Distinct. There is a confession which containeth fundamentalls only the knowledge whereof is simply necessary for salvation and the simple ignorance whereof condemneth There is a confession which containeth fundamentalls and non fundamentalls which are not simplie necessary to be knowen by all necessitate â—â—edii 3. Dist. A confession of faith is to be respected in regard of the matter which is Divine Scripture or according to the stile conception and inâ—erpretation which is in some respect humane 4. Distinct. There is a confession of a particular man what such a person or Church believeth de facto as the confession of â—â—e Belgick Arminians and a confession de jure what every one ought to believe as the Nicen Creed the Creed of â—thanasiâ—s 5. Dist. There is a confession of a faith firme and sure quoad â—ertitudinem fidei quoad substantiam articulorum credendoâ—um sure in the Articles believed and a confession sure quoad radicationem fidei in subjecto the first way all are obliged â—â— believe the Articles contained in the word But we see not how now after the Canon of Scripture is closed but the certainty of faith according to the measure of light more or lesse as our Lord more or lesse doth reveale himselfe in a more or lesse measure of ligh doth not grow woâ— or decrease according to the certainy of faith the second way hence we say 1. Conclusion Onely the Word of God is the principall and formall ground of our Faith Eph. 2. 20 21 22. 2 Tim. 3. 16. Luk. 14. 25. 2. Concl. A confession of Faith containing all fundamentall points is so farre forth the Word of God as it agreeth with the Word of God and obligeth as a rule secundary which wee believe with subjection to God speaking in his owne Word and to this plat-forme wee may lawfullly sweare 1. What ever wee are obliged to believe and professe as the saving truth of God that we may lawfully sweare to professe believe and practise that the bond of faith may be sure but wee are obliged to believe and professe the nationall confession of a sound Church Ergo. The proposition is cleare from Davids and the Saints practise who layed bands on their soules to tie themselves to that which is lawfull as Psal. 119. 106. I have sworn and will performe it that I will keep thy Righteous judgements The major is the doctrine of our Dvines and cleare when they explaine the matter of a lawfull Oath as Pareus Bucanus Tilenus Profess Leydens Calvin Iunius Beza Piscator Zanchiâ— c. That things lawfull may lawfully be sworne to GOD observing other due circumstances The assumption is â—â—deniable 2. Arg. That whereof we are assured in conscience to be the truth and true Religion bringing salvation to mens soules to that we may tie our selves by an Oath upon the former grounds But the sound confession of faith set downe in a platformâ— is such as we may and are to be assured of in conscience â— the truth of God Ergo The assumption is proved because what is Gods Word and truth of that we are to be assured of iâ— conscience as Col. 2. 7. Being knit together in love unto all riches of the full assurance of understanding and Heb. 6. 11. should keepe the full assurance of hope to the end Col. 2. 2 3. Eph. 4. 14. 3. If the people of the lewes did sweare a covenant with God to keep the words of the covenant to doe them Deut. 29. 9. 10 11. To seeke the Lord God of Israel with all their heart and with all their soule 2 Chron. 15. 12. and if they entered into a curse and an oath to walke in the Lords law which was given by Moses the servant of God to observe and doe all the Commandements of the Lord and subscribed and sealed the covenant with their hands Nehem. 10. 1. v. 29. Then is it lawfull for a Church to sweare and by oath subscribe an Orthodox confession But the former is true as the places alledged cleare Ergo so is the latter That which onely may be doubted of is the connexion of the major proposition because Israel did sweare to nothing but to Moses written Law which in matter and forme was Gods expresse written word but it will not follow that we may sweare a plat-forme of Divine truth framed and penned by men but the connexion notwithstanding of this remaineth sure because Israel did sweare the Lords covenant according to the true meaning and intent of the Holy Ghost as it is Gods Word and we also sweare a Nationall covenant not as it is mans word or because the Church or Doctors at the Churches direction have set it down in such and such words such an order or method but because it is Gods Word so that we sweare to the sense and meaning of the platforme of confession as to the Word of God now the Word of God and sense and meaning of the Word is all one Gods Law and the true meaning of the Law are not two different things When a Jew sweareth to the doctrine and covenant of God in the Old Testament in a Jewish meaning he sweareth not to the Word of God because the Word of God unsoundly expounded is not the Word of God and though the Sadducees and Pharisees sweare the five bookes of Moses and the very covenant which Asah and the Kingdome of Iudâ—h did sweare 2 Chron. 15. yet doe they not sweare the covenant of God and that same which Gods people did sweare 2 Chron. 15. Or if any professing they worship idols should sweare that covenant alledging the covenant doth not forbid idols to be memorials and objects by which absolute adoration is given to God we would not thinke that they had sworne the covenant of God but onely words of God falsely expounded yea and made to be not Gods Word but a plaine lying invention Therefore it is all one whether a Church sweare a confession in expresse words of Scripture or a covenant in other words expounding the Scriptures true meaning and sense according to the language and proper idiom of the Nation and Church for we sweare not words or a platforme as it is such but the matter sense and meaning of the Scriptures of God set downe in that platforme and it is certaine in Nehemiahs time there was some platforme either the writings of Moses or some sound exposition thereof else I see not how they could seale it Nehem. 9. 38. And because of all this we make a sure covenant and write it and our Princes Levites and Priests seale unto it Now that which was written could not but be a platforme either in Scripture onely according to the meaning of the exacters of the oath or some interpretation else every man writ his owne covenant and sealed it which is not like for they all joyntly sware this covenant and the reason of this written sworne and sealed covenant being morall as is cleare
