respect of parts of Worship and Jurisdiction a divided power though not an independent power but against a Classical Presbytery modified and qualified by the just rule of Prudence and Scripture I have nothing to oppose Object Excommunication is no more in effect then the Non-communication of Churches Ans Gods Ordinance of Excommunication in particular Churches argueth that the one is more effectual then the other Non-communicatiō is a defensive Excommunication with such as formerly enjoyed communion 2. As a sin against Authority is a greater sin so an evil inflicted by Authority is a greater evil 3. Is it not reasonable that if one Church hath power to Discipline all all should have a more effectual power to Discipline one This must needs be yielded it being presupposed that all Churches are but one universal Church and combination Object A Presbyter is onely a Presbyter over his particular Flock Ans A Presbyter is a Presbyter for lesse ordinary execution and nuitivè over the whole universal Church a Presbyter hath an united power though not a divided power over all Churches One Elder hath not power to act in anothers congregation absolutely because he is but a subordinate Pastor to the Jurisdiction of other congregations in respect of his solitary and divided power An Elder may Preach as a Paster out of his own congregation and yet he must ask leave because he is subordinate to the Jurisdiction of other congregations Elders have not power to act distributivè in all congregations but they have power to act collectivè unitivè and therefore the Elders of two Churches have power to act in and over one Church and one Elder in the name of a Presbytery may act in and over any Church subordinate to that Presbytery though it be not his own proper sphaere In an Aristocracy the greater part of Rulers have a judicial superiority in respect of a lesser part Reformed Churches have generally consented to some fixed form of consociation Genova hath governed by a combination of twenty Parishes is one Presbytery If in this kinde of Government there be a commoderation so that it may not prejudice the speedy current and due power of congregational Presbyteries it is but sutable to the set Synods in ancient time and to the present exigents of the Churches Ve omnia inter so mombra consentiunt quia singula servari totim inter est ita homines singulis parcent quia ad cortum geniti sumus Salve enim esse societas nisi amore custodia partium non potest Seneca Concerning the Power of Magistrates with reference to the Churches of Christ THe acts of Magistracy are not only civil Laws Precepts Punishments Rewards but also spiritual Loves Precepts Prayers Blessings Iustructions Admonitions These spiritual acts do danominate Magistratical power to be spiritual power though not Ecclesiastical Church power is spiritual generically in respect of acts which are spiritualin common but by way of specialty it is spiritual as it is Ecclesiastical Magistratical power is both civil and spiritual yet not Ecclesiastical or civil as it is opposed to Ecclesiastical power not as opposed to Spiritual 5. The next ends of Magistratical acts are Spiritual and acts are distinguished by their ends or immediate objects The Spiritual good of men is both intended and acquired in Magistratical acts as primarily as the Temporal good of men A Magistrate doth Instruct Pray c. to the end he might confer some Spiritual good and the act it self doth as naturally and immediatly produce such an effect as if it were the act of an Ecclesiastical person and such an act is supposed to be the act of a Magistrate as he is a Magistrate not only as he is a Christian And if the Magistrate be prophane and should not intend any Spiritual good as it was said of one that he was bonns Rox but malus homo it is sufficient that the act it self doth 2. The spiritual good of men and the glory of God are primary ends of the coustitution of Magistracy in nature A Throne of Magistracy is crected and ought to be in the intention of men as directly for Religion as
beginning divided by weeks and the seventh day was also anciently observed amongst the Heathen it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Philo calleth it It is evident that the seventh day was not instituted only by way of anticipation or destination for time future The reason of the observation of the seventh day was contemporary to the Institution of it For it was Instituted with respect to Gods ending of his works And the form of the fourth Commandement doth shew that it was to be celebrated at the first Institution because it is Instituted with reverence to Gods ending of his works 2. It was Instituted before the Revelation of Christ and therefore had something in it which was not to be abolished with such Ceremonies as had only relation unto Christ It was at first liberae institutionis but it is not now liberae observationis because it was Instituted in the beginning Cain and Abel sacrificed at the same time it may well be the Sabbath The Chalde Paraphrast on the 92. Psal saith that Adam indicted it for the celebration of the Sabbath The Jews may neglect this day in Egypt for fear of Pharoah but yet it seemeth by Exod. 16 that it was not unknown to the Jews It is possible there may be a natural equity in a seventh day of Worship which is unscrutable in respect of us One saith well that men