when themselves are Alients and Strangers Cyrus Darius and Artaxerxes gave great countenance and incouragement to the Jewes to build the House of God that they might offer sacrifices of sweet savour to the God of Heaven and pray for the life of the King and of his Sonnes Ezra 6. 8 9 10. Iâ— which case good Ezra blesseth the Lord that had put such a thing into the Kings heart to beautifie the House of the God of Heaven Ezra 7. 27. And therefore Kings and all in Authority should be prayed for that we may lead a godly and peaceable life in Godlinesse and honesty 1 Tim. 2. 1 2. Neverthelesse the things that are ordained and commanded of GOD the observing of them in a peaceable way yeilding out reverence to all that are in Authority and praying for them this observing of the Ordinances of God cannot be unlawfull for lack of the Commandement of Man as appeares by the doctrine and practâ—ce of the Apostles Act. 4. 19. 5. 29. and the approved practise of Believers in their times if they had neglected the Ordinances of God and namely Church Ordinances till they had had the commandement of Magistrate therein such neglect would have beene their grievous sinne and for ought we know they might have lived and died without them the Magistrates at that time beâ—ng all either Heathens or Jewes yet enemies and if Church Communion and the exercise of such Ordinances as Christ hath appointed for his Churches was lawfull and needfull and profitable when Magistrates were enemies to the Gospell and bee not so when Magistrates doe professe the Gospell we doe not see but Christians may sometimes be losers by having Christian Magistrates and in worse condition then if they had none but professed Eâ—emies Besides this if Superiors should neglect to provide bodily sustenance for them that are under their charge we doe not thinke that any Mans Conscience would be so scrupulous but hee would thinke it lawfull bâ—y all good meanes to provide for himself in such case rather then to sit still and say if I perish for hunger it is the sinne of them that have Authority over mee and they must answer for It Neither can we tell how the Conscience of any Christian can excuse himself if he thinks noâ— the Ordinances of Christ as necessary for the good of his soule as food is necessary for his temporall life or doe not willingly in this spirituall hunger break through stone Walls as the Proverbe iâ— and runne from Sea to Sea to seeke God in his owne way rather then to perish without spirituall food because others provide not for him And this is our Answer to this eleventh Quere concerning your standing in the Parish Assemblies which Answer of ours and the exhortation therein as we pray the Father of mercies to make effectuall by his blessing for those good ends which wee intend therein so wee cannot in the same but reflect upon our selves and our owne wayes in times past as seeing not a little cause to judge our selves before the Lord as long as wee live for our sinfull ignorance and negligence when wee were in England â—o observe and walke according to those Rules of the Word which now upon occasion given by this Qu. wee doe commend to your selves and other Christians The Lord in mercy pardon our offences and direct your selves and his servants in â—ur deare Native Countrey both in remaining and removing to doe that which is pleasing in his sight Whereas this Qu. in the first clause and last but one compared together speakes of Believers out of the Kingdome of GOD and possibility of salvation we conceive it is a contradiction for those that are true Believers cannot be out of possibility of salvaâ—on but possibly may yea most undoubtedly shall bee saved Joh. 3. 16. and 5. 24. the contrary whereof is to overthrow all the promises of the Gospell and with the Papists and Arminians to establish falling from grace 2. For that saying Extra Ecclesiam non est salus wee conceive it cannot be universally true if it be meant of the visible Church which in the New-Testament is a particular Congregation but onely being taken for the Church invisible or the Vniversall Church which is the whole company of the elect in Heaven in Earth and not yet borne Ioh. 10. 16. and 17. 20. out of which elected Company there is not one that shall be saved nor any of the elect neither but in the way of Regeneration Ioh 3. 3. but as for the Visible we believe the old saying is true there are many Wolves within and many Sheepe without Joh. 10. 16. and therefore it cannot be universally true that out of the Visible Church there is no salvation Inasmuch as all Christs Sheepe shall be saved Ioh. 10. 28. of whom yet notwithstanding there are some not joyned to the Visible Church If the Thiefe that repented on the Crosse was a Gentile as it was possible he was then hee was uncircumcised and then it will trouble a Man to tell of what Visible Church he was and yet there is no doubt but he was saved The like may be said of Iob and of his friends of whose salvation we make no question and yet it is a great question whether they were of any Visible Church or no inasmuch as the Visible Church in those times seemed to be appropriated to the House and posterity of Abraham Isaac and Iacob of which line race it cannot easily be proved that all these men did come nor that they joined themselves in Visible fellowship with that Church The Centurion Mat. 8. 10. and the Woman of Canaan Mat. 15. were both of them believers and saved and yet it doth not appeare that they were members of the Visible Church of the Iews which was the only visible Church of God in those times Men of yeares ought to be believers and so in the state of Salvation afore they be joyned to the Visible Church and therefore there may be salvation out of that Church For it is possible that such an one as being a Believer is fit to bee joyned to the Church mâ—y diâ— and depart this life afore hee can bee joyned as that good Emperour Valentiâ—ian 2. died before hee could bee baptizeâ— And for your selves if you should thinke that Baptisme makes men members of the Visible Church as is intimated in your fourth Question you may not then deny but there may be salvation out of the visible Church unlesse you will say that there is no salvation without Baptisme which we believe is farre from you to imagine 3. We doe hold that so oft and so long as a believer doth not joyne himselfe as a Member to some particular Congregation or other so oft and so long he is without the Church in the Apostles sence 1 Cor. 5. for the Church in the Apostles sence is a particular Congregation for he writeth to and of the Church at Corinth which Church was a