Ministery is before a Church of believers Eph. 4. 11. Pastors Teachers and a Ministery are given to the inbringing and gathering of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is edifying and not onely for confirming but for the converting of the Body of Christ. Nor is Robinson and his fellowes here to be heard that the word of restoring is the same which is used Gal. 6. 1. and so nothing is meant but repairing of Christians already converted not the converting of these who are yet unconverted But I Answer 1. The Word of restoring doth no more import that they were converted before then the word of renewing Eph. 4. 23. Rom. 12. 2. and the word of awaking from sleepe of sinners Epâ— 5. 14. doth import that these were new Creatures before and that they had the life of God before they be said to be renewed againe and made new and awaked out of their sleepe And this Pelagian and popish exposition is a faire way to elude all the places for the power of grace and to helpe Papists and Arminianâ— 2. By this there is 1. no necessity of a publick Ministery for the conversion of Soules to Christ nor is a Ministery and Pastors and Teachers given by Jesus Christ with intention to open the eyes of the blind and to convert soules to God All the ordinary wayes of conversion of Soules is by the preaching of men out of office and destitute of all calling of the Church to preach which is a wonder 3. The Fathers begetting by order of nature are before the children the pastors are Fathers the seede before the plant or birth the word preached Rom. 10. 14. is the immortall seed of the new birth 1 Pet. 1. 23. The Ministery and ordinary use thereof is given to the pastors as to Christs Ambassadours 2 Cor. 5. 18. 20. Therefore the Ministery is before the Church of believers though wee will not tie the Lord to these only yet is this his ordinary established way but more of this hereafter Robinson objecteth The Apostles and brethren were a Church of God Acts 2. 25. when as yet no Pastors or Teachers were appoynted in it How then are the Ministers spoken of Eph. 4. 11. before the Church out of which they were taken yea the office of pastors was not heard of in the Church then Ans. 1. It is cleare there were in that meeting eleven Apostles called to be pastors Mat. 10. 1 2 3. sent of God Mat 29. 19 inspired or the Holy Ghost to open and shut Heaven Ioh. 20. 21 22. Before Christs ascension and this meeting was after his ascension Acts. 1. 15. and here was a governing Church and without the Apostles an Apostle could not be chosen and called by men And an instance of such a calling is not in Gods Word 2. He objecteth The Apostles themselves were first Christians and members of the Church before they were Ministers Answ. Men may be a Church of Christians and a mysticall Church before they have a Ministery but they are not a governing Church having the power of the keyes so long as they want officers and stewards who only have warrant ordinary of Christ to use the keys 3. He objecteth God 1 Cor. 12. 28. hath set officers in the Church Ergo the Church is before the Officers as the setting of a Candle in a Candlestick presupposeth a Candlestick The Church is the candlestick Rev. 1. The officers candles lights stars Answ. God hath put and breathed in man a living soule Ergo he is a living man before the soule be breathed in him friend your logick is naught The Church is the Candlestick not simply without Candles and Lampes the Church ministeriall is the Candlestick and the Ministers the Candles set in the Church ministeriall as Eyes and Eares are seated and all the seales are seated in a living man Ergo he is a living man before the senses be seated in him it followeth in no sort Because by the candles seating in the Church the Church becommeth a ministeriall and governing Church It is as you would say the Lord giveth the wife to the husband Ergo. He is an husband before God give him the wife 4. He objecteth That it is senseles that a Minister may be sent as a Minister to the hidden number not yet called out which are also his stâ—ck potentially not actually as Mr. Bernard saith because it is the property of a good shepheard to call his own sheep by name Ioh. 20. also it is a logicall error that a man may have aâ— actuall relation to a stock potentially it is as if a man were a husband because he may have a wife But I answer he not onely may be but is a pastor to these that are but potentially members to the invisible Church though unconverted except you say a man hath no relation as a pastor to the flock to all and every one of a thousand soules which are his flock except they bee all truly converted and members of the invisible Church which if you say I can refute it easily as an Anabaptisticall falsehood for if they all professe the truth and chuse him for their pastor hee is their pastor but they are a saved flock potentially though actually a visible flock having actuall relation to him as to their pastor But. 2. That a good minister know all his flock by name be requisite and is spoken of Christ Ioh. 10. in relation to the whole Catholick Church as is expounded v. 14. yet will it not follow he is not a pastor nor not a good pastor who knoweth not all his flock at all times 3. A man is indeed not properly a pastor and a Church officer to Indians who neither are called nor professe the truth if he preach to them though he have not relation to such as to a Christian flock yet he hath a relation of a pastor to them in that case Yea I desire our brethren to satisfie me in this even according to their grounds A number of Christians is a Church mysticall but they are not a Church ministeriall while they be conjoyned covenant-wayes and use the keyes in such acts of Church union Ergo They are not a Church ministeriall before they bee a Church governing which is all wee say for then they should be a body seeing and hearing before they be a body seeing and hearing Quest. 2. VVhether there be any Church in the Scripture having power of the keys yet wanting all Church-Officers The Question is neere to the former yet needfull in this matter to be discussed The Question is not if the name Church be given to a company of Christians without relation to their Officers for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is given to a civill meeting The Hebrews call sometimes any meeting of people a Church as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth sometime signifie Gen. 49. 6. my soule come not thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to their assembly So the Rabbines use 〈◊〉 〈◊〉
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-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
congregation of which the ' Delinquent is a member or after that you have complained to that congregation if the former be said then you cannot tell the presbytery or superior Courts but in case of obstinacy for if you can gaine a Brother or a Church in a private way you are not to bring him to a more publickeshame that is contrary to Christs order v. 15. If he heare thee thou hast gained thy brother And if you tell it the Presbytery and the superior Courts after you have told it to the Church whereof he is a member then you make foure steps in your reclaiming your brother where Christ hath made but three Ans. Christs order according to the number of steps are three when the fault is private scandalls of many Congregations cannot be private and in publick scandalls we cannot go but to that church which the offence doth immediatly concerne and if you make foure steps or five according to your grounds I see no transgression if 1. You admonish the offender 2. Before two 3. Before the half of the Elders 4. Before all the Elders and. 5. If you be willing that the Elders bring it to the hearing of the Congregation the number of three precisely are not of positive Divine institution they are only set downe by Christ to shew we are to labour to gaine our brother in private before we publish his shame to the Church and if he commit the offence before two I think you need not tell him your selfe alone but before two and yet the offence is private if three only be privy to it seeing it is not yet come to the Church 3. I much doubt if no faults be punishable by excommunication but only obstinacy I thinke the 〈◊〉 of incest parricide and the like deserveth excommunication though no contumacy be supervenient to such crimes Ob. 7. The Church spoken of Mat. 18. is all one with the House of God and the House of Prayer where two or three agree to pray for onething v. 19. and the place where worshiping is and word and Saâ—raments that society in which stewards give a portion of the treaâ—â— of life to every child of the House Mat. 24. 