are without here because they are to be rebuked yea nor was the excommunicated man after he should be cast out left to the immediate judgement of God but he was 1. To remaine under the medicine of excommunication and dayly to be judged and eschewed as a Heathen that his spirit may be saved 2. He was to be rebuked as a brother 2 Tâ—ess 3. 15. 3. Paul saying what have I to doe to judge these that are without God judgeth them he meaneth as much as he will not acknowledge them as any wayes belonging to Christ but the believers of approved piety because they are not members of a fixed congregation are not thus cast off of Paul he became all things to all men that he might gaine some and would never cast off Believers and say what have I to doe with you In a word by those who are without are meant Gentiles as Ambrose Oecumenius Theophilact c. Calvin Martyr Bullinger Paraeus Beza Pelican Pomeranus Meyer Sarcerius Marloratus Paraphras the Papists Haymo Aquinas and with them Erasmus and all who ever commented on this place Lastly our Brethren expound these who are within to be the Church of Corinth Saints by calling and Saints in Christ Jesus these to whom he prayeth grace and peace unto and for whom he thanketh God for the grace given to them by Iesus Christ 1 Cor. 1. 2. 3. Now these thus within must be regenerated and opposed to all not within this way but without that is who are not Saints by calling not in Christ Iesus then by these who are without cannot be understood all not fixed members of one visible Congregation who yet are by true faith in Christ Iesus and our Brethren must mean that Paul if he were living would take no care to judge and censure us who believe in Christ and are members of provinciall and nationall Churches and are not members of such an independent Congregation as they conceive to be the only instituted visible Church of the New Testament But if they all not without the state of salvation who are not members of such an independent flock 1. All the Churches of Corinth Galatia Ephesus Thâ—ssalonica Philippi Rome the seven Churches of Asia who were not such independent Churches must be in the state of damnation 2. All are here obliged who looke for salvation by Iesus Christ to joyne themselves to this visible independent Church then all who are not members of such a Church are in the state of damnation if say our brethren they know this to be the only true Church and joyne not to it O but ignorance cannot save men from damnation for all are obliged to know this so necessary a meane of salvation where only are the meaneâ— of salvation for then it should excuse Scribes and Pharisees that they believed not in Christ for they knew him not and if they had knowen they would not have crucisied the Lord of glory 1 Cor. 2. 9 10. Now we judge this to be the revived error of-the Donatists whose mind was as Augustine saith that the Church of Christ was only in that part of Africa where Donatus was and Augustine writing to Vincentius objecteth the same as Morton answereth Bellarmine and the same say Papists with Donatists that out of the Church of Rome there is no salvation And Field answereth well yee are to be charged with donatisme who deny all Christian societies in the World â—to be where the Popes feete are not kissed to pertaine to the true Church of God and so cast into Hell all the Churches of Aethiopia Armenia Syriâ— Graecia Russia and so did Optatus sayth Morton Answer Donatists you will have the Church only to be where you art but in Dacia Misiâ— Thracia Achaia c. where you are not you will not have it to be nor will you have it to be in Graecia Cappadocia Aegypt c. Where you are not and in innumerable Istes and Provinces See how Gerardus refuteth this and certainly if this be the only true visible Christian Church to which all who looke for salvation by Christ Jesus must joyne themselves there is not in the Christian World a true visible Church but with you 3. Iâ— all upon hazard of losing salvation must joyne to such a Church having power of jurisdiction independently within it selfe then must all separate from all the reformed Churches where there be provinciall and nationall Churches now this is also the error of the Donatists and Anabaptists against which read what learned Parker saith and reverend Brightman and Cartwright but of this hereafter 4. The principall reason given by the Author is The Lord added to the Church Acts 2. such as should be saved this is not in the independent visible Congregation as is proved elsewhere A second reason he giveth because every Christian standeth in neede of the Ordinances of Christ for his spirituall edification in holy fellowship with Christ Iesus or else Christ ordained them in vaine therefore all who would be saved must joyne to a visible independent congregation hence no Church hath title and due right to the Word and Sacraments but members of such a congregation this is the reason why men of approved piety are denied the Seales of the covenant and their children excluded from Baptisme and themselves debarred from the Lords Supper because they are not members of your congregation and members they cannot be because they finde no warrant from Gods Word to sweare your Church-covenant and to your Church-government which is so farre against the Word of God the Seales of the covenant belong to all professing Believers as Gods Word sayth Acts 10. 47. Acts 8. 37. Acts 16. 31 32 33. 1 Cor. 11. 28. Whether he be a member of a particular independent Church or not God the Lawgiver maketh not this exception neither should man doe it Propos. 3. All are entered by covenant into a church-Church-state or into a membership of a visible Church Answ. Here are we to encounter with a matter much pressed by our reverend Brethren called a Church covenant A Treatise came unto my hand in a Manuscript of this Subject In their Apology and in their answer to the questions propounded by the Brethren of Old England this is much pressed I will first explaine the Church-covenant according to our reverend Brethrens minde 2 Prove there is no such thing in Gods Word 3. Answer their Arguments taken out of the Old Testament 4. Answer their Arguments from the New Testament both in this Treatise here in this Chapter and hereafter and also their arguments in all their Treatises Hence for the first two I begin with this first question Whether or not all are to he In-churched or entered Members of a visible Church by an explicit and vocall or profâ—ssed Covenant Our brethrens mind is first to be cleared 2.
people being absent shall not know if the Eldership have proceeded right yet must they repute the excommunicated person as an heathen or a publicane 3. Arg. That government is not to be admitted which maketh men take honour to themselves without God calling them thereunto But the Doctrine of government in the hands of people is such ergo the assumption is proved 1. By it all are Kings Rulers and Guides and all have the most supreame power of the Keyes as authoritative receiving in of members and judiciall casting out by the pastorall spirit of Paul and all governe over all 2. Beleevers are a ministeriall Church a company of private Christians put in office and doing acts of a Ministeries now a Ministerie is a peculiar state of eminency that God calleâ—h some selected gifted persons unto that to the which he calleâ—h not all professors as in Israel he chosed one Tr be to minister to himselfe not all the visible Church of Israel as the Scripture teacheth us Ministers of the house of God the Levites the Lords Ministers Ministers of Gods Sanctuary and the ministery of the New Testament is a speciall emiâ—ency of office given to some few and not to all believers a matter of worke that some not all believers are put upon and employed in the act of the Ministery not common to all but restricted to the Ministers of the Church and not common to the whole visible Church Now to ordaine Elders excommunicate admit members into the Church are positive actes of a received ministery and must flow from an other principle then that which is common to all professing believers 4. Arg. All who have received such a Ministeriall state to discharge such excellent and noble actes as laying on of hands receiving of witnesses committing the Gospell to faithfull men who are able to teach others and must save some by gentle awaiting and stop the mouthes of other Pastors as the Scripture saith these must acquit themselves as approved worke-men to God and shall therefore receive a Crowne of Glory at the appearance of the chiefe Shepheard and must in a speciall manner fight the good fight of Faith and must be worke-men who neede not to be ashamed But these are not required of all the Church visible all are not men of God and ministeriall Souldiers of Christ and feeders of the flock but only such as Timothy Titus and Elders like to Peter as these Scriptures prove For the reward of a prophet is not due to all 5. Arg. That Government is not of God which taketh away the ordinary degrees of members in Christs body the Church But government exercised by all the visible body taketh away the deversity of offices members places of Rulers and ruled Ergo I prove the assumption 1. All have one and alike equall power of governing all the members are one in place and office all are Eyes all Eares all are hands according as all have one joynt and common interest and claime to Christ. One is not an Eye and head in relation to another for all are both governours and governed all the Watchmen and all the City all the flock and all the feeders all the House and all Rulers Key-bearers Stewards all the children of the house all the Fathers Tutors to bring up nuâ—ture and correct the children 2. If the power and use of the Keys result from this that the Corporation is the Spouse Body Sister of Christ the redeemed flock what should hinder but according as God inequally dispenseth the measure of grace to some more to some lâ—sse so some should have more some lesse power of the keys and some exercise more eminent acts of government as they be more eminent in grace some lesse eminent acts and if we grant this we cannot deny the order of a Hierarchy amongst Pastors This connexion may be denied happily by our brethren but there is no reason if their arguments be good they alwayes conclude Church-power from the graces of the members of the Church 3. Concl. It is cleare then that the state of the Church cannot be called popular and the government Aristocraticall or in the hands of the Elders as our brethren meane 1. Because by our brethren the government and the most eminent and authoritative acts thereof are in the hands of the people Ergo both state and government are popular 2. Because the people are not only to consent to the censures and acts of government but also authoritatively to judge with coequal power with the Eldership as they prove from 1 Cor. 5. 12. 3. The Parisian Doctors the authors of this distinction acknowledge a visible monarchy in the Church and are far from popular government Let us heare what our brethren say for the government of the people and their judiciall power in generall Quest. 15. Our brethren say the Colossians are exhorted Col. 4. 17. to say to Archippus Take heed to the Ministery that thou hast received of the Lord to fulfill it in all points Ergo the people are to censure and rebuke the Pastors and therfore they may and ought to exercise acts authoritative Ans. 1. This is an argument off the way with reverence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say to Archippus take heede Ergo say Judicially and rebuke with all authority it is an argument à genere ad speciem affirmativè and a non-consequence Mat. 18. 17. If he will not heare them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tell the Church Ergo exercise an act of authority over the Church Ioh. 8. 48. The Jewes said unto him Ergo they said it authoritatively 1 Ioh. 1. 8. If we say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have no sinne by no authority can we say we have no sinne Luk. 12. 11. Take not thought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what ye shall say Rev. 22. 17. 2. The Fathers as Augustine Chrysostome Ambrose Hyeronimus The Schoolemen as Aquinas D. Bannes Suarez say correcting of our brother is sublevatio miseriae peccantis a succouring of the misery of a sinner Cajetanâ—ait actum correctionis elici à prudentia imperari à misericordia To warne or rebuke our brother is an act of prudence commanded by mercy and compassion And. Duvalius saith it is an act Non solum juris divini sed etiam naturalis and he citeth Lev. 19. Thou shalt not hate thy brother in thy heart but shalt rebuke him and shall beare one anothers burdens and so fulfill the Law of Christ. And Greg. de Valent. saith it is a spirituall almes actum misericordiae quo subveniatur spirituali necessitati fratris So the Doctors of the Canon Law So the Fathers say as Basilius esse benevolentiam potius quam severitatem Augustin Vulnus fratr is contemnis vides cum perire negligis pejor es tu tacendo quam ille te offendendo Excellently Hieronim Sivide at in corpore carnes putridas dicat An
The state of the question to be explained 3. The truth to be confirmed In the answers to the questions sent to New England they require of all persons come to age before they be received members of the Church 1. A publiquâ— vocall declaration of the manner and soundnesse of their conversion and that either in continued speech saith the Apologie or in answer to questions propounded by the Elders 2. They require a publick profâ—ssion of their faith concerning the articles of their religion the foresaid way also 3. An expresse vocall covenanting by oath to walke in that faith and to submit saith the Authour themselves to God and one to another in his feare and to walke in a professed subjection to all his holy Ordinances cleaving one to another as fellow members of the same body in brotherly love and holy watchfulnesse unto mutuall edification in Christ Iesus 4. And a covenanting not to depart from the said Church without the consent thereof This Church-covenant saith the Apologie is the essentiall or formall cause of a visible Church as a flocke of Saints is the materiall cause and so necessarily of the being of a Church that without it none can claim Church-communion and therefore it is that whereby a Church is constituted in its integrity that whereby a fallen Church is againe restored and that which being taken away the Church is dissolved and ceaseth to be a Church and it is that whereby Ministers have power over the people and people interest in their Ministers and one member hath interest and powerover another fellow-member The manner of entring in church-Church-state is this 1. A number of Christians with a gifted or experienced Elder meet often together saith this Authour about the things of God and performe some duties of prayer and spirituall conference together till a sufficient company of them be well satisfied in the spirituall good estate one of another and so have approved themselves to one anothers consciences in the sight of God as living stones fit to be said on the Lords spirituall Temple 2. They having acquainted the Christian Magistrate and neerest adjoyning Churches of their purpose of entring into Church-fellowship convene in a day kept with fasting and praying and preaching one bâ—ing chosen with common consent of the whole in name of the rest standeth up and propoundeth the covenant in the foresaid four Articles above named 3. All the rest declare their joynt consent in this covenant either by silence or word of mouth or writing 4. The brethren of other Churches some specials in name of the rest reach out to them the right hand of fellowship exhorting them to stand stedfast in the Lord. Which done prayers made to God for pardon and acceptance of the people a Psalm is sung But when a Church is to be gathered together of Infidels they must be first converted believers and so fit materials for Church fellowship before any of those things can be done by them 5. Baptisme maketh none members of the visible Church 6. A Church fallen cannot be accepted of God to Church fellowship till they renew their Church covenant Thus shortly for their mind about the gathering of a visible Church Let these distinctions be considered for the right stating of the question 1. Distinct. There is a covenant of free grace betwixt God and sinners founded upon the surety Christ Iesus laid hold on by us when we believe in Christ but a Church Covenant differenced from this is in question sub judice lis est 2. Distinct. There is a covenant of baptisme made by all and a covenant vertuall and implicite renewed when we are to receive the Lords Supper but an explicite positive professed Church covenant by oaâ—h in-churching a person or a society to a State-church is now questioned 3. Distinct. An explicite vocall Covenant whereby we bind our selves to the first three Articles in a tacite way by entring in a new relation to such a Pastor and to such a Flocke we deny not as if the thing were unlawfull for we may sweare to performe Gods commandements observing all things requisite in a lawfull oath 2. But that such a covenant is required by divine institution as the essentiall forme of a Church and Church-membership as though without this none were entered members of the visible Churches of the Apostles nor can now be entered in church-Church-state nor can have right unto the seales of the covenant we utterly deny 4. Distinct. We grant a covenant in Baptisme which is the seale of our entry unto the visible Church 2. That it is requisit that such Heretickes Papists Infidels as be received as members of our visible Church from which Papists have fallen having received baptisme from us doe openly professe subjection to God and his Church in all the Ordinances of God And that Infidels give a confession of their faith before they be baptized 3. Nor deny we that at the election of a Pastor the Pastor and people tie themselves by reciprocation of oathes to each other the one to fulfill faithfully the ministery that he hath received of the Lord the other to submit to his ministery in the Lord but these reciprocall oathes make neither of them members of a visible Church for they were that before these oathes were taken 5. Distinct. Any professor removing from one congregation to another and so comming under a new relation to such a Church or such a Ministery is in a tacite and vertuall covenant to discharge himselfe in all the duties of a member of that Congregation but this is nothing for a Church-covenant for when six are converted in the congregation whereof I am a member or an excommunicated person heartily and unfainely repenteth there ariseth a new relation betwixt those converts and the Church of God and a tie and obligation of duties to those persons greater then was before as being now members of one mysticall and invisible body Yet cur brethren cannot say there is requisite that the Church renew their Church-covenant towards such seeing the use of the Covenant renewed is to restore a fallen Church or to make a non-Church to be a Church and if those six be converted by my knowledge there resulteth thence an obligation of a vertuall and tacite covenant betwixt them and me but there is no need of an explicite and vocall covenant to tie us to duties that we are now obliged to in a stricter manner then we were before for when one is taken to be a steward in a great family there may be a sort of Covenant betwixt that servant and the Lord of the house and there resulteth from his office and charge a tie and obligation not onely to the head of the family but also to the children and fellow-servants of the house but there is no need of an expresse vocall and professed covenant betwixt the new steward and the children and servants yea and strangers also to whom he owes some acts of steward-duties
though there doe result a vertuall covenant Farre lesse is there a necessity of an expresse and vocall covenant before that steward can have claime to the keyes or be received in office So when one entereth into covenant with God and by faith layeth hold on the covenant there resulteth from that act of taking the Lord to be his God a covenant-obligation to doe duty to all men as the covenant of God doth oblige him yea and to doe workes of mercy to his beast for a good man will have mercy on the life of his beast and he is obliged to a duty by that covenant with God to his children which are not yet borne to servants who are not yet his servants but shall hereafter be his servants to these who are not yet converted to Christ now it is true a vertuall and tacite covenant resulteth toward all these even toward the beast the children not yet borne c. when the person first by faith entereth in covenant with God but none master of common sense and judgement will say there is required a vocall and explicite and professed covenant betwixt such an one entered in covenant with God and his beast and his children not yet borne or that the foresaid tacite and vertuall covenant which doth but result from the man his covenanting with God is either the cause or essence or formall reason whereby he is made a formall contracter and covenanter with God So though when I enter a member of such a congregation there ariseth thence an obligation of duty or a tacite covenant tying me in duties to all members present or which shall be members of that congregation though they should come from India yet in reason it cannot be said that there is required an expresse vocall covenant betwixt me and all who shall be fellow-members of this congregation and farre lesse that such a covenant doth make me a member of that congregation yea because I am already a member of that congregation thence ariseth a tacite covenant toward such and such duties and persons 6. I understand not how our brethren doe keepe Christian and religious communion with many professours of approved piety and that in private conference praying together and publiquely praising together and yet deny to have any Church-communion with such approved professors in partaking with them the seales of the covenant and censures of the Church I doubt how they can comfort the feeble minded and not also warne and rebuke them which are called acts of Church-câ—nsure Then the question is not if there be a tacit and vertuall covenant when persons become members of such a visible congregation 2. Nor doe we question whether such a Church-covenant may be lawfully sworne We thinke it may though to sweare the last article not to remove from such a congregation without their consent I thinke not lawfull nor is my habitation in such a place a matter of Church-discipline 3. But the question is if such a Church-covenant by Divine or Apostolick warrant not onely be lawfull but the necessary and Apostolick meane yea and the essentiall forme of a visible Church so as without it persons are not members of one visible Church and want all right and title to a Church-membership to the seales of grace and censures of the Church Our brethren affirme we deny Concl. The former considerations being cleare we hold that such a Church-covenant is a conceit destitute of all authority of Gods Word Old or New Testament and therefore to be rejected as a way of mens devising 1. Argum. All will-worship laying a band on the Conscience where God hath layed none is damnable but to tye the oath of God to one particular duty rather then another so as you cannot without such an oath enter into such a state nor have title and right to the seales of grace and Gods Ordinances is will-worship and that by vertue of a divine Law and is a binding of the Conscience where God hath not bound it The major is undeniable Papists as Alphonsus à Castro and Bellarminâ— lay upon us that which was the errour of Lampetians that we condemne all sorte of voweâ— â—â— snares to the Consciences of men But Bellarmine saith that Luther and Caâ—â—in acknowledge We thinke vowes of things commanded of God lawfull the truth is we teach it to be will-worship to a person to vow single life where God hath not given the gift of continency because men binde with an oath that which God hath not bound us unto by a command So Origen Gregory Nazianzen Ambrose Augustine say Those which want the gift of continency cannot live without wives and so should not burne See how Bellarmine and Maldonat contending for will-worship prescribe the contrary I prove the assumption for a Minister to sweare the oath of fidelity to his flocke is lawfull but to tye an oath so to his Ministery as to say the Apostles teach he cannot be a minister who sweareth not that oath is to lay a bond on the Conscience where God hath laid none That a father swear to performe the duties of a father a master the duties of a master towards his servant is lawfull but to lay a bond on him that he is in Conscience and before God no father no master except he sweare to performe those duties is to lay a bond on the Conscience where God hath laid none So to sweare subjection to such a Ministery and visible Church is lawfull but to tie by an Apostolike Law and practice the oath of God so to such duties as to make this Church-oath the essentiall forme of such membership so as you cannot enter into church-Church-state nor have right to the Seales of the Covenant without such an oath is to binde where God hath not bound for there is no Law of God putting upon any Church-oath such a state as that it is the essentiall forme of Church-membership without the which a man is no Church-member and the Church visible not swearing this oath is no Church 3 That way are members to be in-Churched and to enter into a Church-fellowship which way members were entred in the Apostolike Church But members were not entred into the Apostolike Church by such a Covenant but onely they beleeved professed beleefe and were baptized when the incestuous person is re-entred it is said onely 2 Cor. 2. he was grieved and testified it and they did forgive him and confirme their love to him 7 8. there is here no Church-Covenant and Samaria 8. 12. received the Word gladly beleeved and was baptized when Saul is converted Acts 9. Simon Magus baptised Acts 8. Cornelius and his house baptized Acts 20. the Church of Epheâ—us planted Acts 19. of Corinth Acts 18. 8. of Berea Acts 17. 10. Philippi Acts 16. Thâ—ssalonica Acts 17. of Rom Acts 28. We heare no expressed vocall Covenant So Acts 2. three thousand were added to the visible Church now they were not gathered nor in-Churched
as you gather First they did not meet often together for prayer and spirituall conference while they were satisfied in Conscience of the good estate one of another and approved to one anothers Consciences in the sight of God as living stones fit to be laid in the Lords spirituall Temple as you require because frequent meeting and satisfaction in Conscience of the regeneration one of another could not be performed by three thousand all converted and added to the Church in one day for before they were non-Converts and at one Sermon were pricked in heart that they had slaine the Lord of glory Acts 2. 37. 42. and the same day there were added to them three thousand souls Our brethren say It was about the Pâ—ntecost when the day was now the longest and so they might make short confessions of the soundnesse of their conversation before the Apostles who had such discerning spirits Answ. Truly it is a most weake and reasonlesse conjecture for all the three thousand behoved to be miraculonsly quicke of discerning for they could not sweare mutually one to another those Church-duties except they had beene satisfied in Conscience of the regeneration of one another Surely such a miracle of three thousand extraordinarily gifted with the spirit of discerning would not have beene concealed though it be sure Ananias and Saphira who deceived the Apostles were in this number Secondly how could they all celebrate a day of fasting and prayer and from the third houre which is our ninth houre dupatch the confessions and evidences of the sound worke of conversion of thirty hundred all baptized and added to the Church Capiat qui volet because this place is used to prove a Church-covenant I will here once for all deliver it out of our brethrens hands The Author of the Church-covenant saith There was hazard of excommunication John 9. 22. and persecution Acts 5. 3. and therefore the very profession of Christ in such periâ—â—us times was a sufficient note of discerning to such discerning spirits as the Apostles Answ. If you meane miraculous power of discerning in the Apostles that was not put forth in this company where were such hypocrites as Ananias and Saphira Secondly this miraculous discerning behoved to bee in all the three thousand for the satisfaction of their Consciences of the good estate spirituall of all of them And if it be miraculous as it must be if done in the space of sixe houres as it was done the same day that they heard Peter vers 41. then our brethren cannot alleadge it for ordinary inchurching of members as they doe Secondly if it be an ordinary spirit of discerning then at one act of profession are members to be received and so often meeting for the satisfaction of all their Consciences is not requisite Thirdly if profession for feare of persecution be an infallible signe then those who are chased out of England by Prelates and come to New England to seeke the Gospell in purity should be received to the Church whereas you hold them out of your societies many yeeres Fourthly suffering for a while for the truth is not much Iudas Alexander Demas did that for a while The Apologie and discourse of the Church-covenant saith These converts professed their glad receiving of the VVord vers 37 38. in saving themselves from that untoward generation else they had not beene admitted to baptisme But all this made them not members of the Church for they might havereturned notwithstanding of this to Pontus Asia Cappadocia c. but they continued stedfastly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the doctrine of the Apostles Secondly they continued in fellowship this is Church-fellowship for we cannot say That it was exercise of Doctrine and Sacraments and confound this fellowship with doctrine no more then we can confound doctrine and sacraments which are distinguished in the Text and therefore it is a fellowship of holy Church-state and so noteth 1. A combination in Church-state 2. In gifts inward to edification and outward in reliefe of the poore by worldly goods Answ. 1. They could not continue stedfast in the Apostles doctrine and fellowship before they were added to the Church for stedfastnesse in Doctrine and saving themselves from the froward generation could not be but habituall holinesse not perfected in sixe houres Now that same day vers 41. in the which they gladly heard the VVord they were both baptized and added to the Church and therefore their stedfast continuing in church-Church-state can no wayes make them members in Church-state Secondly though they should have returned to Pontus and Asia c. they returned added to the Church church-Church-state is no prison-state to tie men to such a congregation locally as you make it Thirdly there is no word of a Church-covenant except when they were baptized they made it and that is no Church-covenant and that should not be omitted seeing it conduceth so much first to the being of the visible Church in the which we must serve God acceptably Secondly and is of such consequence to the end that the holy things of God be not prophaned as you say Thirdly that the Seales of the Covenant be not made signes of falshood Fourthly wee would not be stricter then God who received upon sixe houres profession three thousand to Church state Fifthly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellowship is no fellowship of Church-order which made them members of the visible Church because the first day that they heard Peter they were added to the Church and being added they continued in this fellowship and in use of the Word Sacraments and Prayer as a reasonable soule is that which makes a man discourse and discoursing is not the cause of a reasonable soule Beza calleth it fellowship in Christian charity to the poore And the Syrian interpreter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Arablan interpreter saith the same The ancient Latine interpreter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fourthly if Baptisme bee the Seale of our entry into the Church as 1 Cor. 12. 13. as Circumcision was the Seale of the members of the Jewes visible Church then such a Covenant is not a formall reason of our Church-membership but the former is true as I shall prove hereafter Ergo so is the latter The Proposition standeth because all the baptized are members of the visible Church before they can sweare this Covenant even when they are Infants 5. Argu. This Church-covenant is either all one with the Covenant of grace or it is a Covenant divers from the Covenant of grace but neither wayes can it be the essentiall forme of a visible Church Ergo First the Covenant of grace cannot be the forme of a visible Church because then all baptized and all beleevess should be in Covenant with God as Church members of a visible Church which our brethren deny If it be a Covenant divers from it it must be of another nature and lay another obligatory tie then either the Covenant of workes
saw before 9. They sweare to be good stewards of the manifold graces of God and so to publick prophecying for converting soules here be men sworn in a Church-way to feede the flock and yet they are not Pastor◠10. Here are Church-acts and the power of the Keyes exercised in preaching and praying and discipline and yet no stewards nor Officers of the house who have received the keys to feede Quest. 2. Whether it can be proved from the Old Testament that Christs visible Church was gathered and being fallen restored to a visible church-Church-state by this Church-covenant Our Reverend Bretheren contend that the Church was ever gathered by this Church-covenant The Author saith that the Lord received Abraham and his children into the Church by a covenant Gen. 17. 7. Then when they violated the covenant he renewed this covenant Exod. 19. 1. 5. whence they were called the Church in the VVildernesse Acts 7. 38. Answ. 1. The covenant Gen. 17. 7. is not a Church-covenant such as you dreame off 1. That covenant is the covenant of grace made with all the people of the Jewes yea with children of eight dayes old v. 7. I will establish my covenant betwixt me and thee and thy seed after thee in their generations for an everlasting covenant to be a God to thee and to thy seed Your covenant is not made with infants for to you infants are not members of the Church visible none are in your Church-covenant but believers of whose sound conversion you are satisfied in conscience 2. This is the everlasting covenant made with Job Melchisedech and many Believers not in church-Church-state as you grant your Church-covenant made with a visible Church is no everlasting covenant 3. Infants can make no confession ere they be receied in a visible Church 4. If by this covenant Abrahams house was made a visible Church and all his children circumcised then every family in the New Testament professing the Faith and covenant made with Abraham and baptised as Abrahams children were circumcised are the visible Church and the place is for us 5. Abraham and his house before this when they were first called out of Aegypt were a Church of called ones professing the Faith of the Messiah to come 6. The Lord had a Church visible before the renewing of the covenant at Mount Sinai Exod. 19. even in Aegypt and when he brought them first out of that Land of bondage Jerem. 31. 31 32. 33 and before this they did celebrate the Passover the very night that they came out of Egypt Exod. 12. and therefore it is false that for that covenant renewed Exod. 19. They are called the church in the VVildernesse all the forty yeares that they were in the Wildernesse they were the Church in the VVildernesse The apology and Author of the Church-covenant and Manuscript alledge Deut. 29. 10. Yee stand all of you this day before the Lord c. v. 12. that thou mightest enter in covenant with the Lord thy God and the Oath which the Lord thy God maketh with thee v. 13. That He may establish thee to day a people to Himselfe Hence they argue That which maketh a society a people to God to serue Him in all His Ordinances that is that whereby a society is constituted in a church-Church-state but by a covenant God maketh a society a people to God to serve Him in all his Ordinances Ergo. Now that those were a true visible Church they prove though the word say they had eyes and see not c. yet they were not in a carnall estate but only dull and slow of hearkening to discerne sundry gracious dispensations which sinfull defects were in the Lords Apostles Mat 8. 17. dull and slow of Heart for this was the Generation which was not excluded out of Canaan for their unbeliefe whose carcasses fell not in the wildernesse and they were now within the space of a moneth or thereabout to enter into the promised Land Deut. 1. 3. and it was they who entred by Faith and subdned Kingdomes and kept their children poore and constant in Gods worship all the dayes of Josuah 24. 31. It is true say they God entered also into a covenant with their Fathers 40 yeares before but not till he had humbled them to a conscionable though a legall feare of His great Name and even some of them also it may be remembred that they were borne under the covenant of grace from the Loynes of Abraham though needfull it was that God should enter with them into a new covenant and lead them from the Law to Christ because they had so long degenerated from the spirit and wayes of Abraham during their abode in Egypt Exod. 20. 7 8. Answ. This place maketh both against the constitution of a visible Church and against the Church-Oath framed by cu◠brethren Therefore once for all it must be vindicated and 1. I answer the swearing of a covenant in truth by sound faith putteth person◠in state of membership with the invisible and true body of Christ it is true but not in the state of a Church as visible and therefore the Major of the first syllogisme it false it is one thing to be a member of the Church as true and of the people internally in covenant with God or a Iew in the Heart and another thing to be in covenant externally and a member of the visible-Church to be borne a Jew and circumcised and to professe the doctrine of Moses his Law did formally make persons members of the Jewish visible Church though they should never sweare this covenant as many died in Egypt and lived and died members of the Jewish Church and did eate the Passover and were circumcised whose carcasses fell in the Wildernesse because of their murmuring these did never sweare neither this covenant Deut. 29. nor the covenant Exod. 19. 2. Here is a people in carnall estate and cannot be a covenanted and churched society of Saints for v. 3. the Lord objecteth to them habituall hardnesse 3. The great temptations that thine eyes have seene the signes and these great miracles 4. Yet the Lord hath not given you an Heart to perceive and eyes to see and eares to heare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to this same day this is an habituall blindnesse propagated from fathers to sonnes as Ez◠2. 3. They and their fathers have rebelled against mee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to the body of this day Jerem. 25. 3. and Jeremy 3. 25. we have sinned we and our fathers from our youth to this day Now this is not the state of the Disciples Mar. 8. for Christ is not judging them of their state as if they were yet carnall but of their faithlesse actions in some particular when they wanted bread they distrusted the Lord when I brake the five Loaves amongst many thousands how many baskets took yee up Christ rebuketh them that they were yet hardened notwithstanding some great miracles which might have induced