sinne for that censure puts him away from the Communion of the Church 1 Cor. 5. 2. 13. and makes him as an Heathen or Publican Mat. 18. 17. So that in that case he can have no right to Sacraments by his Member-ship though he still continue a Baptised Person 2. By his voluntary departing from the Church and the communion of the same when it is unjustly done 1 Ioh. 2. 19. Iude 19. Heb. 10. 25. In which case Dr. Ames resolves such Schismaticks to be no Members of the visible Church Cas Cons Lib. 5. c. 12 Q. 4. Resp. 3. 3. By the dissolution of the Church of which he was a Member for Church Member-ship is in relation to a Church and therefore if the Church cease the Membership must cease also Relatum correlatum Quâ â—alia sunt simul adeoquese mutuoponunt et tollunt Now a Church may be dissolved 1. By Apostacie and Gods giving them a bill of Divorce thereupon Ier. 3. 8. When yet there may be in such a Church some particular person or persons deare to God who in such a case are bid to come out from such an Apostate Church Rev. 18. 4. Hose 2. 1 2. 4 15 17. 2. By death as by some grievous Pestilence or Masacre c. in which case one particular person surviving cannot be counted a Member of a Church when that Church is extinct of which he was and yet he remaines a person Baptised if he were Baptised afore 3. If that be true which is taught by Dr. Ames Cas Cons Lib. 5. c. 12. Q. 3. Resp 2. that in some cases it is lawfull and necessary to withdraw from the communion of a true Church which seemes to be agreeable to grounds of Scripture Ephes 5. 11. 2 Chrâ— 11. 14. then that will be another case wherein Church Membership is disanulled for how a man can be counted in that state a Member of a Church when hee hath lawfully and necessarily withdrawn himselfe from the communion of the Church we do not understand And this shall suffice for Answer unto this Point whether Baptisme make men Members of a visible Church which as we conceive is the scope and drift of this Question Yet before we proceed to make Answer to the next something also may be said concerning some passages in your Amplification of this fourth Question As first concerning those words wherein you aske Whether they that are Baptised have not right quoad nos to all the priviledges of the visible Church so farre as they are otherwise fit concerning which words we may say 1. That those words of your Parenthesis so farre as they are otherwise fit doe plainely imply that in your judgement though one hath received Baptisme yet this doth not give him right to the priviledges of the visible Church unlesse other things do concurre to make him fit wherein we consent with you Now if this be so then this seemes to be an Answer to that which as we conceive is the maine intent of the Question For how can it be that Baptisme alone should give men right to the priviledges of the Church as Members thereof as the Question seemes to import when in the Amplification of it it is granted that Persons Baptised have no such right except other things doe concurre to make them fit we doe not see how these things doe stand together Secondly those words as farre as they are otherwise fit as they seeme to imply that which contradicts the maine scope of the Question so they are so generall and of such a latitude as that when the Question is Answered the Reader is still left at uncertainty For if such a Parenthesis may be annexed so farre as men are otherwise fit then the like Question may be applied to many other things besides Baptisme and would receive the very same Answer as in case of Baptisme it would receive As for example if one should aske whether Morall honestie or litterall knowledge in the Scriptures or Historicall Faith or the use of Reason whether any of these doe not give men right to Church priviledges so farre as they are otherwise fit You know the Answer would be Yea. For though none of these be sufficient alone to give men right to the priviledges of the Church yet they are such as they that have them have right so farre as they are otherwise fit and so if it were granted that they that have received Baptisme have right as you say to all the priviledges of the Church so farre as they are otherwise fit yet as this doth not prove that Baptisme alone doth give men such a right so still it remaines to be considered and more particularly declared what those other things are that besides Baptisme must concurre to make one fit and unlesse those things be expressed in particular the Question with such a generall Qualification as is here set down may be Answered affirmatively and yet the Reader will be still in the darke and as much to seeke as before Lastly those words in the latter end of this Question had need to be further cleared wherein you aske Whether Baptised persons have not right to all the priviledges of the Church quoad nos untill they be cast out by Excommunication For suppose an open Blasphemer a Sabath-breaker an Adulterer a Drunkard c. that deserves to be Excommunicated be not proceeded against according to rule but be suffered to continue in the Church through bribery or other corruption of the times would you say that such a person had right either before God or quoad nos to all the priviledges of the Church onely because hee is Baptised Surely your words doe import so much unlesse that Parenthesis so far as they are otherwise fit may be any helpe in this case And yet we hope you doubt not but such Doggs and Swine have no right either quoad nos or otherwise to the priviledges of the Church as long as they continue in that State although they have received Baptisme and although through the sinfull neglect of men they be not cast out by Excommunication as they doe deserve For if grosse sinners have such right to Church priviledges onely because they are Baptised then by what right can the Church cast them out by Excommunication as you seeme to confesse that she may for can she castimen out from such priviledges whereunto they have right doubtlesse such proceedings were not right unlesse the Church have such a Transcendent power as the Apostles never had for they could do nothing against the truth but for the truth nor had they any power for destruction but for Edification 2 Cor. 13. 8. 10. Wherefore we dare not say such men have right to Church priviledges quoad nos untill they be actually cast out because before they be cast out it must be cleare to the Church that they have no such right or else she can have no lawfull Right to cast them out 1. Infants with us are Admitted Members in
modest offer of Disputation laying downe 16. Propositions which they offer to maintaine against the Prelats give this for the fourth of them viz. There is no true visible Church of Christ but a particular ordinary Congregation onely Doubtlesse every true visible Church hath power from Christ to exercise Excommunication and other Ordinances of Christ so that they proceed therein according to the Rules of the word 1 Cor. 5. 4. 5. Mat. 18. 17. Now Dr. Whitakers sheweth against Bellarmine that Excommunication belongs not to the universall Church but onely to a particular Congregation Qui justè excommunicantur saith he co satanae traditos esse concedimuâ— non tâ—men posse prâ—priem Dâ—â—i ejectâ—s ex Ecclesia Catholica Quia Excommunicatio non Catholica sed particularis Ecclesiae censura est De Eccles Qu. 1. c. 6. Wherefore if Excommunication which belongs to the visible Church belongeth to a particular Congregation it followeth that there is no visible Church but onely a particular Congregation Secondly As all visible Believers are not without Christ but in Christ according as they are believers so we easily grant that those without of whom the Apostle speakes 1 Cor. 5. were unbelievers Pagans and Heathens both without Christ and also without the visible Church For those that were in Christ and believers in Him were not wont to abstaine from joyning to some particular Congregation or other and so it come to passe that as they were in Christ by their Faith so by such joyning they became also to be within the visible Church 3. But this we conceive is cleare also that unlesse Believers be Members of this or that particular Congregation to whose inspection and Government they have commended themselves in the Lord they also in some respect may be said to be without