45 1 Cor. 4. 1. 2. 〈◊〉 publick Rebukes are tendered to these who sin publickly before all that others may feare 1 Tim. 5. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this must be in the Churches hearing and before the Congregation meet for the Word and Sacraments for these ordinances of God worke for the edifying both of the party reproved and before all the Congregation which shall heare and feare and they worke upon the Heart as the Word of God doth now a presbyteriall Church convened in some Elders of divers Congregations for Church censures and exercise of jurisdiction is not such a House of God where are the Word Sacraments and publick rebukes in the hearing of the Congregation for the Congregations of all the presbytery being 20. or 30. cannot meet in one Church Answ. That onely a Congregation and not the catholick Church is the House of God I judge the Word of God cannot teach as Esai 56. 5. To them will I give a name within my House What a name to be a member of a single Congregation No but of a whole visible Church opposed to the condition of Euâ—uches and strangers v. 4. that were not of the people of God Cant. 1. 17 The beames of our House are cedars this is the catholick Church and Spouse of Christ Cant. 3 4. I would not let Him goe till I brought Him to my Mothers House not a Congregation but Ierusalem saith Ainsworth the Mother of us all Cotton the Catholick Church Alstedius Ierusalem Heb. 3. 2. as Moses was faithfull in all his House Not a single congregation 2. This Church here is formally a Ministeriall Church meeting to bind and loose and excommunicate Nor is there need to expound it of an House of praying congregationally but rather 2. 19. of ligatory and authoritative prayers of the Presbytery 3. Nor is rebuking in a Congregation for the edifying of the hearers any thing but the execution of the judiciall sentence of a Presbyteriall Church which we grant may be done in the congregation whereof the Delinquent is a member and yet the Church here shall not signifie a congregation convened for the Word and Sâ—crameâ—ts except you say all the people must necessarily be present yea and authoritative actors to bind and loose as this Church is expresly called v. 18. for if the place speake 1 Tim. 5. 20. of concionall rebuking then it proveth nothing that is done by Timothy as a Pastor virtute potest at is ordinis and not by the Presbytery as an act of jurisdiction which is done by the Church not by one man if it be meant of juridicall rebuking that is done in a Court where all the congregation are not present or if it be done before the congregation in Name of the Presbytery what is done before the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before many is not done by those many as if they were the Church which our Saviour biddeth us tell and sure nothing iâ— here against us Ob. 8. The Word Church is never used in the New Testament for the Presbytery and if it signifie a Representative Church the meaning of this the Angell of the Church of Pergamus might be the Angell of the Church of Pergamus for the Representative Church is the Eldership of that Church Answ. This being the first time that Christ spake of the Church which the Hebrewes or Iewes who knew his language behoved to understand hee could not meane any thing but a representative Church not the common multitude and though it were taken other wayes in all Scriptures beside here it must have this meaning because he speakth of a court If he heart not the Church c 2 Of a company who bindeth and looseth on Earth 3. Whose sentence is â—atified in Heaven 4. Binding and loosing are words of highest royall judiciall authority in Scripture Psal. 105. 20. The King sent and loosed him 21. He made him Lord over his House v. 22. to bind his Princes at his pleasure Psal. 148. 8. To bind their Kings with chaines and their Nobles with fetters of Iron v. 9. To execute upon them the judgement written Mat. 22. 13. Take him and bind him Pauls being in bands is to be under the Judges power Acts 12 6. Peter was bound with two chaines So the Captaine of the Guard Jâ—r 40. 4. and now be hold I loose thee this day from thy chaines 2. The representative Church is not called the Elders of the representative Church nor the Angell of the representative Church but of the collective Church and therefore there is no Angell of a Church of a Church here Ob. 9. From the Church here spoken of their is no appeale because the sentence is ratified in Heaven 2. It inflicteth the highest punishment the censure of excommunication and a
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
sides about the like question nature reason and Law cry that neither can bee judge and therefore a Synod is the divine and Apostolick remedie which must condemne the wrong side as subverters of soules as here they doe v. 24. And the Apostle when hee will speake and determine as an Apostle hee taketh it on him in another manner as Gal. 5. 2. Behold I Paul say unto you that if you bee circumcised Christ shall profit you nothing hee speaketh now as an immediatly inspired pen-man and organ infallible of the holy Ghost but it were absurd to send the immediately inspired organ of the holy Ghost as such to aske counsell and seeke resolution from the immediatly inspired organs of the holy Ghost 2. The rise of controversies in a Church is not Apostolick nor temporary or extraordinary but to ordinary wee have the Scriptures indeed to consult with so had the Churches whose soules were notwithstanding subverted v. 24. and this assembly doth determine the controversie by Scripture v. 14. Simeon hath declared how God at the first did visit the Gentiles c. v. 15. And to this agree the words of the Prophets as it is written c. But because Scriptures may bee alledged by both sides as it was here and wee have not the Apostles now alive to consult withall can Jesus Christ have left any other externall and Church-remedy when many Churches are perverted as here was the cases of the Churches of the Gentiles v. 23. in Antioch Syria and Cilicia then that Teachers and Elders bee sent to a Synod to determine the question according to the Word of God 2. Here also is a Synod and a determination of the Church of Antioch v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They determined to send Paul and Barnabas to Jerusalem I prove that it was a Church determination for Chap. 14. 26. Paul and Barnabas come to Antioch v. 24. And when they were come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having gathered together the Church of Antioch they rehearsed all that God had done by them and how hee had opened the doore of faith unto the Gentiles 28. And there they abode a long time with the disciples Chap. 15. 