Christ have no Church on earth for the laying hold on the covenant giveth being and life to the Church as the body of Christ and his true spouse as well as it giveth being to the visible Church according to ouâ— brethrens doctrine and if this covenant cease there is not a Church of Christ on earth 8. We have heard nothing here as yet but the covenant of grace and no Church-covenant But saith the Authour of the Church-covenant g Though it be indeed the covenant of grace and made principally with God it followeth not hence that it is not a covenant of the members amongst themselves for the covenant of God tyeth us to duties to our neighbour and to watchfulnesse and edification one of another Levit. 19 17. Deut. 29. 18. the neglect whereof in the matter of Achan brought sinne on all the congregation Josh. 7. yea it tieth us to duties to children not yet borne who shall after become members of the Church when Iehojadah made a covenant betwixt the King and the people it was but a branch of the Lords covenant obliging the King to rule in the Lord and the people to obey in God Answ. 1. But if particular duties to our brethren bind us by a new Church-covenant because Gods covenant commandeth these duties then because Gods covenant commandeth sobriety toward our selves and righteous dealing toward our brethren there is required a selfe-covenant towards your selves for temperance and sobriety toward your selves as there is required a Church-covenant to binde you to duties to those who are in Church membership with you this no man can say nor can severall duties require severall covenants 2. It is true when we enter into covenant with God we sweare duties to all to whom we are obliged but then we are made members of the visible Church before we sweare this Church-covenant and this is as if Abraham were made a living man before he have a reasonable soule and as if Abraham were Israel his father before Israel be Abraham his sonne for if Abraham be in-Churched when he did sweare the covenant of grace as the Authour granteth then he must be a member of a visible Church while as yet there is not a visible Church to which Abraham is tied I deny not but Israel may sweare obedience to all Gods covenant and all duties therein and that he may sweare also in particular to performe all duties to Abraham his father in another oath but that he cannot enter in the state of relation of sonneship to his father while he sweare that oath in particular is a dreame which hardly can be conceived 3. The peoples finne in not warning Achan was a finne against a duty of the covenant exacting obedience of all in brotherhead though not in a church-Church-state Levit. 19. 17. and Iob and his friends who were members of no visible Church as you say did performe this one to another Iob 4. 3 4. Iob 2. 11. Iob. 4. 1. 4. The covenant that Jehojadah made betwixt the King and the people will prove the lawfullnesse of a covenant to performe Church-duties beside the generall covenant of grace which we deny not but doth not prove that a covenant to Church-duties is the essentiall forme of Church-membership and the onely way by Divine precept of entring persons in a Church-state for persons already in Church-state may upon good reasons sweare a covenant to these duties yet are they not of new inchurched to that congregation whereof they were members before Their next principall argument as the Apology saith if a Church-covenant be the essentiall forme of a Church as a stock of Saints is the materiall cause then the Church-covenant is necessary to the being of the Church and it is that wherby Ecclesia integra constituitur collapsa restituitur quo sublato Ecclesia dissolvitur destituitur that is it is by this covenant a Church is instituted in its integrity and when it is fullen it is restored to its integrity and when this covenant â—easâ—th the Church is no longer a visible Church Answ. When a Church falleth it is not restored to the state of a visible Church by circumcision and yet circumcision is given as a signe of a covenant betwixt God and his Church Gen. 17. 11. nor is a Church restored by Baptisme or Baptizing over againe and yet Baptisme is that whereby we are entered members of the visible Church 2. When persons faile in omitting Church duties I thinke they faile against your Church-Oath yea when they fall into any sinne that may be a scandall to others yea the finne of adultery yet if they repent and heare â—he Church they are not excommunicated neither doe they â—ose the right of Church-membership and right to the seales of the covenant nor is it needfull they be restored by renewing a Church-covenant but we desire to heare from Gods word proofes of the singular vertues of this Church-covenant 3. Discipline is by all Divines thought necessary to the well being of a Church but not to the simple being thereof and for this we apeale to the learned Parker who denieth Discipline to be an essentiall note of the visible Church and citeth Cartwright for this and therefore saith that Calvin Bortrandus de Logues Mornaeus Martyr Marloratus Galusius and Beza omitteth discipline amongst the notes of the Church The apology addeth if the nationall Church of the Jewes was made a nationall Church by that covenant and therby all the Synagogues had Church-fellowship one with another in the Temple then the congregationall Church is made a visible Church by that covenant 2. Also the fallen Church of the Jewes was restored to a church-Church-state say they by renewing a covenant with the Lord in the dayes of Asah Hezekiah and these who fell to Judah 2 Chron. 9. 25. are commanded not to stiffen their necks or as in the originall to give their hand unto the Lord that so they might enter into the sanctuary 2 Chron. 30. 8. Answ. Is it credible or possible that all the Synagoues of so many hundred thousand people as were in the 12. Tribes were all satisfied in conscience anent the regeneration one of anotherâ— and this is required of you to the right swearing of a Church covenant else how could they in the Oath joyne themselves to all Israel as to a Generation of Saints â—â— Israel before this Oath was circumcised and had eaten the Passoyer and so was a visible Church before yea then God had no Church visible before this Oath which is against Gods promise made to David and his seed Psal. 89. 28. â—9 Also in Abijahs dayes Judah was the true Church of God 2 Chron. 13. 8. And now yâ—t think to withstand the Kingdome of the Lord in the hands of the sonnes of David 10. But as for us the Lord is our God and we have not forsaken Him 3. The inchurching of members is a Church-action as all the Church casteth out so all
the blood that sealeth the covenant shed for one single congregation nor are the promises of the covenant Yea and Amen is Christ for one single flocke onely and primò principaliter but for the whole Catholike Church and therefore they shall name themselves Christians The Author addeth Every Church is Christs married Spouse united to Christ by covenant the violation of marriage is the violation of a covenant yea and there is a marriage betwixt the Church members Isa. 62. 5. as a young man marrieth a Virgin so shall thy sonnes marry thee Answ. A marriage betwixt Christ and his Church we grant and betwixt Christ and every particular soule beleeving in him in respect of the love 2. mutuall interest and claime one to another Cant. 2. 16. and what holdeth betwixt Christ and a Church catholick or particular holdeth also betwixt Christ and every soule and to extort a Church covenant betwixt Christ and a particular soule who may be and often is a beleever yet out of church-Church-state from the borrowed phrase of marriage is â—oo violent blooding of comparisons and therefore from marriage belonging to the catholike Church principally how can a marriage visible be concluded 2. the sonneâ— are the whole Church of the Gentiles too large a Pâ—rish incolaeterrae saith Musculus and excellently Calvin Christ so is the husband of his Church that he marrieth upon his Church all people and Nations which are gathered to her because while the Church wanteth children she is as it were a widow now this is nothing for a Church-covenant Thirdly there is a relative obligation of mutuall duties of love betwixt fellow members of a visible Church and betwixt sonnes and the mother congregation but this is first done in Baptisme expresly secondly in our comming to be members of such a congregation but the person is before a member of the visible Church The Author addeth If dissolving a covenant be that which dissolveth a Church as Zach. 11. 9. 10. then the making of a covenant is that which constituteth a Church if dissipating of stones unbuild the house then compacting of them together doth build the house but the breaking of the covenant under the name of breaking of the two staves beauty and bands Zâ—ch 11. is the inchurching of the Iewes Ergo Answ. The dissolving and breaking of the covenant of grace and the removing of the Candlestick and the Word of God Revel 2. 5. Amâ—s 8. 11 12. taketh away the being of a Church both as a true Church and as a true visible Church and of such a breaking of the covenant doth the Lord speake Zach. 11. v. 9. and I said I will not feed you that which dieth let it die and that which perisheth let it perish c. and it taketh away the union of brotherhead amongst the members verse 14. so the thing in question is not hence concluded for the question is if a Church-covenant make a Church as visible and the breach of that Church-covenant unmake and dissolve a Church as visible and this place proveth what maketh and unmaketh a Church simply as a Church not as visible and under that reduplication Quest. 3. Whether by testimonies from the new Testament and good reasons a Church-covenant can be evinced Our Author alleageth 2 Cor. 11. 2. I have espoused you to one husband that I may present you as a chaste virgin to Christ so also the Apologie this was nothing else but the planting of the Church at Corinth if you say this Paul did while he converted them to the grace of Christ by his ministery if this were true saith he then should Christ have many thousands hundreds and scores at least of spouses in one Church which we thinke inconvenient Secondly it is plaine he speaketh of the whole Church as of one spouse and as it were one chaste Uirgin which argueth he perswaded them all as the friend of the bridegroome to give up themselves with one accord as one man into one body to the fellowship and worship of the Lord Jesus Answ. it is a weake cause that hangeth upon the untwisted thred of a misapplied metaphor For 1. espoufing into Christ in the Text is opposed to being deceived and corrupted from the simplicity that is in Christ as Evah was deceived by the serpent and opposed to the receiving of another spirit and another Gospell so then to be corrupted from the simplicity that is in Christ and to receive another Gospell must have this meaning as Evah was deceived by the Serpent so I feare that your simple minds be un-Churched and loosed from the visible Church of Corinth and that you forget your covenant wherein ye sweare to take Christ for your husband and me for the friend of the Bridegroome and that you be remisse in the duties of externall discipline and Church-fellowship and in excommunicating scandalous persons c. Aâ— brethren let not our Lords word be thus tortured and wrested 2. He expoundeth this espoufing the presenting of them to Christ in the day of God as a washed redeemed and saved wife of Christ and not of their Church continuing in visible society Yea all interpreters ancient and moderne as Augustine Theophylact Chrysostome Oecumenius Cyrillus Ambrose Our latter Calvin Bullinger Beza Pomâ—ran Pellicanus Sarcerius Marlorat Paraphrastes Erasmus and Papists Aquinas Haymo give this sense Paul as the friend to the Bridegroome finding the Corinthians despising him and in love with false teachers grew jealous of them for his Lords cause that though he had betrothed them to Christ as a virgin hand fastned by promise to a husband left they should be drawne away to other lovers by the cunning of false teachers as Evah was led from her Lord by subtill Satan 3. Though he speake of them as of one body spouse virgin how doth it follow that he speaketh of them as of a ministeriall and a parochiall body for the marriage the betrothing to Christ and the acts contrary the receiving of another spirit the corrupting of their simple minds are acts altogether spirituall internall invisible and acts of a Church as a true Church the contrary are acts of a false Church as false and not acts of a Church as visible in a visible meeting in a visible external act of marrying nor is their any insinuation that Paul feared the dissolving of the Church oath and visible order of government 4. It is not inconvenient that there be many Spouses as in every true beleever there be many single acts of marriage love and of beleeving and so of taking Christ for their husband and Lord. A visible Church is the House of God 1 Tim. 3. 15. the Temple of God Rev. 3. 12. and yet every beleever is a Temple 1 Cor. 3. 17. and every one His House seeing he dwelleth in them by saith Ephes. 3. 17. also if this be a good reason he speaketh of them all as of one chaste virgin Ergo he speaketh of
them all as of one visible parochiall Church Then brethren because Christ speaketh Joh. 3. 29. of the whole Church of the new Testament as of one bride of himselfe as the bridegroome and of the whole Catholique Church that Christ hath washen and redeemed as of one glorious Virgin Ephes. 5. 27. and of the one Lambes wife Revel 21. 9 10. it shall follow that the Catholique church is one visible Church and so one Parochial congregation for you mock at a Catholike visible Church as your Authour doth who calleth it a Chimaera though without reason 5. And certainely twenty beleevers in one house and so twenty hundred convened in one yet out of church-Church-state are a body married upon Christ in respect of his Spirit and their faith laying hold on him as on their husband yea and the Church of Corinth as Saints by calling and considered without the respect of a visible Church-fellowship is more properly Christâ— wife and Christ their husband then they can be called Christs wife for an externall communion of a visible profession which is common to them with many reproâ—ates yea there is no ground at all to call a company because of their visible profession Christs wife noâ— doth Gods Word speake so the converted by Prophets not in office are most properly his wife and these may say we have betrothed you to Christ and be not deceived nor corrupted from the simplicity that is in Christ Jesus Hence that place also is not for our brethren 2 Cor. 9. 12. The Apostle thanketh God for the Corinthians professed subjection to the Gospel in their liberall contribution Then saith the Apologie here is a Church covenant but if this professed subjection be a ground of a Church-covenant the Corinthians extended this charity to the poore aâ— Hierusalem as the Churches of Macedonia did also then many particular congregations are Church-members in Church-fellowship with the Church of Ierusalem for they professed this subjection to the Gospell toward the distressed at Ierusalem and so Corinth exercised Church-acts toward other Churches then their owne Independencie by this must fall Secondly to relieve the poore is a duty of Christian charity common to beleevers in church-Church-state or not in Church-state how then can it prove a duty of Church-state The Apology addeth Hebr. 10. The Hebrews are commanded not to forsake the assembly of themselves together as the manner of some is Ergo they convened by mutuall consent and so by covenant Answ. Doe not Infidels and Indians as you teach come to your Assemblies to heare the VVord and partake of the prayers and praises of the Church But ye will not say They are to come to those Assemblies by a Church-covenant Secondly what though they intended Assemblies by consent and tacite covenant it will not follow therefore by your Covenant which is the formall cause of a visible Church and this place proveth nothing 2 Cor. 8. 5. The Churches of Macedonia first gave themselves to the Lord and then to us therefore they were In-churched by way of covenant to our ministery so the discourse but these Churches gave themselves to God in that dutie of charity and then to us the exhorters to that charity and the conveyers thereof to Ierusalem then the Church of Corinth was married on God on Paul yea and on the Churches of Jerusalem for the Author maketh this mariage-love and so Jerusalem is erected a mother Church and Corinth subjected unto her for these who give Almes as becometh saints are said to give their heart to God and to the poore as Isai. 53. 10. To draw out their heart to the poore and that because of their chearefull and compassionate giving Our Author saith John Baptist repelled Scribes and Pharisees and the prophane multitude from his baptisme Luke 3. 7. Mat. 3. 7. and this was godly zeale for they were a generation of Vipers Luk. 3. 7. 8. and therefore they were not meet for Baptisme which is a Baptisme of Repentance Luke 3. 3. Philip baptised not the Eunuch while he made profession of faith These and the like the Author and our brethren bring to prove that men are not inchurched but by confession covenant-wayes and also to prove that the matter of the Church should be Saints by calling hence The Apology citeth Iustin Martyr who saith three things were required of such as were to be received into the Church 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they be dedicated to God as members of their Church 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or regeneration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith or a confission of faith and. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a promise or covenant to live according to the rule of the Gospell and the Author saith there were three questions propâ—unded to these who were received by Baptisme Abrenuncias Abrenuncio 2 credis credo 3. spondes sponâ—eo Zipperus the Author saith hath more of this Answ. 1. Yee read not in the word that Iohn Baptist rejected any from his Baptisme who desired to be baptized yea by the contrary Luk. 7. 29. It is said and all they that heard him and the Publicans justified God being Baptized with the Baptisme of John v. 30. but the Pharisees and Lawyers rejected the counsell of God against themselves being not baptized of John then the Pharisees and Lawyers refuse to be Baptized and Mat. 3. 5. Then went out unto him Jerusalem and all Judea and all the Regions round about Jerusalem confessing their sins but when he saw many of the Pharisees and Sadduces come to his Baptisme he sayd unto them O generation of Vipers c. But that he baptized them by the same Sermon is cleare for v. 8. He exhorteth them to Repentance and v. 9. dehorteth them from aâ— hypocriticall profession v. 10. he threatneth judgement to them and v. 11. saith I did baptize you with water that you is relative to these whom he called a generation of Vipers and includeth them for there is no ground in the Text to exclude them and Luk. 3. 7. and he said to the multitude that came forth to be Baptized O generation of Vipers c. v. 21. and when all the people was baptized c. Iesus also was Baptized It is true all that were baptized and come to age confessed their sins but they were entered members of the Christian Church by professing the covenant in baptisme and their covenant was no Church-covenant entering them members of a parochiall Church Oath but entered them members of the whole visible Church and they were not tyed to such and such Church-acts of prophecying and judiciall binding and loosing Also could they all be satisfied in conscience of one anothers regeneration for they did not meete frequently together to prayer and spirituall conference 2. How could all Jerusalem and all Judea Ma. 3. 5 6. and all the regions round about and all the people baptized Luk. 3. 21. all sweare a Church-covenant
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-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-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-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
every one of the visible Church and that he inteneth to save all and every one of the visible Church This I prove for if thâ— covenant and promises of the covenant if the stiles of Christs Body his Love his Spouse his Sister and Dâ—ve if the revelation of Christ made not by flesh and blood but by Christs Father the ground of that blessed confession of Peter Mat. 16. 17. For which the keys were given to the visible Church if I say all these be proper to the visible Church as visible and due to her as to the first principall and prime subject and not to the chosen redeemed and invisible Church as such then the promises of the covenant and all these styles belong to the visible Church and God promiseth and intendeth a new heart and a new spirit to all visible Professors as such and so he intendeth redemption in Christ and salvation and Christs Righteousnesse and Forgivenesse of sins to all the visible Church But our Brethren do not I hope thinke that Gods intentions are castles in the Aire and new Ilands beyond the Moone as if his intentions could be frustrated and he could misse the white of the scope he shooteth at for certainly these to whom the covenant and promises thereof belong as to the prime and first subject these are his covenanted people now the orthodox and reformed Church holdeth that the covenant and promises are preached to the whole visible Church but for the elects sake and that howsoever externally the covenant of grace and promises be promulgated to every one and all within the lists of the visible Church yet they belong in Gods Intention and gratious purpose only to the Elect of God and his reseemed ones to that invisible Body Spouse Sister whereof Christ alone is Lord Head Husband and Brother and the first begotten amongst many Brethren Hence let me reason thus The Church whose gathering together and whose unity of Faith knowledge of the Son of God and growth of the measure of the stature of the fulnes of Christ the Lord intendeth by giving to them for that end some to be Apostles some Prophets some Pastors and Teachers Eph. 4. 11 12 13. must be the Church to which all the promises of the covenant and priviledges do belong But the Lord intendeth the gathering together the unity of Faith the knowledge of the Son of God and growth of the measure of the stature of Christ only of the invisible Elected and Redeemed Church not of the visible professing or consesing Church nor doth the Lord send Pastors and Teachers up-on a purpose and intention of gathering the visible Church and visible Israel except you flie to the Tents of Arminians I conceive these arguments cannot be answered If any say that Christ in giving Prophets Pastors and Teachers to his Church intendeth to save the true visible Church of the chosen and redeemed in so far as they are chosen and redeemed now they who answer thus come to our hand and forsake the Doctrine of their visible Church and say with us that the Ministery and the keys are given only upon a purpose on Gods part to save the invisible Church and that all these promises of the covenant the styles of Christs Spouse Sister Faire one are not proper to the visible Church nor any ground or argument to prove that the keys the power of excommunication ordaining of officers are given to the visible Church as to the prime and principall subject 4. The invisible Church and not the visible Church as it is such hath right to the Sacraments because these who have right to the covenant have right to the seales of the covenant and this is Peters argument to prove the baptizing of Infants to be lawfull Acts 2. 38 39. But only the invisible Church hath right to the covenant For God saith only of and to the invisible Church and not of the visible Church in his gratious purpose Jerem. 32. 38. And I will be their God and they shall be my people Jer. 31. 33. I will put my Law in their inward parts 34. They shall all know me all within the covenant I will forgive thâ—ir iniquity Now the visible Church as the visible Church is not within the covenant therefore the visible Church as the visible Church and being no more but the visible Church hath not right to the Seales of the covenant but in so far as they are within the covenant and in so far as God is their God and they his pardoned and sanctified people as it is Ierem. 31. 33 34. 5. It is knowen that our Brethren here joyne with Papists for Papists ignorant of the Doctrine of the visible Church labour to prove that the visible Church on Earth the Ministeriall Teaching and Governing Church cannot erre but that she converâ—ed in a visible Synod and met in Christs Name hath a promise of an infallible assistance And by what argumunts do they prove it You know here Bellarmine Pererius Tolet Stapleton Bailâ—â—s Suarez Vasquez Harding Gretsirus Costerus Turrecremata Salmoron Locinus Cajetan and an host of them say because the Church is builded on a Rock and against it the Gates of Hell shall not prevaile because Christ saith I have prayd to the Father that thy Faith faile thee not because Christ saith I will send you the holy Spirit and he shall leade you into all truth Now our Divines say that the invisible Church of Elect believers cannot fall off the Rock and cannot fall from saving Faith and cannot erre by falling into fundamentall heresies but it followeth not Ergo the visible ministeriall and Teaching Church either out of a Synod or convened in a Synod have an infallible and Apostolick Spirit to lead them so as in their determinations they cannot erre Just so our brethren take all the places for the priviledges covenant promises stiles of Sister Love Dove Spouse mysticall Body of Christ c. Which are proper only to the invisible redeemed chosen sanctified Church of God and they give all these to their only visible ministeriall and right constituted Church in the New Testament and say that this visible church gathered in a church-church-state because of the foresaid priviledges and stiles hath the supreame and independent power and authority of the keys above all Teachers and Pastors whatsoever and that the right visible church consisteth only of a Royall generation Temples of the Holy Ghost a people in covenant with God taught of God partakers of the Divine nature c. And that all visible churches that meet not in a materiall House in a visible and conspicious Society as on visible Mount Zion and not consisting of such a covenanted sanctified and separated people are a false church false in matter not an ordinance of Christ but an Idoll an antichristian device a Synagogue of Satan voyd of the power of the Keys 6. A church in covenant with God and the Spouse of Christ and his mysticall Body and a church which
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
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
assigned of God to them though the lesse disâ—ractâ—ous the wages bee the better and the more convenient they are 2 Tim. 2. 3. 4. 5. As for the tithes wee thinke quotta decimarum or a sufficient maintenance of tithes or what else may conduce for food and raiment of divine right Matth. 10. 16. 1 Cor. 9. 8 9. tithes formally as tithes are not necessary so the Ministers bee provided and a stipend bee allowed to them not as an almes but as a debt Luk. 10. 7. But the stinting of maintenance for Ministers the author condemneth because when Constantine gave large rents to the Church it proved the lane of the Church But I answer stinting maketh not this but excesse for mountaines of rents may bee stinted no lesse then mole-hills In the first proposition Pastors are to bee chosen of new in England though they have beene Pastors before and that by the imposition of the hands of some gracious and godly Christians Answ. Such an ordination wanteth all warrant in the Word of God 2. Why are they ordained over againe who were once ordained already belike you count them not Ministers and baptisme administred by them no baptisme though these same gracious Christians have beene baptized by such and so England hath no Church visible at all and no ministry see what you lay upon Luther and some of our first reformers who had their externall calling from Antichristian Prelates the same very thing which Papists lay upon them 3. If there bee called Pastors in England to lay on hands on Ministers why are not they to impose hands on such as you judge to bee no ministers because possibly the Prelates laid hands upon them seeing you grant Chap. 5. Sect. 9. where there are Presbyters to lay on hands it is convenient that ordination should bee performed by them I confesse I am not much for the honoring of the Prelates foule fingers yet can they not bee called no Pastors no more then in right wee can say Caiaphas was no High Priest Proposition 6. Hee willeth Pastors and Doctors and Elders to bee put in the â—â—â—me of Parsons and Vicars Answ. If the offices of Parson and Vicar bee set up it is reason they be abolished but for the names there is not much necessitie of contending though in such cases it bee safer to speake with the Scripture then with Papists the Vicar Generall is indeed the Bishops delegat and a creature to bee banished out of the house of God of whose unprofitable place stile see that learned writer Dâ—â—id Calderwood who findeth him to bee made of the metall of the Popes service base Copper not Gold and the Popish parson is as the Vicar Firewood for Antichrists Caldron In the 12. and 13. Propositions it is said that it is necessary 〈◊〉 Preachers countenanced from King and State were sent to 〈◊〉 to congregations generally ignorant and prophane and till they 〈…〉 measure of gracious reformation as they can testifie their faith and repentance it were meet they should never renew their Câ—â—â—nant made in baptism nor yet have the Seales of the Covenant conâ—â—â—ed upon them but till then they shall lament after the Lord as the 〈◊〉 did when the Arke had beene long absent 1 Sam. 7. 2. Answ. In these Propositions most of all the Congregations of England except some few following the way of independencie of Church government though they bee baptized and professe the truth are brought just to the state of Turkes and Indians willing to heare the Word or of excommunicated persons for they and their seede are to want the Scales their children Baptiâ—me themselves the Lords Supper But 1. how can the 〈◊〉 in ordinary rebukes and excommunication from the Sâ—alâ— bee exercised upon these who are without and no Churche as yet for while they sweare the Covenant they are not Churches 2. It is said godly Preachers must bee sent to them 〈◊〉 thâ—y 〈◊〉 reformed but why not godly Pastors because thâ—ugh these preachers preach unto them yet exercise they no Pastorall care over them because they are not yet a visible Church and flocke and therefore have no more Pastors to care for their soules then Turkes and Indians and Preachers have 〈◊〉 a Pastorall relation to these though baptized and 〈◊〉 Christ then to Indians Jewes or Turkes as our brethren teach a paterne of such flocks is not hard in the word where ordinarily the word is preached to a number of people baptized and yet baptisme denyed to all their seed and the Lords Supper to themselves 3. It is the same Covenant the author speaketh of here with the Church Covenant that 〈◊〉 and Judah made with God and which they say essentially constituteth a Church and hinteth at the Covenant of the Church of Scotland sworne and subscribed by many thousands ignâ—rant and prophane and who never came to such a measure of gracious reformation as they can testifie their faith and repentance yet did this nation right in putting all to sweare and enter into a Covenant with God for Israel Deut. 29. where there was many who had not eyes to see eares to heare and a heart to understand v. 3. 4. and where there were many rebellious and stiff-hearted Deut. 31. 27. entered all of them into Covenant with God Captaines Elders Officers all the men of Israel Deut. 29. v. 10. Little ones wives children hewers of wood c. all which attained not to such a measure of gracious reformation 2 Chron. 15. 9. all Judah and Benjamin and the strangers with them out of Ephraim and Manasseh and out of Simeon entered into a Covenant with God who after such Apostasie could not all have attained to that measure of gracious reformation as to testifie their faith and repentance by prayer conference experiences of Gods wayes in their heart and confession and yet the Author saith that there is no colour to conceive this way of entering into Church estate by Covenant to be peculiar to the pedagogue of the Old Testament 4. Israels lamenting after the Lord 1 Sam. 7. 2. was not the repentance of a people who was not a Church visible but was onely a people to bee prepared for a Church State and not fit to receive circumcision and the passoever as you conceive of the ignorant and prophane in England which to you are no visible Churches for Israel at this time was a true visible Church The rest of the propositions tending to reformation not discussed elsewhere I acknowledge to be gracious and holy counsells meet for a reformation The Lord build his owne Temple in that Land and fill it with the cloud of his glory FINIS a Psal. 47. 9. b Sam. 23. v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Omnis sanguis concolor Franc. Petrarch Psal. 84. 11. Revel 12. 1. e 2 Cor. 8 23. a Cassian de incar lib. 1. c. 4. Primum est errores penitus non in currâ—rc secâ—ndum bene repudiare b James 4. 1. The way
here truth and more true and most true Truth is in an indivisible line which hath no latitude and cannot admit of spleeting And therefore we may make use of the Philosophers word amicus Socrates amicus Plato sed magis amica veritas Though Peter and Paul bee our beloved friends yet the truth is a dearer friend The Sonnes of Babylon make out-cries of divisions and diversity of Religions amongst us but every opinion is not a new Religion But where shall multitude of Gods be had for multitude of new wayes to Heaven if one Heaven cannot containe two Gods how shall all Papists be lodged after death what Astronomy shall teach us of millions of Heavens for Thomists Scotists Franciscans Dominicans Sorbonists c. But I leave off and beg from the Reader candor and ingenuous and faire dealing from Formalists men in the way to Babylon I may wish this I cannot hope it Fare-well Yours in the Lord S. R. A Table of the Contents of this Book A Company of believers professing the truth and meeting in one place every Lords day for the worshipping of God is not the visible Church endued with ministeriall power p. 1. 2 3. seq The keys of the Kingdome of Heaven are not committed to the Church of Believers destitute of Elders p. 7 8. The keys are given to Stewards by office p. 13 14 seq The places Mat. 18. and Mat. 16. fully discussed by evidence of the text and testimonies of fathers and modern writers p. 14 15 16 17. seq Power ministeriall of forgiving sins belongeth not to private Christians as M. Robinson and Others imagine p. 20. 21. seq Private Christians by no warrant of Gods Word not in office can be publick persons warrantably exercising judiciall acts of the keys p. 26 27 28. seq Who so holdeth this cannot decline the meere popular government of Morellius and others p. 28. These who have the ministeriall power by office are not the Church builded on the Rock p. 29. The place Col. 4. 17. say to Archippus discussed p. 26 27. The keys not given to as many as the Gospell is given unto as Mr. Robinson saith p. 28 29. seq There is a Church-assembly judging excluding the people as judges though not as hearers and consenters p. 32. 33. Reasons why our Brethren of New England allow of Church-censures to the people examined p. 33 34 35 36. There is no necessity of the personall presence of all the Church in all the acts of Church censuâ—es p 36 37. seq The place 1 Cor. 5. expounded p 36 37 38. How farre Lictors may execute the sentence that is given out without their conscience and knowledge p. 41. 42. seq A speculative doubt â—nent the act maketh not a doubting conscience but onely a practicall doubt anent the Law p. 43. Ignorance vincible and invincible the former may bee a question of fact the latter is never a question of Law p. 43 44 45. The command of superiors cannot remove a doubting conscience p. 45 46. The conscience of a judge as a man and as a judge not one and the same p. 46 47. The people of the Jewes not judges as Ainsworth supposeth p. 48 49. That there is under the New Testament a provinciall and nationall Church p. 50. 51. seq A diocesian Church farre different from a provinciall Church p. 52 53. The place Acts 1. 21. proveth the power of a visible catholick Church p. 54 55. The equity and necessity of a Catholick visible Church p. 55. 56 57 58. How the Catholick Church is visible p. 58 59. The Jewish and Christian Churches were of one and the same visible constitution p. 60 61 62. The Iewish Church was a congregationall Church p. 61. 62. seq Excommunication in the Iewish Church p. 62. 63 64 65. Separation from the Jewish and the true Christian Churches both alike unlawfull p. 68. 69. The Iewish civil state and the Church different p. 68. 69 17. Separation from the Church for the want of some ordinances how far lawfull p. 71 72 73. A compleat power of excommunication how in a Congregation and how not p. 76. 77. How all are to joyne themselves to some visible Church p. 78. 79 80. The place 1 Cor. 5. 12 considered p. 80. That all without are not to be understood of all without the lists of a parishionall Church ibid 81. 82. That persons are not entered members of the visible Church by a Church-covenant p. 83 84 85 86 87. seq That there is no warrant in Gods word for any such covenant ibid. in seq The manner of entering in Church state in New England p. 91. 92. The place Act. 2 37 38. is not for a Church-covenant ibid. The ancient Church knew no such Church-Covenant p. 97. 98. No Church-Covenant in England p. 98. 99. Nor of old the places Genes 17. 7. Exod 19. 5. Acts 7. 38. favour not the Church-Covenant p. 100. 101 102. Nor Deut. 29. 10. p. 104 105. seq The exposition of Deut. 29. given by our Brethren favours much the glosse of Arminians and Socinians not a Church-Covenant p. 102. 103. 104. 105. A Church-covenant not the essentiall forme of a visible Church p. 123 124. The place 2 Chro. 9. 15. 2 Chro. 30. 8. speak not for a Church-covenant p. 111. 112. Nor doth Nehemiahs Covenant ch 10. plead for it the place of Esai 56. alledged for the Church-covenant discussed p. 112. 113. The place Ezech. 20. 27. considered p 114. 115. And the place Jer. 50. 5. p 115. 116. And the place Esay 44. 5. p 116. 117. The place 2 Cor. 11. 2. violently handled to speak for this Church-covenant p 118. 119. seq A passage of Iustine Martyr with the ancient custome of baptizing vindicated p. 121. John Baptists baptising vindicated p. 121. The place Acts 5. and of the rest durst no man joyne himselfe to them c. wronged and put under the Arminian glosse p. 123. 124. The pretended mariage betwixt the Pastor and the Church no ground of a Church-covenant and is a popish error p. 127. 128. Power of election of Pastors not essentiall to a Pastor all relation p. 128 129. It is lawfull to sweare a platforme of a confession of faith p. 130 131 132. seq Our Brethren and the Arminian arguments on the contrary are dissolved p. 136 137 138. Pastors and Doctors how differenced p. 140. Of ruling Elders p. 141. 142. And the place 1 Tim. 5. 17. farther considered the place 1 Tim. 5. 17. Elders that rule well examined p. 141 142 143. especially 144 145. seq Arguments against ruling Elders answered p. 152. 18. seq The places 1 Cor. 12. 18. Rom. 12. 8 discussed and vindicated p. 154. 155 156 157. seq Of Deacons p. 159. 160. seq The place Acts 6. for Deacons discussed p. 161. 162. The Magistrate no Deacon p. 161 162. Deacons instituted p. 163. 164. seq Deacons are not to preach and Baptize p. 165 166. seq Os Widdowes p. 172. 173 174. How the Church is before the