that is without the jurisdiction and power of the visible Church and without right to the priviledges of it as long as they continue in that State for the Church hath nothing to do either to dispence censures and Church priviledges to Pagans who are without all Churches and without Christ also or to such Christians who though they are not without Christ yet are not within any particular Church for neither the Church nor the Ministers thereof may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And though those without of whom the Apostle speakes 1 Cor. 5. were Pagans and Heathens both without Christ and without the visible Church also yet when hee speaketh of Judgeing and saith they might judge them that are within and not judge them that are without hee must not be understood as if he meant it simply of being in Christ or without Christ and no more then so but also of being in that particular Congregation and without it for it is plaine that those that were in Christ if they were not also within their particular Congregation they had nothing to do to judge them and those that were within their particular Congregation them they might judge though they were not in Christ 4. And that Church priviledges do not belong to Believers as such but onely to such as withall are Members of some particular Church the Grounds and Reasons in the Answer to the third and fourth Proposition sent the last yeare do seeme to us to make manifest whereto we do referre you for further Answer to this Question It is an opinion of the Anabaptists that the Church is made by Baptisme and therefore when they constitute or erect a Church they do it by being all of them Baptized which was the manner of Mr. Smith Mr. Helwis and the rest of that company when they set up their Church The Papists also do imagine that men enter into the Church by Baptisme and it is said that their Founts were set neere the doores of their Temples to signifie mens entring into the Church by Baptisme and they thought themselves to be christened or made christian soules by being Baptized But we do not believe that Baptisme doth make men Members of the Church nor that it is to be Administred to them that are without the Church as the way and meanes to bring them in but to them that are within the Church as a seale to confirme the Covenant of God unto them For 1. This is one point of the dignity and priviledge of the Church that Baptisme and all Church Ordinances are given and committed to it as Circumcision and Church Ordinances were given and concredited to the Church of the Jewes Ioh. 7. 22. Now if Baptisme in its first being and institution be given as a benefit and priviledge to the Church then Baptisme is not that which makes the Church but the Church is presupposed and must be before it for the dones or persons to whom a thing is given must needs be before the gift that is given to them 2. The nature and use of Baptisme is to be a seale to confirme the Covenant of Grace between God and his Church and the Members thereof as circumcision also was Rom. 4. 11. Now a seale is not to make a thing that was not but to confirme something that was before and so Baptisme is not that which gives being to the Church nor to the Covenant but is for confirmation thereof To bring in Baptisme before the Covenant and before the Church with whom God makes the Covenant and then to bring in the Church afterwards is to make Baptisme a seale unto a Blanke or to a falshood When the Jesuits of Rhemes had said that Christ sent 12 Apostles to the Jewes to move them to penance and so by Baptisme to make them of his Church And that Paul was sent to the Gentiles to move them also to faith and penance and by Baptisme to make them of his Church This saying of making men of the Church by Baptisme though uttered by them as it were by the way and not being the chiefe scope of their discourse yet seemed to Mr. Cartwright so erroneous and unsound that hee would not let it passe without bearing speciall witnesse against the same And therefore in opposition thereunto he hath these words and in another Character for more conspicuousnesse viz. That Baptisme makes not men of the Church but sealeth their incorporation into it hath been declared afore Argument of Acts 6. 1. And that Catechisme which is commonly said to be penned by our Reverend Brother Mr. Ball or Mr. Nicholas now with God giving this for the definition of Baptisme that it is a Sacrament of our ingrafting into Christ communion with him and entrance into the Church doth in the Exposition plainely declare that when they called Baptisme a Sacrament of our entrance into the Church they did not meane that Baptisme made men Members of the Church but signified and sealed that they were Members afore The seed of Abraham say they Pag 144. Gal. 3. 7. or children of Christian Parents are within the Covenant are Christians and Members of the Church 1 Cor. 7. 14. Rom. 11. 16.
that may be infected with corrupt opinions of Arminianisme Familisme c. or any other dangerous error against that faith which was once delivered to the Saints as knowing how easily such men if they were admitted might infect others and perhaps destroy the Faith of some And this seemes to be intended in your second particular For both these we have our warrant as in Generall from those places which shew how Church Members ought to be qualified that they ought to be Saints faithfull in Christ Jesus c. So in speciall from that Math. 3. 6. Acts 19 18 Acts 8. 37. 38. Where men before they were admitted made profession of Repentance towards God and faith towards the Lord Jesus Christ for it is expressely said that they confessed their sinnes they confessed and shewed their deeds they professed their faith in Jesus Christ the Sonne of God Thirdly when this is done those that by manifestation of Repentance and Faith are approved as fit Members for a Church do openly professe their subjection to the Gospel of Christ and to all the Ordinances of God in that Church where now they joyne as Members which seemes to be your third particular in this Quaerie The Distinction of particular Churches one from another as severall and distinct Societies seemes to us a necessary ground for this practise for without this kinde of Covenanting we know not how it would be avoyded but all Churches would be confounded into one inasmuch as it is neither Faith nor intire affection nor Towne-dwelling nor frequenting the Assemblies that can make a man a Member or distinguish Church Members from other men See the Apologie 4. Your fourth particular in this Quaerie is Answered in the Answer to the sixt Position sent the last yeare Besides all these we heare the testimony of others if there be any that can speake of the conversion and Godly conversation of such persons which we judge to be a warrantable course from Acts 9. 