1. And certaine mâ—n which came downe from Iudea taught the brethren Except yee bee circumcised after the manner of Moses yee câ—â—â—â— bee saved hence v. 2. when there was much debate about the question and it could not bee determined there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they made a Church-ordinance to send Paul and Barnabas as Church-messengers oâ— Church-Commissioners to the Synod and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 relateth to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gathered together Church Chap. 14. v. 27. and it is â—eare â— 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being sent on their way by the Church to 〈◊〉 of Antiach Ergo this was an authoritative Church sending and not an Apostolick journey performed by Paul as an Apostle but as a messenger of the Church at Antioch and as a messenger Paul returneth with Barnabas and giveth a due recâ—oning and account of his commission to the Church of Antioch who sent him v. 30. So when they Paul and Barnabas having received the determination of the Synod wâ—en they were dismissed they came to Antioch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which words are relative to Chap. 14. 27. having gathered together the Church and to Chap. 15. 3. being sent on their way by the Church so here having gathered the whole Church the multitude they delivered the Epistle of the Synod and read it in the hearing of all the multitude for it concerned the practise of all whereas it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church which sent them Cb. 14. 27. Ch. 15. 2. 3. So here wee have a subordination of Churches and Church-Synod for the Synod or Presbytery of Antioch called the Church conâ—eened Ch. 14. 27. and the Church ordaining and enacting that Paul and Barnabas shall be sent as Commissioners to Jerusalem is subordinate to the greater Synod of Apostles and Elders at Jerusalem which saith to mee that controversies in an interiour Church-meeting are to be referred to an higher meeting conâ—â—ting of more 3. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this dissention and disputation betweene Paul and Bâ—rnabas and some of the beleeving Jewes who taught the brethren they behoved to be circumcised was a Church-entroversie Paul and Barnabas did hold the negative and defended the Church of the brethren from embracing such wicked opinions and when Antioch could not determine the question Paul and Barnabas had recourse to a Synod as ordinary Shepheards who when they could not perswade the â—rethren of the falsehood of the doctrine went to seeke helpe against subverters of soules as they are called v. 24. at the established judicatures and ecclesiasticail meetings for when Pauls preaching cannot prevaile though it was canonicall hee descendeth to that course which ordinary Pastors by the light of nature should doe to seeke helpe from a Colledge of Church-guides Ergo Paul did not this meerely as an Apostle 4. Vers. 6. The Apostles Elders came together in an assembly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to consider of this matter This Synodicall consideration upon the Apostles part was either Apostolick or it was Ecclesiastick It was not Apostelick because the Apostles had Apostolically considered of it before Paul had determined v. 2. against these subverters that they should not bee circumcised nor was it a thing that they had not fully considered before for to determine this was not so deepe a mystery as the mystery of the Gospell now he saith of the Gospell 〈◊〉 1. 13. I received it not of men neither was I taught it but by the revelation of Jesus Christ v. 16. When it ples'ed God to reveale his sonne to me that I should preach him among the â—eathen I conferred not with flesh and blood neither went I up to Jerusalem to them that were Apostles before me c. then farre lesse did hee conferre with Apostles and Elders as touching the ceremonies of Moses his Law If any say this was an Ecclesiastick meeting according to the matter Apostolick but according to the forme Ecclesiastick in respect the Apostles and Elders meet to consider how this might be represented to the Churches as a necessary dutie in this case of scandall This is all wee crave and the decree is formally ecclesiastick and so the Apostles gave out the decree in an ecclesiasticall way and this consideration Synodicall is an ecclesiasticall discussion of a controversie which concerned the present practise of the Churches and it not being Apostolick must obliege many Churches convened in their principall guides otherwise wee agree that the matter of every ecclesiasticall decree be a Scripturall truth or then warranted by the evident light of nature 5. The manner of the Apostles proceeding in this councell holdeth forth to us that it was not Apostolicke because they proceed by way of communication of counsells 1. What light could Elders adde to the Apostles as Apostles but the
his brother and therefore we doubt not but the Church hath jus law to excommunicate the Apostles in case of obstinacie and would have used this power iâ— Judas had lived now when the power of excommunication was in vigor but wee say withall de facto the suâ—position was unpossible in respect that continued and habituall obstinacie and flagitious and atâ—ocious scandals deserving excommunication were inconsistent with that measure of the holy Spirit bestowed upon those Catholick Organs and vessels of mercy but this exempteth the Apostles from act all excommunication de facto but is our brethren exâ—â—pt them a jure from the Law they transforme the Apostles into Popes above all Law which wee cannot doe Apostolick eminencie doth 〈…〉 neither Peter nor Paul to bee above either the 〈…〉 the 〈◊〉 Law or the positive Lawes gi 〈…〉 One doth wittily say on these 〈…〉 Matth. 8. 15. The Pope is either a 〈…〉 if hee bee a brother offending 〈…〉 complaine of him to the Church 〈…〉 bee no brother there 's an end 〈…〉 his father and never after this 〈…〉 〈…〉 in a Synod as Apostles doth not 〈…〉 in Apostolick acts could not use Sy 〈…〉 others 1. Because Daniel 9. 2. 〈…〉 understood by books the num 〈…〉 Lord came to Jeremiah the 〈…〉 Paul 1 Cor. 1. 1. and Timothi 〈…〉 and 〈◊〉 1 Thess. 1. 1. and 3. The 〈…〉 and yet â— ophâ—ts and Apostles were immedi 〈…〉 which they â—â—ote and spake Answ. 1. Daniel â—â—d the Prophecie of Jeremiah and the Pro 〈◊〉 the books of Moses and the Apostles read the old Testament 〈◊〉 and Paul read â—eathen Poets and citeth them Act. 17. 〈◊〉 Tiâ— 1. 12. and maketh them Scripture 2. But the question is now if as Prophets and immediatly inâ—â—â— Prophets and Apostles they did so consult with Scripture which they reade as they made any thing canoniâ—k Scripture upon 〈◊〉 medium and formall reason because they did read it 〈◊〉 it out of bookes and not because the immediate iâ—â—piration of the holy Ghost taught them what they should 〈◊〉 canonick Scripture Suppone a sentence of a â—eathen 〈◊〉 suppone this that Paul left his cloake at Troâ—s not the â—â—â—wledge of sense not naturall reason not experience none â—â— these can bee a formall medium a formall meane to make scripture but as thus saith Jehovah in his word is the formall reason why the Church beleeveth the Scripture to be the Word â—â— God so the formall reason that maketh Prophets and Apostles to put downe any truth as that which is formally canonicall scripture whether it bee a supernaturall truth as the 〈◊〉 was made flesh or a morall truth as Children obey your 〈◊〉 or a naturall truth as The Oxe knoweth his owner or an experienced truth as make not friendship with an angry 〈◊〉 a truth of heathen moralitie