weake p. 297 298 299 seq Mr. Coachmans arguments dissolved p. 305 306 307. seq The way of Church judging in independent congregations examined p. 308 309. That there be no peculiar authority in the Eldership for which they can be said to be over the people in the Lord according to the doctrin of independency of Churches and their six ways of the Elders authority confuted p. 311 312 313 314 315. seq That independency doth evert communion of sister-Churches and their seven wayes of Churches-communion refuted from their own grounds p. 324 325 326. seq The divine right of Synods Ten distructions thereanent p. 331 332. seq The desinition of a generall or Oecumenick Synod p. 332. 333 The place Acts 15 farther considered p. 334 335. Synods necessary by natures Law p. 336. Papists no friends to councells p. 336 337 338. seq 340 341. Three ways of communion of sister-Churches according to the doctrin of independent Churches confuted p. 346 347. seq How the magistrate hath power to compell persons to the profession of the truth p. 352 373. seq Six distinctions thereanent 2 part p. 352 353. The Magistrates power over a people Baptized and over Pagans who never heard of Christ in this poynt of Coaction to profession not alike p. 353 354 355. The magistrates compelling power terminated upon the externall act not upon the manner of doing sincerely or hypocritically p. 355 356. The magistrates power over hereticks with sundry distinctions thereanent p. 356 357 358. seq Socinians judgement and Arminians hereanent p. 359 360 A farther consideration of compelling or tolerating diverse Religions p. 361 362. Some indirect forcing lawfull p 362. Erroneous opinions concerning God and his worship though not in Fundamentalls censurable p 363 364. Diverse non Fundamentalls are to be believed with certainty of Faith and the non-believing of them are siâ—nes punishable p. 365. 366 367 seq Arguments on the contrary dissolved and the place Philip. 3. 15. cleared p 316. seq How an erring conscience obligeth p. 378 379 380 381 seq Arguments on the contrary answered p. 383 384. seq The Princes power in Church affairs Ten distinctions thereanent p. 391 392. 393. How the Magistrate is a member of the Church p. 392 393. The Prince by his Royall Office hath a speciall hand in Church-affaires p 393 394. The intrinsecall end of the Prince is a supernaturall good to be procured by the Sword and a coactive power and not only the externall peace of the State Spalato resuted p 396 397 398. seq How the Magistrate is subordinate to Christs mediatory Kingdome p 402 403 404 seq The ordinary power of the Prince is not Synodicall teaching or making Church-Lawes p. 403 404 405 406. seq The influence of the Princes civill power in Church-Canons p. 409. 410 411 seq The government of the visible Church spirituall and not a formall part of the Magistrates Office p. 417 418. seq The power of Ordination and Deprivation not a part of the Magistrates Office p. 427 428. seq Instances from David Salomon Ezechiah c. answered and our Doctrine and Iesuites differenced p. 438 439. seq Difference betwixt the Princes commanding Church-duties and the Churches commanding these same p. 417 418 seq The Kings ordinary power to make Church-Lawes examined p. 438 439 440. seq The intrinsecall end of the Magistrate a supernaturall good p. 442 443 446 447 448. The Popes pretended power over Kings protestants contrary to to Papists herein what ever the author or Popish libeller of the survey and the night-Author of Treason Lysimachus Nicanor say on the contrary p. 449 450 451 452. seq The way of Reformation of Congregations in England according to the independent way examined p. 457 458. The originall of Church-Patronages p. 459. And how unwarrantable by Gods Word p. 462 463. Other wayes of Reformation of England according to the way of independent Churches modestly considered as about maintenance of Ministers and replanting of visible Churches there p. 464 465 466. seq Errata THe Author could not attend the Presse therefore pardon errors of the Printing Observe that the Author was necessitated to make some occasionall addition to the mids of this Treatise which occasioned-variation of the Figures of the Pages and therefore stumble not that when the Booke commeth to page 484 the next page not observing due order is page 185. 186 and so forth to the end of the Treatise page 60. title of the page 60 c. page 61 62. 64. dele not and for not of the same essentiall frame c. read of the same essentiall frame c. page 484 line 22 Churches their persecution read Churches through their persecution for page 229 read 209. for page 259. read 269. for p. 484. r. p. 498. יהוה THE Way of the Church of Christ In NEW ENGLAND Measured by the Golden Reed of the SANCTUARY Or The way of Churches walking in brotherly equality and independence or coordination without subjection of one Church to another examined and measured by the Golden Reed of the Sanctuary Propositions concerning the supposed visibility and Constitution of independent Churches examined CHAP. 1. SECT 1. PROP. 1. THe Church which Christ in his Gospell hath instituted and to which he hath committed the keys of his Kingdome the power of binding and loosing the Tables and Scales of the Covenant the Officers and Consures of his Church the Administration of all his publick worship and Ordinances is coetus fidelium a company of Believers meeting in one place every Lords day for the administration of the holy ordinances of God to publick edification 1 Cor. 14. 23. 1 Because it was a company whereof Peter confessing and believing was one and built on a rock Mat. 16. 18. a Such as unto whom any offended brother might complaine Mat. 18. 17. 3 Such as is to cast out the incestuous Corinthian 1 Cor. 5. Which cannot agree to any diocesian provinciall or Nationall assemblie Ans. From these we question Quest. 1. If a company of believers and saints builded by faith upon the rock Christ and united in a Church-Covenant be the only instituted visible Church of the New Testament to the which Christ hath given the keys Let these considerations be weighed 1. Dist. The matter of an instituted visible Church is one thing and the instituted visible Church is another as there be ods betwixt stones and timber and an house made of stones and timber 2 Dist. It is one thing to govern the actions of the Church and another thing to governe the Church the Moderator of any Synod doth govern the actions of the Synod but he is not for that a Governour Ruler and Pastor of the Synod Or ordering actions and governing men are diverse things 3. Dist. A thing hath first its constituted and accomplished being in matter forme efficient and finall causes before it can performe these operations and actions that flow from that being so constituted a Church must be a Church before any
sinnes before Christs Resurrection Ioh 2. so the Cardinall Tolet and Maldonat Cajetanus but the Truth is what is given here Mat. 16. Is but repeated and enlarged Joh 20. And they are now sent to the whole World whereas before they were to preach to Iudea only but this Ioh 20. sayth Rollocus is but a reiterated power it was given before his Resurrection and Beza sayth the same and Bullinger sayth the promise is made here and fulfilled Ioh. 2 c. and Pareus expoundeth what thou shalt loose here by these words Ioh. 20. So Calvin VVhittaker Zwinglius Musculus Now this same Author acknowledgeth that Ioh. 20. Christ gave pastorall power to all the Apostles to forgive sins 2. To bind and to loose are act s of officiall power and of Princes Rulers and Feeders Ergo they are not given to the Church destitute of Feeders and Governors I prove the antecedent 1. To bind and loose by all Interpreters Augustine Cyrill Chrysost. Câ—prian Euthymius Hyeromi Basilus Ambrose Sedulius Primasius and by our owne Calvin Musculus Gualther Pareus Beza Zwinglius Rolloc VVhittaker and the evidence of Scripture iâ— by publick and pastorall preaching to reâ—nit and retaine sins to believers or unbelievers and Bullinger saith it is taken from the Scripture Isa. 52. 49 v. 9. where Christ is said to loose the prisoners and so Musculus Beza and Calvin will have them to be words signifying the â—fficiall authority of Princes Ambassadours to set at liberty prisoners or to cast malefactors in bands and prison as Magistrates and Rulers doe so binding in Scripture is an authoritative act of Princes Superiors Governors and Rulers And so is loâ—sing a judiciall and authoritative act of Rulers and Overseers as Scripture teacheth us But the Church of believers wanting their Officers watchmen and Overseers though combined in a Church Covenant is not a company of Overseers and Rulers or judiciall and authoritative binders and loosers exercising power over themselves 4. Arg. If Christ doe not say in this place nor in Mat. 18. that the keys and the actes of the keys to wit binding and loosing are given to the Church of believers without their Officers then neither places prove that the keyes are given to such a Church But Christ doth not say it Ergo the Text cannot beare it the assumption I prove Christ Mat. 16. 18. speaking of the Church builded on a Rock sayth not I will give to the Church so builded the keys but he turneth the speech to Peter when he promiseth the keys V. 19. And I will give to thee Peter not to the Church the keys of the Kingdome of Heaven surely none needeth to teach our Lord to speak This change of the persons to whom the keys are promised wanteth not a reason Our brethren say the promise is made to Peter because he gave a confession of Christ in the name of all believers and because the keys are given to believers as the Spouse of Christ and as his body united to him but this author granteth every company of believers because they are believers are not an instituted visible Church but they must be a company of believers professing Covenant-wayes Faith in Christ and Church-communion But 1. then the keys are not given to believers because they are believers and the Spouse of Christ but because they are such professors so and so combined in a Church-covenant But yet I aske whether true or false profession be the neerest intervening cause of these to whom the keyes are given If a true profession then 1. Unbelieving Pastors are not Pastors for their profession is not true And children baptized by them are as not-baptized or as baptized by Women 2. If one shall be excommunicated by seven for such a number this Author requireth to make a visible Church even clave non errante and most deservedly he is not bound in Heaven and excommunicated in foro Dei before God for the profession of these seven may be false and so the Church actes performed by them are a non habentibus potestatem and null if they be no Church 3. We can prove by Scripture that Iudas though the child of perdition was a called Apostle But if a false profession be sufficient to make persons a true visible Church theâ— 1. The keys are not given to believers because they are believers and united to Christ as his body and Spouse but. 2. This Author sayth amisse That the Church instituted by Christ is a company of believers and faithfull and godly men whereof Peter was one for a company of hypocrites are not such 2. Our brethren prove the keys to be a part of the liberty of the redeemed ones but counterfeit professors are not redeemed ones nor have they that liberty purchased to them in Christ. 4 It shall follow that our brethren widely mistake a supposed difference which they devise betwixt the Iewish and Christian Church to wit that to make men members of the Iewish Church externall holinesse as to be borne Jewes was sufficient and to be circumcised and not a bastard not descended within three or foure Generations of a Moabite or Ammonite but that the visible Church of the Gentiles after Christ must be the bride of Christ and by true Faith united to him Whereas the members of a Christian visible Church are and may be hypocrites though not known to be such as were the members of the Iewish Church Also Mat. 18 18 19. Christ changeth the persons v. 17. after he hath spoken of the Church v. 17. he sheweth v. 18. of what Church he speaketh and directeth his speech to these to whom he spake v. 1. to the Disciples who were Pastors verily I say unto you What soever yee shall bind on Earth shall be hond in Heaven and therefore none can make an argument from Mat. 16. to wit thus to as many are the keys promised as are builded on the Rock but all the faithfull are builded on the Rock Ergo to all the faithfull are the keys promised 1. The proposition is not in the Text either expressely or by consequent 2. The proposition is false for the Catholick invisible Church is builded on the rock but by our Brethrens confession the keys are not given to the Catholick invisible Church but only to such a company of professing believers as make a Parishionall Congregation 4. That Christ speaketh to Peter as to one representing the Apostles and not as to one representing all believers is cleare 1. Because by the confession of our Brethren binding and loosing are denyed to many that make Peters confession thou art Jesus the Son of the living God as to believing Women and children and many out of Church state 2. If believers as giving Peters confession and as builded upon the rock Christ by this place made a ministeriall Church by Christ and gifted with the power of the keys then the Ministery
officiall power of preaching and binding and loosing should be made as stable and firme from defection as the Church of elect believers against whom the gates of hell cannot prevaile now besides that this is most untrue since visible Churches doe fall away as these seven Churches in Asia the Church of Corinth Ephesus Galatia Thessalonica may prove when as it is impossible that the elect Believers in Christ can fall away it shall also give good warrant to Papists to make such use of this place as they doe that the Church may erre in points of conversation and life but cannot fall from the rock nor be overcome by the powers of Hell in the definition of Articles of Faith So Gretser Bellarmine Suarez Gregor de Valent. Cardi. Hosius Turrecremata reason from this place and the connexion must be good if the Ministeriall power not only be given to the Church as to the Object that is for the good and salvation of the Church but also to the Church as to the Subject who hath all the power of the Keys and may use it also because they are believers and builded upon the rock Christ nothing hindereth but Ministeriall power should be as stable and free from being overcome with the ports of Hell as the Christian state of perseverance in grace Now we see these who have Ministeriall power abuse it and fall from the rock and perish eternally which we cannot say of these who by Faith are builded upon the Rock Christ Iesus 3. These to whom Christ giveth the Keys doe represent the person of Christ and who despiseth them despiseth Christ and he that honoureth them honoureth Christ which is evidently spoken of the Ministers of Christ Matthew 10. 40. And is said here Matthew 16. 19. Whatsoever then yee shall bind on Earth shall be bound in Heaven c. Thus Christ bindeth and looseth in Heaven when these to whom the Keys are given binde and loose and so they are to be looked unto as co-workers with God Now Scripture never maketh all believers Ambassadours in Christs roome Where doe we reade that the despising of all believers commanding in Christs Name is a despising of Christ and that in obeying them we obey Christ Nor are all Ambassadors Pastores c. 5. These to whom the Keys are given doe authoritatively forgive and retaine sins and their acts of forgiveing and retaining are valid in Heaven according as the party repenteth and believeth or according as they remain impenitent as our Divines teach against the Papists in their Doctrine of Sacramentall absolution But the Church or company of believers wanting their Officers by no Scripture can authoritatively forgive and retaine siâ—s Robinson Smith and others answer that believers out of Office may forgive as Mat. 18. 21. Peter said How oft shall my brother offend me and I forgive him Lu. 17. 3. 4. 2 Cor. 2. 10. But I answer the place 2 Cor. 2. 10. is controverted and we doubt not but of that same nature with the power of Excommunicating 1 Cor. 5. 4. But for private forgiving it is not the Church-forgiving here meant because 1. The private forgiving is a duty of charity commanded in the Law of Nature to all even out of Church-state and obligeth the Excommunicate who though they be cast out of the Church are not exempted from the Law that bindeth all Mat. 6. 12. 14 15. Mat. 5. 44. 45. but the Church-forgiving is an Act of obedience to a positive Church-Law of Christ 2. private Christians are to forgive their Enemies whether they repent or not even as Christ forgave those who crucified him Col 3. 13. Luk. 23. 34. and when the party repenteth not this forgivenesse is not ratified in Heaven yet are we obliged to forgive and to commit vengeance to God but the authoritative forgiveing is a thing that the Church is not obliged unto absoiutely nor may they or can they forgive except the Offender repent and if they see that he repenteth not they cannot lawfully forgive but being in Gods roome must take vengeance on all disobedience and their retaining of sin and forgiveing is valid in Heaven because they are in Gods place Now any forgiving or retaining of sin but these two together with Gods forgiving and retaining we know not But Peters forgiving his offending brother seventy times seven times is common to all private Christians even out of Church-state and so the instance given is not to the purpose 6. To these only are the Keys given who having Pauls pastorall spirit may convene and deliver to Sathan but the Church of believers without Officers not having Pauls pastorall spirit which is a spirit officiall and authoritative to preach excommunicate and administrate the seales of the Covenant may not convene and doe this Ergo c. indeed Francis Johnson sayth it is holden now by some of the Separation that people out of Office may execute all the workes and duties of the ministery in Baptisme the Lords Supper censures c. which I thinke followeth from the grounds of our brethren to wit that believers without Office are a compleat Church having the whole power of the Keys if administration of the Sacraments be not a speciall part of the Keys and the opening of Heaven and forgiving of sins we know not what belongeth to the power of binding and loosing yea this is not only contrary to Scripture but also to their own confession and is the Doctrine of Arminians and Socinians Cartwright sayth the Sanedrin Mat. 18. to these who have skill in the Rabbines especially in the Iewes Talmâ—d was a selected Judicatory and that to this Christ alludeth Mat. 18. learned Beza sayth much from Scripture for this that the Church here signifieth not the multitude Parcus also is most cleare on this place Calvin hath reason to say he alludeth to Iewish Synedrie see also VVeems Iâ— it needlesse to cite Iunius Zanchius Peter Martyr VVillet Whittaker Tilen Becan and all our Divines of the reformed Churches for when he hath spoken of the Church representative Mat. 18. 16 17. and speaketh to these to whom the Sermon was made v. 1. at the same time came the Disciples to Jesus they were then Apostles in Office and called to preach and Baptize though not yet sent to the whole world saying who is the greatest in the Kingdom of God Now to these Christ sayth 18. to the Apostles Verily I say to you whatsoever you shall bind on Earth and this place is to be expounded by Mat. 16. 19. Where the Keys are given in a more restricted manner to Peter only though as representing the whole Apostles and Church-rulers and we have better reason to expound this place Mat. 18. by the place foregoing Mat. 16. then they have to expound the place Mat. 16. by this place Mat. 18. because these â—amâ— Keys that binde and loose in the one place remit and retaine finnes in
the other and we find the keys given to Officers and Stewards only And here is no Church Mat. 18. or yet Mat. 16. without Pastors except they say that Christ Mat. 18. 18. speaketh not to the Disciples but to the multitude of the Jewes which is a great crossing of the Text. And to say that Christ speaketh to the Apostles not as to Apostles but as to the Church of believers is only a bare affertion and cannot be proved and all they can say hangeth upon this one place and this is the most The power of binding and loosing is given to the Church which is to be obeyed and heard in the place of God But this Church is never in the VVord of God say they taken for a company of Officers Pastors and Elders only it signifieth alwayes the Body of Christ his Spouse his Saints by calling partakers of the most holy Faith To which I answer The body Spouse of Christ and Saints by calling as they are such is the invisible Church and the keys and Seales sayth this Author are not to be dispensed to all the faithfull as such but as they arè confederate or joyned together in some particular visible Church that is sayth he as they are members of a visible Church Ergo c. the body and Spouse of Christ as such is not the Church here meant of but the visible Congregation Now the essence of a visible Church of which Christ speaketh here is saved in ten who are only visible professors and not a Church of sound Believers not the true body mysticall and Spouse of Christ and yet by this place the Keys are given to such a Church now wee desire againe a place in all Gods Word for a Church in this sense and a Body of Christ and his Spouse in this meaning for certainly professors this way confederate as professiors are no more a Church of Christ redeemed ones and his Spouse then an Assembly of Elders onely can be called such a Church of Believers for both Churches are and may be where no believers are at all at least for a time and even while they exercise this power of Binding and Loosing and so thâ— place Matthew 18. is as much against our brethren as against us And Lastly our Doctrine is acknowledged by all our Divines against the Papists proving that Mat. 16. the Keyes were given to Peter as representing the Apostles and his successors in the pastorall charge not as representing all believers Also the Fathers Irenaeus Nazianzâ—nus Cyprianus Basilius Ambrosius Theophilactus Cyrillus Euthymius Hyeronimus Augustine Beda Chrysostomus And ordinaria glossa Hugo de sanct Victor Haymo Cardinalis Cusanus Anastasius Leo Durandus Thomas Adrianus Scotus making a comparison between Peter and the rest of the Apostles say the keys were given to all the Apostles when they were given to Peter and Peter received them in the name and person of the rest of the Apostles wherby they declare it was never their mind that Peter received the keys in name of all believers Also the learned as Augustine Beda Gregorius expound the Church builded upon the rock to be the Catholick Church and not a particular visible Church And Gerardus giveth a good reason why this Church Mat. 16. cannot be a particular visible Church because the gates of hell prevaileth against many joyned to the visible Church in externall society and VVicklif writing against the Monkes resureth that error of the Papists that any members of the true Church can be damned and Whittaker sayth Augustin against Petilian sayth the Church builded on the rock is the Church of the Elect not the visible Church CHAP. 2. SECT 2. PROP. THis Church saith the Author doth meete together every Lords Day all of them even the whole Church for administration of the Ordinances of God to publick edification Ans. Two things are here said 1. That all even the whole Church must meete for administration of the Ordinances of God that so all and every one of the Church may be actors and Judges in dispensing of censures this we take to be popular governement 2. That there is a necessity of personall presence of all and every one of the Church Hence Quest. 3. Whether or no the multitude of Believers and the whole people are to be judges so as private Christians out of Office are to exercise judiciall acts of the keys For the more easie clearing of the Question let it be observed 1. Dist. There is a dominion of Government Lordly and Kingly and this is in Christ only in relation to his Church and in civill judges and is no wayes in Church guides who are not Lords over the Lords inheritance there is a government Ministeriall of service under Christ and this is due to Church-guides 2. Dist. Regall power being a civill power founded in the Law of nature for the Ants have a King may well be in the people originally and subjectively as in the fountaine nature teaching every communitie to govern themselves and to hold off injuries if not by themselves yet by a King or some selected Rulers but power of Church-government being supernaturall and the acts of Church-government and of the casting such as offend out of Christs Kingdome being supernaturall neither of them can be originally in the multitude of professing beleevers but must be communicated by Christ to some certaine professing beleevers and these are Officers Therefore to put power and acts of government in all professors is a naturall way drawne from civill incorporations Christ is not ruled by our Lawes 3. Dist. The government of Christs Kingdome is the most free and willing government on earth yet it is a government properly so called for there be in it authoritative commandements and Ecclefiasticke coaction upon the danger of soule penalties in regard of the former all the people by consent and voluntary agreement have hand in election of Officers inflicting of censures because it concerneth them all but in regard of the latter the whole people are not over the whole people they are not all Kings reigning in Christs government over Kings but are divided into governours and governed and therefore the rulers Ecclesiasticke onely by power of office are in Christs roome over the Church to command sentence judge and judicially to censure 4. Distinct. The Officiall power of governing superaddeth to the simple acts of popular consenting the officiall authoritative and coactive power of Christs Sceptor in discipline That distinction in the sense holden by our brethren that the state of the Church is popular and the government Aristocraticall in the hands of the Eldership is no wayes to he holden nor doe the Parisian Doctors the authors of this distinction mind any Church-government to be in the people Our brethren in the answer to the questions sent to them from England explaine their minde thus 1. We acknowledge a Presbytery whose worke it is to teach and rule and whom the
Christian in such a congregation or a beleeving woman is tied to preach and baptize and yet her pastor Archippus in that congregation is tied both to preach and baptize Secondly the Jews were to separate from B thaven and so are we Thirdly they were not to joyne with Idolaters in Idol-worship neither are we 2 Whereas it is said that it was not lawfull to separate from the Jewish Church because in it did sit the typicall high Priest and the Messiah was to be borne in it and because they were the onely Church on earth but now there be many particular Churches All this is a deception a non causiâ— pro causâ for separation from that Church was not forbidden for any typicall or ceremoniall reason not a shadow of reason can be given from the Word of God for this Because there can be no ceremoniall argument why there should be communion betwixt light and darknesse or any concord betwixt Christ and Belial or any comparting bètwixt the beleever and the infidell or any agreement of the temple of God with idols nor any reason typicall why Gods people should goe to Gilgal and to Bethaven or to be joyned with idols or why a David should sit with vaine persons or goe in to dissemblers or why he should offer the drinke offerings of these who hasten after a strange god or take up their names in his mouth This is then an unwritten tradition yea if Dagon had beene brought into the Temple as the Assyâ—ian altar of Damascus was set up in the holy place the people â—ught to have separated from Temple and Sacrifices both so loâ—g as that abomination should stand in the holy place Nor can it be proved that communicating with the Church of Israel as a member thereof was typicall and necessary to make up visible membership as ceremoniall holinesse is for to adhere to the Church in a sound worship though the fellow-worshippers be scandalous is a morall duty commanded in the second Commandment as to forsake Church-assemblies is a morall breach of that Commandment and forbidden to Christians Hebr. 10. 25. who are under no Law of Ceremonies And it is an untruth that those who were legally cleane and not ceremonially polluted were members of the Jewish visible Church though otherwise they were most flagitious For to God they were no more his visible Israel then Sodome and Gomorrah Isaiah 1. 10. or the children of Ethiopia Amos 9. 7. and are condemned of God as sinning against the profession of their visible incorporation in the Israel of God Jerem. 7. 4 5 6 7. But shall we name and repute them brethren whom in conscience we know to be as ignorant and void of grace as any Pagan I answer That if they professe the truth though they walke inordinately yea and were excommunicated Paul willeth us to admonish thâ—m as brethren 2 Thes. 3. 15. and calleth all the visible Church of Corinth for he writeth to good and bad amongst whom were many partakers of the table of devils pleaders with their brethren before heathen deniers of the resurrection yea those to whom the Gospell was hidden 2 Cor. 4. brethren and Saints by calling But say our brethren to be cast out of the Iewish Church was to be cast out of the Common-wealth as to be a member of the Church and to be a member of the state is all one because the state of the Jewes and the Church of the Jews was all one and none is said to be cut off from the people but he was put to death Answ. Surely Esay 66. vers 5. these who are cast out by their brethren and excommunicated are not put to death but men who after they be cast out live till God comfort them and shame their enemies but he shall appeare for your joy Secondly that the state of Gods Israel and the Church be all one because the Jewish policie was ruled by the judiciall Law and the judiciall Law was no lesse divine then the Ceremoniall Law is to me a wonder For I conceive that they doe differ formally though those same men who were members of the state were members also of the Church but as I conceive not in one and the same formall reason first because I conceive that the State by order of nature is before the Church for when the Church was in a family state God called Abrahams family and by calling made it a Church Secondly the Kingdome of Israel and the house of Israel in covenant with God as Zion and Jerusalem are thus differenced That to be a State was common to the Nation of the Jewes with other Nations and is but a favour of providence but to be a Church is a favour of grace and implieth the Lords calling and chusing that Nation to be his owne people of his free grace Deut. 7. 7. and the Lords gracious revealing of his Testimonies to Jacob and Israel whereas he did not so to every Nation and State Psal. 147. 19 20. but say they The very state of the Iewes was divine and ruled by a divine and supernaturall policie as the judiciall Law demonstrateth to us But I answer Now you speake not of the state of the Jewes common with them to all States and Nations but you speake of such a state and policie which I grant was Divine but yet different from the Church because the Church as the Church is ruled by the morall Law and the Commandments of both Tables and also by the Ceremoniall Law but the Jewish State or Common wealth as such was ruled by the judiciall Law onely which respecteth onely the second Table and matters of mercy and justice and not piety and matters of Religion which concerne the first Table and this is a vast difference betwixt the state of the Jews and the Church Thirdly when Israel rejected Samuel and would have a King conforme to other Nations they sought that the state and forme of governmnent of the Common-wealth should be changed and affected conformity with the Nations in their state by introducing a Monarchy whereas they were ruled by Judges before but in so doing they changed not the frame of the Church nor the worship of God for they kept the Priesthood the whole Morall Ceremoniall and Judiciall Law entire and their profession therein Ergo they did nothing which can formally destroy the being of a visible Church but they did much change the face of the state and civill policie in that they refused God to reigne over them and so his care in raising up Judges and Saviours out of any Tribe and brought the government to a Monarchy where the Crowne by divine right was annexed to the tribe of Judah Fourthly it was possible that the State should remaine entire if they had a lawfull King sitting upon Davids throne and were ruled according to the Judiciall Law but if they should remaine without a Priest and a Law and follow after Baal and change and alter Gods worship as the ten
Tribes did and the Kingdome of Iudah in the end did they should so marre and hurt the being and integrity of a visible Church as the Lord should say She is not my wife neither am I her husband and yet they might remaine in that case a free Monarchie and have a State and policy in some better frame though I grant de facto these two Twins State and Church civill Policy and Religion did die and live were sicke and diseased vigorous and healthy together yet doth this More that State and Church are different And further if that Nation had made welcome and with humble obedience beleeved in and received the Messiah and reformed all according as Christ taught them they should have beene a glorious Church and the beloved Spouse of Christ but their receiving and imbracing the Messiah should not presently have cured their inthralled state seeing now the Scepter was departed from Iudah and a stranger and heathen was their King nor was it necessary that that Saviour whose Kingdome is not of this world John 18. 36. and came to bestow a spirituall redemption and not to reestablish a flourishing earthly Monarchy and came to loose the works of the Devill Heb. 2 14. and not to spoile Cesar of an earthly Crowne should also make the Jews a flourishing State and a free and vigorous Monarchy againe Ergo it is most cleare that State and Church are two divers things if the one may bee restored and not the other Fifthly the King as the King was the head of the Common-wealth and might not meddle with the Priests office or performe any Ecclesiasticall acts and therefore was Uzzah smitten of the Lord with leprosie because he would burne incense which belonged to the Priests onely And the Priest in offering sacrifices for his owne sinnes and the sinnes of the people did represent the Church not the State And the things of the Lord to wit Church-matters and the matters of the King which were civill matters of State are clearly distinguished 2 Chron. 19. 11. which evidenceth to us that the Church and State in Israel were two incorporations formally distinguished And I see not but those who doe confound them may also say That the Christian State and the Christian Church be all one State and that the government of the one must be the government of the other which were a confusion of the two Kingdoms It is true God hath not prescribed judicials to the Christian State as he did to the Jewish State because shadows are now gone when the body Christ is come but Gods determination of what is morally lawfull in civill Laws is as particular to us as to them and the Jewish judicials did no more make the Jewish State the Jewish Church then it made Aaron to be Moses and the Priest to be the King and civill Judge yea and by as good reason Moses as a Judge should be a prophet and Aaron as a Prophet should be a Judge and Aaron as a Priest might put a malefactor to death and Moses as a Judge should prophâ—sie and as a Prophet should put to death a malefactor all which wanteth all reason and sense and by that same reason the State and Common-wealth of the Jews as a Common-wealth should offer sacrifices and prophesie and the Church of the Jews as a Church should denounce warre and punish malefactors which are things I cannot conceive Our brethren in their answer to the eleventh question teach That those who are sui juris as masters of families are to separate from these Parish-assemblies where they must live without any lawfull Ordinance of Christ and to remaine there they hold it unlawfull for these reasons First we are commanded to observe all whatsoever Christ hath commanded Matth. 28. 10. Secondly the Spouse seeketh Christ and rests not till she finde him in the fullest manner Cant. 1. 7 8. and 3. 1 2 3. David lamented when hee wanted the full fruition of Gods Ordinances Psal. 63. and 42. and 84. although he injoyed Abiathar the high Priest and the Ephod with him and Gad the Prophet 1 Sam. 23. 6 9. 10. 1 Sam. 22. 8. So did Ezra 8. 15 16. yea and Christ though he had no need of Sacraments yet for example would be baptized keepe the Passeover c. Thirdly no ordinances of Christ may be spared all are profitable Fourthly he is a proud man and knoweth not his owne heart in any measure who thinketh he may be well without any Ordinance of Christ. Fifthly say they it is not enough the people may be without sinne if they want any ordinances through the fault of the superiours for that is not their fault who want them but the superiours sinfull neglect as appeareeth by the practice of the Apostles Acts 4. 19. and 5. 29. For if they had neglected Church-ordinances till the Magistrates who were enemies to the Gospell had commanded them it had beene their grievous sinne For if superiours neglect to provide bodily food we doe not thinke that any mans conscience would be so scrupulous but he would thinke it lawfull by all good meanes to provide in such a case for himselfe rather then to sit still and to say If I perish for hunger it is the sinne of those who have authority over me and they must answer for it Now any ordinance of Christ is as necessary for the good of the soule as food is necessary for temporall life Ans. 1. I see not how all these Arguments taken from morall commandments doe not oblige sonne as well as father servant as master all are Christs free men sonne or servant so as they are to obey what over Christ commandeth Matth. 18. 10. and with the Spouse to seeke Christ in the fullest measure and in all his ordinances and sonne and servant are to know their owne heart so as they have need of all Christs ordinances and are no more to remaine in a congregation where their soules are samished because fathers and masters neglect to remove to other congregations where their souls may be fed in the fullest measure then the Apostles Acts 4. 29. and 5. 29 were to preach no more in the Name of Iesus because the Rulers commanded them to preach no more in his Name And therefore with reveâ—ence of our godly brethren I thinke this distinction of persons free and sui juris and of sonnes and servants not to be allowed in this point 2. It is one thing to remove from one congregation to another and another thing to separate from it as from a false constitute Church and to renounce all communion therewith as if it were the Synagogue of Satan and Antichrist as the Separatists doe who refuse to heare any Minister ordained by a Prelate now except these arguments conclude separation in this latter sense as I thinke they can never come up halfeway to such a conclusion I see not what they prove nor doe they answer the question c. concerning standing in