26 27. It is the second of your Quaeries what things we hold necessary to the Being of a true visible Church in Generall which being Answereâ— this of the Parish Assemblies in England in particular whether we hold all or the most of them to be Churches we conceive might well have been spared They that now the state of those Assemblies may make application of the Generall to the particulars if they have a calling therunto Yet because you are pleased to put us to this also we thus Answer 1. That we doubt not but of Ancient time there have been many true Churches in England consisting of right matter and compacted and united together by the right forme of an holy Covenant For Mr. Fox sheweth at large that the Gospel was brought into England in the Apostles times or within a little while after Acts Moâ— lib. 2. begining p. 137. Where hee reporteth out of Gildas that England received the Gospel in the time of Tiberius the Emperor under whom Christ suffered and that Joseph of Arin athea was sent of Philip the Apostle from France to England about the yeare of Christ 63. and remained in England all his time and so hee with his fellowes laid the first foundation of Christian Faith among the Brittaine people and other Preachers and Teachers comming afterwards confirmed the same and increased it Also the said Mr. Fox reporteth out of Tâ—rtullian that the Gospel was disperced abroad by the sound of the Apostles into many Nations and amongst the rest into Brittaine yea into the wildest places of Brittaine which the Romans could never attaine unto and alledgeth also out of Necephorus that Simon Zelotes did spread the Gospell to the West Ocean and brought the same into the Iles of Brittanie and sundry other proofs he there hath for the same Point Now if the Gospel and Christian Religion were brought into England in the Apostles times and by their meanes it is like there were Churches planted there of Saints by calling which is the right matter of Churches and by way of holy Covenant as the right form for that was the manner of Constituting Churches in the Apostles times as also in the times afore Christ as hath been shewed from the Scripture in the Apologie And the footsteps hereof though mixed with manifold corruptions that have growne in aftertimes are remaining in many places of the Land to this day as appeareth by those 3 Questions and Answers at Baptisme Abrenuntias Abrenuntio Credis Credo Spondes Spondeo Dost thou renounce the Devill and all his works I renounce them all dost thou believe in God the Father c I do believe Dost thou promise to walk according to this Faith c I do promise For though it may be they conceived that men entred into the Church by Baptisme yet hereby it appears that their judgment was that when men entred into the Church there ought to be a renouncing of sin and believing on Christ and an open professing of these things with a promise to walk accordingly Secondly Though Popish Apostacy did afterwards for many ages over-spread all the Churches in England as in other Countries yet we believe God still reserved a remnant according to the Election of Grace amongst them for whose sake he reserved the Holy Scriptures amongst them and Baptisme in the name of the Trinity onely And when God of his rich Grace was pleased to stirre up the Spirit of King Edward the sixth and Queene Elizabeth to cast off the Pope and all fundamentall errors in Doctrine and Worship and a great part of the Tyranny of Popish Church Government though at first some Shires and sundry Parishes stood out against that Reformation for a time yet afterwards they generally received the Articles of Religion agreed upon Anno 1562. which are published and consented to by all the Ministers endowed in every Congregation with the silent consent also of the people and subscription of the hands of the chiefe of them wherein they do acknowledge no rule of Faith or manners but the holy Scriptures no divine Worship but to God onely no mediation nor salvation but in Christ onely no conversion by mans free will but by Gods free Grace no Justification but by Faith no perfection nor merit of works with sundry other necessary and saving truths all which containing the Marrow and Summe of the Oracles of God wich are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eloquia Des concredited onely to the Church Rom. 3. 1. 2. and which are that saving Doctrine of truth which is fruitfull in all the world where it comes â—olo 1. 5 6. and upon which the Church is grounded and built and which also it holdeth forth and maintaineth 1 Tim. 3. 15. we do therefore acknowledge that where the people do with common and mutuall consent gather into setled Congregations ordinarily every Lords day as in England they do to heare and teach this Doctrine and do professe their subjection therunto and do binde themselves and their
the Title of the 21. is De paritate Ecclesiarum where he openeth and explaineth and by many Arguments and Testimonies confirmeth what we hold of the independency and paritie of Churches to which learned discourse of his we referre you for further satisfaction in this point Wee doe believe that Christ hath ordained that there should be a Presbytery or Eldership 1 Tim. 4. 14. And that in every Church â—it 1 5. Acts 14. 23. 1 Cor. 12. 28. whose worke is to teach and rule the Church by the Word and lawes of Christ 1 Tim. 5. â—7 and unto whom so teaching and ruling all the people ought to be obedient and submit themselves Heb. 13. 17. And therefore a Government meerly Popular or Democraticall which Divines and Orthodox Writers doe so much condemne in Morillius and such like is farre from the practice of these Churches and we believe farre from the minde of Christ Secondly neverthelesse a Government meerely Aristocratical wherein the Church government is so in the hands of some Elders as that the rest of the body are wholly excluded from entermedling by way of power therein such a government we conceive also to be without Warrant of the Word and likewise to be injurious to the people as infringing that liberty which Christ hath given to them in choosing their owne Officers in admitting of Members and censuring of offendors even Ministers themselves when they be such as the Church of Colosse must admonish Archippus of his duety Col. 4. 17. Master Parker you know hath 22. Arguments to prove the superiority of the Churches over and above her officers Polit. Eccles lib. 3. cap. 12. And Master Baine saith If the Church have power by election to choose a Minister and so power of instituting him then of destituting also Instituere destituere ejusdem est potestatis Dioces Triall P. 88. And againe no reason evinceth the Pope though a generall Pastors subject to the censure of a Church oecumenicall but the same proveth a Diocesan Bishop and wee may adde and a Congregationall Minister subject to the censure of the particular Church pag. 89. And whereas it might be objected then may Sheep censure the Shepherd Children their fathers which were absurd To this he answereth that similitudes hold not in all things naturall Parents are no waies Children nor in state of subjection to their Children but spirituall fathers are so fathers that in some respects they are children to the whole Church So Shepherds are no waies Sheep but Ministers are in regard of the whole Church 2. Parents and Shepherds are absolutely Parents and Shepherds bee they good or evill but spirituall Parents and Pastors are no longer so then they do accordingly behave themselves p. 89. To the same purpose and more aâ— large is this Objection answered by Master Parker Polit. Eccles l. 3. c. 12. p. 78. 