as mee are the off-spring of God or a truth of sense Paul lest his cloâ—ke at Tâ—oas I say the 〈◊〉 formall reason that maketh it divine and Scripturall truth is the immediate inspiration of God therefore though 〈◊〉 learned by bookes that the captivitie should indure seventi yeares yet his light by reading made it not formally Scripture but Daniels putting it in the Canon by the immediat actiâ—r impulsion and inspiration of the holy Spirit and though Matthew did read in Esaiah A Virgin shall conceive and beared Sonne yet Matthew maketh it not a part of the New Testament because Esaiah said it but because the holy Ghost did imdiatly suggest it to him as a divine truth for a holy man might draw out of the Old and New Testament a Chapter of orthodox truths all in Scripture words and beleeve them to bee Gods truth yet that Chapter should not formally bee the Scriptur of God because though the Author did write it by the light of faith yet the Propheticall and Apostolicall spirit did not suggest it and inspire it to the author I know some Schoolâ— Papists have a distinction here They say there bee some sepernaturall truths in Scriptures as predictions of things that tall out by the mediation of contingent causes and the supernaturall mysteries of the Gospell as that Achab shall bee killed in the wars the Messiah shall bee borne c. Christ came to 〈◊〉 sinners and those were written by the immediatly inspiring Spirit others were but historicall and naturall truths of fact as that Paul wrought miracles that hee left his cleake at Troas and these latter are written by an inferior spirit the assisting not the immediatly inspiring Spirit and by this latter spirit say they much of Scripture was written and from this assisting Spirit commeth the traditions of the Church say they and the decrees of Popes and councells and this holy Spirit though infallible may and doth use disputation consultations councells of Doctors reading but wee answer that what counsells determin by an assisting spirit is not Scripture nor yet â—m-ply infallible nor doth Daniel advise with Jeremialis writing what hee shall put downe as Scripture nor Paul with Sosâ—hâ—â—â—â— with Timothy and Silvamus what hee shall write as Canonick Scripture in his Epistles for then as the decrees of the coun 〈◊〉 at Jerusalem are called the decrees of the Apostles and Elders and this decree which commeth from the Apostles and Elders assemâ—led with one accord and speaking with joynt suffrages from the holy Ghost v. 7 8 9 10 c. v. 28. as collaterall authors of the decree is the conclusion of Apostles and Elders so also should the prophâ—cie of Daniel at least the first two verses of the ninth chapter bee a part of Daniel and a part of Jeremiâ—hs prophecie and Pauls Epistles to the Corinthians should bee the Epistle of Paul and Sâ—stheâ—es and his Epistles to the Colossians and Thessahâ—ianâ— the Epistles of Paul of Timothy of Silvanus whereas Sosthenes Timothy Silvanus were not immediatly inspired collaterall writers of these Epistles with Paul but onely joyners with him in the salutation The erring and scandalous Churches are in a hard condition if they cannot bee edified by the power of jurisdiction in presbyteries Object But it never or seldome in a century falleth out that a Church is to bee excommunicated and Christ hath provided Lawes for things onely that fall out ordinarily Answ. It is true wee see not how an whole Church can bee formally convented accused excommunicated as one or two brethren may bee in respect all are seldome or never deserted of God to fall into an atrocious scandall and wilful obstinacie yet this freeth them not from the Law as suppose in a Congregation of a thousand if five hundreth bee involved in libertinisme are they freed because they are a multitude from Christs Law or from some positive punishment by analogie answering to excommunication 2. The Eldership of a Congregation being three onely doth not seldome scandalously offend and are they under no power under heaven The people may withdraw from them saith the Synod of New England what then so may I withdraw
Judas and Silas gathered toâ—ether the multitude and delivered the Epistle and Acts 11. 26. and Barnabas and Paul their assembling with the Church a yeare must be taken distributively And that there were more assemblings of the multitude and Church at Antioch then one for Silas Paul Barnabas abode a good space at Antioch and taught the Word of the Lord with many others Acts 15. 34 35. and therefore there is no ground or warrant to say that the Epistle was read to all that meeting in one day and at one meeting and as little warrant there is to say that Barnabas and Paul assembled themselves Acts 11. 26. with one and the same single Church-assembly consisting of all the Christians at Antioch in one house and in one day the space of the whole yeare in which they abode at Antioch nor shall I believe that Paul and Barnabas and many other Teachers at Antioch Acts 15. 35. Acts 11. 20 26. Acts 13. 1 2 3 4. assembled all in one materiall house at one single Church-convention but it suteth not with the wisdome of Christ who sent his Disciples out two by two for the hastening of the worke Mat. 10. That they did all even the many prophets at Antioch Acts 15. 35. Acts 13. 1. 2. onely bestow their labours upon one single Congregation And the word Church and Synagogue both are taken distributively in the Scripture and must of necessity be taken so And so must we take the word Exod. 12. 6. and so Ainsworth readeth it and the lambe shall be kept by you untill the fourteenth day of this moneth and the whole Church of the congregation of Israel shall kill it between the two evenings immolabunt eum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arias Montanus turneth it omnis cetus catus Synagogae Israel Now the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place must be taken distributively For all the children of Israel collectively did not meet to slay the Lambe for the Text saith v. 3. it was to be slaine in the House that is saith Ainsworth as the Greeke translateth Houses And here v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the House of their Fathers The word House here must bee taken distributively for Rivetus with great reason inclineth to thinke that the Passeover was not a Sacrifice properly so called And truly to me the Lord doth determine the question Jer. 7. 22. for I spake not to your fathers nor commanded them in the day that I brought them out of the Land of Egypt concerning burnt offerings and sacrifice for 2 Chro. 30 v. 2. 17. there is no necessity to expound the place of these convivall Lambes of the Passeover but of other Sacrifices offered at this time see Lyran and Cajetanus And also Cornelius a lapide saith on the words because he can find no ground for the Mosse in the place hinc pateâ— universos sacerdotes non immolasse hos agnos paschales in Templo uti sentit Claudius Sainctes 1. Repet Eucharist c. 7. Abulensis in Exod. 16. ex eo Serrarius in Josu 5. 9. 22. and it is certaine every Master of the Family did slay his owne Lambe and Diodatus on these words in every House to shew the communion of the Church in the enjoying of Christ and his benefiâ—s And the seventy Interpreters render the place Exo. 12. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Chaldee paraphrast c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immolabunt eum omnis Ecclesia filiorum Israel Hieron immolabit eum universa multitudo filiorum Israel However there were neither Priests nor Temple as yet in Israel when they came out of Egypt And therefore every head of a Family did slay the Lambe and so the Church of the Congregation distributively taken slew the Lambe every one by himselfe and so is the word Synagogue taken where it s every way a Congregationall assembly as Mat. 13. 54. And when hee was come to His owne Country He taught them in their Synagogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word Synagogue must be taken distributively For he did not teach in one single Synagogue onely in his own Countrey but in many Synagogues one after another in diverse places and at divers times as it is expounded Luke 4. 44. and Hee was preacking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Sgnagogues of Galilee in the plurall number Mat. 9. 35. He went about all Townes and Villages teaching in their Synagogues c. Joh. 18. 54. I ever taught in the Synagogues and dayly in the Temple whither the Iewes alwayes refort And therefore Synagogue Mat. 13. 54. in the singular number must be expounded distributively for many Synagogues in diverse places and diverse times and so doe I thinke the word Church and muluitude Acts 11. 26. Acts 5. 30. must be taken distributively and so the word Church is taken 1 Cor. 14. 19. Yet in the Church I had rather speak five words with my understanding that I may teach others then ten thousand words in an unknowen Tongue Paul I hope desired not to speake in a knowen tongue to edifie in one single Congregation of Corinth onely but in all the Churches where he taught and 1 Cor. 14 35. It is a shame for a Woman to speake in the Church the word Church cannot be in that place restricted to the one single Congregation supposed to meet all in one house at one time in Corinth because it is a shame for a Woman to preach in all the Churches of the World as is clear 1 Tim. 2 11 12. and Exod. 12. 47. all the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Israel shall doe it that is they shall eate the Lambe in their Houses and shall not break a bone thereof so the 70. Interpreters render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Chaldee paraphrast Omnis caetus Israel faciet illud It were easie to bâ—ing infinite instances out of the Word of God to make good that a collective noun such as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Church is taken distributively So James 2. 2. if toere came unto your assembly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man with a gold Ring c. Except the word assemblie or Church be taken distributively and not collectively it shall follow that all the dispersed Iewes to whom Iames doth write have one single place of Church-assembly as Heb. 10. 25. not forsaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assembly of your selves together aâ— the manner of some is but can any inferre from this place more then from Acts 11. 26. Acts. 15. 35. that all the whole Hebrewes to whom that Apostle doth write had one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 single Church-meeting and one Congregation in the which they did all meet for worship I thinke not or will it follow that there were none amongst all these Iewes who did separate from any Church-assemblie except onely from the Church-assembly of a single Congregation
Congregation as set over them by the Holy Ghost as they are set over their owne Parish to whom they be onely Pastors having Ministeriall power by a Church Covenant and the peoples Ordination as our Brethren teach 2. Manuser Those over whom saith our Authour we have no power of censure over those we have no power to dispense the communion Now if we should censure any such for drunkennesse or other scandals who are not of our Congregation it should be a non habente potestatem an act done by those who have no power Answ. The major proposition by your owne Doctrine is clearely false for you say your selfe Strangers sojourning with us members of other Churches knowne not to be scandalous are admitted to the Lords Supper yet can you not excommunicate strangers sojourning for a time falling in scandals For First to you they are without how then can you judge them as you say Secondly You have by the holy Ghost no ministeriall power over them as over your owne flocke as you expone Act. 20. 28. Thirdly You looke aside at excommunication for those of other Churches consociated in a classe we doe lawfully excommunicate and censure for excommunication is not a cutting off of a person from one single Parishionall Church onely as you imagine but a cutting off of a person from all the visible Churches consociated first because he is delivered to Satan and his sin is bound in heaven in relation to all the faster Churches and is so to be esteemed and not in reference to the one single Congregation whereof he is a member Secondly all are to be humbled and mourne for his fall and to consent he be cut off and not one single Congregation onely Thirdly all consociated Churches shall be leavened by keeping Church-fellowship with such a lumpe Fourthly all are to repute him as a Heathen and a Publican Fifthly all are to admonish him as a Brother 2 Thessalon 3. 15. Sixthly all are to forgive him and receive him in Church-communion if he shall repent and occasionally to edifie him as a brother The Seales of righteousnesse of faith saith the Author are not seales to the faithfull as such but as they are joyned together and consederate in some visible Church none but in a visible Church may dispense the seales in the Oâ—d Testament none were partakers either of the Passeover or of Circumcision unlesse they were either Israelites borne or proselytes in the Church of Israel We read not that Job and his friends though righteous through faith were circumcised nor would they have omitted to speake of Circumcision as of a pertinent evidence of the corruption of mans nature of which they speake much the Sacraments saith this same Author are not given to the invisible Church nor to the members thereof as such but to the visible particular Churches of Christ and to the members thereof therefore the seales are not to be givento those who are of no particular visible Church Answ. 1. The Seales of the Covenant are principally given to the invisible Church as the Covenant it selfe in Gods decree of election is especially made with the elect and such as shall never fall away as is cleare Jer. 31. 37. Jer. 32. 40. Esay 54 10. Heb. 8. 9. 10. and the invisible Church as such as a number of beleevers have onely right before God to both Covenant and seales yea and consequently are onely Christs body and Spouse and redeemed Saints and so onely have all the power of the keyes and the ministeriall power of dispensing the Seales and by our brethrens doctrine the visible Church not as visible but as the true body Spouse and Bride of Christ so as the invisible company of the redeemed ones have the Seales and Covenant and so all Ministeriall power of Christ is given unto them 2. It is true the orderly and Ecclesiasticke way of dispensing the Seales is that they bee dispensed onely to the visible Church but this visible Church is not one parish but all professing the faith of Christ though they be not joyned in one visible parish by one Church oath as the Author meaneth for the Saints in Scripture as Cornelius the Eunuch the Jaylor did professe and visibly evidence their faith and so that they were capable of the Seales by desiring to be saved and saying What shall we doe to be saved by trembling at the Word of God by asking the meaning of the Word of God which expressions are in many not in-churched to particular Congregations not did the Apostles aske if they were members of one parish before they baptized them but if they beleeved in Christ. 