or the Covenant of grace and so must tie us to other duties then either the Law or Gospell require of us and so is beside that Gospell which Paul taught and maketh the teacher though an Angell from Heaven accursed and not to be received The Apologie answering this saith First We call it a Church-covenant to distinguish it from civill Covenants and also from the Covenant of grace for the Eunuch and godly strangers Isaiah 56. 3. were in the covenant of grace by faith and yet complained that they were separated from the Church and not in Covenant with Gods visible Church Answ. 1. No doubt an excommunicated person whose spirit is saved in the day of Christ may be in the Covenant of grace and yet cut off from the visible Church for enormous scandals but this is no ground to make your Church-covenant different from the Covenant of grace A beleever in the Covenant of grace may not doe a duty to father brother or master but it is a weak consequence that therefore there is a Covenant-oath betwixt brother and brother sonne and father servant and master which is commanded by a divine Law of perpetuall equity under both old and new Testament as you make this Covenant of the Church to be which persons must sweare ere they can come under these relations of brother son and servant The Covenant of grace and the whole Evangell teach us to confesse Christ before men and to walke before God and be perfect and so that we should joyn our selves to the true visible Churh But none can in right reason conclude that it is a divine Law that necessitateth me to sweare another Covenant then the Covenant of grace in relation to those particular duties or to sweare over againe the Covenant of grace in relation to the duties that I owe to the visible Church else I am not a member thereof And that same Covenant in relation to my father brother and master else I cannot be a sonne brother or servant this were to multiply Covenants according to the multitude of duties that I am obliged unto and that by a divine commandment The word of God layeth a tie on Pastors to feed the flock and the flock to submit in the Lord to the Pastors But God hath not by a new commandment laid a new tie and obligation that Timothy shall not be made a Pastor of a Church at Ephesus and a member thereof nor the Church at Ephesus constituted in a church-Church-state having right to all the holy things of God while first they be all perswaded of one anothers regeneration secondly while all sware those duties in a Church-oath thirdly and all sweare that they shall not separate from Church followship but by mutuall consent Heare a reply againe to this of the Apologie such promises as leave a man in an absolute estate as he was before and ingage onely his act not his person these lay no forcing band on any man but as every man is tied to keepe his lawfull promise are tied But yet such promises or covenants as are made according to the Ordinances of God and doe put upon men a relative estate they put on them a forcing band to performe such duties such as are the promises of marriage betwixt man and wife master and servant magistrate and subject minister and people brother and brother in Church-state these put on men a divine tie and binde by a divine Ordinance to performe such duties But these Scriptures make not these relations these places make not every man who can teach a Pastor to us except we call him to be our Pastor indeed if we call him we ingage our selves in subjection to him you might as well say It is not the câ—venanting of a wife to her husband or the subject to the magistrate that giveth the husband power over his wife and the magistrate power over his subject but the word of God that giveth power to both and yet you know well the husband cannot call such an one his wife but by covenant made in marriage Answ. This is all which with most colour of reason can be said But these places of Scripture are not brought to prove the Pastors calling to the people or their relative case of subjection to him but onely they prove that the covenant of grace and whole Gospell layeth a tie of many duties upon us which obligeth us without comming under the tie of an expresse vocall and publique oath necessitating us by a divine Law because in this that I professe the faith of Christ and am baptized I am a member of the visible Church and have right to all the holy things and seales of grace without such an oath because the covenant of grace tieth me to aâ—joyne my selfe to some particular congregation and a called Pastor who hath giâ—â—â— and a calling from the Church is a member of the visible Church before he be called to be your Pastor though he be a member of no particular congregation for you lay down as an undeniable principle and the basis of your whole doctrine of independent government that there are no visible Churches in the world but a congregation meeting in one place to worship God which I have demonstrated to be most false for if my hand be visible my whole body is visible though with one act of the eye it cannot be seene if a part of a medow be visible all the medow thought ten miles in bredth and length is visible so though a congregation onely may be actually seene when it is convened within the soure Angles of a materiall house yet all the congregations on earth make one visible Church and have some visible and audible acts of externall government cummon to all as that all pray praise fast mourne rejoyce one with another and are to rebuke exhort comfort one another and to censure one another so farre as is possible and of right and by Law meet in one councell and so by Christs institution are that way visible that a single cong egation is visible which meeteth in one house though many be absent de facto through sickenesse callings imprisonment and some through sinfull neglect and therefore you doe not prove that we are made members of the visible Church having right to all the holy things of God by a Church-oath or covenant as you speake neither doe we deny but when one doth enter a member to such a congregation under the ministery of A. B. but he commeth under a â—ew relative state by an implicite and vertuall covenant to submit to his ministery yea and A. B. commeth under that same relative state of Pastorall feeding of such an one But you doe not say that A. B. entereth by a vocall Church-covenant in a membership of Church order and that by a commanded covenant of perpetuall equity laying a new forcing band upon both the person and the acts of A. B. just as the husband and the wife come under
a marriage covenant So C. D. sometime excommunicated now repenteth and is received as a gained brother in the bosome of the Church all the members of the Church come by that under a new relation to C. D. as to a repenting brother and they are to love reverence exhort rebuke comfort him by vertue of the covenant of grace but I conceive not by a new Church covenant entering them as in a Church membership and Church order towards him So a new particular Church is erected and now counted in amongst the number of the visible Churches all the sister Churches are to discharge themselves in the duties of imbracing loving exhorting edifying rebuking comforting this sister Church new elected But I thinke our brethren will not say That all the sister Churches are to make a new expresse vocall Church covenant with this sister Church and such a Church covenant as maketh them all visible Churches which have right to all the holy things of God in and with this new sister Church it is the covenant of grace once laid hold on by all these sister Churches which tieth them to all Christian duties both one toward another and also toward all Churches to come in I thinke there is no necessity of an expresse covenant of marriage betwixt this new Church and all the former sister Churches as there is a solemne marriage oath betwixt the Husband and the Wife and a solemne covenant betwixt the supreame Magistrate and the King and his Subjects when the King is crowned all we say is this if for new relations God laid a bond and compelling tie of conscience and that of perpetuall equity whereby we are entered in every new relative state beside the bond that Law and Gospell lay on us to doe duties to all men both in Church and Common-wealth then when a person is converted unto Christ and another made a Lawyer and another a Pastour another a Physitian another a Magistrat another a learned Philosopher and President of an Academy another a skilled Schoolemaster and so come under new relations many and diverse in the Church and State I should not be obliged to love honour and reverence them all by vertue of the fifth Commandement but I behoved by vertue of a particular Covenant I know not how to name it to come under some new relative marriage toward all these else I could not performe duties of love and reverence to them and though there be a convenant tacite betwixt a new member of a congregation and A. B. the Pastor and they come under a new relation covenant waies which I grant is not the point in question but this new covenant is that which by necessity of a divine Commandement of perpetuall equity maketh the now adjoyner a member of the visible Church and giveth him right and claime to the seales of the covenant so as without this covenant he is without and not to be judged by the Church but left to the judgement of God as 1 Cor. 5. 12 13. one who is without Thirdly the Apologie saith and Author of the Church covenant The covenant of grace is done in private in a mans closet betwixt the Lord and himselfe the other in some publique assembly 2. The covenant of grace is of one christian in particular the other of a company joyntly some call the one personall the other generall Answ. Though the covenant of grace may be layd hold on in a closet or private chamber yet the principall party contracter is God on the one part and on the other not a single man but Christ and all his seed yea the Catholique church all the House of Israel But our brethrens mind is that conversion of soules to Christ is not a Church act nor a Pastorall act but a worke of charity performed by private christians yet by the Pastorall paines of Peter three thousand Act. 2. were converted and this is a depressing of publique ministery and an exalting of popular prophecying which is the onely publique and ordinary meane blessed of God for conversion 2. By this all the covenants sworne in Israel and Iudah were not a swearing of the covenant of grace but of a Church covenant which we must refute hereafter 3. We desire an instance or practice of receiving any into the publique assembly by this Church covenant publique receiving by baptisme we grant in Cornelius Act. 10. the Eunuch Act. 8. Lydia and her house Act. 16. the Iayler Act. 16. but we never read of Sauls Churchâ—covenant and Church confession wherby he was publiquely received into Church membership nor of such private tryall of Church members and therefore wee thinke it to bee a devise of men 6. Arg. If this Church-covenant be the essence and forme of a visible Church which differenceth betwixt the visible and invisible Church then there have beene no visible Churches since the Apostles dayes nor are there any in the Christian World this day save only in New England and some few other places for remove the forme and essence of a thing and you remove the thing it selfe now if this be true and if Ministers have Ministeriall or pastorall power over people and the people no relation unto them as to Pastors except they mutually enter into this Church-covenant then are they no Pastors to the people at all and so all Baptised in the reformed Churches where this covenant was not are as Pagans and Infidels and all their Baptisme no Baptisme and all their Church Acts no Church Acts and they all are to be Rebaptized The Author of the Church-covenant saith there is a reall implicite and substantiall comming together and a substantiall professing of faith and agreement which may preserve the essence of the Church in England and other places though â—hers be not so expresse and formall a covenanting as neede were The eternity of the covenant of God is such that it is not the interposition of many corruptions that may arise in after time that can disanull the same except they willfully breake the covenant and reject the offer of the Gospel which we perswade our selves England is not come unto and so the covenant remaineth which preserveth the essence of the Churches to this day and he giveth this answer from learned Parker and he alleadgeth Fox who out of Gilda saith England received the Gospell in Tiberiâ—â— his time and Joseph of Arimathea was sent from France to England by Philip the Apostle an â—2 Answ. I deny not but Tertullian and Nicephorus both say the Gospell then came to the wildest in Brittaine and no doubt be â—â—ved to come to Scotland when Simon Zelotes camâ— to Brittaine but so did the Gospell come to Rome Philippi Corinth will iâ— follow that the covenant is there yet And 1. If the not wilfull rejecting of the Gospell save the essencâ— of a visible Church in England which charity we command in our Brethren Rome may have share of the charity also and there
and give a particular confession of their sinnes to the satisfaction of Iohn Baptistes conscience yea Iohn saith expresly of this visible baptized Church Mat. 3. 10. 12. that they were some of them fruitles Trees to be hewen down and some of them châ—ffe to be burnt with unquenchable fire so the materials of this baptized Church are not visible Saints and Lawyers hold of the covenant as our brethren say 2. The Eunuch coming to Jerusalem to worship which is an act of a Church-member was in church-Church-state before he was baptized and a Proselite 3. It is true that you cite out of Iustin Martyr but you omit a word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Martyr a Baptisme-covenant and professed by the heathen come to age of which also onely and of no other Iustine Martyr speaketh we wilingly acknowledge but by that covenant they were received unto the catholick visible Church and not unto a single independent Church only 4. These Questions were propounded to the aged before they were baptized and reason that heathen be tryed before they be baptized and in this we agree with the Synod of Heidelburge in concione Lugdunensi against Papiste and in Synods Parisiensi and what Mr. Parker saith further of this kind may be admitted if well expounded 5. Zipperus helpeth us consuetum est c. He thinketh it an ancient custome in the primitive Church that before any were received into the Church they should give a confession either themselves or saith he Parents and Tutors and so he acknowledgeth that infants in baptisme were made members of the Church though they could not sweare this Church-covenant nor give evidences of their conversion and this is acknowledged by all the reformed Churches of France Germany Holland Helvetia Poland England Scotland c. The Apology citeth Acts 5. 13. And of the rest durst no man joyne himselfe to them Greece durst not be glewed to them a word of marriage covenant Mat. 19. 5. Acts 9. 26. Saul desired to be glewed to them the former word must note some voluntrary act of joyning to the visible Church and that different from the act of conversion for otherwayes it is grosse Armimainsme to say that our conversion dependeth upon our daring or not daring or that it is suspended upon an act of our freewill for it dependeth upon the omnipotent working of the grace of God and Saul Acts 9. 26. though converted yea and baptized yet was he not received into the Churchfellowship untill they were better satisfied of his spirituall estate by Barnabas hence it is an error that to be added to the Church is only to be converted to the faith Ergo a covenant is requisite Answ. How strong is Gods truth Brethren yee make your opinion weake which hangeth upon a grammatication of one borrowed word None durst joyne mariage-way to the Church-visible Erasmus Beza say it is a word translated from Trees glewed together and signifieth neither marriage nor covenant and signifieth either naturall or artificiall or morall conjunction Acts 8. 29. Philip is bidden joyne himselfe to yonder Chariot joyning of Chariots is neither by marriage nor covenant so is the word Luk. 15. 15. 2. It is not joyned to a visible Parish Church but to the whole Christian Church out of which Ananias and Saphira were cast v. 9. 10. Which made great feare and made those who were not baptized saith Pomeranus to feare to joyne to the Church of God and so it behoved to be the unbaptized and unconverted who were feared v. 12. and they were all with one accord in Salomons porch that is all the faithfull added to the Church now opposite to these he saith of the unconverted and not added to the Church v. 13. and of the â—est without the Church durst no man joyne himselfe to the Church now this cannot be in a visible society for then Luke should intimate that the unconverted might have added themselves to the Church if they durst and had not beene stricken with the terror of the miraculous killing of Ananias and Saphira now this they could not have done as our Brethren say hand over head they behoved first to be converted and testified their conversion by a Church Oath nay Cajetan saith well they durst not haunt their company they sled from them and from the Apostle Peter as from a man slayer Nor doth the holy Ghost I thinke meane of any Church fellowship he presupposing that they were unconverted at least our Brethren must say this 3. It is an unlearned reason that they give to prove he meaneth not of conversion for all voluntrary acts supernaturall even of joyning to a visible Church and marrying of themselves to Christ and his visible Church as our Brethren say are acts wrought by the irresistible and omnipotent working of Gods grace no lesse then our first conversion and to thinke otherwayes of our supernaturall actions is grosse Arminianisme for so all who have written against Arminians as the learned Doctor Twisse Amesius Pareus Triglandius have expounded that passage It is God who worketh in us both to will and to doe so Calvin Beza Sibrandus Pareus Ursine Tilenus Bucan make all the operations of saving grace in conversion and after conversion irresistible And it is knowen how the Dominicanes Alvarez Estius Bannes Fran. Cumel Matthew Rspolis and many of that side hold a predeterminateing operation of grace ad modum causoe Physicoe which beginneth before free will so that no operations supernaturall yea nor naturall are suspended upon the liberty of freewill and they hold againsti Pelagianes and the Jesuites Snarez Vasques Valentia Becan Lod. Meratius Hyeron Fasolus Did. Ruiz and if you suspend all voluntrary acts upon the influence of freewill you follow Pelagians Jesuites Socinians and Arminians in that point 4. It is true the Disciples were affraid to admit Saul to their society and no wonder for he had not long since made havock of the Church but. 1. They did not inchurch him by an Oath 2. They received him upon the sole testimony of Barnabas v. 27. which order you keepe not refusing communion to Christians of approved piety and knowen so to you because they cannot sweare your Church covenant 5. Who they be who thinke to be converted to the faith and to be added to the visible Church to be all one I know not our divines never said it 6. Though all were granted you they durst not joyne to the apostolick visible Church Ergo there is a Church covenant it is a great consequent Now I desire to try your reasons for a Church covenant It is not saith the Apology hearty affection that uniteth Church-members in a visible Church for so England and Scotland are united nor 2. cohabitation for Papists and Protestants may cohabite and yet they are not of one visible Church nor 2. Meeting in one assembly uniteth not persons together for infidels and Turkes 1 Cor. 14. may come to
Word and Doctrine but are fixed to a certaine place I answer Then the well ruling Elders are not labourers in the Word and Doctrine for out of Question one of the species of Elders here mentioned doe not labour in Word and Doctrine at all But by this interpretation both labour in the Word and Doctrine but the one in a fixed place the other by Apostolike journeys through the World And the object of one of these Offices to wit the Word and Doctrine differenceth the one from the other whose object must be not the Word and Doctrine for word and Doctrine need not to be governed but the Church and persons in church-Church-state need to be governed 2. There is no warrant of the Word that to labour in the Word is proper to the Apostles and Evangelists journeying through the World seeing as Didoclavius observethâ— the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ascribed to those who in a fixed place labour 1 Thes. 5. 12 13. Who labour amongst you Yea and it is taken for any travell of minde or body in the Word 3. He is not here to deny nor can the Apostle deny but travelling Apostles and Evangelists did governe well especially in planting Elders in every Church and governing the planted Churches but he cannot speake of travelling to the wearying of the body when the object of travelling is exprest to wit in Word and Doctrine which object is not given to the well ruling Elder A more speciall consideration of Ruling Elders Deacons and Widdowes 1 Tim. 5. 17. AFter the Apostle hath spoken of Widdowes and their service in the Church he passeth from them to speake of excellenter Officers to wit of the ruling and the teaching Elders There be many interpretations say the opposers of ruling Elders given upon this place and therefore it is hard to build a new Church-officer on a Text so obnoxious to various debates Answ. This would be concludent in part if the nature of the Text were the native seminary of these various interpretations but most of these debates arise from the wits of parties interressed in the question such as Papists Prelates or deniers of all Church-government But I provoke to all the Fathers especially to Chrysostome and the Greeke Fathers who have expounded the place if any ever did deny but this place holdeth forth two sorts of Elders though I grant they vary concerning the Elders which labour not in the word and doctrine And this interpretation Elders who rule well are worthy of double honour especially 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because or upon this consideration and respect that they labour in the word and doctrine was never knowne till of late But we desire these five circumstances in the Text to be considered for we build not our interpretation on any one or two or three of them but we desire they may be looked on copulatively for I confesse a participle being attributum or quasi attributum though doubled or multiplied doth not multiply subjects because two six an hundred attributes may agree to one subject and the Scripture and Greeke language can well beare this As Col. 2. 5. I am present with you in the spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejoycing and beholding your order One Paul onely did both rejoyce and behold And 2 Pet. 3. 11. What manner of persons ought we to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 looking for and hastening unto the comming of the day of God Here is no multiplying of persons 2. I confesse also that two articles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe not multiply subjects or make a distinction of divers sorts of persons As Revel 2. 1. These things saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is one and the same Jesus who holdeth the seven Starres in his right hand and who walketh in the middest of the Golden Candlestickes But we desire that the confluence of these five may be looked unto as 1. there is a genus a generall attribute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders and this agreeth both to well ruling Elders and to those which labour in the word and doctrine 2. There be here two participles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Two articles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Two species two kinds of Elders under the generall attribute of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the one species or kind is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such Elders as rule well and the other kinde of Elders be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as labour in the Word as Pastors and in Doctrine as Doctâ—rs And fiftly which is most considerable here be two Participles two Articles two speciall Elders divided and separated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the discretive particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I provoke to all the Authours of the Greeke Language Demostâ—enes Isocrates Aristophanes Pindarus c. to the Septuagint in the Old Testament to the whole New Testament for one parallel place where one and the same subject or kinde is so expressed except you play foule play to the Text also that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a particle of discretion and multiplication of divers kinds to me is cleare â—â— Tiâ—us 1. vers 11. There â—â— many unruly and vaine talkers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 especially those of the Circumcision if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the particle especially doe not divide two sorts of vaine talkers some vaine talkers of the Circumcision and some vaine talkers not of the Circumcision then must this particle conjoyne them and make no vaine talkers save onely these of the circumcision and Paul shall say then there be many unruly and vaine talking persons of the circumcision but especially those of the circumcision which non-sense is not to be ascribed to the spirit of God so 1 Tim. 4. 10. Who is the Saviour of all men especially of believers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe not inferre that Christ is the Saviour of some who believe and in a generall sence a Saviour of some who believe not then must Christ bestow one and the same salvation on all men and also on beleevers which neither Arminians nor common sence can affirme 1 Tim. 5. 8. He who provideth not for his olvne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 especially for those of his own house If it be not required that a believer provide for two sorts to wit these of his family children and servants in an especiall manner and for friends also who are not of his owne house then will Paul have the believer to provide for none but for his owne house which doth belie the Text which saith he must provide for all his owne and in a speciall manner for his owne house now if he be to provide for them for this respect because they are of his owne house then by this Text he is not to provide for his brethren sisters and blood-friends because they are not of his owne as members of his
〈◊〉 〈◊〉 〈◊〉 for a place where the Congregation meeteth So the Chaldaick and Arabick use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the place where the worshippers met from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caldaice Syriace Adoravit because it is a place of meeting for adoration and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thè Congregation from the Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 congregavit Yet speaking of a governing and orderly constituted Church you shall never finde such a Church having the name of a Church but such a company as hath officers and is spoken of as a house and family where there are stewards keys doores bread and other things noting a City-incorporation 1. Because the keys are given to stewards who by office beare the keys for taking in and casting out by power of censures is proper to an ordered City where there are governors and people governed 2. Because wee reade not that the keyes are given to a company of single believers out of office 3. Wee never finde in the word of God any practice or precept that a single company did use the keyes or can use them wanting all Officers Heare what Robinson objecteth that he may establish a popular government Two or three making Peters confession Mat. 16. are a Church But two or three may make this confession without officers Ergo The proposition is cleare by the promise made to build the Church upon the Rock of Peters confession Answ. 1. I deny the proposition and it is not proved two or three making Peters confession are not the Church ministeriall to which Christ gave the keyes for the keys include pastorall power to preach and baptize which Separatists deny to two or three wanting officers they may be a mysticall Church or a part of the redeemed Church Eph. 3. 25. 26. nor doth Christ promise to build the ministeriall Church properly on the rock but only the Church of believers for whom he gave the keyes but to whom he gave no keyes 2. This argument will hurt our brethren for two or three not entred in church-Church-state nor in Courch-Covenant without Church-state as well as without officers may and doe often make Peters confession yet are they not for that a governing Church because they may not happily as yet bee united covenant-wayes 2. He objecteth If the Apostles appoint Elders in every Church Acts 14. 23. If God seâ— in the Church Apostles Prophets Teachers 1 Cor 12. 28. Then there is a Church before Officers Apostles Prophets a Major presupposeth there was a City before he was Major a Steward presupposeth a family is not the Eldership an ordinance of the Church and called the Elders of the Church The Church is not an ordinance of the Elders or given â—â— the Elders Ans. Job 10. 20. God hath granted to Iob life Ergo Iob was a living man before God had given him life The Lord breathed in man the breath of life Ergo he was a breathing and a living man before God breathed that life in him God formed man of the dust Gen. 2. 7. Ergo hee was a man before God formed him All these are as good consequences So Iacâ—â— served for a wife Hos. 12. 12. Ergo she was his wife before hee served for her it followeth not 2. This proveth not there is a governing Church without Officers but the contrary because for that end doth the Lord appoint Elders in every Church and a ruler in a City a King in a Kingdome to governe them to feed the flock Acts 20. 28. Ergo before there be Officers in a Church there is no government in it And so it is not a governing Church nor is a City a governing incorporation without a Major or some other Rulers nor a Kingdome a monarchicall state without a King And so the Elders are the Churches Elders as life is the forme of a living man And this argument is much against them God say our Brethren hath appoynted a Church-covenant in his Church will it follow Ergo there is a Church before a Church-covenant They cannot say this 3. These with whom sayth Robinson God hath made a covenant to be their God and to have them his people and to dwell it them as his Temple which have right to the promises of Christ and his presence are his Church But a company of believers without Officers are such Ergo The proposition is Scripture Gen. 17. 17. Levi. 26. 11 12. Mat. 18. 17. The assumption is true because they may believe separate themselves from the world come out of Babel without Officers except you say they must go to Rome to Jerusalem and beyond sea to seeke a Church Answ. The major is false for God is in covenant with six believers before they sweare a Church-covenant and so all the promises are made to them and yet by your grant they are not a Church Yea all these agree to the invisible Church and every single member thereof 2. Without officers believers may not separate themselves from the world and come out of Babel by a positive and authoritative separation to erect a new Church without pastors or in an ordinary way though as Christians they may separate from Rome negatively and touch no uncleane things 3. We send none to Ierusalem and Babylon to seeke a Church yet but except we fall unto the Tenets of Anabaptists Socinians and Arminians wee must send farther then to every house where three believers are to seeke such as have warrant from Christ to adminstrate the seales of grace except you in casting downe Babel build Iericho and raise up a Tower of confusion and evert the ministeriall order that Christ hath appoynted in his Church 4. Then how often saith he the Officers die so oft the Church dieth also to remove the candlestick is to dischurch the assembly but the death of Officers which may be in a great persecution is never said to be a dischurching of an assembly And all communion of Saints shall perish when the Officers are removed for Baptisme is without the visible Church Eph. 4. Answ. 1. When the shepheards are removed the Tents cannot be called the Shepheards Tents and persecution often doth deface the visible face of a Ministeriall Church and to remove the candlestick is to remove the ministery as to take away eyes and eares and hands from the body is to hurt the integrity of it and make it lame 2. All communion Ministeriall whereby we are a body visible 1 Cor. 10. 16. eating one bread may well be loosed when pastors are removed whose onely it is by your owne confession to administrate the Sacraments except you allow all to administrate the Lords Supper and women to Baptise nor is there a communion in a family betwixt husband and wife if you remove husband and wife out of the family except you meane a communion by way of charity to rebuke exhort comfort one another which communion is betwixt two independent congregations who are not in Church-state one to another but
end could not be existing in Gods wisdome without the meanes that watchmen should goe about the walls before the City bee walled and discipline erected I cannot conceive without Officers the ordinary disciplinators the City of God can be no governing City It is saith he strange where multitudes are converted and that where neither Apostles nor Officers were present that there were no Churches here it is grosse to say That in the Apostles times nothing was begun but by them A. There was conversion of multitudes to the Lord Ergo there was a Church-Covenant in stating them all in church-Church-State you cannot say it your selves Secondly it is not grosse but Apostolike that all new Acts of government should take their beginning from the Apostles as the chusing of Matthias Acts 1. the ordaining of Deacons Acts 6. the preaching to the Gentiles Acts 10. had their beginning from the Apostles who founded and planted Churches 3. Quest. Whether or not ordination of Elders may be by the Church of beleevers wanting all Elders or Officers Here these particulars must be discussed first from whence is ordination of Elders from Elders or from the people Secondly if election by the people be all that is requisite in a lawfull calling Thirdly the argument from the calling of our reformers must be discussed For the first observe the following considerations First A succession in the Church is necessary ordinarily extraordinarily and in cases of necessity it may be wanting Secondly we deny the popish succession to be a note of the Church nor doe we in any sort contend for it First because a right succession must be a succession to truth of Doctrine not personall or totall to the chaire and naked office So Tertullian and falshood may succeed to truth sicknesse to health as Nazianzen Yea as Occam saith Laymen and Teachers extraordinarily raised up may succeed to hereticall Pastors Secondly there is succession to the errors of preceding teachers either materiall without pertinacie holding what they hold or formall to the same errors with hatred of the truth and pertinacie the latter we reject the former may be in lawfully called Pastors See what Beza saith of this Neither will we here go from true succession whereas Ireneus saith men Cum Episcopatus successione charisma veritatis acceperunt And as Augustine when they doe prove themselves to be the Church onely by Scriptures non nisi caenonic is libris Thirdly we deny not but Asia Africa Egypt and a great part of Europe heard not a word of Christ for a long time as Binnius observeth in the Laâ—eran Councell And succession was interrupted many ages in the world saith Prosper and Augustine Nor can Bellarmine deny it 3. We desire that more may be seene of this also in 〈◊〉 Cyprian Augustine And a great Iesuit Suariz in words passeth from this note The Epistles of Aâ—acletus to all ingenious men except to such as Stapleton are counterfeit and the Greeke Church hath as much of thâ—s as the Roman and more Antiochia Alexandria and Constantinople may say more for it also 3 Distinct. It is one thing to receive ordination from a Pâ—â—latâ— lawfully and another thing to receive lawfull ordination The former wâ— deny Ministers siâ—ne who receive ordination from a Prâ—late as they sinne who receive baptisme from the Romish Church yet is the ordination lawfull and valid because Prelacy though different in nature from the office of a true Pastor is consistent in the same subject with the Pastors office 4. Distinct. Though election by the people may make a minister in some cases yet it is not the essentiall cause of a called Pastor as a Rose caused to grow in winter by art is of that same nature with aRâ—se produced by nature in summer though the manner of production be different So are they both true Pastors those who have no call baâ— the peoples election and those who have ordination by Pastors 5. Distinct. The substance and essence of ordination as we shâ—â— after heare consisteth in the appointing of such for the holy ministery by persons in office All the corrupt rites added to this by Papists take not away the essence and nature of ordination For the Greeke Church even this day at Rome receiveth ordination by imposition of hands not by the reaching a cup and a platter and that with the Popes good will Whereas the Latiâ— Church have far other Ceremonies following the decree of Eâ—ginius the fourth and the common way of Rome approved by Innocentius the third and yet they grant both wayes of ordinations lawfull because as Bellarmine Uasqâ—â— Joan. de Lugo the Popes Professor this day at Rome saith These are but accidents of ordination and because say they Christ ordained that this Sacrament should be given by some materiall signe but whether by imposition of hands or otherwise he hath not determined in individuo particularly see for this Peter Arcudius his reconciliation of the Easterne and VVeâ—erne Church in the Councell of Florence The Greek Church is not blamed though imposition of hands be commanded in the Councell or Carthage See that variations may be in a Sacrament and yet such as make not the Sacrament invalid in Sotus Suarez Vasquez Ioan. de Lugo Scotus But since Robinson granteth that the Baptisme of the Romish Church is not to be repeated ordination of Pastors is of that same nature and must stand valid also Hence our first conclusion In cases of necessity election by the people onely may stand for ordination where there be no Pastors at all This is proved before by us first because God is not necessarily tied to succession of Pastors Secondly because where men are gifted for the worke of the ministery and there be no Pastors to be had the giving of the holy Ghost is a signe of a calling of God who is not wanting to his owne gracious intention though ordinary meanes faile And see for this that learned Voetius Nor do we thinke that we are in this straited as the Papist Iansenius in that place saith That wee must wait for an immediate calling from Heaven as also Robinson saith 2. Conclus Thence may well be deduced that they are lawfull Pastors and need not a calling revealed who in cases of extraordinary necessity are onely chosen by the people and not ordained by Pastors and that Pastors ordained by Pastors as such are Pastors of the same nature as Matthias called by the Church and Paul immediately called from Heaven had one and the same office by nature 3. Conclus The established and setled order of calling of Pastors is by succession of Pastors to Pastors and Elders by Elders 1 Tim. 5. 22. Lay hands suddenly on no man 2 Tim. 4. 14. Neglect not the gift which was given to thee by prophâ—cie with the laying on of the