79. And againe if their owne Churches have no power over them it will be hard to shew wherein others have such power of Jurisdiction over persons who belong not to their owne Churches p. 89. So that all power is not in the Officers alone seeing the Officers themselves if they offend are under the power of the Church Even Paul himselfe though an extraordinary Officer yet would not take upon him to excommunicate the incestuous person without the Church but sends to them exhorting them to doe it and blames them because they had not done it sooner 1 Cor. 5. which shewes that the exercise of all Church power of government is not in the Officers alone And therefore the Lord Iesus reproving Pergamus and Thyatira for suffering Balaamites Nicholaitans and the woman Iezebel among them and calling on them for reformation herein Rev. 2. sends his Epistle not onely to the Angels of those Churches but also to the Churches or whole Congregations as appeareth Rev. 1. 11. And also in the conclusion of those Epistle where the words are let him that hath an eare heare what the spirit saith not onely to the Angels but unto the Churches whereby it appeares that the suffering of these corrupt persons and practises was the sinne of the whole Church and the reforming of them a duty required of them all Now the reforming of abuses in the Church argues some exercise of Church government as the suffering of them argues some remissenesse therein and therefore it followes that some exercise of Church government was required of the whole Church and not all of the Angels alone Sure it is the whole Congregation of Israel thought it their duty to see to the reforming of abuses when they appeared to spring up amongst them as appeareth by their behaviour practise when the two Tribes and an halfe had set up the Altar upon the bankes of Jordan Ios 22. for it is said that the whole Congregation of the Children of Israel gathered themselves together at Shilo to go up to warre against them v. 12. And when Phineas and ten Princes with him were sent to expostulate with them about the matter it was the whole Congregation that sent them v. 13 14. And when they delivered their Message they spake in the name of the whole Congregation saying Thus saith the whole congregation of the Lord what trespasse is this c. v. 16. which plainely declares that the whole congregation and not the Elders or Rulers alone thought it their duty to see abuses reformed and redressed which could not be without some exercise of government And when Achan the Sonne of Caâ—mi had committed a trespasse in the accursed thing â—is 7. it is counted the sinne of the whole congregation and such a sinne as brought a Plague upon them all for it is said the children of Israel committed a trespasse in the accursed thing v. 1. And God saith to Ioshua not the Elâ—ers have sinned but Israel hath sinned and they have transgressed my Covenant and they have stolne of the accursed thing and put it among their owne stuffe v. 11. And for this wrath fell on all the congregation of Israel and that man perished not alone in his iniquity Iosh 22. 20. Now why should not he have perished alone but wrath must fall upon them all and why should his sinne be the sinne of all the congregation if the care of preventing it and timely suppressing the same which could not be without some exercise of Church government had not bin a duty lying upon all the whole congregation but upon the Elders and Officers alone doubtlesse the just Lord who saith every man shall beare his owne burden Gal. 6. 5. would not have brought wrath upon all the congregation for Achans sinne if such government as might have prevented or timely reformed the same had not belonged to the whole congregation but to the Elders alone And before this time all the children of Israel and not the Elders alone are commanded to put Lepers and uncleane persons out of the Campe Numb 5. 1 2. By all which it appeareth that all exercise
of Church Government is not in the Elders alone but some power is in the people And else-where he counts it no Sacriledge for Members of the Church though not in office to handle those keyes Mat. 16. but rather a frivolous thing to thinke otherwise Quasi absque sacrilegio saith he tractare claves privaâ—i nequeant qui eâ—â—s privatim tractare jubeatur Quoties fratres suos admonere consolari et aedificare Imò veâ—ò est publica clavium tractatio quam plebs Christiana in unum coacta sine ullo sacrilegio ministrat 1 Cor. 5. Polit. Eccles l. 3. c. 2. p. 8. And yet this is not a singular conceit of his or ours but the concurrent judgement of many worthy witnesses of the truth in these latter dayes who do with great consent hold the Ecclesiasticall government to be of a mixt form compounded of all three Estates and that the people are not to be wholly excluded from having any thing to do therein Si velimus Christum ipsum respicere fuit semper Ecclesiae Regimen monarchicum Si Ecclesiae presbyterâ—s qui in Doctrina et disciplina suas partes agebant Aristocraticum si totum corpus Ecclesiae quatenus in Electione Episcoporum et presbyterorum suffragia ferebat it a tamen ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 semper à presbyteris servaretur Democraticum Sic partim Aristocritum partim Democraticum partim etiam Monarchicum est semper que fuit Ecclesiae Regimen Whita de pontif Rom. Qu. 1. c. 1. sect 2. The Church saith Mr. Cartwright is governed with that kinde of Government which the Philosophers that write of the best Common-wealths affirme to be the best For in respect of Christ the head it is a Monarchy and in respect of the Ancients and Pastors that Governe in Common and with like Authority among themselves it is an Aristocraty or rule of the best men and in respect that the people are not secluded but have their interest in Church matters it is a Democraty or popular State 1 Reply p. 51. And when Dr. Whitegift from the Doctrine of the Authors of the Admonition would infer this consequence viz. that then the more that ruled the better estate it should be and so the popular state should be the best In Answer hereunto he saith I have spoken of this before where I declared that the mixed estate is best both by the example of the Kingdome of Christ and also of this our Realme pag. 181. 182. And againe whereas Mr. Dr. saith that Excommunication and consequently Absolution or restoring to the Church again pertaineth only to the Minister it remaineth that I shew that the Presbytery or Eldership and the whole Church also hath interest in the excommunication and consequently in the absolution or restoring unto the Church againe p. 183. And againe it is certaine Saint Paul did both understand and observe the rule of our Saviour Christ viz. that rule Mat. 18. Tell the Church but he communicateth this power of Excommunication with the Church and therefore it must needs be the meaning of our Saviour Christ that the Excommunication should be by many and not by one and by the Church and not by the Minister of the Church alone for hee biddeth the Church of Corinth twise in the first Epistle once by a Metaphor another time in plaine words that they should Excommunicate the Incestuous person And in the 2d. Epistle understanding of the Repentance of the man he intreateth them that they would receive him again And therfore considering that the Absolution of the Excommunication doth pertain unto the Churches it followeth that the excommunication doth in like manner appertainunto it p. 184. And again that the Ancients had the ordering of these things and that the peoples consent was required that the Ministers did not take upon them of their own Authority to Excommunicate c. It may appeare almost in every page of Cyprians Epistles In Augustines time it appeareth also that that consent of the Church was required p. 187. To these may be added Mr. Fenner who speaking of the Ecclesiasticall Presbytery and of the businesse which