3. Whether Job his friends Melchisedeck Lot and others the like were circumcised we need not dispute but that they were not circumcised because they were not in a visible Church estate with Abraham is a question and uncertaine and therefore not sure to be a foundation of new opinions in Church Government but though it were granted it followeth not because none were circumeised but Abrahams seed and all and onely Abrahams seed were circumcised therefore none are to be baptized but those who are members of one particular Congregation Alas this is a weakâ— consequence rather it followeth all borne of Jewes were circumcised Ergo all borne of Christian parents are to be baptized and we see not but sacrificing was restricted to the visible Church no lesse then Circumcision yet Job sacrificed to God Job 1. and Chap. 42. The Author addeth The difference here is The circumcised in Israel might rightly keepe the Passeover amongst themselves because the whole nation of Israel made but one Church and the officers and ministers of any one Synagogue and the Priests and Levites were ministers in â—â—mmune of the whole house of Israel in proportion whereunto they that are baptized in any particular Church may in like manner require the Lords Supper if there be no other impediment in regard of their unfitnesse to examine themselves which is a thing requisite to receive the Lords Supper more then was required to receive the Passeover But now because the Churches of the new Testament are of another constitution then the nationall Church of all Israel baptisme in one Church doth not give a man right to the Lords Supper in another unlesse the Officers of the one Church were Officers of all as in Israel they â—erâ— or unlesse that one Church and the Officers thereof did recommend their right and power to another Answ. 1. It is true in the one Church of Israel there was something typicall that is not in our Churches as one Temple â—â—e high Priest one place of sacrificing one Priesthood one Aâ—ke c. but this was peculiar to Israel as such a specifice Church and typiâ—ied also the externall visible unitie of the whole visible Church of the new Testament in professing one Lord one Faith one Baptisme one externall communion and government externall de jure but this agreed not to
but wee uske who shall bee the visible ministeriall and vocall Judge under Christ speaking in his owne Testament for the King is a Politick and civill Judge and the Church an Ecclesiasticall Judge I answer this same is the question betwixt us and Papists anent the Judge of controversies whether the Judge bee a Synod or the Scriptures and wee answer by a distinction the Scripture is norm i judicandi 2. Christ the peremptory and infallible Judge speaking in his owne Word 3. A Synod lawfully conveened is a limited ministeriall and bounded visible Judge and to bee beleeved in so farre as they follow Christ the peremptory and supreme Judge speaking in his owne Word But wee deny that there is on earth any peremptory and in fallible visible Judge But to come yet nearer if the King have sworne to that same religion which the Church doth professe and so acknowledge and professe the reformed religion of that Church hee must then acknowledge the lawfull officers of that Church to bee his ordinary teachers and the lawfull ministers of the Church and that they are both in a Synod and out of the Synod to preach and to bee ministeriall definers of things contraverted and that they shall first determine in an ecclesiasticall way according to Gods Word and hee as King is to command them to determine according to Gods Word under the paine of civill punishment and the Kings civill and coactive way of judging is posterior and ratificatorâ—e of the right and oxthodox ecclesiasticall determination and Junius saith that the Magistrates judging politick presupposeth the Church judging ecclesiasticall going before and Calvin and Amesius are cleare that in this case the Church is to cognosce of hee owne ecclesiasticall affaires Ambrose writeth to the Emperor Valentinian that none should judge of this cause which is ecclesiasticall as one said but a Church-man qui nec munere sit impar neâ—jure dissimilis Gelasius the Pope inveigheth against Anastasius the Emperour because hee confounded these two civill and ecclesiasticall causes But if the Emperour or King professe not the religion of the land and repute it false and if the religion bee indeed hereticall then the Church is not constitute and the case extraordinary but the truth is neither the Kings judgement as a certaine rule to the representative Church nor the representative Churches judgement a rule to the King but the Word of God the infallible rule to both Judgement may crooke truth cannot bow it standeth still unmoveable like God the father of truth but in this case if both erre ex cellently saith Junius the Magistrate erring the Church may do something extraordinarily and tâ—e Church erring the Magistrate may do something also in an extraordinary way as coÌ„mon equitie and mutuall law requireth that friends with mutuall tongues bicke the wounds of friends Also fourthly some say they who make the King the head of the Church acknowledge that the King doth not judge except the matter be first defined in the Scriptures and in the generall councells yet they give a primacie spirituall in matters ecclesiasticall to the King and therefore if the King as King may forbid the inacting of wicked Canons hee determineth them to bee wicked before the Synod have passed their judgement of them I answer that learned Calderwood saith indeed the pretended Lords of high Commission have an act for them under Queene Elizabeth for this effect but it is made for the fashion for all errors and heresies are condemned in Scripture but not onely should there bee a virtuall and tacit determination of matters ecclesiastick which is undeniably in Scripture and may bee in generall councells also but also a formall Synodicall determination in particular must goe before the Princes determination in a constitute Church The Prince may before the Synods determination exhort to the determination of what hee conceiveth is Gods will in his Word but hee cannot judicially and by a Kingly power determine in an orderly way what is to bee defined in a Synod except hee infringe the Churches liberties and judicially prelimit under the paine of civill punishments the free voyces of the members of the Synod which is indeed an abuse of the authoritie of a nurs-father But fiftly it may bee objected that hee may in a thing that is manifestly evident by the Word of God to bee necessary truth command by the power of the sword that the Synod decree that or this particular so cleare in the Word the contrary whereof being Synodically determined hee may punish by the sword and so hee may judicially predetermine some things before the Sâ—nod passe their Synodicall act thereon and if hee may predetermine judicially