ordainers of Matthias to the Apostleship and this is the question 4. The place Act. 14. 23. proveth that Elders appoint or ordaine Elder with consent or lifting up of the hands of the people which is our very doctrine 5. Act. 6 The multitude are directed to choose out seven men as being best acquainted with them Yet if Nicholas the sect master of the fleshly Nicolaitans was one of them it is likely they were not satisfied in conscience of the regeneration of Nicholas by hearing his spirituall conference and his gift of praying which is your way of trying Church-members But 2. they looke out seven men 2. They choose theâ— But v. 6. The Apostles prayed and laid their hands on them which we call ordination and not the multitude 6. Cyprian giveâ—â— election of Priests to the multitude but neither Cyprian nor any of the Fathers give ordination to them Author Sect. 7. If the people have power to elect a King they have power to appoint one is their name to put the crown on his head Ergo if beleevers elect their Officers they may by themselves or some others lay hands on them and ordaine them Ans. The case is not alike the power of electing a King is naturall for Ants and Locusts have it Prov 30 25 16 27. Therefore a civill Society may choose and ordaine a King The power of choosing Officers is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a supernaturall gift And because God giveth to people one supernaturall gift it is not consequent that he should give them another also beside ordination is another thing then coronation of a King Presbyters in the Word have alwaies performed ordination Neither will it hence follow saith the Authour as some object that because the Church of believers neither make the Office nor authority of Pastors that both are immediately from Christ and that therefore the beleevers may not lay hands upon the Officers nor doth it follow because they receive ordination from the Church that therefore they should execute their Office in the Churches name or that they should be more or lesse diligent at the Churches appointment or that the Church of beleevers have a Lordly power over them or that the Elders must receive their commission from the Church as an Ambassadour doth from the Prince who sent him or that the Church in the defect of Officers may performe all duties proper to Officers as to administer the Sacraments For 1. most of the objections doe strike as much against imposition of hands by Bishops and Presbyters 2. Though Officers receive the application of their office and powerly the Church yet not from the Church and if from the Church yet not from her by any Lordly power and dominion but onely ministerially as from instruments under Christ so that they cannot choose or ordaine whom they please but onely him whom they see the Lord hath fitted and prepared for them nor can they prescribe limits to his Office nor give him his Embassage but onely a charge to looke to the Ministery that he hath received of the Lord. Ans. 1. I know none of ours who use such an Argument that because a Pasters or Elders Office is from Christ that therefore the Church cannot ordaine him For it should prove that the Presbyterie cannot ordaine him a Pastor because his Office is from Christ and not from the Presbyterie It would prove also that because the Office of a Judge is from God that the free States of a Kingdome could not ordaine one to be their King or that the King could not depute Judges under him because the Office of a King and Judge is from God and not from men 2. If Elders have their Ordination to that heavenly Charge from the people as from the first principall and onely subject of all ministeriall power I see not how it doth not follow that Elders are the servants of the Church in that respect and that though it doth not follow that they come out in the name of the Church but in the name of Christ whose Ambassadours they are yet it proveth well that they are inferiour to the Church of beleevers For 1. though the power of the Keys given to beleevers in relation to Christ be ministeriall yet in relation to the Officers whom the Church sendeth it is more then ministeriail at lest it is very Lordlike For as much of this ministeriall power is committed to the Church of possibly twenty or forty beleevers as to the Mistresse Lady Spouse and independent Queen and highest dispencer of all ministeriall power and the Elders though Ambassadours of Christ are but meere accidents or ornaments of the Church necessary ad benè esse onely and lyable to exauthoration at the Churches pleasure yea every way the Officers in jurisdiction are inferiour to the Church of beleevers by your grounds and not over the people of the Lord. For if the Church of believers as they are such be the most supreame governing Church then the Officers as Officers have no power of government at all but onely so farre as they are beleevers now if they be not believers as it falleth out very often then have they no power of the Keyes at all and what they doe they doe it meerely as the Churches servants to whom the Keyes are not given marriage-waies or by right of redemption in Christs blood yea Officers as they are such are neither the Spouse not redeemed Church yea nor any part or members of the redeemed Church 2. The Church of believers are the â—od the Officers meanes leading to the end and ordained to gather the Saints if therefore as the end they shall authoritatively send Officers they should call and ordaine Officers as the States of a Kingdome with more then a power ministeriall Yea with a Kingly power for all authority should be both formally and eminently in them as all Regall or Aristocraticall power is in the States of a Kingdom as in the fountaine But neither doe we bring this argument to prove a simple Dominion of the Church of believers over the Officers or a power of regulating limiting and ordering the Ambassage of Officers as King and State lay bands upon their Ambassadours but we bring it to prove that this doctrine degradeth the Officers from all power of government above the believers and putteth them in a state of ministeriall authority under these above whom Jesus Christ hath placed them contrary to Scripture 3. The Authour saith believers may not administer the Sacraments in the defect of Pastors because that by appointment of Christ belongeth onely to such as by Office are called to preach the Gospell Math. 28. 29. which is indeed well said but I desire to be satisfied in these 1. These places Math. 28. 29. Mar. 16. 14 15. Luke 24. 28. being all one with Math. 16. 17. and Joh. 20. 21 22 23. The Keyes of the Kingdome are given to Church-officers because of their Office So the Text is cleare and so
3. Wee are no where forbidden in Gods Word to heare Teachers sent and called but onely Wolves in sheepe skinnes voyd of all calling and intruders for pastors may be antichristian in the manner of the entry as Cajaphas 2. In the matter of their Doctrine Teaching some of mens Traditions in place of Gods Word as Scribes and Pharisees 3. Yea and brooke an antichristian calling as prelates doe and have done in Brittain◠and yet their Ministery be valid For that the calling of a Minister be valid and his Ministeriall acts not null it is sufficient that the governing Church give him a calling either by themselves their expresse call their silence or tacite consen◠or their approbation communicating with him in his Ministery or by these to whom the Church resigned her power or by these who stand in place of the Church though prelates invade the place of the Church yet because first they themselves be pastors and have power to teach and Baptize as pastors called of Christ. Mat. 18. 19. 2. Because they stand for the Church the Church approving or some way by silence consenting as in the case of Cajaphas entry to the priest-hood thereunto these who are baptized of them are not rebaptized and these who are ordained pastors by them are not reordained but have a calling to the Ministery and doe validly confer a calling upon others Yea many of great learning thinke that at the beginning of Reformation thousands being under popery baptized by Midwives and private persons were never rebaptized not that they thinke such Baptisme valid but where the Sacrament is wanting ex invincibili ignorantia facti out of an invincible ignorance of a fact such that way baptized doe indeed want the Lords Seale but wee cannot for that say that they are no better then Infidells and unbaptized Turkes and Iewes because 1. Their being borne in the visible Church giveth a federall holinesse as all of Jewish parents had a federall right to circumcision and were eatenus in so far separated from the wombe 2. Because their profession of that Covenant whereof Baptisme is a seale separateth them sufficiently from Infidells though they want the seale externall But our Divines esteeme and that justly baptisme administrated by Women or such as have no calling to be no baptisme at all for which let the Reader see Calvin Beza the learned Rivetus We stand not for what Bellarmine Maldonatus Gretserus and other papists say on the contrary and also Cajetan and Toletus 4. Robinson and our Brethren acknowledge that the Church of Rome hath true baptisme for they retaine the essentiall causes of Baptisme even as the vessells of the Lords house profaned in Babylon may be carried back to the Temple but if these vessells were broken and mingled with brasse and iron and cast in another mould they could not obtaine their former place in the Temple Baptisme is a vessell profaned in Babell but not broken but the ministry and priest hood of Rome is like the new melted and mingled vessell and essentially degenerated from the office of pastorship But I answer if baptisme be valid in Rome so are the Ministers baptizers for if the Ministers and priests be essentially no Ministers the baptisme administrated by the Romish priests is no Ministery and all one as administrated by Midwives and private persons who therefore cannot administrate the Sacraments validly in the essentiall causes because they are essentially no Ministers If therefore Robinson will have the Romish priest-hood essentially no ministery by that same reason he must say baptisme administrated by Romish priests i◠no baptisme the contrary whereof he confesseth otherwise hee must say baptisme administrated à non habente potestatem even by Women and private Men is valid and cannot be but esteemed lawfull in the substance of the act 2. These have a ministery essentially entyre who have power under Christ to preach the Gospell and administrate the Sacraments Matthew 28. 19. The Romish priests have this and are called to this by the Church But saith Robinson How can England forsake the Church of Rome and forsake the ministery which is in the Church as in the subject especially seeing you teach that a true ministery maketh essentially a true Church I answer England may well separate from Rome everting the fundamentall parts of Faith and not separate from Romes baptisme or ministery in so farre as they be essentially the ordinances of Christ and I retort this argument How can Separatists separate from both us and Rome and yet retaine the baptisme in both our Church and Rome 2. A ministery true in the essence may make a Church true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in so far but because of many other substantiall corruptions in Rome it is a Church which we ought to forsake But sayth Robinson Apostates in the 10. Tribes leaving the Church which was radically at Jerusalem upon their repentance were readmitted to enter into the Temple into which no uncircumcised person might enter but any of the priests following Idolls were never readmitted to be priests though they should repent Therefore the ministery and baptisme are not alike I answer that the true Church was onely at Jerusalem radically as you say would import that the 10. Tribes revolting from Davids house ceased to be a Church which is false Israel though all the Land were in Covenant with God had circumcision and the Passover and so were a true visible Church even when they did meete in their Synagogues The Altar sacrifices Temple are not the essentialls of a visible Church they were a Church and did pray toward the Temple even in Babylon and were to professe the True God before the heathen Ierem. 10. 11. 2. There be typicall reasons to hinder men why they cannot be capable of the priest-hood that did not exclude them from Church state but this hindereth not but if the seales administated by a Minister be true seales then is the Minister thereof catenus in so far a true Minister He addeth a Minister may leave off to be a Minister and be justly degraded and excommunicated but none ever attempted to unbaptize one who was baptized nor can he be unbaptized who is baptized Answ. That proveth a difference betwixt the ministery and Baptisme which is not the question but it proveth not this to be false if Romes baptisme be lawfull in its essence so is Romes ministery CHAP. 9. SECT 9. Of the addition of Members to the Church THE Author sayth a Church cannot consist of a fewer number then seven since there must be foure of them a Pastor Doctor Elder and a Deacon Ans. And wee contend not for number but foure may be a Church of your making and in Church-covenant for it is a wonder that you require officers who by your Doctrine cannot be parts of the Church seeing you make them accidents of the Church and teach that the Church in its being and operation
is before any officers be ordained in it the accidents of a subject and a subject make not multiplication Peter his learning and whitenesse make not two Peters And therefore seeing three believers may be united in your Church-covenant they must be a Church and seeing these foure officers a Pastor an Elder a Doctor and a Deacon must be chosen by the Church yea and ordained also by your Doctrine neede they must have their ordination and lawfull calling from three and so these three must be their Church electing them and a numerous congregation we dislike with you Author These who are to be added are to make knowen to the Elders their desire to be added that they may be tryed if he be found graceles or scandâ—lous he is not to be presented to the Church if no exception be against him he confesseth his Faith publickly and sheweth the grace of God to his soule in drawing him out of the State of sin Answ. 1. Wee reade not that three thousand added to the Church at one Sermon Acts 2. Nor any other that we reade of were in this manner and order added and therefore this way we suspect 2. You require in one to be added that he be not graceles and scandalous to be free from scandals is visible and is required in a visible Church member but grace is invisible and can be a note of a member of the invisible Church but no wayes a note of a member of the visible Church The Apostles required it not in Simon Magus The Author in the same place proceedeth to prove that none can be members of the visible Church but such as be regenerated so far as the Church can discerne Hence our 1. Quest. Whether the members of the visible Church be only visible saints sons and daughters of the Lord God Almighty temples of the holy spirit c. 1. Distinct. Any who blamelesly professeth Christ is Ecclesiastically in foro Ecclesiae a true and valid member of the Church visible having Ecclesiasticall power valid for that effect but except he be a sincere Believer he is not morally and in foâ—o Dei a living member of the invisible Church 2. Dist. That which is unseene is the forme and essence of an invisible Church and that which is visible must be the essentiall forme of a visible Church 3. Dist. The invisible Church Catholick is the principall prime and native subject of all the priviledges of Christians the covenanâ— premises titles of Spouse bride redeemed Temple of the holy spirit c. And the Church visible as she is such is no wayes such a subject the non-consideration whereof we take to be the ground of many errors in our reverend brethren in this matter which also deceived Papists as our Divines demonstrate 4. Dist. A seene profession is the ground of members admission to the visible Church Hence there is a satisfaction of the conscience of the Church in admitting of members either in the judgement of charity or in the judgement of verity 5. Dist. There is a satisfaction in the judgement of charity positive when we see signes which positively assure us that such an one is regenerate and there is a satisfaction negative when we know nothing on the contrary which hath a latitude for I have a negative satisfaction of the regeneration of some whose persons or behaviour I know neither by sight nor report This is not sufficient for the accepting of a Church-Membership therefore somewhat more is required 6. Dist. There be three rankes of men here considerable 1. Some professedly and notoriously flagitious and wicked little charity may exclude these 2. Some professedly sanctifyed and holy little charity may accept and welcome such to the visible Church 3. Some betwixt these two of whom we have neither a certainty full and satisfactory to the conscience that they are regenerate nor have we any plerophory or persuasion that they are in the State of nature 7. It is no lesse sin to sadden the heart of a weake one and to break the bruised reed then out of overplus of strong charity to give the hand to an Hypocrite as a true Church-member 8. Materially it is all one not to admit members of such a Church to your Church as to separate from such a Church and to Excommunicate such members for it is a negative and authoritative leaving of such to Satan if it be not a positive Excommunication 9. There is a visibility of the Church by writing 2. By Synods which meete for consultation as our Brethren teach 3. By Martyrdome 4. The seene profession of many Churches and these being without the bounds of a Congregation it is not Iustice to restrict all visibility to one single Congregation 10. Visible security backslyding over swaying predominants tolerated may consist with the Church membership of a visible Church 1. Conclus These two be farre different Hic vel in hoc satu est Ecclesia vera there or in this company there is a true Church And this Haec est Ecclesia vera this determinat company of such persons by name is a true Church the former is true where ever God setteth up his Candle there be their Church-members of Christs Body either actually or potentially for asmuch as if their be no converts there at all yet in respect of Gods Decree which Hee beginneth to execute while as Hee erecteth a Ministery certainly there must be some converted there at last But as concerning the latter proposition none can say certainly such visible persons by name Iohn Paul Anna Mary c. Are the true Spouse and redeemed of Christ because as Divines answer to Papists we believe the Church of Christ rather then see it Yea the Spouse of Christ as the true Spouse is all glorious within Psal. 45. 13. and that which essentially constituteth a Spouse of Christ is not visible but the hidden man in the heart 2 Pet. 3. 4. Neither is there any Union of believers as believers visible 2. Faith and true grace are not the essence of a visible Church as it is visible because nothing simply invisible can essentially constitute that which is visible 2. Con. The invisible and not the visible Church is the principall prime and onely proper subject with whom the covenant of grace is made to whom all the promises doe belong and to whom all Titles Stiles Properties and priviledges of speciall note in the Mediator doe belong If our reverend Brethren would be pleased to see this they should forsake their Doctrine of a visible constituted Church of separation of popular government of independency of parochiâ—ll Churches which they conceive to be the only visible Churches under the New Testament 1. The Church to whom the covenant and the promises of the covenant are made is an Church and a seed which shall endure as the dayes of Heaven Psal. 89. 35 36. and such as can no more fall away from being Gods people in an eternall covenant with him then
the keyes are given by our brethrens grounds and are regenerated can onely be excommunicated and none else can be excommunicated by their way also for the unregenerated are without and so cannot be cast out I know not what Mr. Robinson can meane that the Church cannot cast out as he saith any part or parcell of her true matter The Church cannot excommunicate the regenerated 1. Because saith he the true matter of the Church hath the forme and essence of the Church and the Church cannot cast out her owne essence 2. The Church should deliver to Satan the true members of Christs body which he abhorreth to write But I have learned of Mr. Coachman that onely the converted are to be excommunicated because they have a spirit to be saved in the day of the Lord 1 Cor. 5. The non-converted are flesh but truely this is strange Paul speaketh of the incestuous person according to the judgement of charity as supposing hiâ— to have flesh and Spirit as he professeth himselfe to be a member of the Church but truely this is weake for in the same Chapter Paul will have drunkards railers extortioners idolaters to be excommunicated Peter did really excommunicate Simon Magus excluding him from part and portion in the visible Church Act. 8. 21. and are such not to be excommunicated because they cannot be cast out who were never within See into what inconveniences our brethren are fallen while they agree I speake with reverence of those godly men with Anabaptists in the nature of the visible Church But truely hypocrites are within the Church and when their hypocrisie doth breake out into grievous scandals they are to be cast out of the visible Church but they cannot indeed be cast out of the invisible Church because they were never within the same but our brethren still doe confound the visible and invisible Church which in nature and essence are opposed by way of contradiction if Augustine say right multae oves extra visiblem Ecclesiam multi lupi intra For the Church invisible as it is such and essentially is not the Church visible and the Church visible is not essentially invisible But to returne to Robinson if the regenerate cannot be excommunicated they cannot fall into such grievous sinnes as incest murder and contumacy to the Church which deserveth excommunication But this latter none can say but Novatians Ergo neither can the former be said The major is undeniable whosoever can and may commit sins deserving excommunication are to be excommunicated as Christ saith Matth. 18. 17. 18. and Paul 1 Cor. 5. 4 5. Now if the converted cannot fall into grievous sins against the Church such as contumacy neither can they fall into grievous sins against God 2. By this doctrine no professors are to be excommunicated at all for all within the visible Church are either converted or non-converted the converted are not to be excommunicated saith Robinson because they are the true members of the Church and of Christs body now the non-converted far lesse can be excommunicated because those cannot be cast out who are not within as our brethren teach For they are the false matter of the Church and no part of it yea and as our Authour saith have no measure of sincerity and truth and therefore cannot be members of the Church Now the Church say our brethren cannot judge those which are without 1 Cor. 5. 12. 3 This opinion is just the opinion of the Anabaptists that the true members of the visible Church are onely regenerate persons and they onely have the essence of the true membership which is false they are within the visible Church and truely within the net and a part of the ground called the Kingdome of God Matth. 13. 4. Though they be not members of the invisible Church of believers and the redeemed in Christ. 4. The Nicolaitans Iezabel the false Apostles the spreaders of Balaams doctrine Revel 2. and those who offend in Christs Kingdome are all necessarily either not to be excommunicated at all or necessarily they are all unconverted by Robinsons doctrine or all converted by Mr. Coachmans way And the Church then shall not bind and loose in Heaven but clave errante except they be all known certainly to be converted who are excommunicated or certainly knowne not to be converted But this were ridiculous the object of excommunication by Christ is one which refuseth to heare the Church whether he be converted or not converted 5. All our Divines standing for the cerainty of the perseverance of the regenerated answer Papists and Arminians alledging for the apostacy of the Saints the example of the regenerated who may be excommunicated that excommunication doth never evince that the person excommunicated is out of the state of grace but onely that he hath fallen into a scandalous externall fact which deserveth that he should be delivered to Satan and that one may be a member of the visible Church and converted to God who is excommunicated Lastly Robinsons arguments doe bewray great Ignorance in the doctrine of the true Church to wit that first it should follow that if the Church excommunicate a converted person it should destroy its own essence for conversion is the essence of the invisible Church not of the visible Church and is not destroyed by excommunication But the beleever is edified thereby for he is delivered to Satan for the destruction of the flesh that the spirit may be saved in the day of the Lord but that he is cut off from the visible Church is no more inconvenient then to cut off a rotten apostume of excrescent carnosity of the body which hurteth the physicall integrity of the body but doth not take away any part of the essence so as it should not thereafter be a living body His mixt argument hath a cry but no force It should follow that the member of Christs body saith he should be delivered to Satan which is not inconvenient for this is the Ordinance of Christ to save the mens spirit and to teach him not to blasphâ—me 1 Cor. 5. 5. 2 Tim. 1. 20. It were an inconvenience to deliver a member of Christ to Satan morally as 1 Cor. 6. 15. This is a sinfull deliverance when one is given over to Satan that Satan may worke in him as in his work-house and as in a childe of disobedience Ephes. 2. 2. a converted soule cannot thus be delivered to Satan and this we abhor to write no lesse then Robinson But to deliver to Satan penally as to a penall tortuter who worketh sorrow and feare in the conscience for sinne to humble the offender and to save his spirit in the day of Christ is neither horrour by word nor by writ but the Word of God 1 Cor. 5. 5. Now to say something of the sorts and nature of excommunication We acknowledge not what Navarrus and Gregory say That excommunication whether just or unjust is to be feared for the curse causlâ—sly doth
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
Text beare that the Elders set up a Court before the Eyes of all the people and delivered such a man to Satan so as this is called the head of Elders and people as our Brethren teach and here they distinguish where the Scripture distinguisheth not Fourthly if the Scripture give to us Thrones really different though names and titles cannot be found more then we find expresly and in words two Sacraments three Persons and one God Christ Iesus in two Natures and one Person then have we what we seeke but wee have these different in the things themselves as Acts 2. 46. wee have a Church meeting in an House for Word and Sacraments as Acts 20. 8. and a Congregation in Corinth meeting in an House 1 Cor. 11. 20. 1 Cor. 14. 23. and consequently here must bee some power in this meeting to order the worship of God this single meeting is to rebuke those that sinne openly and to hinder Women to preach in the Congregation and to forbid by the power of the Keys that two speake at once because God is the God of order to borbid Doctrine that edifieth not and speaking Gods Word in an unknowen Tongue c. 2. There is an Eldership 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every City in Ephesus in Ierusalem who met for Jurisdiction Acts 21. 18. who layd hands on Timothy 1 Tim. 14. 14. in Antioch Acts 13. 1. 3. There is a meeting of a provinciall Church in Galathia where there are many Churches as may be gathered from Acts 5. 9. 10. who were to purge out the scandalous and false Teachers who leavened all others and who were Gal. 6. 1. to restore with the spirit of meekenesse any fallen Brother and 4. There a map and patterne of a generall Synod warranting both a nationall Church-meeting and an Oâ—cumenick councell And the like may be gathered from that Synod Acts 1. and Acts 6. where these universall guides of the whole Christian World to wit the Apostles were and did exercise Jurisdiction by ordaining of Officers and though instances of these could not be given in Scripture there is a morall ground and warrant for it 1. Because joynt power of Jurisdiction are surer and better then a lesser and dispersed power For if the Keys be given to the Church visible not to this or this little Church as meetting in a private House Acts 2. 46. Acts 20. 8. The division or union of this power the extension of it must be squared by the rule of most convenient edification and it cannot stand with edification if it be given to one Congregation onely The God of nature for conserving humane societies hath given the power of government originally not to one but to a multitude for one onely is not in danger to be wronged and oppressed in a society but a society is in this danger therefore hath God given this power to a multitude and a multitude is the formall object of policy and government and cannot but be dâ—ssolved where Lawes and Government are not So the God of Grace must have given a power of government to a society and multitude of little Churches for a multitude of Congregations is a multitude and therefore this society and consociation cannot subsist except Christ have provided a supernaturall government for it It is not reasonable that some say a morall institution is not an institution for Magistracy is both morall and a Divine institution that God have a certaine day for his service is both morall and also a Divine institution all institutions are not meerly positive as some suppose such as is that the last day of the week be the Sabbath that Bread and Wine be signes of Christs Body brâ—ken and his Blood shed for us So supposing that Christ have a visible Church it is morall that shee have power of government also in so farre as shee is a Church Yea power of government upon this supposition is naturall or rather con naturall so by the same ground upon supposall that Christ have in a Nation a multitude of consociated Churches who for vicinity may either edifie encourage comfort and provoke â—re another to love and good workes they submitting themselves to the Lawes of Christs policy or may scandalize one another as many consociated Churches in Galathia were bent to bite devâ—ure and consume one another Gal. 5. 15. it is morall yea and con-naturall that they be under a Divine policy externall Nor is it more agreeable to the Wisdome of Christ that a multitude of consociated Churches in one Land should be left to the Lawes of nature and Christian brother-hood and be loosed from all Lawes of externall policy then that the just Lord who intendeth the conservation of humane societies should leave every man to the Law of nature and not give them a power to set up a Magistracy and to appoynt humane and civill Lawes whereby they may be conserved And I thinke we should all say if God had appoynted every great Family yea or every twenty Families in the World to be independent within it selfe and subordinate to no civill law to no power to no Magistracy without that independent little incorporation that God had not then appoynted a power of civill Policy and civill Lawes for the conservation of mankind and the reason should be cleare because in one Shire Countrey Province and Nation there should be a multitude to wit ten hundred ten thousand independent Kingdomes subject to no Lawes nor civill policy but immediately subordinate to GOD in the Law of nature and when these ten thousand should rise up and with the Sword devoure one another and one society independent should wrong another the onely remedy should be to complaine to God and renounce civill communion with such Societies that is traffique not with them doe not take or give borrow or lend buy or sell with them but it is unlawfull to use any coercive power of naturall or civill reparation to compell them to doe duty or execute mercy and Judgement one toward another now seeing grace destroyeth not nature neither can there be a policy independent which doth contradict this maxime of naturall policy acknowledged by all in all policies civill naturall supernaturall God intending the conservation of societies both in Church and State hath subjected all Societies and Multitudes to Lawes of externall policy but so it is a Multitude of little Congregations is a Multitude and a Society Then it must follow that government of independent little bodies under no coactive power of Church censures must want all divine institution and so be will worship For these it shall be easie to answer the obloquies of some saying that a nationall Church under the New Testament is Judaisme Hence say they a nationall Religion a nationall Oath or Covenant is like a World-Church a Church a huge body as big as the Earth and so if some Augustus should subdue the whole VVorld to himselfe with the Sword Hee might compell the VVorld to bee
all of one Church of one Religion Answ. The terme Nationall-Church is not in the Word of God but I pray you in what sense can the Iewish-Church bee called a Nationall-Church I conceive not because of the typicall and ceremoniall observances that put a Church-frame on the whole Nation for if so then the name of a Nationall Church or a nationall Religion cannot by envy it selfe bee put in the reformed Churches or on Church of Scotland which hath suffered so much for Iewish and Romish Ceremonies But if the Jewes were a Nationall-Church because they were a holy Nation in profession and God called the Nation and made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Church externally called to grace and glory and the whole Nation commensurable and of equall extent then all Christian Nations professing the true Faith and the Gentiles as well as the Iewes Then the believing Iewes of Pontus Asia Cappadocia and Bythinia as Augustine Eusebius Oecumenius Athanasius doe thinke that Peter wrote to the Iewes yea and the Gentiles as many interpreters with Lorinus Thomas Lyra and others thinke are yet 1 Pet. 2. 9. an holy Nation and so a Nationall Church and there is no more reason to scoffe at a Nationall Church in this sense then to mocke the holy Spirit which maketh but one Church in all the World Cant. 6. 9. as Cotton Ainsworth and other favorable witnesses to our Brethren confesse And if the Gentiles shall come to the light of the Jewish Church and Kings to the brightnesse of of their rising Esai 60. 3. if the abundance of the Sea shall be converted to the Iewes true Faith and Religion And the forces of the Gentiles shall come to them vers 5. and if all flesh shall see the revealed glory of the Lord Esai 40. 5. and the Earth shall bee filled with the knowledge of God as the Seas are filled with Water It is most agreeable to the Lords Word that there is and shall be a Church through the whole World you may nickname it as you please and call it a VVorld-Religion a VVorld-Church As if the lost and blinded World Ioh. 2. 16 17. 1 Joh. 5. 19. 2 Corin 4. 4. were all one with the Loved Redeemed Pardoned and Reconciled World Ioh. 3. 16. Ioh. 1. 29. 2 Cor. 5. 19. as if wee confounded these two Worlds and the Religion of these two Worlds And if this World could meet in its principall lights neither should an universall councell nor an Oath of the whole Representative Church be unlawfull but enough of this before And what if the World bee subdued to the World and a World of Nations come in and submit to Christs Scepter and royall power in his externall government are the opposers such strangers in the Scriptures as to doubt of this Reade then Esai 60. 4. 5. c. 60. 11 12 13 14 15 v. 4. 5 6 7. Psal. 2. 8 9. Psal. 72. 8. 9. 10. Esai 54. 3. Esai 49. 1. Esai 45. 22. 23. Psal. 110 1 2 3 4 5. and many other places and there is a Kingdome in a Kingdome Christs Kingdome and his Church lodging in a Worldly Kingdome and Christ spiritually in his power triumphing over the World and subduing Nations to his Gospell Object 8. If Classicall Presbyters be not Elders in â—elation to the classicall Church and so to all the Congregations in it yee must forsake all these places where it is said the Elders of Jerusalem the Elders of Ephesus the Angels of the seven Churches which is absurd if they be Elders to all these Churches then 1. All those people in those Churches must submit their consciences to them and their Ministery as to a lawfull ordinance of God 2. All the people of those Churches must have voyce in election of them all 3. All these people owe to theâ—s maintenance and double honor 1 Tim. 5. 17. for if the Oxes mouth must not be muzlâ—d but he must be fed by me and my corne he must tread my corne and labour for me These Churches cannot all meet in one to ordaine and chuse all these Ministers and to submit to their Ministery Answ. The Elders are Elders of Ephesus and Elders of Jerusalem not because every Elder hath a speciall pastorall charge over every Church distributively taken for it was unpossible that one Congregation of all the converts in Ierusalem extending to so many thousands could all beare the relation of a Church to one man as their proper Elder who should personally reside in all and every one of those Congregations to watch for their soules to preach to all and every Congregation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in season and out of season But they are in cumulo called Elders of Ephesus in that sense that Kings are called the Kings of the Nations not because every King was King of every Nation for the King of Edom was not the King of Babylon and the King of Babel was not the King of Assyria yet amongst them they did all fill up that name to be called the Kings of the Nations so were the Elders of Ierusalem in cumulo collectively taken Elders of all the Churches of Ierusalem collectively taken and as it followeth not that the King of Edom because hee is one of the Kings of the Nations is elected to the Crowne of Caldea by the Voyces of the States and Nobles of Caldea so is it not a good consequence such a number are called the Elders of the Church of Ierusalem therefore the Elder of one Congregation at the Easterne Gate at Ierusalem is also an Elder of a Congregation of the Westerne Gate Nor doth it follow that these two Congregations should submit their consciences to one and the same Elder as to their proper Pastor to whose Ministery they owe consent in Election Obedience in submitting to his Doctrine and mainetenance for his labours all these are due to him who is their owne proper Pastor the as Caldeans owe not Honour Allegiance Tribute to the King of Edom though the Kingdome of Caldea bee one of the Kingdomes of the Nations and the King of Edom one of the Kings of the Nations But if indeede all the Kings of the Nations did meete in one Court and in that Court governe the Nations with common Royall authority and counsell in those things which concerne all the Kingdomes in common then all the Nations were obliged to obey them in that Court as they governe in that Court but no farther and when the people doe consent to the power of that common Court â—â—citly they consent that every one of these shall bee chosen King of such and such a Kingdome and promise also tracitly Obedience and Subjection to every one of the Kings of the Nations not simply as they are Kings in relation to such a Kingdome but onely as they are members of that Court so the Congregations acknowledging and consenting to the classicall Presbytery doe tracitly chuse and consent to the common charge and care that every Pastor hath as hee
And this saying pleased the whole multitude and they choosed Steven c. so this multitude did not make one Congregationall Church but it was a company of the multiplied disciples both of Grecians and Hebrews as is clearely related to these spoken of v. 1. c. 6. Now Hebrewes and Grccians were directly one Church having one government and seven Deacons common to both now that could not bee a single independent Congregation as is already proved 4. If the conâ—titution of this Church at Jerusalem bee sewish because of some Jewish observations and so no patterne of the frame of ordinary visible Churches Christian I say 1. this is no good argument seeing the Christian visible Church and the Jewish visible Church is of that same frame and constitution having that same faith sâ—all grant except Papists Socinians and Arminiâ—ns and so that same profession of that same faith 2. If this were a good reason then all the Churches of the Gentiles which are commanded for a time in the case of scandall to observe some Jewish Lawes to abstaine from eating meates offered to Idâ—ls and from blood and from things strangled Act. 15. 29. Act. 16. 4. shall bee also Churches in their constitution Jewish and so no patterne to us and the Church of Rome and of Corinth shall bee Jewish also and no patterne to us because in case of scandall they are to abstaine from meats forbidden in the Law of Moses Rom. 14. 1 Cor. 8. c. 10. but this our brethren cannot teach 5. Though Apostles did governe all these Congregations yet wee are not to thinkeâ— that seeing there were such abundance of gifted men in this Church on which the Spirit according to Joels prophecie was powred in so large a measure that they did not appoint Elders who did personally watch over the converted flock especially seeing Apostles use never this Apostolicall and extraordinary power but in case of necessitie where ordinary helpes are wanting else this answer might clude all reasons drawn from the first moulded Churches which were planted by the Apostles and watered by their helpers But I have heard some say that multitude of Pastors at Jerusalem doth not prove that the Apostles were idle if they did all attend me Congregation because they had worke enough in the Synagogues 〈◊〉 convert the unconverted Jewes all the twelve did not labour in preaching to the one single new converted Congregation Answ. But if you lay downe our brethrens supposition that the Apostles had no publick meetings for the Word and Sacraments of the Christian Church but the Temple and that they ceased not daily in the Temple and from house to house to teach and preach Christ as is said Act. 5. 42. then consider that they preached not daily in the Synagogues but in the Temple and iâ— houses and their first conquest of five thousand was above three Congregations beside those who daily came In and câ—râ—ainly it the first was but one Congregation yet one of the twelve preached to that Congregation the other eleven bâ—hoorâ—d to have a Congregation also 6. Our brethren acknowledge the Church of Jerusalem to be one Church for it is called even before the dispersion one Church in the singular number Act. 2. 47. And the Lord added to the Church daily 〈◊〉 as should bee saved Act. 5. 11. Great feare came upon all the Church and Act. 8 1. Aâ— that time there was a great persecution 〈◊〉 Church 2. They grant before the disportion that it had a government but they deny this government to bee presbyterial thy sâ—y it was Apostolick and extraordinary and that it had not in Eldership nor read wee of any Elders till after the dispersion Act. 8 1. When their number was diminished so as it is cleare they 〈◊〉 meet in one Congregation 3. You must prove this government bee one if you prove a Presbyteriall Church at Jerusalem 4. 〈◊〉 must prove divers formed and organicall and severall Conâ—â—â—nions at Jerusalem if you prove such presbyteriall Churches as 〈◊〉 have in Scotland but I pray you The Apostles you say 〈◊〉 the Church of Jerusalem as Apostles and so as extraordinary Elders not as an ordinary Eldership and Presbytery but give mee leave to say this is a meere shift 1. What reason to call the Apostles governing of the Church extraordinary more then their preaching the Word and their administration of the Sacraments is extraordinary and if Word and Sacraments doe prove that this was the first visible Church and a type and patterne to all visible Churches why should its government bee extraordinary 2. Why should the government bee extraordinary because the Apostles did governe it in respect they were extraordinary officers and should not the government bee by the Apostles and exercised by them as a common ordinary presbytery seeing this Church in its goods was governed by seven ordinary and constant Chuâ—ch-officers the seven Deacons Act. 6. and seeing the people did exercise an act of ordination say our brethren but an act of popular election say wee which cannot bee denynyed to bee a politick act of divers Churches Hebrewes and Grecians choosing their owne ordinary officers in relation to which they made one governed Church under one common government which is not congregationall because not of one Congregation but of moe Congregations conveened in their principall members for they could not all meet in one as wee have proved Ergo it must bee presbyteriall And that this government is one to mee is evident because these seven Deacons were officers in ordinary to them all 3. Wee see not how wee need to prove that the severall Congregations were severall formed fixed and organicall bodies 1. Because it shall bee hard to our brethren to prove a Parishionall Church in its locall circuit in the Apostolick Church and when Churches were moulded and framed first in locall circuits of parishes I will not undertake to determine 2. Ten Congregations in a great Citie though not moulded locally and formally in ten little distinct Churches organicall yet if sixteene or twentie Elders in common feede them all with Word Seales and common government they differ not in nature from ten formed and fixed Congregations and the government is as truely Aristocraticall and presbyteriall as if every one of them had their owne fixed Eldership out of these sixteene Elders for fixing of this or this Elder to this or this Congregation is but accidentall to the nature of an organicall Church if ten little Cities have ten magistrates who ruleth them all in common they are ten perfect politicall incorporations and societies no lesse then if to every one of these ten were a fixed magistrate to this or this citie Because the King and State might accuse them all for any misgovernment or act of unjustice done by the whole ten conveened in one judicature to judge themall for what unjustice is done by the major part is to bee imputed to the whole colledge in so farre as the whole colledge hath