the Presbytery is to deale in which hee distinguisheth into judiciarie as deciding of doubts and dispencing of Censures and extrajudiciary as Election Ordination c. hath these words Atque haec sunt negotia quae praestari debent In quibus per omnes Ecclesias summa Ecclesiastica potestas presbyterio demandata est ita tamen ut in his quae maximi sunt momenti et ad ecclesiae totius bonum velruinam maxime spectant post 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suam de his captum consilia Ecclesiae denunciantur ut si quid habeant quod consulant vel objiciant in â—â—edium proferant postea autem auditis et assentien ibus nisi ad majorem Senatum negotium deferri fuerit necesse ad turbas vitaâ—das sive componendas quod tum cum Major pars Ecclesiae dissentit faciendum est decervenda et pro decretis Ecclesiis proâ—onenda sunt and then he declares what hee meanes by those matters maxim momenti viz. excommunication absolution elections and deposings of Ministers and such like Sacrae The. lib. 7. c 7. wherin he plainly sheweth that though the power of the Presbytery be very great yet in things of greatest moment as Censures and Elections the people if they have any thing to counsell or object have liberty to bring it in and afterwards matters are to be concluded when they have bin heard speake and have given their consent for which liberty and power of the people he bringeth these Scriptures 2 Chro. 30. 23. Acts 1. 15. 23. 26. 1 Cor. 5. 4. 2 Cor. 1. 6. 7. Zanchius speaking of that Question per quos exerceri debet excommunicatio answers thus nempe per Ecclesiaâ— seu per ministros Ecclesiae nomine eoque et cum consensu totius Ecclesiae Promissio illa Quaecunque ligaveritis ad totam Ecclesiam est facta Ergo c. Praeterea Apostolus hoc expressius declaravit 1 Cor. 5. congregatis vobis c. alloquebatur autem totam Ecclesiam Patres idem docent Cyprianus ad Cornelium Rom. Episcopum seribit se multum laborasse apud plebem ut par daretur lapsis pâ—enitentibus Si ergo non erat unius Episcopi cum suo Presbyterio solvere quempiam sed requirebatur plebis eoque totius Ecclesiae consensus Ergo neque ligari quispiam poterat id est Excommunicari sine totius Ecclesiae consensu Augustinus etiam contra Donatistas ait supersedendum esse excommunicatione Quando tota plebs laborant eodem merbo Quid ita causam adfert Quia inquit non assentientur excommunicationi c. Satis aperte docet tunc temporis non solitum fuisse excommunicationem ferri in Quempiam sine totius Ecclesiae consensu et ratio est in promptu Quae enim adomnes pertinent eum consensu omnium fieri debent Ergo sine totius
mentioned that onely he that doth those may performe this other also as some others thinke but being nothing else in the true nature and use of it but the execution and accomplishment and confirmation of election it may bee performed by the people of God that yet have no Officers even as Election may upon which it doth depend 5. Lastly let these sayings of some Protestant Writers of singular note either for holinesse or learning or both be well considered of Master Perkins saith Succession of Doctrine alone is sufficient for this Rule must bee remembred that the power of the Keyes that is of order and jurisdiction is tyed by God and annexed in the New Testament to Doctrine If in Turkey or America or elsewhere the Gospel should be received by the counsell and perswasion of private persons they need not send into Europe for consecrated Ministers but they have power to choose their owne Ministers from within themselves because where God gives the Word he gives the power also upon Gal. 1. 11. Doctor Willet saith Whereas Bellarmine objecteth that as in the old Law the Priesthood went by carnall generation and lineall descent from Aaron so in the New it must bee derived by succession from the Apostles we answere first that our Saviour Christ and his Apostles could shew no lineall descent from Aaron neither had their ordination from his Successors and yet were the true Pastors of the Church And a little after This we say further that both before Christ there were true Pastors and Prophets which were not ordained by the Priests of Aaron and since Christ that received not their ordination successively from the Apostles First in the old Law when the ordinary Priesthood was corrupted God raised up Prophets from other Tribes that received not from the Priests their ordination and allowance such an one was Amos who was among Heardsmen and was made a Prophet as he was gathering wilde black-berries After the same manner in the corrupt times of the Gospel the Lord hath raised up faithfull Ministers to his Church that could shew no succession from the degenerate Clergy And a little after If Paul were made an Apostle without the ordination of the lawfull Apostles much more may the Lord raise up new Pastors to his Church without ordination from the usurpers of the Apostles Synops Papism contr 2. Q. 3. of Succession Error 20. p. 81. Morâ—â—y his words are full and plaine to the same purpose viz Although some of our men in such a corrupt state of the Church as we have seene in our time without waiting for calling or allowance of them who under the title of Pastors oppressed the Lords Flock did at first preach without this formall calling and afterward were chosen and called to the holy Ministey by the Churches which they had taught yet this ought to seeme no more strange then if in a free common-wealth the people without waiting either for the consent or for the voices of those that tyrannize over them should according to the Lawes make choice of good and wise Magistrates such happily as God would serve his turne of for their deliverance and for the publike restitution And hereof wee have examples first in the Acts where wee read that Philip who was but a Deacon preacheth in Samaria without the calling of the Apostles yea without their privity who for all that gave their allowance to his worke In Frumentius carried upon another occasion into the Indies a meere Lay-man who yet there preacheth the Gospel and a good while after is there made Bishop In those of whom Origen speaketh that shall come by chance into a City where never any Christian was borne shall there begin to teach and labour to instruct the people in the Faith whom the People shall afterward make their Pastors and Bishops and besides in all the Scriptures there is not one place that bindeth the Ministery of the Gospel to a certaine succession but contrariwise the Scripture sheweth that God would send two speciall witnesses to prophesie against Antichrist Of the Church chap. 11. p. 371. Doctor Whitaker answering Bellarmine that would prove Protestants to have no Church because their Ministers had no Ordination by Bishops saith That as sometimes Bishops were chosen by the Clergy and sometimes by the People so the same may be said of Ordination viz. that it was sometimes by the Clergy and sometimes by the People and then addeth Quod si vocationem corum Episcoporum legitimam fuisse concedat Bellarminus De ordinatione minus laboramus Qui enim habent authoritatem vocandi iidem etiam authoritatem ordinandi habent si legitima ordinatio non possit impetrari nam ordinatio sequitur vocationem qui vocatur iâ— quasi in sui muneris possessionem mittitur de Eccles Q. 5. cap. 6 p. 510. Finally Doctor Ames doth also witnesse the same in many places of his workes for a taste take these few sayings of his in this case viz. Ad totam Ecclesiam semper pertinet ordinatio