and Angels could not devise so just a time for Worship Moses speaks of the Sabbath as of a former Ordinance when he Instituted the gathering of Manna and God confirmeth it by the miraculous detention of Manna upon that day 3. It was estated in the Moral Law written with the finger of God alwayes repeated with the other Commandements and established with all the solemnities of Gods presence on the Mount 4. The breach of this Commandement is expressely punished by the Judicial Law The breach of a meer ceremony is not expressely punishable in the Judicials of Moses 5. If a set and fixed time for Worship be necessary and God must appoint this time and there be no other appointed by God but this then this must needs be so Moral as to continue in force There is a necessity that the Church should have a set time for Worship because it was necessary for Adam in the state of Innocency and because it is proportionately convenient with a set place What that our experience is as good as a thousand witnesses The necessity of Gods immediate designation of a set time is argued from Gods undertaking of it under the Law The set times of Worship for perpetuity were all immediately appointed and expressed by God 2. From Gods Instituting a set time to Adam Adam was more wise to chuse a just time then we are 3. From Gods challenging this prerogative in all constant or standing Ordinances of Worship 4. From experienced danger of superstition in times of our own election 5. From the example of the godly in the purest times of Worship In latter times it hath been attempted to change times and Laws but not allowed Antichrist is brought in by Daniel as thinking he should prevail in his insolent presumptions against the Ordinances of God even in respect of changing times Daniel 7.25 The seventh day seems not to be naturally Moral Pro. 3. and as it was significative of Christs resting in his grave it is generally esteemed Ceremonial The Mosaical accession of signification was buried with other Ceremonies in the grave of Christ And that it is not naturally Moral these following considerations do argue 1. The strength of natural reason is not by any means able to demonstrat that a seventh day is more observable for Worship then another naturally 2. It was given to Adam by revelation not ingraven in his heart by Creation as the natural Law was 3. The Moral reasons specified are not necessary but Arbitrary 4. Other sevens of time in the seasts were Arbitrary and the reasons of their Institution of like nature The deliverance out of Egypt might have bespoken a perpetual remembrance in a Feast of Passover amongst the Jews 5. At least a particular seventh is not naturally Moral The first seventh was not because it is not now the present seventh is not because it was not in the beginning Why should a seventh day be naturally more holy then a seventh week moneth or year 6. Our Saviour compareth it but to a Ceremony Mark 2. as being alterable and subordinate to the natural Law 7. This particular time is no more Moral then a particular place The observation of Zanchi and others that it is the Sabbath not the seventh day from the Creation which is specified in the fourth Commandment may not be altogether sound for that very seventh day from the Creation is expressed in the body of the Commandment Something was intederted in the fourth Commandement and also in the fifth that concerneth the people of God only before the Law The preface to all the Commandements in some respect only concerneth the people of the Iews They were to take notice of the seventh day from the Creation as applyed to them we of the seventh day from the Resurrection as the Commandment is applicable to all The reason of observing a seventh day concerned all the reason of observing the seventh day from the Creation concerned those only that lived before the time of grace There was something Ceremonial or typical Pro. 4. in the first Institution of the Sabath by way of anticipation The seals of the Covenant the tree of Wisdom and the tree of Life were in part typical in reference to Christ and the Church though but transiently and in the way of anticipation Christ was not revealed when those Sacraments were Instituted when Adam and Eve were created yet they were all types of Christ and the Church Eph. 5.29 The Wedding day of Adam and Eve was the Sabbath and did justly signifie the wedding of the lamb when the whole work of redemption shall be finished in point of application as it is already in point of satisfaction The whole Garden the Soveraignty of Adam over all Creatures the Rivers that watered the Garden the riches thereof Rev. 21. the gold and precious stones all type out the heavenly Paradise both of Grace and Glory in the way of anticipation Pererius hath collected out of Hugo de vict an elegant type of the new Creation in all the works of the six dayes so that the Sabbath may justly come in thereupon to signifie the rest of Christ and of the Church after that their work is ended Thus the rest of Christ in his grave may be Antitypical to Gods resting on the Sabbath after that Christ had finished the work of satifaction on the Crosse Thus the rest of the Gospel may be Antitypical to Gods resting on the Sabbath Christ had ended his work under the Law Thus the rest that yet abides the people of God may be Antitypical when the Churches work is all