the Church of Israel properly as a Church for as a Church of a nation they might convene and assemble themselves in one nationall Assembly to reforme Religion to renew a nationall Covenant to turne away a nationall judgement to make nationall acts that they should seeke the Lord God of Israel and put away strange wives Deut. 29. 2 Chron. 15. 12 13. Nehem. 10. and this is morall yea naturall to a number of Churches united in one nation and no wayes typicall 2. The proportion betwixt Israel and a parishionall Church is questioned the Author beggeth what is in question for it is evident that in Gods Word there is a visible Church of many Congregations associated in many visible acts of government 3. If the Church of Israel and the Churches of the New Testament be of different constitutions as Anabaptists Arminians and Socinians teacheth we shall try I affirme that the Constitution in matter and forme was one with the Christian visible Church 1. Our brethren bring arguments from the constitution of the Church of the Jewes that for matter they were a holy people a royall generation for forme they were united in one church-Church-state Covenant-wayes as they prove from Deut. 29. 2. Separation from sinne and the wicked world but not from the worship of God was commanded to them Psal. 26. 5 6. Esay 52. 11. 2 Cor. 6. 7. Levit. 26. 11 12. Communion with the wicked was forbidden to Israel 2 Chron. 19. 2. 2 Chron. 30. 6. but communion in worship both in the Synagogue and Temple was commanded to them 3. That God required not morall preparation in them for eating the Passeover as he doth in us before wee eate the Lords Supper I conceive to bee an untruth 1. Because not to prophane the holy things of God and not to take Gods Law in their mouth and to hate to be reformed Psal. 50. 16. not to sacrifice with bloody hands Esa. 1. 11 12 c. Psal. 50. 8 9 10. Esa 66. 1. was morall and did bind and oblige the Jewes as they doe us and 2 Chron. 30. 6. The postes are sent to gather the people to the Passeover charging them to turne to the Lord God of their fathers not to be like their fathers and it is cleare by Hezekiabâ— prayer ver 18 19. Good Lord pardon him that prepareth his heart to seeke the Lord God of his fathers though he be not cleansed according to the purification of the Sanctuary vers 20. And the Lord hearkened and healed the people Ergo there was required a preparation of the heart for the right eating of the Passeover besides the typicall and ceremoniall preparation Yea God counted the ceremoniall preparation voyd of the morall preparation but abomination as Esa. 66. 1. Esa. 58. 3 4 5 6. and Josiahs Passeover is commended from this 2 Kings 23. 22 as Junius well observeth that none did with such care and zeale as Josiah did prepare the Prâ—esâ—s the people and himselfe for the passeover in removing all Idâ—latry and abominatiâ—n and in renewing their Covenant and resolutiâ—n vers 3. To walke after the Lord and to keepe his Commandements with all their heart and with all their soule 4. The uncleane and uncircumcised in heart were no more members of the true and invisible Church of the Jewes and of Christs mysticall body his Spouse his royall generation then Sodom and Gomorrah Esa. 1 10. then the Ethiopians Amos 9. 7. then Ammon and Moah Jâ—r 9 25 26. as in the New Testament and the true invisible Church amongst them as amongst us were Kings and Priests unto God Exod. 19. 5. 9. Psal. 149. 1. as we are 1 Pet. 2. 9 10. Rev. 1. 5. 5. Amongst them no man could invade the Priests office or runne unsent no more then under the New Testament Heb. 5. 4. 1 Tim. 4. 22. though they were to rebuke one another Levit. 19. and they had sacrifices for sins of ignorance Levit. 4. 27. 2. The place seemeth not to want difficultie how many sacrifices would men offer how often yea while they were going home from Jerusalem which was a long Journey to many they might fall in these sinnes of ignorance and as Master Paget noteth there was no dispensation for this Law yet when Abraham travelled three dayes to Mount Moriah from Beersheba in the South and some of the Tribes Northward would bee al 's farre distant it would be seven dayes journey to many therefore the Text is if be sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in ignorance or through ignorance that is meerely of ignorance as when a man in drunkennesse killed a man he shall offer a trespasse offering for it the Jewes call it in their Language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 timgnol magnal for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 megnal signifieth Pallium if he sinned with a cloake casten over his eyes and Weemes said the sinnes were done of ignorance not ignorantly or the word in the Hebrew is vel notificatum fuerit ei peccatum ejus when the conscience is wakened and convinced and he can finde no rest let him offer sacrifices And a third step was excommunication and casting out of the Synagogue after the captivity which are the very degrees of our Church censure They answer Israel had civill government which we have not I answer Deut. 17. 9. He that will not hearken to the Priest that standeth before the Lord to minister or unto the Judge even that man shall dye He saith not Hee that hearkeneth not unto the People 2. They say they could not in Israel forgive one anothers sinnes as we doe in the New Testament Answ. It is a divine Law in the Old Testament they were to forgive even their enemies Prov. 20. 22. c. Robinson saith No Church hath the absolute promise of the Lords visible presente which that Church then had till the comming of Christ Gen. 47. 10. and 17. 7. Exod. 19. 43 44. It was simply necessary that the Messiah should be borne in the true Church 3. In their deepest apost asy God shewed them some signes of his presence by raising up some godly King Priest or Prophet Answ. That they had Prerogatives above us is cleare Rom. 3. 1 2 3. Rom. 9. 4. and that in other respects farre more excellent wee have Prerogatives above them is as cleare 2 Cer. 3. 7 8 9. Matth. 13. 16 17. So one Christian Church have Prerogatives above another but the essentiall constitution of the Church of the Jewes and ours is one 1. They were a roâ—aâ—d Priest-hood a People holy to the Lord the Covenant made with them as with us 2. To them one little Leaven leavened the whole lumpe 3. Separation from sinne and Idolatrous worship was commanded them as it is us 4. Amongst them none who hated to be reformed were to take the Law of God in their mouth But to returne to our Author it is a false ground that one that is Baptized in one Church hath not right to the
may receive the Seales in another Congregation if he be recommended by Letters as a sound Professor to that other Congregation I Answer Recommendatory Letters can never give a Church-right to the Church-Priviledges of the Seales of the Covenant they doe but onely notifie manifest and declare the Church-right which the man had before Ergo either he cannot in any sort be capable of the Seales of the Covenant in another Congregation then his owne whereof he is an inchurched Member which destroyeth all communion of sister Churches or if he be capable of the Seales in another Congregation he was capable and hâ—d a Church-right in himselfe before he received reconimeâ—â—aâ—ory Letters yea these whom we recommend by Letters as â—it to partake of the Sacraments in another Congregation â—â— presuppose they have Church-right to the Seales in another Congregation visible then in their owne whereof they are members except our testimony be false Ergo before our recommendatory Letters the person of approved piety was a member of all the visible Churches about hoc ipso and by that same reason that he is a member of one visible Congregation yea Peter clearely insinuateth that all who have received the Holy Ghost are to be baptized Act. 8. 47. as Philip Act. 8. 37. and That if the Eunuch beleeved be might be baptized So that Faith to speake properly doth give us right to the Seales and to speake accurately a visible profession of faith doth not give a man right to the seales of grace but onely it doth notifie and d clare to the Church that the man hath right to the seales because he beleeveth and that the Church may lawfully give to him the seales and that profession is a condition required in the right receivers of the seales in an Ecclesiasticall way but faith giveth the right to these seales and because the faith of the beleever goeth with the beleever when he goeth to another visible congregation then his owne that faith giveth him right to the seales in all places and in all Congregations for faith giveth right to receive Christ Sacramentally not in one Congregation onely but in all and a visible profession doth as a condition notifie this faith and Church-right in all Congregations Ergo the man hath right in all Congregations as he hath right in a parishionall Church But our Brethren reply Peter might baptize Cornelius though he was no member of a visible Congregation because the Apostles being â—fficers in al Churches might dispense the Seales in all Churches but Ministers now are pastors onely of the determinaâ—e flocke over which the holy Ghost hath set them therefore they have not Citie Seales at their power to dispense to any other then to Citizens Answ. Peter his argument to Baptize is not from a temporall reason that endureth for a while but from a morall argument of perpetuall equitie and necessitie till Christs second comming He that beleeveth and hath received the holy Ghost is to be baptized But many out of Church-state and who are not members of a particular Congregation have received the Holy Ghost and doe beleeve being Christians of approved pietie we are to adde no restrictions or exceptions where God addeth none Non est distinguendum ubi lex non distinguit They that beleeve should receive the seales but not except they be in-Churched and members of a particular Congregation The proposition is Gods Word but the restriction or exception is not Gods Word 2. The Apostles though they were universall Pastors of the world yet teach us by word and practise who are to be admitted to the seales even to the supper those who do try and examine themselves and that to the end of the world 2. Our brethren say It is probable that Cornelius was in Church-state and the Eunuch comming to Jerusalem to worship argueth he was a proselyte and a member of the Jewish Church not yet dissolved Lydia and the jaylor were members of the Church of Philippi which Church communicated with Paul at the beginning of the Gospel Psal. 4. 15. at least it is probable that Lidia was a member of the Church of the Jewes Answ. It is hard to build a new Church government contrary to the doctrine of the reformed Churches upon probabilities 2. If Cornelius Lydia and others were members of the Jewish Church it was not a good consequence by our brethrens doctrine to make them members of a Christian Congregation without in-churching of them by your Church-oath for you make the constitution of the Jewish Church and ours different yea and as you teach all circumcised were members of the Jewish Church and had right to their Passeover but all circumcised are not meet to bee members of a Christian Church for many circumcised were Idolaters murtherers prophane moâ—keâ—s of God Esay 1. 13 14 15 16. Jer. 10. 7 8 9 10 11. Ezek 10. 6. 17. 18 9. And though the Church of Philippi was one of the 〈◊〉 Church 〈◊〉 communicated with Paul yet was there no Christian Church of Elders and people there when Lydia was converted for Acts 16. 13. in the place where prayer was wont to be made on the Sabbath day none heard Paul preach but some women Ergo there could not be a Christian Church there and it is certaine the jaylor before was a persecutor and no member of a Christian Church They say Abraham and his seede were not circumcised till God called him into Church-Covenant and so into church-Church-state and there is the same reason and use of baptisme as of circumcision If the argument taken for baptizing of infants be good why may we not inserre a necessitie of Church-membership before baptisme as of Church membership before circumcision So the Apologie saith It cannot be proved that baptisme was imposed upon all beleevers as such no more then it can be proved that circumcision was imposed upon all beleevers as such and Baptisme is no more now necessary to a beleever whose calling or another strong hand of Gods providence will not suffer to live in Church fellowship with Gods people then circumcision was necessary to Melchisedeâ—k Job or others whom the hand of God detained from Church-fellowship with the posteritie of Abraham yea circumcision and the Passeover seeing they were administrated in private houses might more conveniently be administrated to persons not in church-Church-state nor Baptisme and the Lords Supper can be administrated so in respect they are seales given to a Church body in an assembly 1 Cor. 10. 17. and 12. 13. Answ. Abraham Sarah and the Soules they had gotten in Charran were in church-Church-state obeyed God built an Altar Gen. 12. 2 3 4. before the Church Covenant which you speake of Chap. 17. and it is denyed that that supposed oath of the Covenant made them a Church So we see no necessitie of Church-membership to one single Congregation before either circumcision or baptisme for baptisme is a seale of our entry into the visible Church as I shall prove 2.
absurd the Communion shall onely be of Pastorall acts as Christian acts but in no sort betwixt them as Pastorall acts 5. The Scriptures for this opinion are weak Ergo the opinion it selfe is weake I prove the antecedent Act. 20. 28. feede the flocke over which the holy Ghost hath made you overseers c. there is no ground to feede even by Preaching or by vertue of a gift these flockes over which the holy Ghost hath not set you Obey them that are over you in the Lord Heb. 13. 17. c. there is no warrant to submit to other Pastors that are not over you in the Lord though they command by vertue of a gift not by vertue of an office or calling these be loose consequences 6. All reciprocation of mutuall duties amongst sister Churches whereby they exhort rebuke comfort one another must be unlawfull for these be Church acts and this Author saith The office extendeth no further then the calling but there is no calling of Church-membership betwixt sister-Churches and therefore all these duties are not acts of the Communion of Churches as they are such Churches or incorporations in a church-Church-state but onely duties of Churches as they are Saints but communion of Churches as Churches in the act of Church-dispensing of the Word and Seales reciprocally one to another is not in the Word of God as this opinion will inferre which is a weighty absurd 7. The Authors of this opinion hold That if the Congregation for no fault reject the Pastor whom they once called and elected to â—e their Pastor though in so doing they sinne and reject God in rejecting him yet they take nomen esse the name and nature of a pastor from him yet say they hee still remaineth a Minister of Christ till he accept a call from another Congregation Hence 1. such a one is a Pastor and yet the people have taken name and nature of a Pastor from him as they gave him name and nature Ergo he is either a Pastor without a calling which is absurd or he remaineth a person in relation to another flocke who never choosed him nor gave him any calling 2. To adde by the way if he be capable of a calling to another Church Ergo for the time he is no Minister else they must say he may be a Minister capable of two callings to two sundry Ministeries which yet maketh him a Pastor not in relation to one single congregation onely It is true they object that the Apostles Matth. 18. were commanded to preach to all Nations but Pastors are not so now but are commanded to feed the flocke over which God hath appointed them Act. 20. 28. but it is as true the Apostles were commanded to preach to all Nations in opposition to the charge that the Prophets of old were to speake to the people of Israel onely and the Apostles Matth. 10. forbidden to preach to the Samaritans and Gentiles and it is as true that Gods Spirit limited the Apostles to Preach to Macedonia not to Bithynia now because this particular direction for places is wanting in the Church it is certaine that a man is yet a Pastor in office in relation to as many as Gods hand of providence shall send him unto though he be chosen by a people to feed ordinarily one determinate flocke and though he be not an extraordinary and immediatly inspired planter of Churches or the first planter as were the Apostles yet is he a Pastor in relation to all And if this be not said 1. It were simply unlawfull for Pastors now to plant Churches and spread the Gospell to those nations who have not heard it because all Pastors now are ordinary and none are immediatly inspired Apostles but it is certaine what the Apostles did by an extraordinary gift as such immediatly called pastors it is unlawfull for ordinary Pastors to attempt to doe as to attempt to speake with tongues and to plant Churches by speaking with tongues and confirming it with miracles is unlawfull Papists as Bellarmine Suarez Acosta ascribe this to the Pope and his Apostles Our Divines answer that the Apostles that way have no successors But what the Apostles did by an ordinary pastorall gift as to preach the word administrate the Sacraments to erect and plant Churches by ordinary gifts where the Pastors can speake to the Churches by an ordinary gift in their owne language they are oblieged both within and without the Congregation to preach as Pastors because where God giveth gifts pastorall to pastors he commandeth them to exercise these gifts else they digge their Lords talent in the earth but God giveth to Pastors pastorall gifts to preach to others then their owne Congregation and to administrate the seales to them also and to plant Churches Ergo it is presumed that the Church doth give authoritie and an externall ministeriall calling to the exercise of these gifts 2. It is an unwarrantable point of Divinitie that the Apostles and the Pastors succeeding to them doe differ essentially in this that Apostles might preach as Pastors to more Congregations then one and might plant Churches but pastors succeeding to them may not as Pastors preach to more Congregations then their owne and may not planâ— Churches for then planting of Churches now were utterly unlawfull because it is certaine there be no Apostles on earth and it is not lawfull for a Pastor yea nor it is lawfull for any other gifted person to doe that which is essentiall to an Apostle and agreeth to an Apostle as to an Apostle It is then unlawfull for our brethren seeing they be not Apostles to plant Churches in India Nor is that comparison to be regarded much A Magistrate or an Alderman of a Citie may not lawfully exercise his office of Magistracie in another Citie whereof he is not a Maior and therefore a Pastor cannot preach ex officio as a Pastor in another Congregation whereof he is not a Pastor nor can he exercise discipline in another Congregation then his owne seeing another Congregation hath not by voluntary agreement oath or paction submitted themselves to his ministry nor chosen him for their Pastor For I answer the comparison halteth and doth not prove the point for by one and the same act the citie hath chosen such a man both for to be a Magistrate and to be their Magistrate and have given him thereby authority over themselves onely so he cannot exercise the office of a Magistrate over another Citie who hath not chosen him to be their Maior or ruler But the flocke doth not both call such a man in one and the same act to be a pastor and to be their pastor but hee is made by the laying on of the hands of the Elders a Pastor and a Pastor in relation to all to whom God in his providence shall send him to speake the Congregation by election doth give him no authority pastorall but onely appropriate his pastorall authoritie to themselves in particular
and when they refuse him againe and cast him off they take not pastorall authoritie from him for they cannot take away that which they cannot give he remaineth a Pastor though they cast him off as a Colledge of Physitians do promote a man to be a Doctor of Physicke to cure diseases a towne calleth him to be their Physitian he may yet exercise acts of his calling and ex officio as a Doctor upon other cities and inhabitants of the countrey and when the city who choosed him for their physitian doth cast him off they take not from him the office of doctorship which the Colledge of Physitians conferred upon him for they cannot take from him that which they cannot give to him Yea if any of another flocke shall come and heare the word the Pastor offereth all in one pastorall sacrifice to God in prayer though there be many of another Congregation in the Church hearing yea strangers beleevers communicate with him at the same Table yet is he not their Pastor If a Pastor of a Congregation die or be sicke shall the children of beleevers yea shall converted Pagans being desirous to be baptized be defrauded of the comfort of Baptisme and of the Lords Supper for no fault in them but onely because their Pastor is dead may not the Congregation by their desires and requests appropriate the office of Pastors of another Congregation in some particular acts to their necessitie yea is not their receiving of his ministry in that act when their Pastor is dead a calling warranting him to officiate hie nunc even as the desires and choise of his owne flocke electing him to be their constant Pastor gave him a calling to be their Pastor constantly and in all the ordinary acts of his calling yea and it is sure as the holy Ghost set him over his owne floeke in ordinary because they choosed him to be their Pastor so that same holy Ghost set him over this other Congregation in this act to preach and administrate the sacraments to them in this exigence of the death of their Pastor for God who ruleth officers and disposeth of them in his house disposeth of particular Acts of his owne officers and he is sent as a pastor from God to speake to the stanger hic nunc and to worke his heart to the love of Christ and that as a Pastor no lesse then to his owne flocke except we destroy communion of gifts and of Pastorall gifts Paul by the holy Ghost was made the Apostle of the Gentiles Peter of the Jewes Gal. 2. 8. yet Peter as an Apostle preached to and baptized the uncircumcised Gentiles Act. 10. 11. and Paul exercised his office of an Apostle upon the Jewes also both by preaching and baptizing as the history of the Acts chap. 16. chap. 17. and other places may cleare Rom. 1. so that the contrary doctrine is a new conceite not of God and against the pastorall care of bringing in soules to Christ. Quest. II. Whether or no children be received into the visible Church by Baptisme In this Chapter the Author will not have persons of approved pietie and baptized to be within the visible Church and the Author of the Apologie saith We doe not beleeve that children are received within the visible Church by baptisme for if they be not in Christs Church before they be baptized what hath a Minister to doe to baptize them who are not of the Church and if they be within the Church before baptisme how shall they be received in the Church by baptisme if you say they may be received that is declared by baptisme to have beene received into the Church by the Covenant of their fathers We demand into which Church not into our owne Church for their parents were never members of a Church and we cannot put the seale of God upon a falsehood not into the Church from whence their fathers came for we know not whether their fathers were casten out of the Church or not Some considerations are here to be set downe 1. Baptisme is not that whereby we are entred into Christs mysticall and invisible body as such for it is presupposed we be members of Christs body and our sinnes pardoned already before baptisme come to bee a seale of sinnes pardoned but baptisme is a seale of our entry in Christs visible body as swearing to the Colours is that which entreth a Souldier to be a member of such an Army whereas before his oath he was onely a heart friend to the army and cause 2. Baptisme as it is such is a seale and a seale as a seale addeth no new lands or goods to the man to whom the Charter and seale is given but only doth legally confirme him in the right of such lands given to the man by the Prince or State yet this hindereth not but baptisme is a reall legall seale legally confirming the man in his actuall and visible profession of Christ remission of sinnes regeneration so as though before baptisme he was a member of Christs body yet quoad nos he is not a member of Christs body visible untill he be made such by baptisme 3. This question toucheth the controversie anent the efficiencie working and operation of the Sacraments of which I give a tast shortly Sacraments are considered as Sacraments in abstracto in genere signâ—rum the reprobate doe receive holy Seales and Sacraments else they could not be said to prophane the holy things of God and so they may be Sacraments and worke no grace either by themselves or from God all operation from or about the Sacrament then must be accidentall to a Sacrament 2. Sacraments are considered in concreto according to all which they include in their use to wit as they consist of the signe the thing signified the institution of God and the promise of grace and in this meaning Altisiodorensis as I conceive maketh the Sacraments not efficient causes of grace yet materiall causes containing grace uti vas medicinam so the Scripture saith Baptisme saveth as the Physitians glasse cureth the disease and Guliel Parisiens said not ill that the Sacraments have a power to obtaine grace by faith and prayer that is being used in faith and sincere calling upon God they obtaine grace so to speake accurately this is all about the Sacrament rather then from the Sacrament to which sense Durandus Occam Gabriel Biel Aliacensis doe deny the Sacraments to be Physicall instruments producing grace in a Physicall way though Papists cry out against our Divines for teaching so onely they say God at the presence of the Sacrament produceth grace of his meere free will ad praesentiam Sacramenti operatur deus gratiam ex solâ liberâ suâ voluntate And for this cause Gregorius de Valentia saith these Schoolemen nihil amplius tribuere Sacramentis quam haeretici tribuunt give no more to the Sacraments then hereticks give yet Vasquez and a Jesult
bee regenerated also for it is certaine that we have a communion most inteare and visible with all who are baptized 2. It is no inconvenient to professe that we are all one visible body in the Lords Supper 1 Cor. 10. 17. though wee be not one invisible true and mysticall and redeemed body of Christ as it is said 1 Cor. 10. 2. That all were baptized unto Moses in the cloud and in the Seâ—t v. 3. and that all did eate the same spirituall meat v. 4. and that all did drinke the same spirituall drinke the rocke Christ yet did they not sinne in this and partake with the wicked in their â—ills to wit in their wicked prayers and sacrifices because it is said v. 3. God was not pleased with many of them in the Wildernesse because v. 6. They lusted after evill things and many of them were Idolaters Epicures fornicators tempters of Christ and mumurers and there sell of them in one day twenty three thousand v. 7. 89 10 11. And upon the same ground Paul saith in the same place v. 16 17. that we many speaking of the Corinthians are all 〈◊〉 â—read and one body and yet v. 21. many of these were partaâ—ers of the Table and cup of the devills and in the next Chapter many came drunke to the Lords Table many did eate and drinke their owne damnation and were stricken therefore of God with sicknes and deâ—th v. 18 19 20. 29 30 c. and yet v. 33. Paul chargâ—th them to come together to the Lords Supper so farre is hee from a shadow of separation The Sacrament is a seale of their unitie of one body and is a Seale of their communion with Christ v. 16. but all who receive the signe have not a communion with Christ nor are they all sealed as one body mysticall of Christ onely they are in profession by eating one bread declared to be one body and doe become one body visible and no question many make the Sacrament to themselves a lying signe and a blaneke ordinance But first this is not the sinne of such as doe communicate with those who receive the blaneke seale and make the Sacrament to themselves a lying seale and damnation for they are commanded to exaamine themselves and so to eate but they are not commanded to examine their fellow-communicants and they are to judge themselves but not to judge their fellow-communicants Master Coachman How can any godly man consent or say Amen saith be to such an holy action when it is joyntly done by such as for the most part are the enemies of God Answer 1. This maketh against the man and the Churches of New England for they admit constantly to the hearing of the word and so to the prayers of the Church those who are not received members of the visible Church how can any godly man say Amen to the action of hearing the word when it is joyntly done by Gods enemies I prove the Antecedent the unity of faith hearing one word of faith preached Eph. 4. 5. maketh a visible body in profession even as the joynt partaking of one bread and one cup in the Lords Supper maketh one body by obsignation or sealing 1 Cor. 10. 16 17. 2. Division of hearts in hearing while some follow Paul some Apollo some Cephas maketh a schisme and division in Christs body 1 Cor. 13. Ergo in hearing one and the same word preached there is a visible Church-union for all division of that kind presupposeth a union and unity in a visible incorporation 3. 1 Cor. 14. 26. When yee come together as one Church body every one of you hath a Psalme hath a Doctrine vers 4. He that prophecieth edifiesh the Church vers 31. so yee may all prophecy one by one that all may learne and all may be comforted 35 it is shame for a woman to speake in the Church Therefore the Saints meet together in one Church to be edified and comforted by doctrine and hearing of the word doe all joyntly performe an action of hearing and learning of the word of God and are in that one Church and one visible body and called one Church verse 4. 5. that the Church may receive edifying verse 12. Seeke that yee may excell by prophecying to the edifying of the Church vers 23. If therefore the whole Church come together unto some place c. vers 28. if there be not an interpreter let him keepe silence in the Church verse 34 35. And these who understand are all to say Amen to that which is prophecied verse 16 17. And yet that action of hearing and saying Amen to the word preached and to the prayers of the Church is done by many unregenerated who are yet in the state of enmity with God as our Brethren grant in that they doe admit all to be a Church and one Church hearing the word preached 2. But how can they say Amen saith he to a holy action done 〈◊〉 Gods enemies I answer 1. This objection is no lesse against Paul and the word of God then against us for many enemies to God whose hearts are rockie thorny and stony ground doe heare the 〈◊〉 of God and that by Gods commandement Matth. 13. vers 2. 3 4 5. c. The deafe and the blind are commanded to heare Esai 42. 18. Esai 28. 9 10. and these whom God hath covered with a spirit of slumber are to heare the words of the sealed booke Isai. 29. 9. 10 11. even those who stumble at the word and fall and are broken Esai 8. 14. 15 16. 1 Pet. 2. v. 8. What godly man can say Amen to such a holy action as is performed by Gods enemies 2. The godly say Amen to actions of Gods worship two wayes 1. As it is the ordinance of God injoyned and commanded to the wicked and hypocrites no lesse then to the godly and we are to countenance their communicating as we doe their hearing of the word and to joyne with them both in our reall and personall presence and say Amen with them as the Disciples gave their personall Amen and their countenance and presence to a holy action at the last Supper with one of their number whom they knew to have a Devill and to be a traitor and dipped their hand in the dish with this man after Christ had warned them that there was such an one but this is but to say Amen to the externall worship which is lawfull according to the substance of the act 2. The godly may be throught to say Amen to the actions of worship performed by the enemies of God by approving allowing and commending the manner of their performing the holy actions of Gods worship that is they may be thought to approve the manner of their hearing and receiving the Sacraments that is when they approve their performing of those holy actions without faith and with wicked hearts and hands and when they allow that they eats their owne damnation thus no godly man can say Amen
Arminians Pelagians and old Anabaptists expound it of the visible Church that they may make Judas whom they alledge was chosen out of the world no lesse then Peter an example of their universall election and of the small apostasie of the truly elected and regenerated And you have to side with you in this the Apostate Peter Bertius the Arminians at Hage Arminius himselfe the Socinians as Socinus Theoph. 〈◊〉 and you may see your selves refuted by Amesius refuting the Arminians in the conference at Hage and this you expressely say with Arminians and Socinians 1. Because as you say Judas was one of them whom the Father had given to Christ out of the world whom alone of all them so given to him he hath losed Ergo Christ speaketh of a visible donation Answ. The Antecedent is false Joh. 6. 37. All that the Father had given me commeth unto me and him that commeth unto me I will in no wayes cast out v. 39. And this is the Fathers will which â—â—th sent me that of all which he hath given me I should lose nothing but should raise it up at the last day But Judas was cast out and losed and is not raised up at the last day as one which commeth that is beleeveth in Christ. 2. This is the very exception of the Arminians and Amesius answereth quae Scriptura manifesto est judicio Iudam non it a Christo datum commendatum fuisse a Patre ut â—aeteros Christ saith Robinson speaketh of such persons as the world hated because they were not of the world Job 15. 14. But the wicked world 〈◊〉 not hate men as they are elected before God and invisibly or inwardly separated â—ut as they are outwardly separated whether they bee inwardly so or not Answ. 1. Invisible election and the contrary spirit that the children of God are led by which is most unlike to the spirit that leadeth the world is the true ground and cause why the world doth hate them and this choosing out of the world is seene and made visible by the fruits of the spirit to the wicked world but the consequence is nothing he speaketh of election that is visible or made visible yet not as visible for often Paul tâ—â—rmeth the visible Churches Saints Temples of the holy Spirit the sonnes and daughters of the living God and when he tearmeth them such he speaketh to and of a visible Church yet not as visible because to be the temple of the holy Spirit and a sonne and daughter of the living God is a thing formally and properly invisible for faith and the spirit of adoptien are not things visible or obvious to the senses but Separatisâ—s are often deceived with this hee speaketh to the visible Saints Ergo he speaketh to them as visible Saints this is the vaine collection of ignorant Anabaptists Paul writeth to the visible Church but every priviledge that hee doth ascribe to them doth not agree to them as they are visible He saith to the visible Church of Colossians ch 3. v. 3. your life is hid with Christ in God an unvisible life cannot agree to the Colossians as they are a visible Church so separation from the world made manifest and visible is the cause why the world hateth the children of God yet that separation is formally invisible and not seene to the eye of men for it is an action of God to choose men out of the world and no eye mortall can see his actions as they be such And therefore except Robinson prove that this choosing out of the world is common to elect and reprobate and to be seene in Peter and Iudas he bringeth nothing against us to prove his point but hee plainly contradicteth his owne tenents for in his first reason he will have the true Church separated from the world as Iudas the traytor was separated from the world which we grant that is separation in show and in profession and so maketh his visible Church to be made up of traytors and hypocrites who cannot bee the Spouse of Christ nor a part of Christ his mysticall body and his redeemed flocke Now hee still harpeth on this that the visible Church rightly constitute is the Spouse of Christ the redeemed of God the mysticall body of Christ and so hee contradicteth himselfe and saith with us that there bee no visible separation from the world essentiall to such a Church as they dreame of to wit of called Saints Temples of the holy Spirit c. and therefore never one of that side understood to this day the nature of a true visible Church though they talke and write much of it for the truth is the essence and definition of a Church agreeeth not equally to a true Church and a visible Church yea a visible Church as it is visible is not formally a true Church but the redeemed Church onely is the true Church Lastly He speaketh saith he of such a choosing out of the world as he doth of sending unto the world v. 18. Which sending as it was visible and externall so was the selection and separation spoken of Answ. The choosing out of the world is not opposed to sending unto the world for sending unto the world is an Apostolick sending common to Judas with the rest whereby they were sent to preach the Gospell to the world of chosen and unchosen of elect and reprobate but to bee chosen out of the world and given to Christ is proper to the elect onely who are chosen out of the loosed and reprobate world 2. It is also false that the sending of the Apostles is altogether visible for the gifting of them with the holy Spirit is a great part of sending the Apostles as our brethren say a gifted man is a sent Prophet but the Lord his gifting of the Apostle is not visible You cannot saith Robinson be partaker of the Lords Table and of devills Ergo we must separate from the ungodly Answ. The Table of Idols is that Table of devils and of false worship kindly in respect of the object that wee must separate from but a scandalous person at the Lords Supper partaketh of the Table of devils by accident in respect the person being out of Christ eateth damnation to himselfe but it is not per se and kindly the Table of devils to others and therefore I must not separate from it The Supper was to Judas the devils Table because Satan entered in him with a sup to cause him to betray the Lord and Christ told before one of them twelve had a devill and so to one of the twelve the Supper was the devils Table yet could not the Disciples separate therefrom Further he objecteth Paul condemned the Church of Corinth as knâ—â—ed lumpe and as contrary to the right constitution finding so many aberrations and defections from that state wherein they were gathered unto a Church who dare open so prophane a mouth as to affirme that this faithfull labourer