quoad jus vim virtutem illam quam habet in Ministro Ecclesiae constituendo sicut celebratio matrimonii vim aut virtutem omnem acceptam refert legitimo consensui conjugum Ecclesie statu ministerio ordine deficiente collapso vel corrupto à plebe etiam actus iste ordinationis quatenus necessarius est ad Ministri constitutionem in tali casu potest legitimè exerceri Bellarm enervat lib. 3. de clericis cap. 2 de ordinatione And againe a little after Episcopos veros à veris Episcopis ordinariè dicimus ordinandâ—s esse sed nomine Ecclesiae cui ordinantur And againe a little after Potestas ordinandi est aliquâ— modo originaliter in tota Ecclesia sicut potestas videndi originaliter est in toto animali quamvis formaliter subjectivè sit in oculo tantùm tum etiam ordinationis exercitium pendet à tota Ecclesia sicut actus videndi hoc vel illud determinatè pendet non ab oculo sed à toto And againe Quamvis in Ecclesia benè constituta non debeat aliis quam presbyteris ordinandi manus mandari in defectu tamen idoneorum presbyterorum potest non presbyteris mandari And yet againe in the next place Si concedatur hoc quòd ex ordine nemo possit esse legitimus pastor nisi sit à legitimo Pastore Episcopo ordinatus In ordinis tamen defectu cùm jam primò instaurari debet ordo non potestâ—tam accuratè observari atque adeo extraordinarium aliquid tum potest intervenire sine ullo vitio These words you see are punctuall and plaine that the power of ordaining Ministers is originally in the Church and that though when a Church hath Presbyters the act of ordaining is to be done by those Presbyters yet in defect of such it may be performed by them that are no Presbyters lawfully and without fault which is the case of our Churches that are in their beginnings and may
be the case of any Church when they come to be without Officers as by warre pestilence c. it may come to passe There are some things common to Pastors with Teachers as that they are both Officers of the Church appointed by Christ both Elders or Bishops to rule and feed the Church by labouring in the Word and Doctrine Act. 20 28 1 Tim. 3. 1. Tit. 1. 5 7. and therefore the name of Pastour in a generall sense may be given to them both Ier. 3. 15. as also the name of Teacher Isa 30. 20. as those names may also be given to Apostles in as much as they also are Elders Pastors Teachers to rule to feed to teach the Church of God 1 Pet. 5. 1. Ioh. 21. 15. 16. 1 Tim. 2. 7. 2. 1. 11. And if Pastors and Teachers be both of them Church officers to feed and rule the Church by labouring in the Word and Doctrine they must not do this without application of it to the consciences and states of the hearers as God shall helpe them for this application is one part of his worke that is by his office to preach the Word without which the Word is not handled in such a manner as it ought to be 2 Tim. 2. 15. 1 Cor. 14. 25. Luk. 12. 42. and many hearers need this the Word delivered in generall without application of it being to them as bread set before children in the whole loafe And if both of them must labour in the Word and Doctrine and not onely in a generall way but with application we see not but they may both of them administer the Seales or Sacraments wherein there is a speciall application of the promises of the Gospel and the grace of Christ therein unto the faithfull and believing receivers 2. And yet for all this community between them they are not in propriety of speech the same Officers but distinct and so the Scripture speaketh of them Ephes 4. 11. For if a man would say their Offices are confounded because the same generall worke of preaching the Word and applying the same belongs unto them both By the same reason a man might say the offices of Apostles and Evangelists were confounded for both of them were to preach the Word with application of the same by doctrine and Seales and also that the ordinary Pastors were the same office with them both because hee also is to doe the same worke of preaching and applying But an Apostle is to feed and rule and teach by way of Doctrine and Application as an Apostle an Evangelist as an Evangelist and an ordinary Pastor as an ordinary Pastor and therein lyes the difference and wee may adde a Teacher as a Teacher and therein is he distinguished both from the Pastor and from all other Church Officers even as by the same they all are distinguished one from another the same generall worke of Doctrine and Application being common to them all 3. And for the Teacher and Pastor the difference between them lyes in this that the one is principally to attend upon points of Knowledge and Doctrine though not without Application and the other to points of Practice though not without Doctrine and therefore the one of them is called He that teacheth and his worke is thus expressed let him attend on teaching and the other He that exhorteth and his worke to attend on exhortation Rom. 12. 7 8. and the gift of the one is called a word of knowledge and the gift of the other a word of wisedome 1 Cor. 12. 8. as experience also sheweth that one mans gift is more doctrinall and for points of knowledge and anothers more exhortatory and for points of practise It is not the manner of Elders among us whether Ruling onely or Ruling and Teaching also to strive for authority or preheminence one above another as remembring what lesson our Saviour taught his Disciples when they were at strife among them which of them should be the greatest Luk. 22. 24 25. c. If Diotrephes strive for preheminence 3 Ioh. 9 10. verily we abhorre such striving and by the grace of God respect one another as Brethren As for the peoples duty toward their Elders it is taught them plainly in that place 1 Thes 5. 12 13. as also in that of 1 Tim. 5. 17 Let the Elders that rule well bee counted worthy of double honour specially they that labour in the Word and Doctrine and this Word specially shewes them that as they are to account all their Elders worthy of double honour so in speciall manner their Teaching or Preaching Elders These are answered in that which was sent the last yeare We doe believe that every Minister of the Gospel ought to be maintained with sufficient and honourable maintenance according to his need and occasions in regard of his person calling charge of children and hospitality so as he that preacheth the Gospel may in all these respects live of the Gospel 1 Cor. 9. 14. Gal 6. 6. 1 Tim. 5. 17. And this maintenance is not to be allowed as almes and courtesie but as debt and duty to bee paid according to the rule of Justice the Labourer is worthy of his wages Luk. 10. 17. which the Apostle sheweth to be according to all Lawes of nature nations Moses and Christ 1 Cor. 9. But for setled and stinted maintenance there is nothing done that way amongst us except from yeare to yeare because the conditions of Ministers may vary and of the Church to which they doe belong Neither doe we know any such thing to be appointed by Christ our Lord for the maintenance of the Ministery in these dayes but this we know that the great mountaine burning with fire cast into the sea upon the sounding of the second Trumpet Rev. 8. 8 9. is applyed by some good Writers to those times when Constantine brought setled endowments into the Church with ampla praedia as they are called are counted by some to bee no better then poyson to the Church as the Stories say that upon the fact of the good Emperour a voice was heard which said Hodie seminatum est virus in Ecclesiam And if those Writers be not deceived which so expound that Scripture as for our parts wee know not but they expound it truely then in as much as upon the casting of that mountaine into the sea a third part of it became blood and a third part of living creatures dyed and a third part of ships were destroyed it may be truely gathered thence that the bringing in of setled endowments and eminent preferments into the Church hath been the corruption and to some the destruction of such as lived by them both Church-officers and Church-members We doe not permit and call upon such whom you call meere Lay men and private persons neither being in the Ministery nor intended to it ordinarily to preach or prophecy publiquely in or before the Congregation if by ordinarily you meane frequently