The Lord in this having a respect to that people whom hee brought out of the Land of Egypt in whom hee fulfilled this promise of shewing mercy to many generations though their nearest parents were grievers of his holy Spirit and rebellers against him for Abraham Isaac and Jacobs sake cannot bee so narrow and pinched in mercy to the posteritie as to reduce a thousand generations to one as this Author would have him to doe 2. It is a hungry extention of mercy as the Author exponeth it to Gods extending of thoughts of redeeming and converting to a thousand generations which hee hath to Turkes for these thoughts of redeeming are from the free and absolute decree of election to glory but this is an expresse promise of extending the mercy of the Covenant to a thousand generations and such as the Lord by necessitie of his veracitie and faithfulnesse of covenant cannot contraveene 3. The place 1 Cor. 7. is corrupted contrary to the Apostles intent which is to resolve a case of conscience whether the beleeving wife married on a Pagan husband or a beleeving husband married on a Pagan wife should divorce and separate because the seed would seeme by Gods Law to bee uncleane Para 9. 2. Paul answereth if one be holy and professe the faith the 〈◊〉 is holy v. 14. whereas if both father and mother were Pagans and heathen the seed should be unholy and voyde of federall holinesse then were the children uncleane But the consequence is frivolous if both be Pagans and Heathen and unbeleevers for so the Author doth well expound the unbeleeving husband then the seed is uncleane and voyde of federall holinesse But it followeth not Ergo if both the Christian Parents be excommunicated and be scandalous and wicked they are not members of a parishionall visible Church then are the children uncleane and voyd of all federall holinesse and have no right to the seales of the covenant We deny this connexion for there be great odds betwixt the children of Turkes and children of excommunicated and scandalous parents The children of Turkes and Heathen are not to be baptized but the children of excommunicates are as Turkes and Heathen Ergo the children of excommunicates are not to bee baptized The Syllogisme is vitious in its sorme 2. It faileth in its matter for children of excommunicates because of the Covenant made with their ancestors are in Covenant with God and the children of Turkes are not so The Author addeth The wickednesse of the parents doth not 〈◊〉 the election or redemption or the Faith of the child 〈◊〉 a Bastard is reckoned in the Catalogue of beleevers Heâ—â—â—nes 11. 32. Yet a bastard was not admitted to come unto 〈◊〉 Congregation of the Lord to the tenth generation Deuteronom â—3 2. Answ. It is true the want of baptisme is no hazzard to the salvation of the childe nor doe we urge that the infants of excommunicates should be baptized because we thinke baptisme necessary necessitate medii as Papists doe but neither we nor Papists nor any except Anabaptists and the late Belgiâ—â—e Arminians and Socinians as Episcopius Henri us Sâ—â—tius Somnerus Socinus deny baptisme to be necessary in respect of Gods Commandement and indeed if you urge the constitution of a visible Church as you doe of members called of God and Saints not onely in externall profession but also in some measure of sincerity and truth as you doe expressely say e in this Treatise we see not how you can hold that Infants can be baptized at all while they come to age and can give tokens to the Church of their faith and conversion to God for if they beleeve not you put Gods seale upon a blanke which you thinke absurd In the closing of this Section the Author reasoneth against God-fathers which are to us of civill use and no part of baptisme He alledgeth he knoweth not any ground at all to allow a faithfull man liberty to entitle another man his childe to baptisme onely upon a pretence of a promise to have an eye to his education unlesse the childe be either borne in his house or resigned to him to be brought up in his house as his owne I Answer 1. The Infants of beleeving Fathers absent in other Lands upon their lawfull callings are by this holden from the Seale of the Covenant as if they were the Children of Pagans for no fault in the Parents 2. A promise of education in the Christian faith is here made a sufficient ground for baptizing an Infant whereas alwayes before the Author contendeth for an holy profession of faith in both or at the least in one of the nearest parents but we know that a friend may undertake the Christian education of the childe of an excommunicate person who is to you as the childe of a Pagan we think upon such a promise you could not baptize the childe of a Turke Ergo excommunicated persons and Turkes are not alike as you say CHAP. 5. SECT 1. and 2. Tâ—â—â—hing the dispensation of the censures of the Church Authour WE proceede not unto censure but in case of some knowne offence Answ. What if a member of your Church doe â—how himselfe in private to some brethren to be a non-regenerated person and so indeede not a member of the visible Church by your doctrine he should be excommunicated for non-regeneration which is against Christs way Matth. 18. who will have such sinnes as if denyed may be proved by two witnesses onely to be censurable by the Church else you shall retaine such an one and admit him to prophane the Table of the Lord. In this first and second Section I have nothing to examine but what hath beene handled already especially the Peoples power in Church-affaires hath beene fully discussed onely the Author will have the preaching of the word a worship not pecuâ—iar to the Church but commune to those who are not in the church-Church-state at all and that ordinarily in respect that Indians and Heathens may come and heare the Word 1 Cor. 14. but this proveth not but that preaching of the word is proper and peculiar to the Church but there is another mystery here as from the first chapter second Section then preaching of the word is to be performed by gifted persons yea ordinary preaching for the conversion of Soules before there be any Pastors in the Church to Preach Hence is that Quest. I. Whether conversion of soules to Christ be ordinarily the proper fruite effect of the word preached by a sent Pastor or if it be the 〈◊〉 and effect of the word preached by Pastors not as Pastors but as 〈◊〉 to preach and so of all persons not in office yet gifted to preach The Churches of New-England in their Answers to the thirty two Questions sent by the Ministers of Old England Answer by certaine Theses which I set downe and examine 1. The conversion of sinners followeth not alwayes the preaching of every one that is
in lawfull office of the Ministery 2. When conversion doth follow it doth not follow from the preaching of a Pastor or by vertue of his office but by the blessing of God Answ. 1. The former reason is most weake conversion followeth not alway upon Christs preaching and the Apostles their preaching did not alwayes produce conversion but I pray you because they were not efficacious meanes of conversion doth it follow Therefore they were not ordinary meanes I thinke not 2. The second is as weake Conversion followeth not upon the preaching of a Pastor by vertue of his office but by the blessing of God What Ergo Pastorall preaching is not an ordinary meane of conversion neither doth conversion follow upon preaching by vertue of the gift no more then by vertue of the office but by the blessing of God Ergo neither is preaching of a gifted man the ordinary mean of conversion as you teach nor are the Sacraments by this reason ordinary meanes to seale up our communion with Christ and the graces of the Covenant for Sacraments are efficacious meanes onely by the blessing of God and not by vertue of the office We doe not hold that the office hath influence either in the word preached or in the Soules of people but it followeth not that the Pastorall preaching of these who are sent Rom. 10. 14. Esa. 40. 9. and that with Pastorall authority are not the meanes appointed of God for conversion but here they confound meanes actu primo lawfull and ordinary with meanes efficacious and in actu secundo blessed with successe from the Lord. This we acknowledge say they that sound conversion of sinners argueth that the instruments of such conversion were sent of God Rom. 10. 14 15. Jer. 23. 32. yet we dare not say that Gods word is not effectuall to conversion unlesse the man that speaketh it be a Minister that is a Church-officer the contrary being evident Joh. 4. 10. Act. 8. 4. Matth. 11. 19 21. 1 Cor. 7. 16. and to say so mere to limit the Spirit of God where he hath not limited himselfe 1 Cor. 12. 11. 1 Cor. 1. 27. 29. Answ. 1. Sending Rom. 10. 14. is an officiall and authoritative sending not onely a bare gifting and habilitating of the man sent for it is such a sending as the sending of Prophets whose feete were pleasant upon the mountaines and the watchmen who lift up their voice Esa. 52. 7 8. Nah. 1. 15. and this is not a naked gifting but besides they were commanded by God to speake and so had authority now though private Christians be instruments of conversion yet it followes no wayes that they are preachers sent of God in the sense that the Scripture speaketh Rom. 10. 14. 15. and farre lesse in the sense that is spoken Jer. 23. 32. for it is said these who prophecie lyes in Gods name and were not sent shall profit the people nothing now the sending denyed to be in these false teachers is not onely want of gifts but want of an authoritative command of God to preach as is cleare v. 21. I have not sent these Prophets yet they ranne I have not spoken unto them yet they prophecyed When it is said The word of the Lord came to Jeremiah to Ezekiel c. the meaning is not that Jeremiah was gifted onely but beside 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hability to prophecy the Lord gave him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 authority by a speciall Commandement saying Go speake Loe I have sent thee c. Now this immediate Commandement from God himselfe speaking from heaven or in a viâ—on is not in the Churches of the New Testament yet God speaketh by the Elders and Presbytery to Pastors now 1 Tim. 4. 14. 1 Tim. 5. 22. Tit. 1. 9. 10. except you I say with Arminians and Socinians there is no neede now of the Churches sending all gifted may preach the Gospell without any Church-call 3. This consequence is loose conversion of sinners argueth that the instruments were sent of God Ergo the Preaching of Pastors â—â— Pastors is not the ordinary meane of conversion Lastly We deny not but private Christians may be instruments of conversion but the places which afterward shall be examined prove not the point that Pastorall preaching in a constitute Church is not the ordinary meane but your Doctrine is that Pastors as Pastors doe onely confirme those in the faith who are already converted but that they convert none at all as Pastors but that the onely ordinary meanes of conversion and of planting of men in formall state of Church-membership are men gifted to preach and not Pastors by office Sending say they sometimes importeth but an act of Gods providence whereby men are gifted and permitted to do such a thing though they be not commanded of God nor do in obedience to God but for sinisterous ends so God sent the King of Assyria Esay 10. 6. 2 King 24. 2. So they that preached of envy Phil. 1. 15. are sent So Balaam was sent 2. Some are sent who beside gifts and permission have also a sincere mind to imploy their gifts God by his Spirit stirring them up 1 Joh. 7. 18. 3. Those are sent of God who have both gifts permission and a sincere mind to imploy their gifts and withall a lawfull calling to the office if men want a lawfull calling to that office of the ministery and are not sent of God the third way yet may they preach and convert soules as sent of God the first and second way Answ. 1. There should have beene places of Scripture to prove that Balaam and the enviers of Paul Phil. 1. 15. who preached Christ of envy were sent the first way for Balaam prophecied of the Starre of Iacob as one lawfully sent and a called Prophet as all other Prophets though hee was not a gracious man for Numb 24. 2. Balaam saw the visions of God and the Spirit of God came upon him 4. He saw the visions of the Almighty and fell in a trance and Isaiah Ieremiah Ezekiel had no other calling as Prophets though in zeale and simplicitie of prophecying they differed from Balaam and Paul would never have rejoyced that these teachers preached Christ Phil. 1. 15. if they had without all calling of God preached Christ doubtlesse they had a calling of the Church to preach except you thinke that none have a calling as called pastors but those who are converted 3. By this distinction you hold that men may be ordinary Preachers gifted and so sent of God to preach and may and doe convert soules though they have no calling of the Church which unsound doctrine the Arminians and Socinians hold this day for they teach 1. That all gifted persons may preach the Gospel and convers soules 2. That all who are gifted to preach are sent and lawfully called to preach though the Church doe not call them 3. That now since the Gospell is sufficiently revealed and the Apostles are dead there is
is to be seene in these bookes of the Chronicles written after the Captivitie as 2 Chron. 5. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they might praise Jehovah and Chap. 32. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he writ letters also to raile on the Lord and so the parallell place 2 King 19. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the place as the Doctor citeth is well exponed by R. Salomon Iarcâ—i in his Commentary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is it was proper to the Priests and Levites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to teach instruct as it is written Deut. 24. 28. according to al that the Priests and Levites shal teach you do yee but the Princes went with them lest they should have rebelled against their words that they might compell them to obey c. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in pihel signifieth this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in kall didicit in pihel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he caused him to learne Dan. 1. 3 4. Nebuchadnezzar commanded also Penaz 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to teach them learning and the language of Chaldea that honorable Courtier was not a Schoolemaster to teach the children of the captivitie himselfe but he did it by others The King of Syria saith to the King of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shall cure Naaman of his leprosie the Maide exponed it thou shalt cure him by another Elisha shall cure him Pilat scourged Jesus but Livius saith the Judge said to a burrio i. Lictor colliga manus so Deut. 31. 22. Moses therefore writ this song the same day and taught it v. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teach them this song and put it in their mouth It was impossible that Moses in his owne person could teach the people and put this song in their mouth therefore he behooved to teach them by the Priests and Levites as 24. 25. 2. The Hebrewes may read so but he sent to his princes for the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a note of the accusative case of the dative of the genitive or of the accusative case with a certaine motion as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to David or of David Valet Haebraeis inquit Schindlerus ad in vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super and it noteth a motion to a thing Gen. 2. 22. aedificavit he made the rib in a woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iud. 8. 27. and Gideon made it in an Ephod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 4. They annointed David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee King Then it must bee read hee sent to the Princes Benchail c. to teach in the Cities of Iudah v. 8. and with them he sent Levites v. 9. and they taught in Iudah there is not the least signification in the Text that the Princes taught Robinson Princes and Iudges are to open and expone the Law by which they governe else they governe with tyranny Answ. Judges are to convince the theefe and the murtherer 1. In a coactive way not in an ecclesiastick way 2. As these sinnes are troublesonie and hurtful to the State and Common-wealth 3 That others may feare to hurt the State by the like sinnes not that the malefactors may be converted to God and their soules may be saved but your lay-Prophets simpliciter not in ordine ad paenam are the onely ordinary converters of soules Robinson There is an excellent Sermon saith he of Iel oshaphats to the Iudges 2 Chron. 19. 6. and to the Levites 9. 10. and a divine prayer 8. 20. and Hezekiah hath an excellent Sermon to the Priests and Levites in the very Temple 2 Chron. 29. 4 5. And Nehemiah taught the people the Law of the Lord Kings are Shepheards and feeders not onely by government but also by instruction Answ. 1. These Sermons of Iehoshaphat and Hezekiah were first in time of extraordinary defections when the Priests whose it were to teach the people were corrupted and turned dumbe dogs 2. They were Sermons of Propheticall instinct and divine impulsions as the very stile of them cleareth and therefore cannot warrant Christian Princes to bee ordinary Prophets except you make the King a nationall Pastor over Pastors and two thousand Congregations for if as Prince hee bee their Pastor he is equally Pastor and teacher to all these Congregations and he must be as Prince obliged to bee a Prophet to convert all How exclude they a Pastor of Pastors and a diocesian prelate who introduce a nationall Pastor Yea how deny we a Pope if the King carry both the swords both of the spirit as a Prophet and that ordinarily by his calling to feed soules and the civill sword to take vengeance upon evill doers for whosoever preacheth the word of God as a Prophet hath the keyes of the Kingdome of heaven committed unto him to bind and loose to remit and retaine sinnes on earth and in heaven for the preached Gospell is the keyes of the kingdome as is the power of Church censures Then must the Kings have both keyes of Church and State and what hindereth but they admit the King as King and a nationall Pastor to be the head of the Church under Christ. 3. Consider the King as a Christian and gifted with learning hee is parens patriae and publick nurse father of the Church and may occasionally upon some extraordinary exigent at the meeting of the States or when his armies are going out to battell make use of the Word of God to exhort them to generall duties of Religion and Justice and to be prepared for meeting with eternitie and judgement and this he doth as a Christian father his subjects being his children but what is this to inferre that the King as King is a Prophet and an ordinary feeder of soules ex officio by office and that by knowledge and instruction as Robinson saith and an ordinary converter of soules and such a Prophet as doth preach in the Church ordinarily to the edifying of the Church and conviction and conversion of Infidels and gathering of a people to God as they say of their Prophets out of office 1 Cor. 14. 4 5. 12. 23 24 25. 31. And upon the same ground a King who hath the spirit of adoption may publikely pray as Jeboshaphat did for the Lord of hosts his presence to goe out with his Armies against the enemies of the Gospel but à speciei positione ad generis positionem male sequitur hee may be the peoples mouth to God in such an exigence and hee may give a word of exhortation anent duties generall of good subjects Ergo hee is an ordinary Prophet for the ordinary preaching of the Gospel to all his Subjects it is a loose and vaine collection Lastly Nehemiah a Prince taught the people saith he I answer Nehemiah was a Prophet and Author of Canonick Scripture as was Salomon and therefore his teaching proveth not the point Nehem. 1. v. 1. Nor can I finde where Nebemiah preached or prophecied to the people at all but
this if it stand good As many as may love one another and may edifie exhort and comfort one another may expresse their love by publick prophecying for edification in love but all Christians even such as are not in church-Church-state nor officers are to love one another to edifie exhort and comfort one another Ergo. The proposition is most false women are obliged to love one another and to exhort and edifie one another Prov. 31. 26. Til. 2. 3. yet can they not prophesie in the Church 1 Cor. 14. 34 35. yea excommunicated persons are not loosed from the duties of love and mutuall rebuking in private if they may bee exhorted as brethren 1 Thess. 3. 15. They may exhort and rebuke others Levit. 19. 17. which the law of nature requireth yea Peter as a Pastor out of love to Christ is to preach Ioh. 21. 15. 16 17. But therefore private Christians are not obliged to Pastorall preaching and administration of the Seales which are expressions of the love of Christ yet to administer Sacraments is an act of edification is therefore every act of edification and love common to all because to love and in some private way to edifie all is incumbent as a dutie to all nay a King out of love of Christ should governe Gods people a Captaine fight Gods battells a Sea man saile a Professor teach in the Schooles will it follow because to love one another is common that all private men may bee Kings may kill men in battell and that the Plowman should saile and invade the Mariners calling this were Anabaptisticall confusion of places and callings and should evert states places charges and callings and overturne Church and State and make the Church an old Chaos the God of order hath not so ordered callings and places But saith the man if the end which is edification and comfort continueth therefore the gift of prophecying continueth Answ. 1. Prophecying continueth who taketh it out of the world It continueth in such as God hath set in the Church for that end and use 1 Cor. 12. 29. but not in all and every Plowman who in his place is obliged to edifie 2. The Argument is also weake that continueth the end whereof continueth forso circumcision passeover sacrificing the end of all which was edifying should continue in the Church Mr. Yates answered to him extraordinary gifts as strange tongues miracles are for edification yet they continue not Mr. Robinson answereth to him strange tongues and the office of the Ministery doe not properly edifie but the use of strange tongues I answer there doth much weaknesse here appeare love in Mr. Robinsons breast doth not edifie nor his habit of prophecying but the acts of expressions of love and the use of prophecying edifieth and for that cause wee may well say that the office doth edifie There being saith Robinson no other meanes to edifie exhort and comfort left in the Church but propbecying Paul argueth from the common grace of love as well upon brethren as officers to ordinary as to extraordinary and at all times prophecying that all out of office may prophesie to the worlds end if they have gifts Answ. Is there no meanes to edifie exhort and comfort but prophecying and that prophecying publick in the Church and pastorall that is denyed what say you of private and domestick exhorting praying praysing reading and Christian conference Coloss. 3. 16. Mal. 3. 16. Zach. 8. 21. are not they singular meanes of edifying hath Christ left no meanes of edifying exhorting and comforting but the publick prophecying of Clothiers Mariners Fashioners 2. Faith commeth by hearing of a sent minister Rom. 10. 14. It pleased God by preaching of sent Pastors 1 Cor. 1. 17. 21. to save those who beleeve Robinson 2 Argu. v. 31. You may all prophesie that all may learne that all may be comforted be speakes of prophecying of all as largely as of learning of all according to the received rule of exponing the notes of universalitie Answ. Women ungifted brethren infidels in the Church by his owne grant may learne but they may not prophesie in the Church Ergo many more are to learne then may prophesie and the one All is narrower then the other for all are not Prophets 1 Cor 12. 29. therefore all may not prophesie in one and the same verse 1 Cor. 11. v. 32. and Isa. 53. v. 6. the notes of universalitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee all are taken divers wayes yea one and the same word applyed to divers subjects is taken divers wayes as 1 Sam. 12. 18. And the people greatly feared the Lord and Samuel and my sonne saith the Wise man seare the Lord and the King Prov. 24. 21. Mr. Yates said well all ought to have the gift of hearing but not of prophecying Robinson answereth every particular person is not bound to have the gift of prophecying but if he speake to purpose he must say that no ordinary brethren out of office ought to have the gift of praphesie which if it be true then ought none to strive for fitnesse to become officers neither were that reproofe just Heb. 5. 11. Answ. He speaketh to purpose to destroy your Argument which you destroy your selfe while as you grant many may learne who may not prophecie 2. Hee may say truely no ordinary brethren out of office but purposed to remaine artificers are to strive for fitnesse to the office of ministery but many out of office may have the gift of prophecying who are not Prophets and you grant I thinke many are gifted to be Kings who neither are Kings nor may lawfully exercise acts of royall majestie without treason both to God and their King For the place Heb. 5. 11. the Apostle rebukes the Hebrewes both officers and people as dull of hearing whereas they ought to bee teachers of others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as you expone it Prophets out of office who ought to prophesie publickly to the edifying of the Church But take home this Argument thus Those whom the Apostle rebuketh as dull of hearing who ought to bee teachers and unofficed Prophets are obliged to be indeed such Prophets for a rebuke is for the omission of a morall dutie which wee are oblieged to doe or for the committing the contrary but he rebuketh teachers in office women children and ungifted brethren as dull as hearing for that they ought to be Prophets were not Ergo all even teachers in office women children and ungifted brethren ought to be Prophets not in office Now the conclusion is absurd and against your selfe for you say Pag. 58. every particular person in the Church is not bound to have the gift of prophecying women are not bound I am sure yet are women rebuked for being dull of hearing and for that they ought to be teachers of others and were not 2. Hence it is cleare that you corrupt the word of God and to be teachers in that
the Author by which wee leepe the communion of Saints in divers Churches 1. By way of participation 2. Of recommendation 3. Of consultation 4. Of Congregation 5. Of contribution 6. Of admonition 7. Of propagation or multiplication of Churches It is allowed by the consent of our Churches that when the members of any other Churches are occasioned to rest with us on the Lords day when the Supper commeth to be administred and neither the persons themselves nor the Church they came from under any publick offence they bee by us admitted to the participation of the Lords Supper for wee looke at the Lords Supper not onely as a seale of our communion with the Lord Jesus but also of our communion with his members and that not onely with the members of our owne Churches but of all the Churches of the Saints and this is the first way of communion with other Churches to wit by participation Answ. 1. We heartily embrace the doctrine of the communion of Saints but many things are here which are incompatible with your doctrine as first communion of Churches which you call a branch of the communion of Saints cannot consist with your doctrine for a Church by you is relative onely to the Eldership of a Church as sonnes are relative to Fathers but a Sonne is not relative to a brother so neither is a Parishionall Church properly a Church in relation to a neighbour Church for a Church hath no church-Church-state no Church-priviledges no Church-worship in relation to a sister-sister-Church therefore you should say the Communion of Christians of sister-Churches not the Communion of Churches for no Church by your doctrine hath any church-Church-state or Church-worship in relation to any but to its owne members 2. This enumeration is defective you make a Communion of Churches in the members of sister Churches in the Lords Supper though the members of neighbour Churches bee not inchurched in church-Church-state by oath as a member of that Church where hee partaketh the Lords Supper and why should not the Child of beleeving parents in the death or absence of the Pastors of neighbour Churches have communion with you in baptisme also for this communion in baptizing you deny to any but those who are members of that Church wherein they receive baptisme 3. if you admit communion of Churches in some things to wit in the Lords Supper how can you deny communion of Churches in other holy things of God for you admit no communion of Churches in the power of the keyes as in mutuall counselling warning rebuking binding and loosing for Christ hath left no common power of the keyes in many visible Churches who are united together in an Iland or Nation or Continent by which these acts of communion should bee regulated and in case of neglect and abuse censured according to Gods Word as you say for you deny all authoritative power in Synods let me bee resolved deere brethren in this how Christ hath put whole Churches and their soules in worse case then members of your independent Congregations are for the keyes of the kingdome of heaven in binding and loosing in excommunicating that the spirit may bee saved in 〈◊〉 day of the Lord the removing of scandalls out of sister parishionall kingdomes of Christ the gaining of sister Churches from heresies and scandalls as brethren are to bee gained Matth. 18. 15. 1 Cor. 5. 5. 1 Tim. 1. 30. by censures the keeping of the holy things of God from profanation authoritative rebuking warning that others may feare and that the rebuked may bee ashamed and all these meanes of salvation are denied to your particular Congregations as if they were Angels and Popes who cannot be lacking in duties and yet all these are granted to members of any one particular Church how hath the care wisedome of Christ denied these meanes to many united Churches and yet you acknowledge that sister Churches have communion amongst themselves and that seven wayes in visible acts of externall communion I beleeve this one argument though there were no more doth strongly conclude the lawfulnesse of Synods and by consequent the Law of nature would say if Christs wisdome provide wayes to regulate the publike actions of the members of a particular Church that they may be edified and builded up in the most holy faith farre more hath he taken care for many Churches united in a visible communion seven wayes that Lord that careth for the part must farre rather care for the whole body 4. You say members of other Churches are admitted to the Lords Supper amongst you by consent of your Churches but what consent doe you meane is the consent authoritative by power of the keyes 1. This consent authoritative is either concluded in a Synod of many Churches and so you acknowledge the authoritative power of Synods if it be done and agreed upon in every particular Church by them alone then I aske seeing to administer the Lords Supper to any and so to make in your Church meeting that it shall be administred to any is as you teach an act of ministeriall power over those to whom you administer the Seale chap. 4. Sect. 5. Now how doe you exercise acts of ministeriall power or conclude ecclesiastically to exercise these acts in your parishional meeting toward those over whom you have no ministeriall power for members of neighbour Churches are under no ministeriall power in your particular Church as you teach in the same place as you can exercise no power of the keyes when some are absent that is tyranny upon the conscience saith Answorth who will have none censured or excommunicated except the whole congregation be present also he who of another Church communicateth with you 1. Hath no faith of the lawfull calling and choosing your Ministers for he neither could nor ought to be present thereat 2. He knoweth not but he may be leavened by a scandalous lumpe which leaveneth the whole Church and is enough as you say chap. 4. Sect. to hold any from communicating in the Seales with any Church Now these and many other things he must take in trust from you which Answorth thinketh tyranny of conscience neither can a letter of recommendation make one of another congregation capable of Seales with you for to dispone is to alienate and give away the ministeriall power of the Seales to another Church Now this power say you chap. 5. Sect. 4. is a part of the liberty wherewith Christ hath made you free and so you cannot dispone it to another Church except you bring your selfe in bondage contrary to Gal. 5. 1. 5. Mr. Best and your selfe bold that a Pastor can exercise no pastorall act but over his owne flocke and you say that the Scripture saith so Act. 20. 28. 1 Pet. 5. 2. Ergo either to administer the Lords Supper is no pastorall Act and may be done by non-Pastors as Arminians and Socinians destroying the necessity of a ministery doe averre or then a
Minister cannot administer the Lords Supper to any but his owne flocke see you to this 6. If the sister Church lie under any offence you will not admit any of their members to the Lords Supper though these members be of approven piety and why What a separation is this What if these members do not consent to that offence as some of the godly in Corinth might be humbled and mourne that the Church did not cast out the incestuous person shal they be debarred by you from the seales because they separate not from that infected lump the Apostle alloweth communicating so that every one examine himselfe 1 Cor. 11. 21. 30. with drunken persons and where many were stricken of God with death and diverse diseases as eating and drinking their owne damnation 7. You looke at the Lords Supper as a seale of communion with all the Churches of the Saints What communion meane you invisible no. You deny that the seales are given to the invisible Church and the members thereof but to the visible Church as you say If you meane a visible communion of all the visible Churches of the Saints why then brother doe you call the universall visible Church a Chimera or a dreame as you say and if all the visible Churches have a visible communion it is to deny Christs wisdome and care of his Church to deny the lawfulnesse of a Oecumenick and generall councell of all the Churches of the Saints We recommend saith the Author Brethren for a time to other Churches as Paul recommended Phoebe to the Church of Rome Rom. 16. 1. 2. or we give letters dismissorie to such as are for ever to reside in another congregation but members are not to remove from their congregation but upon just and weighty reasons made knowne and allowed by the whole Church for wee looke at our Church Covenant as an everlasting Covenant Jerem. 50. v. 5. And therefore though it may be resigned and translated from one Church to another as Gods hand shall direct yet it is not to be violated and rejected by us if members cut off themselves by excommunication it is their owne fault if any upon light reasons be importunately desirous to remove the Church is to use indulgence as not willing to make the Church of God a prison but often the hand of God in poverty and scandall followeth such and driveth them to returne when a person recommended by letters commeth to another congregation the Church by lifting up their hands or by silence receive him if he â—e altogether unknowne and doubted of because the Church may erre be is not received till due triall be taken of him Answ. We see not how letters of recommendation most lawfull as we judge and necessary can resigne ministeriall power a liberty bought with Christs bloud as you say to any other Church for we think all the visible Churches are one Catholike visible Church and should have a visible communion and so that there is no resignation of ministeriall power in these letters but they are declaratory of the Christian behaviour of the dismissed Christian. We aske if dimissory letters be authoritative and done by the Church as the Church and how can a Church usurp authority by your way over a sister Church to recommend a sojourner to a Church state and Church liberties and seales of the Covenant one Church hath no authority over another If these letters be meerely private and meerely declaratory to manifest and declare the sojourners Christian behaviour only then he had power and right without these letters or any act of resignation or giving away ministeriall power to be a Church-member of the visible Church to the which he goeth Ergo he was a member of the visible Church to which he goeth before the dimissory letters were written and the letters doe resigne no right but onely notifie and declare the sojourners preexistent right and so there is a visible Church and a visible communion of all congregations on earth and most be an externall power and authority in all for Synods Let our brethren see to this 3. The person to remove must be dismissed and loosed by the consent of the whole congregation it conveniency permit else he is not exonered of his Church-oath made to that congregation What if conveniency doe not permit then is he loosed from an oath without consent of the Church which did by oath receive him I thinke ejuâ—dem pâ—testatis est as the Law saith ligare solvere that Church power which bindeth must loose 4. If the Church-Covenant be an everlasting Covenant as Jer. 50. 5. tying the man to the membership of that particular congregation for ever I see not how the Church can use indulgenees and Pope-like dispensations against the oath of God to breake it upon light and frivolous reasons for if God punish Covenant breaking so also should the Church and can by no indulgence be accessory to the breach of Gods oath there is too great a smell of Popery Arminianisme and Socinianisine in this way in my weake judgement But if the man be not sworne a member of that particular Church by his oath he is sworne a member of the visible Church universall which our brethren cannot well say Neither is any Covenant called an everlasting Covenant in the Scripture but the Covenant of grace Jer. 31. 33. c. 32. 40. Isa. 54. 9 10. and that is made with the invisible Catholike Church of beleevers as is the Covenant Jer. 50. 5. and not a Covenant with one visible congregation and what warrant hath the Church to dispense with the breach of such an everlasting Covenant 5. The testimony of other Churches if it be a warrant to you in faith to receive into the Church such a one as a Saint and a Temple of the holy Spirit how should it not also be a warrant to you to cast out and excommunicate also 6. The person comming from another Church if of approven piety is received by lifting up of the hands or silence of the Church as you say 1. Have we a warrant from Gods word for such a new inchurching 2. Why is he not received by a Church oath as a Minister transplanted to another Church must have ordination and election of new for to you there is alike reason 3. If there be no need of a new Church oath to make him a member of that visible Congregation seeing now he is loosed from the former you inâ—inuate his former Church-oath did make him a member of a visible Church and so â—e that is a visible member in a Church is a visible member of all and so there must be a visible Church-Catholike if there be a Catholike visible membership in any one member and so you destroy what you build Manuscr 16. A third way of Communion with other Churches saith the Author is by seeking their helpe and presence 1. In admitting of members 2. In case of differences of judgments 3. In
Nazianzen which is not against their authoritie and true fulnesse and he speaketh of the councells of his time and it is not to bee denyed but Panormitan saith well dictum unius privati est praeferendum dicto papae si ille moveretur melioribus rationibus veteris novi Testamenti and Augustine saith latter councells may correct older councells and Petrus de Monte under Eugenius complained that there was no godly and learned Bishops in his time to determine truth in a Synod when Doctors Professors Bishops and all have sworne obedience to the Pope to their Occumenick councells and to the wicked decrees of the councell of Trent as the Bull of Pius the fourth requireth But before I say any thing of the second question anent the magistrates power I shall close the other wayes of communion of sister Churches CHAP. 6. SECT 5. Three other wayes of communion of sister Churches A Fift way of communion saith the author is by helping and contributing to sister Churches Prophets and Teachers when they are in scarstie as Act. 11. 29. Rom. 15. 25. 26. Ans. This way of communion we acknowledg but we see not how this communion can stand wiâ—hout the authoritie of Synods if Churches bee not united in one visible body they cannot authoritatively send helpe of teachers one to another and this is a direct acknowledgement of a visible union of more Churches in one visible body for the Church of Jerusalem authoritatively sent Pastors Paul and Barnabas as Pastors to the Gentiles you will have them sent as gifted men and that they are not Pastors while they bee ordained and chosen by these Churches to which they goe A sixt way of communion saith hee is by admonition if a sister Church or any member thereof bee scandalous wee are then to send Elders to warn them to call Archippus or any other Elder to take beed to do their dutie if the Elders or Church bee remisse in consuring wee are to take the helpe of two or three Churches moe if yet that Church â—eare not wee are to tell a Congregation of Churches together or if the offence bee weightie wee are to withdraw the right hand of fellowship from such a Church and to forbeare all such sort of exercise of mutuall brotherly communion with them which all the Churches of Christ are to walke in one towards another Answ. You acknowledge that same order which Christ commandeth Matth. 18. to gaine a brother is to bee kept in the gaining of scandalous Churches But 1. What warrant have you of the two first steps of Christs order against scandalous Churches and to omit the third judiciall and authoritative way when sister Churches turne obstinate Christs order for gaining the scandalous is as necessary in the third as in the former two 2. Why doe you allow the third in a sort for if the sister Church will not bee admonished you will have her rebuked before moe sister Churches that are conveened that is before a Synod is it because you thinke there is more authority in a Synod then in one sister Church then you thinke there is authoritie in a Synod for by good Logick wee may inferre the positive degree from the comparative and there is no other reason why the matter should come before a Synod for all in a Synod wanteth authority and power to censure as you thinke yet to complaine to a Synod is an acknowledgement of the authoritie of a Synod as Christs order saith Matth. 18. 17. If hee neglect to heare them tell it to the Church 3. What is the withdrawing of brotherly communion from obstinate sister Churches but as Amesius saith well excommunication by proportion and analogie Ergo say I in this a Synod hath a Synodicall authoritie over the Churches within the bounds of the Synod by proportion for who can inflict a punishment of a Church censure by proportion answerable to excommunication but a Church or a Synodicall meeting which hath the power of the Church by proportion Amesius would prove that a particular Church cannot bee excommunicated because a Church cannot bee cast out of communion with it selfe for then she should bee cast out of herselfe But this argument with reverence of so learned and godly a man proveth onely that a particular Church cannot excommunicate herselfe which I grant but it concludeth not but a particular obstinate Church may bee excommunicated out of the societie of all sister Churches who meeting in a Synod in the name of Jesus Christ have power to save the spirits of sister Churches in the day of the Lord and are to edifie them by counsell and rebuking as the Author granteth and why not by an authoritative declaring that they will have no communion with such an obstinate sister or rather daughter Church Wee have never saith the Author been put to the utmost extent of this dutie the Lord hitherto preventing by his grace yet it is our dutie The Church Cant. 8. tooke care not onely for her owne members but also for her little sister that had no brests and would have taken care if having breasts they had been distempered with corrupt milke if the Apostles had a care of all the Churches 1 Cor. 8. 11. is that spirit of grace and love dead with them ought not all the Churches to care for sister Churches if not virtute officii by vertue of an office yet intuitu charitatis for charities sake Answ. That you have never beene put to these duties to the utmost will never prove that the government is of God for Corinth Ephesus Pergamus Thyatira which were glorious Churches by your owne confession were put to a necessitie of the utmost extent of these duties yea it proveth your government to bee rather so much the worse because Christs government is opposed by secret enemies in the Church 2. You make the spirit of love in a pastorall care over other Churches to bee dead because none have any pastorall care over any other Churches but the particular Congregation over which they are Pastors and pastorall love to unconverted ones as pastorall you utterly deny The last way of communion saith the Author is by propagation or multiplication which is as the Apostles had immediat calling from God to travell through the world and to plant Churches so have particular Churches given to them immediatly from Christ the fulnesse of measure of grace which the inlargement and establishment of Christs kingdome doth require that is when the Bee-hive a parishionall congregation is surcharged they have power to send forth their members to enter by Covenant in church-Church-state amongst themselves and may commend to them such able gifted Ministers as they thinke may bee Ministers in that young Church Answ. 1. This way of inlarging Christs kingdome is defective 1. It sheweth the way of inlarging the number of invisible Churches and multitudes of converts into new incorporations but doth shew no way how to
us to belief and certainty of faith no lesse then it obliegeth the Pen-men of Scripture and our certainty of saving faith is as infallible as the faith of the Prophets and Apostles except with Papists we say no man can be assured that he is in the state of grace If therefore we be oblieged to beleeve all revealed superstructures though not fundamentall as the Prophets and Apostles were we sinne scandalously when obstinacie is added to ignorance if we beleeve them with such a reserve as is contrary to faith and because there is no ignorance of those who teach others but it is capable of obâ—tinacie and consequently it is capable of Church censure Matth. 18. 17. I grant the weake and unlearned though ignorant of their Christian liberty in that interim and case when many things are indifferent as the case was Rom. 14. though they be instructed by Paul sufficiently that nothing is uncleane and that they erre in that out of an erring consciences light or rather darkenesse they abstain from such and such meates as Gods law hath now made lawfull to both Jew and Gentile yet are they not to be censured nor troubled with thorny disputations but if these weake ones 1. persist in their error and 2. teach it to others and mislead them they knowing that they beleeve these errors with a reserve are as I conceive false teachers and censurable by the Church and State and not weake but obstinate 2. We are not to be dull of hearing but are to be fully instructed und certainly perswaded so of superstructures which are not the first principles of the Oracles of God as that we are to teach others Ergo a Pyrrbonian fluctuation in these is damnable How then can it be a principle next to Gods word most to bee followed not to make our present judgement and practise in matters not fundamentall a binding Law to us for the future 2. The Apostle ought not to rebuke them for being dull of hearing of those things whereof either sides may be beleeved in a necessary case of syncretisme and pacification without any hazard of punishment or Church-censures for what is a necessary principle and to be holden and enacted as the most sacred Law of all others next unto the Word of God the matter of that principle being unknowne and neither sides understood received or beleeved cannot put on any the rebuke of dull hearing For example if the point of Presbyteriall government of the Church or of independencie of single congregations be a point not to be received with such certainty of faith and assurance but we are to reject either or both when we shall receive new light that they are false and contrary to the rule of holy Scripture and againe if we are to reject the opinion contradicent to these former points of Presbyteriall government and independent congregations for there is by this opinion the same reason of the contradicent as of the formerly affirmed opinions I see not how I may not be dull of hearing yea how I may not simply be ignorant of both and not sinne against God 3. Those superstructures which are not fundamentall are the strong persons food as the knowledge of principles fundamentall is the food of babes vers 12 13. Then I must be perswaded of the truth of them else they cannot feed my soule with knowledge because knowledge of Pyrrhonian fluctuation which is conjecturall and may be no lesse false then true and which I must so beleeve for truth as possible the tyde of a contrary light may carry me to beleeve the just contrary as truth can never be the strong food of such as are skilled in the word of righteousnesse 4. The knowledge of these superstructures or non-fundamentals belongeth to those who are of full age and have their senses exercised to discerne both good and ill vers 14. and which are carried on to perfection c. 6. v. 1. having now left the fundamentals as food to babes and unskilled c. 5. v. 12. But I heartily crave to learn what perfection doewe arive unto and what encrease of fuller age what experience of more spirituall knowledge perfecting the spirituall senses doe I attaine to know certaine truths which to me may be no lesse rotten conclusions and meere forgeries of mens braines then divine truths Hence if this Arminian liberty of prophecying and this perpetuall fluctuation of men alwayes learning and never comming to the knowledge of the truth be contrary to growing in the knowledge of our Lord and Saviour Jesus Christ 2 Pet. 3. 18. and contrary to that which is called 1 Cor. 1. 5. all knowledge and to the abundance of knowledge which in the last dayes is to fill the earth as the sea is filled with waters so that when I have once over-sailed that point of the coast of the knowledge of fundamentall articles I am now in a Sea of foure contrary winds and foure contrary tydes at once and I know nothing for truth but its contradicent may be yea and to me is as true I say if this fluctuation of knowledge be contrary to growing in knowledge it must be rejected as a Chimera and the dreame of mens heads 5. Let us take one point not fundamentall to wit this Every congregation hath absolute power of Church government within it selfe without subjection to Classes Presbyteries and Synods You are so perswaded of the truth of this that your present judgement and practice is no binding Law to you for the morrow but you leave roome in your judgement to beleeve to morrow the contradicent when new light shall appeare Well then to morrow this non-fundamentall and this contradicent is now to you true No congregation hath absolute power of Church-government within it selfe but hath its power in dependance upon and with subjection unto Classes Presbyteries and Synods Well to morrow is come and this you beleeve now to be Gods truth yet so as your present judgement and practice is no binding Law to you for the second morrow but you leave roome for light which shall appeare the second morrow well in the second morrow new light appeareth and convinceth you that the contradicent is true and you recurre in a circle to beleeve your first proposition againe is true to wit the contradicent of your second dayes proposition and now to you this is true as it was once Every congregation hath absolute power of Church-government within it selfe without subjection to classes Presbyteries and Synods Now on the third morrow a new light appearing you are to beleeve the contradicent and because all circular motions are in credit to be deemed eternall and your mind is alwayes obliged to stoop and fall downe before new light and the conscience is to render her selfe captive to every emergent truth what can you here say but there is no end of fluctuations and doubtings But you say Gods spirit the revealer of all truth doth not fluctuate though I change God Jebovah
of it with his presence dedicated it to himselfe 2. It includeth an offering and giving of an house to Gods service I answer by this Solomon as a private man builded the Temple and dedicated it to God and not as either King or Prophet but this is a vaine answer for no private man could have builded an house to God with such typicall relations to Christ and to the Church of the New Testament except hee had been immediatly inspired by the holy Ghost Becanus saith three sorts of men were actors here 1. Solomon 2. The Priests 3. The people Solomon prayed and gave thankes the Priestâ— â—arried the Arke the Tabernacle the holy vessels and sacriji â—s the 〈…〉 present rejoyced and gave thankâ—s to God there is nothing 〈…〉 Solomons headship Solomon dedicated a Temple to God what it will no more follow hee was the head of the Church for that 〈…〉 â—ffered stones and timber to God then the womâ—n can â—ee 〈◊〉 of the Church who offered to God gâ—â—d purple 〈…〉 buddâ—â— Temple to God many Merâ—hanâ—s â—ubild Templeâ— upon their 〈…〉 God and pray to God to accept these Temples 〈◊〉 in England 〈◊〉 Temples to God they are not for that head of the Church Answ. 1. This is another Temple then Temples builded daily 1. Because it was wil-worship for David to build this Temple and service to God for Solomon a King of peace and a type of our King of wisedome Christ to build this Temple and for no other any Merchant may build a common house to Gods service without a speciall word of promise which word Solomon behoved to have or then hee could not build this house 1. To dedicate an house to God typicall of Christ 2. Filled with the cloud of Gods presence where God said hee would dwel in this house 3. With such ornaments as the Holy of holiest in it 4. In which God said he would heare prayers whereas now in all places hee heareth prayers Joh. 4. 21. 1 Timothâ— 2. 8. this is another positive worship then that a merchant build a house for Gods daily service which hath no relative holinesse in it but onely is holy in the use and to dedicate a house in these termes is more then an ordinary dedication to Gods service and their Prelates in England who dedicated Temples to God cannot answer this reply of the Jesuites nor can the new Jesuite Lysimachus Nicanâ—r their brother answer the Jesuite herein wee say from warrant of Gods Word that Solomon did all this by a propheticall instinct by the which also hee prophecied and did write the booke of the Proâ—â—rbs Ecclesiastes and Solomons Song else Jesuites may say that these bookes doe no more prove Solomon to bee a Prophet then the tomes written by Becanus and Suarez doth prove that they were divinely inspired Prophets Obj. David also prepared materialls for the Temple 1 Chron. 22. 2. and dicided the Levites in certaine rankes and orders 1 Chron. 23. 4. Answ. 2 Chron. 8. 13. for so had David the man of God commanded the man of God is the Prophet of God not the King of Israel as King 2 Chron. 29. 25. and hee set the Levites in the house of God with Cymba's and psalteries and â—arpes according to the commandement of David and of Gad the Kings Seer and Nâ—uhâ—n the Prophet for so was the commandement of the Lord by his Prophets they may prove then God the Prophet is the head of the Church and hath power to make Church-Lawes But it is a great mistake Hâ—â—â—â—iah David Solomon commanded the people and the â—evites to doe their duties according to Gods Word Ergo Kings may make Church-constitutions by a mixt power it followeth in no soâ—â— wee deny not but the King may command in Gods worship what is already of cleare and evident divine institution but that hee may obtrude it as a thing to bee observed by all Church men and urge it as a constitution come from authoritie to bâ—e observed under the paine of ecclesiasticall censures wee deny now this formalists teach that hee may command in the externall government as a Church constitution to bee in his royall name executed by Church men with Church censures though the Church never heard of it before It is true that Jehoshaph â—t 2 Chron. 19 8 9 10 11. set of the Levites and Priests and the chiefe of the fathers of Israel for the judgement of the Lord and for controversies and charged them to doe in the feare of the Lord v. 11. and behold Amariah the chieâ—e Priest saith hee is over you in all the matters of the Lord and Zebadiah the sonne of Ismael the ruler of the house of Judah for all the Kings matters also the Levites shall bee officers before you deale câ—â—raâ—iously and the Lord shall bee with the good Hence doth Tâ—oker and other court parasites inferre 1. That the King constituting Levites and Priests in a Citie must bee head of the Church and 2. That Jehoshaph at having constitute two Vicars and Dâ—puties under him one in Church matters to wit Amariah another in civill matters to wit Zebadiah therefore hath the King a jurisdiction and headship in both Church and State Answer 1. The institution of Priests is one thing and the calling of the persons to the Office another the former was Gods due who himselfe chused the tribe of Levi and this the King did not But it is another thing to constitute Priests and Levites who were instituted and called of God to serve in such a place at Jerusalem rather then in any other place this is but to apply a person who is jure divine by Gods right in office to such places and times This is not a point of Ecclesiastical jurisdiction for placing and timing Preachers belongeth to the people calling them and in the time of Apostasy as this was Jehoshaphat sent Levites to teach and commanded them to do their duty but that the High Priest is the Kings Deputy or Vicar as if the King offered sacrifices to God as the principall and Church head or by the Ministry and service of Amariah as his instrument deputy and servant is most idly and untruely spoken Yet will I not use the argument of Beâ—anus the Jesuite who saith If Amariah was the Kings Vicar then may the King by himselfe sacrifice for what ever the Vicar oâ— deputy may dâ—e that may the person above him who giveth him power dâ—e without the Vicar The Kings royall commandement is formally terminated upon the quality and manner of Ecclesiasticall acts that they bee done according to Gods Law rather then upon the acts according to their substance It is one thing for Ministers to Preach sound Doctrine and administrate the Sacraments in obedience and at the Kings commandement which wee acknowledge a truth and another thing for Ministers to Preach in the name and authority of royall Majesty as having a calling from him this latter is false as the King may do an
Church because that mediatory kingdome substisted fortie yeeres in the Jewish Church in the Wildernesse without circumcision yea and Apostles and Evangelists are no meanes subordinate to that kingdome because Christs mediatory kingdome subsisteth now without these officers 2. Neither is it true that magistracie conferreth no helpe to this kingdom but in these things which concerne the externall man for in a politick and coactive way the Magistracy taketh care by commandements that the Church bee fed with the pure Word of God onely this proveth that magistracie and Church ministery have two different objects and the way of proceeding of these two states the one carnall and with the sword Joh. 18. 36. Rom. 13. 3 4. the other spirituall to the manifestarion of the truth to the conscience 2 Cor. 4. 1 2. Psal. 110. 1. 2. Esâ—y 11. 4. Heb. 4. 12. which we grant to be true 5. It is objected Christ himselfe performed all the parts of his mediatory kingdome and all the functions thereof in his owne person and by his disciples while hee was on earth but hee refused all civill Magistracy and did inhibit his disciples thereof because it is not contained under the administration of his mediatory office as subordinate thereunto Answ. Christ refused magistracie not because it is not subordinate to edification which is the end of Christs mediatory kingdome but because it is not compatible with his spirituall kingdome in one and the same person and therefore this is a caption à non causa pro causa in one and the same person and subject the civill and the Ecclesiasticall power are inconsistent and incompatible that is true Ergo in the kind of lawfull meanes these two powers are unconsistent and uncompatible I deny it to follow for both royall power and Church power concurre for the producing of one and the same end to wit edification and obedience to both Tables of the Law but after different wayes carnall and spirituall I thinke it most considerable that though the Prince may by a coactive way command that same which a Church Synod may command in an ecclesiasticall way yet differeth these same powers in their formall objects because the King commandeth that which is good religious decent in Gods worship as a thing already taught and determined judicially either expressely in Gods Word or then by a pastorall or Synodicall determination and that not by way of teaching informing the mind exponing the Scripture or by pastorall dealing with the conscience as oblieging to a Church Liturgie and ceremonies as one who intendeth formall edification and faith repentance and obedience to God but the King commands that which is good and extra as it is already taught and expounded and as it is an imperated act of externall worship or mercy and justice done by a coactive power Hence the Magistrates power is not to edifie formally but to procure that edification may bee 2. The Magistrates power is Lordly the Churches power is onely ministeriall 3. The Magistrates power may bee in one to wit in the King the Churches power of the keyes is in the Church 4. They differ in formall objects as hath been said Now to obviate what the Jesuite Lysimachus Nicanor saith wee are no wayes of Papists mind in the matter of the Magistrates power for Papists 1. exclude Kings and Emperours from any medling with Church matters Charles the fift was upbraided by Paul the third the Pope of Rome because hee did as became a Prince ordaine meetings conferences and assemblies for composing of differences in Churches matters not giving the power of conveening councells onely to the Pope comparing his fact to the attempt of Uzzah who put his hand to the Ark and to Câ—rah Dathan and Abirams conspiracie against Moses yea and Nicolaus the first in his Epistle to Michael the Emperour denyeth that Emperours are to bee present in Synods except in generall Synods where both Church men and laicks are present wee teach that the Magistrate is as the hand the ministry as the eyes and both are to concurre for the spirituall good of the body of Christ. 2. Papists will have the Magistrates so to defend the faith as they have not power to judge not as Christians with the judgement of descretion what is right or wrong but they must as blind servants execute what Prelates decree yea and see non prâ—priis saith Henr. Blyssemius sed alienis Episcoporum ac pâ—aelatorum suorum oculis videre not with their owne eyes but with the eyes of their Prelates yea and the Magistrate should not read the Scripture say Papists and Nicanâ—rs brethren the Jesuits expresly contrary to Gods Word Deut. 17. 17. Hee shall read in the booke of the Law all the dayes of his life Joshua 1. 8. but onely beleeve as the Church beleeveth and this is blind obedience that they require of Princes this faith or obedience wee thinke abominable in all men as in Princes Of old Popes and Prelates were subject to Kings and Emperors as wee teach from the Word of God Rom. 13. 1. and 1. wee teach against the Jesuit Lysimachus Nicanor that his Prelates should not invade the King and civill Magistrates sword and be civill Judges as Popes and Prelates are against which writeth Tertullian Origen Hilarius Chrysostome Ambrosius Augustinus The author of the Survey saith that if every Eldership be the tribunall seat of Christ what appellation can bee made there from to either provinciall or generall councell and hee meaneth that there can bee no appellation to the King seeing the Presbytery in Churches causes is as immediatly subject to Jesus Christ and the highest Judicature on earth as the King is Gods immediate vicegerent on earth nearest to Jesus Christ in civill causes I answer the cause that is meerely ecclesiasticall as the formall act of preaching and ecclesiasticall determining of truth in Pulpits and the determining the truth in Church assemblies in an ecclesiasticall way in Synods and the excommunicating of a scandalous person are immediatly subject to Jesus Christ speaking in his owne perfect Testament and these causes lie not at the feet of Princes to bee determined by them as Kings but in a constitute Church they are to bee determined by the ordinary Church assemblies and in this place there is no appeale from the Presbytery to a King but it followeth not that there can bee no appellation from a Presbytery to a provinciall or to a nationall assembly 1. Because though every Presbytery bee the tribunall seate of Christ yet it is but a part of the tribunall seat of Christ and such a part as may easily erre and therefore appellation may bee made from the weaker and the part more inclined to erre to the stronger and maniest or the whole who may more hardlier erre and that is not denied by this author who dare not deny but they may appeal from a Bishop who doth and may misleade
1 Gor. 5 3 4 o Fulk against the Rhemistes act 1. 26 p Ursin explic Par 2. p. 534. q Zwinglius expl act 1. 23. 26 r Munsterus in Mat. 18. s Theodoret. dialog 1. t Irenaeus cont Hermâ—g lib. 3. u Cyprian l. 2. Epist. 4. a Way of the Church of Chin N. E. c. 6. sect 1. Hosea 2. 2. To the eleventh question pag. 32 33. Church-government discussed lb. pag. 35 36. a Church government discussed answer to quest 11. pag. 33. When Christ layeth 〈◊〉 a warrant for the power of binding and looseing given to all Churches his wisdome hath fitted the rule so that it agree to al churches to a congregation that 's alone in a remote Iland to a Church presbyteriall or nationall as Parker doth apply it to prove the power of Synods If a little body of a congregation in a remote Isle have power from Christ to cut off a rotten member lâ—st it infect the whole body shall we doubt but our wise lawgiver hath given that same power to a greater body of many visible congregations which is under the danger of the same conâ—agious infection The way of the Church of Christ in N. Eng. a The 12. question propounded by the godly and learned Brethren of old England a Cajetan coment ib. b Eras. Sarcer in loc c Bullinger oomment d Paraeus v. 13. e P. Martyr ib. f Paraeus in â—s 12. a Ambrosus b Oecumenius in loc c Theophylact. d Calvin e Pet. Martyr comment f Bullinger g Pareus h Beza i Pelican k Pomeran coÌ„ l Meyer m Sarcerius com n Marloratus o Paraphrasteâ— p Haymo com q Aquinas r Erasâ—â—â— Paraph. a Augustine saith haeres 69. Eccl. siam Christi de â—oto teâ—rarum orâ—e 〈◊〉 â—queâ—s Africa Donaâ—i parte remansyle b Augustin Epist. 48 ad Uincent in illa verba indica ubi pascis in meridie Viden. solam solam illi in Meridie vos in occidents saith Morton apolog p. 1. c. 31. answereth Bellarmine de Ecclesia milâ—â— l. 3. c. 13. c Field of the Church 3. book 28. ch d Morton grand imposture ch 14. 2. challeng p. 342. e Gerard. to 5. de Ecclesia c. 4. p. 231. 232. nu 35. a Paâ—kâ—r â—n the Crosse parag 2. c. 9. p. 113. dâ— c. 14. b Brightman in Apocal. 3. c Cartwright repl 1. p. 175. Non distinguendum ubi lex ubi legislator non distinguit Manuscript ch 1. sect 3. a Quest. 8. b Apology of the Churches of New England c. 3. c The way of the Church of Christ in New England ch 1. sect 1. prop. 3. d Apology for the Church of N. E. ch 3. e Way of the Church chap. 1. sect 2. The state of the question concerning the Church covenant a Alphonsus à Castr. tit vota b Bellarm. de eccles milit lib. 4. cap. 9. â—andem heresin Lampetianorum Lutherus tenet c Bellarm de Monarch l. 2. c. 15. d Origen Nazianzen Ambrose Augustinus exponit iâ—lud Matth. 19. 11. e Bellarm. de Monach lib. 2. cap. 31. f Maldonat in Math. 19. a The way of the Churches Chap. Sect. 2. b Discourse of Church-covenant fol. 22 23. c Apolog. chap. 6. d Discourse of the Church-covenant fol. 24. e Beza annot marg Act. 2. 43. f Syrus interp ibid. g Arab. interp ibid. h Latin interp ibid. i Gal. 1. 8. 2 Ep. Joh. 10. k Apologie of the Church of new England l Act. 20. 28. 〈◊〉 13. 17. 1 Tim. 5. 17. 1 Pet. 5. â— 4. m Apol. â—â— 8 * Apology for the Churches of New England c. 5. a Discouse of a Church covenant fo 2. b Gal. 3. 16. Psal. 2. 8 9. Esau 53. 10. c Heb. 8. 8. d Ier. 31. 31. ch 32. v 38 39 40 41. Iâ—rem 50. 5. a Discourse of the Church-covenant fol. 26 27 28. b Parker de pol. Eccles. l. 3. c. 16. p. 166. 167. c Fox acts monum 137. a Apology c. 8. b Pâ—â—ker de polit 3. c. 6. a Concl. Laodiâ— c. 7. b Gregorius de consecrat c. 8. c. ab antiqua c Leo Epist. 77. d Augustin in Joan. tract 6. de trinit li. 15. c. 1. de Baptismo l. 3. c. 5. e Tertulliâ—n de resurrell carnis f Cyprian epist 73. ad Iubajan g Ambros. de Sacram l 3. c. 2. h Concil Elibert c. 38. 77. i Perkins problem p. 184. k Martin Bucer in leiturg Angl. ch 482. l Chemnitii examen concili Trident. l. 2. p. 71. m Pet. Martyr loc com class 3. de confirm n Whitgift p. 59. 4. o Pareus comment in Heb. 6. p Beza annot in Job 6. q Calvin comment in Heb. 6. r Bullinger comment Heb. 6 a Pareus in colleiâ—â—m apostolorum nos receperunt dextrit nobiscum juÌ„ctis quod intimae conjunctionis nostrae signum fuit obsignatio b Bullinger ib. c Beza aâ—not a Way of the Churches of Christ in N. Eng. ch 1. sect 1. Prop. 3. a Esai 51. 1. 2 3. Josh. 24. 2 3 4. b Apology ch 3. c. 4. 5. c Discourse of the Church covenant fol. 5. 6. d The way of the Church ib. a Apolog c. 3. a Iunius anal Deut. 29. non dederat vobis coâ— ad res visas auditas observandum b Amesius Coron 3. Art Arg. 2. p 254 Antisyâ— Art 3. c. 4. p. 294. c Piscator amicâ duplicat ad Vorst p. 539. d Calvin com in Deut. 29. e Cajetan in Deut. f Abulensis 29. g Remons in Script dordr art 4. p. 113. h Vorstius contra Piscat p. 539. 540. i Grevinchov con Amis p. 38. k Episcop disp 9. Thâ—ll 3. l Catech. Raccov c. 10 p. 259. m Socin ad object critteni p. 86. n Edvard Poppius August part p. 91. c. 31. 66. o Discourse of the church-covenant fol. 5. p Way of the church ch 1. sect 2. a Episcop disp 27. thesi 8 9 10. b Remonst in confess cap. 21. thesi 6. c Iac Armin. Antiperke pag. 224. in illa Math. 16. d Theoph. Nicolaides in refut tractatâ— de eccle cap. 3 p 23 24 25. Smalcius disputat de eccles 8. p. 9. f Ostorodius jnslit c. 42. p. 4. 2. a Apology c. 4. a Parker de polit l. 1. c. 17. b Cartwright adversus Harrin sonum c Apology ch â— a Way of the Church ch 3. â—ct 1. b Juniâ—â— in annot prostrati auxilium cjus imploranâ—es b Apolog. ubi supra a The way of the churches of Christ in New England ch 3. sect 4. b Apolog. c 5. Author of the discourse of church-covenant fol. 12. c Calvin Musculus in comme Gualther in loc d Iunius annot e Musculus ib. f Iunius annot g Calvin com h Gualter Regul jâ—ris conditionatum â—ihil ponit nisi ponatur conditio a Discourse of the Church covenant art 1. a Calvin b Polaâ— com c Iunius a Discourse of a Church-covenant â—ol 23. b Calvin praelect â—b c Musculus
and Paul tooke Titus and Timothy with him often for helping the worke of the Lord. The next Scripture saith Robinson is 1 Pet. 4. 10 11. As every man hath received the gift so let him minister as good stewards of the manifold graces of God if any man speake let him speake as the oracles of God Answ. This saith with us for private Christians are not stewards who gave them the keyes Yea 1 Cor. 4. 1. it is a word of office and it is not given to Ministers not in office as Beza observeth well he setteth downe one generall that the Ministers be ready to distribute and then two species 1 Preaching Ministers that they speake the Oracles of God 2. Serving Ministers Elders and Deacons that they minister out of the habilitie that God giveth them and the place is against private Prophets Robinson alledgeth Revel 11. 3. I will give power to my two witnesses and they shall prophecy a thousand two hundreth and sixtie dayes clothed in sackcloth The Clergie men are not onely witnesses against the Antichrist In the Antichrists raigne no Church officer aâ— anâ— officer witnesseth against him but all for him as both having their authority from him and binding themselves to submit their doctrine to his censure The persons indeed that were officers even Masse-Priests Monkes and Friers witnessed some of them against him but so did not their office something was extraordinary I acknowledge in respect of the then prevailing order and in respect of their degree of gifts and graces but no extraordinary and miraculous gift of prophecying and Brightman exponeth the two witnesses to bee the holy Scriptures and assemblies of the faithfull Answ. The two witnesses saith Junius are the Ministers for number few and for place contemptible so saith Couper and Paraeus induceth many paires of witnesses as in Bohemia John Hus and Jerome of Prague An. 1415 1416. in Saxonie Luther and Melancthon in Argentine Bucer and Cariton in Helvetia Zwinglius and Oecolampadius in France Farell and Calvin and these were Pastors in office We need not stand upon the number of two but because two is the least and fewest number the witnesses were two But first there is no reason to fetter and restrict the Text to witnesses and Martyrs out of office excluding the Ministers and Prophets in office and to inferre thence that gifted persons in a constitute Church are the ordinary Ministers of conversion 1. These two witnesses did prophecie in the midst of Popish Babylon where God had no visible Church They did upon a particular exigence being called thereunto as the Martyrs of Christ to give a witnesse for Christ against Antichrist and they sealed the truth with their blood but the consequence is null a Martyr at the stake though no Pastor may give a confession of his faith to the persecutors as Stephen did Therefore a gifted person not in office may ordinarily preach in the Church I would not buy such logick with a rotten nut 3. Many women were witnesses and Martyrs and gave a testimony against Antichrist Ergo women may preach in the Church what vanitie is this 2. Also if those witnesses had an extraordinary measure of gifts and graces to beare witnesse to the truth it followeth not Ergo Christians gifted with an ordinary measure of the Spirit are ordinary Prophets for the conversion of soules 2. Though these witnesses were only unofficed Prophets yet the prophecying ascribed to them after they arose from the dead will not inferre that unofficed Prophets are ordinarily to preach for the rising againe of slaine Prophets is not to be exponed of the raising againe of the persons of unofficed Prophets to preach but it is to be exponed of the rising againe of the buried Gospel which in the ministery of faithfull Pastors and in other new Martyrs Pastors and others arose againe from the dead with the Spirit and power of these Martyrs and that buried truth that was in former times persecuted by Antichrist did now revive againe to the wondering of Babylon for the intent of the Spirit is to show that the Gospel and true Church slaine and buried shall arise againe within a short time as three dayes and a halfe 4. It is vaine that he saith none of the Clergy witnessed and prophecied against Antichrist he is not versed in the Churches history who teacheth so for Monkes and Fryars were Ministers though their office unlawfull and as Ministers of Christ. Luther Melancthon and thousands other gave testimony against Antichrist Robinson addeth Revel 14. 6. Where an Angell flyeth in the midst of heaven that is in the visible Church having the everlasting Gospell to preach to them that dwell on the earth and to every nation and kinred That is God raised men in the midst of popery not miraculously inspired for you can show me no such who preached the Gospel not by vertue of an office The office of a Friar Monk or Massâ—-Priest is no ministery of Christs appointment and when they gave their clearest testimony they were almost all excluded out of Rome and so in respect of their personall gifts and graces they were Angels of God in respect of their office they were Angels of Antichrist Answ. 1. There is no reason to reject the interpretation of Junius that this Angell was a type of the servants of God who opposed Popery after the times of Bonifacius the eight as Cassiodorus the Italian Arnoldus de villa nova Occam Dante 's Petrarcha Ioannâ—s de Rupe the Franciscan Wickliff And Pareus refers the type to Wickliffe Marsilius Patavinus Petrarcha Our country man Napper exponeth it of Luther Melancthon and Calvin in the seventh age Anno 1541 and it is false that they were all excommunicated and though the accident of their office to be a Monke a Fryar was Antichristian yet the ministery it selfe was of Christ and by it they did preach against Antichrist as they did validely baptize for I hope they did not baptize as unofficed Prophets Lastly this Angel did not preach in the visible Church but in the midst of Popery and therefore doth not prove it is lawfull in a true visible constituted Church for gifted Prophets out of office to bee ordinary Preachers Robinson much urgeth the place 1 Cor. 14. 1 Because the Apostle speaketh of the manifestation of the gifts and graces common to all as well brethren as ministers ordinary as extraordinary 2. Hee speaketh of the fruits common to all edification exhortation and comfort compared with 1 Thess. 5. 11. 14. and of that which at all times remaineth amongst the Christians to wit love Answ. The cohesion of this Chapter with the former is cleare charitie should be followed because so excellent Therefore cover gifts which are most conducing to love and edification and that is to prophecie he proveth excellencie of prophecying above others and teacheth in this Chapter the right ordering of publick Church meeting Now Robinsons Argument is