came up but of late must first prove it contrary to the Word of God or else hold their peace White Way 44. 1. And the same we say in this particular of the Church-Covenant Secondly And yet they that search the Stories and Writers of the times and ages next after the Apostles may find some testimonie of Church-Covenant in those dayes For instance Justine Martyr in his Apol. 2. makes mention of three things which were required of all that were admitted into the Church as members 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is regeneration and soundnesse in the Faith and a promise to walke in obedience to the Gospel And generally this was the practise of all those times that never any man was admitted to Baptisme nor his children neither but they put him to answer three questions Abrenuntios whereto he answered Abrenuntio Credis whereto his answer was Credo and Spondes to which he answered Spondes So that here was an open declaration of his Repentance from dead works and of the soundnesse of his Faith in the two first particulars and an open binding himself by covenant or promise to walke according to the Gospel in the third But much needs not to be said in this point unto them that do acknowledge Scripture Antiquitie to be sufficient though after times should be found to swerve from the Rules and Patterns that are therein contained If Church-Covenant be so necessarie then all the Reformed Churches are to be condemned as no Churches for they have no such Covenant They that have knowne those Churches not onely by their writings and confessions of their faith in Synods and otherwise but also by living amongst them and being eye-witnesses of their Order do report otherwise of them viz. that they are combined together by solemne Covenant with God and one another Zepperus speaking of the manner used in the reformed Churches in admitting the children of Church-members to the Lords Table when they came to age and have been sufficiently catechised and instructed in the doctrine of Religion tells us that such children are admitted to the Lords table by publick profession of Faith and entring into Covenant Consuetum est saith lâ—e ut qui per atatem inque Doctrinâ Catecheticâ profectum ad sacram Coenam primum admittuntur fidei confessionem coram totâ Ecclesiâ publice edant per parentes aut qui parentum loco sunt jussû ministri in Ecclesia conspectum producti quòdque in illa confessione per Dei gratiam perstare ac juxta illam vitam instituere insuper etiam disciplina Ecclesiasticae ultrò ac spoute suâ subjicere sese velint spondeant atque stipulentur Polit. Eccles lib. 1. cap. 14. p. 158. that is The manner is that they who by reason of age and proficiencie in the doctrine of Catechisme are first admitted to the Lords Supper should publickly before the whole Church make confession of their faith being brought forth into the sight of the Church by their parents or them that are instead of parents at the appointment of the Minister and likewise should promise and covenant by the grace of God to continue in that Faith which they have confessed and to lead their lives according to it yea and moreover to subject themselves freely and willingly to the discipline of the Church These words we see are full and plaine that children are not in those Churches received to the Lords Supper without personall confession of Faith and entring into Covenant before And if they tooke this course with children come to age there is as much reason or more that the same course should be holden with men of yeers when they are admitted members And so the same Zepperus speaking of the consociation of Churches amongst themselves by mutuall confederation hath these words which as they may be applyed to the combining of many Churches so may they be combining of many members of the same Church 〈◊〉 illa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quam in Symbolo profite nunc Apostolico nihil aliud hic requirit vult quam obligationem omnium Ecclesiae membrorum confoederationem c. that is that communion of Saints which we professe in the Creed doth require and meane nothing else but an obligation of all the members of the Church and a binding of them together by Covenant Polit. Eccles li. 3 c. 8. p 721. To these testimonies of Zâ—ppâ—râ—â— those words may be added of Mr. Parker our own countreyman a man of singular note for learning and holinesse who also himselfe lived sometimes beyond Sea in the reformed Churches and there ended his dayes so that we may safely give the more credit to his testimonie he having so good meanes fully to know the state and order of those Churches Now he speaketh of a Solennis forma absque quâ in Ecclesiae alicujus communionem nullus ritè recipitur of a solemne forme without which no man is rightly received into the communion of the Church hath these words Hic mos ille est reformatarum Ecclesiarum non solum in lapsis restituendis sed in extraâ—eis iâ—ò quibuscunque recipiendis qui ad habitandum alicubi consident etsi fortè in Ecclesiâ illius loci quo ante commoâ— abantur juxta hanc formam admissi prius fuerant Examinat Presbyterium plebs consentit quisque testes vita sua secum adfert vel testimonia salâ—em publicatur nomen cuiusque competentis pro conâ—ioâ—e admonetur quisque siquid habeat quod excipiat ut denunciet presbyteris Si nihil contrà adferatur admittitur quidem sed non nisi solerni pactione cum Deo cum Ecclesiâ Spondet verò Ecclesiae se ambulaturum prout sanctam illam communionem decet Disciplinae illius Ecclesiae subjacere velle se fratribus illius communionis invigilaturum juxta Christi praeceptum Matth. 18. 17. ut praeveniantur sanentur que scandala illi ad studium bonorum operum provehantur That is This is the manner of the reformed Churches not onely in restoring such as have fallen but in admitting of strangers yea of all whoever they be who do sit down in any place for habitation though perhaps they have been formerly admitted after the same manner in the Church where they have formerly dwelt The Presbytery doth examine the people do consent every man brings with him witnesses of his life or at least-wise testimonies The name of each one that desires to be a member is published in the Assembly every one is admonished if he have any exception against the party to bring it to the Presbytery If nothing be brought against him then indeed he is admitted but yet no otherwise then by a solemne covenant with God and the Church And to the Church he promiseth that he will walk as becometh that holy Fellowship that he will be subject to the discipline of that Church that he will watch over the brethren of that Communion according to the Command of Christ Mat. 18.