one thing hee may predetermine all things I answer what the King may judicially determine and punâ—â—h with the sword that hee cannot judicially predetermine and command in any order that hee pleaseth but in a constitute Church whereof hee is a member and to bee taught hee is to determine judicially in an orderly way as a nurs-father But sixtly it may bee objected that if the King have a judiciall power by the sword to annull unjust acts then hath hee a power to 〈◊〉 them though hee abuse that power in making them as unjust and then hath hee a power to interpret Church acts and to defend them 〈…〉 Law saith it is not same power to make Lawes and to dâ—â—â—nd them and interpret them see Paraeus I answer the proposition is not universally necessary except onely in civill matters in the which as the Prince who is absolute hath supreme authority to defend and interpret civill lawes so hath hee power to make them for if the Magistrate hath a supreme judiciall power to interpret Church-Lawes hee is a minister of the Gospell in that case and may by that same reason administer the Sacraments so the argument is a just begging of the question 2. Though the King have power in case of the Church aberration which is somewhat extraordinary it followeth not therefore in ordinary hee hath a nomothetick power to make Church-Lawes Also seventhly it may bee objected if the King in case of the Churches aberration may by the sword rescind Church-Lawes then may hee make a Law to rescind them but those who aâ—firme that the King hath a sort of primacie and headship over the Church say not that the King hath any power formally ecclesiasticall to make Lawes as Ministers in a Synod do but onely that hee hath a power to command any forme of externall worship under the paine of bodily punishment they say not that the King may preach administrate the Sacraments or excommunicate or inflict any Church-censures I answer the transcendent power of Princesand their commissioners is not well knowne for the authors saith Calderwood agree not among themselves but it is true in words the author est Tortura torti the Bishop of Eli denyeth in words if you have strong faith to beleeve
and prayed for as King by the people of God at Jeremiahs expresse commandement 3. So a pagan husband becomming a Christian should by that same reason acquire a new husband-right over his wife contrary to the 1 Cor. 7. 13 14 15. the Captains or Masters who of heathens become Christians should obtaine a new right and power over their Souldiers and Servants and they should come under a new oath and promise to their Captaines and Masters 4. If the heathen King have onely temporall Kingly power he had no power as King to take care that God were worshipped according to the dictates of the Law of nature and Law of nations had power to punish perjury Sodomie parricid as sins against the Law of nature and the heathen King should not by office and Kingly obligation bee oblieged to be a keeper and a defender of the tables of the Law of nature which is against all sense But if the power which a heathen King becomming a Christian King acquireth be onely a Christian power to use for Christ the Kingly power that hee had while hee was a heathen King then a heathen King jure regali by a regall right is the head of the Church though hee bee a Woolfe and a Leopard set over the redeemed flocke of Christ yea though hee bee the great Turke hee is a Pastor called of God the Church though for his moralls hee bee a Woolfe and a hireling yet by office and Law hee is a feeder of the flocke Talis est aliquis qualem ius offiâ—ii requirit And certainly it is impossible that a heathen King can bee a member of the true Church hee wanting both faith and profession which doe essentially constitute a Church-membership if it bee said hee is ex officio by his office a member that is nothing else but hee ought to bee a member of the Church so all mankind are members of the Church for they are oblieged to obey Christ and submit to him upon the supposall of the revealed Gospel and the heathen King is no otherwise a member by the obligation regall that layeth upon him as King yea when the Gospel is preached and the heathen King converted to the faith hee is not a member of the Christian Church as a King but as a converted professor and so Christianitie maketh him not a Kingly head of the Church but what essentially constituteth him a King that also constituteth him a Christian King Christianitie is an accidentall thing undoubtedly to the office of a King 2. They doe no lesse erre who make the King and the Church officers collaterall Judges in Church matters so as with joynt and coâ—quall influence they should bee Canon makers 1. Because perfect Synods are and have beene in the Apostolick Church without any influence collaterall of Christian Magistrates as being against their will and mind who were Rulers of the people as Acts 1. 14 15. Acts 2. 46 47. Acts 4. 1 2. Acts 6. 1 2 3 4. Acts 15. 6 7 8. c. 2. What the Church decreeth in the name of Christ standeth valid and ratified in Heaven and Earth Matth. 18. 17 18. Joh. 20. 21 22. whether the Magistrate assent to it or not so that he hath not a negative voyce in it by any ecclesiastick power for Christ saith not What yee bind on earth in my name shall be bound in Heaven except the Magistrate deny as a collaterall Judge his suffrage Now if he be a collaterall Judge by divine institution no Church act should be valid in Christs Court without him as excommunication not in the name of Christ or performed by those who are not the Church but onely in civill offices is not excommunication also what ever the Magistrate doth as the Magistrate he doth it by the power of the sword Ergo if he take vengeance on the ill doer as his office is Rom. 13. 3. 4. his acts are ratified in Heaven though the Church as collaterall Judges say not Amen thereunto 3. The coactive power of the King and the Ecclesiasticall power of the Church differ as carnall and spirituall spirituall and not spirituall of this world and not of this world and are not mixed by the Word oft as Joh. 18. 36. 2 Cor. 10. 3 4. 2 Tim. 2. 4. and therefore it in one and the same Church constitution the King and the Church be joynt and coequall Judges and joynt definers the constitution must both be injoyned under the paine of bodily punishment which the Church whose weapons are not carnall cannot command and under the paine of Church censures as suspension rebukes and excommunication the King must command Now the Canon should neither be an Ecclesiasticall nor yet a civill Canon but mixt for the Canon makers injoyneth with powers and paines which are not due unto them nor in their power Now to make a Law saith Feild is to prescribe â—â—aw under the paine which the Law-maker hath power to inflict but neither hath the Church the power of the sword 2 Cor. 10. 3 4. Joh. 18. 36. nor hath the King by Gods â—aw the power of excommunication See Calderwood And one and the same Law should be backed both by a carnall and worldly power and not by a worldly and carnall power 3. The King as King must have a mixt power halfe kingly â—â—â— halfe ecclesiastick and by the same reason the Church must have a mixt power partly Ecclesiasticall and partly civill and this were to confound the two kingdomes the kingdome of this world and the spirituall kingdome of Christ which is not of this world Joh. 18. 36. condemned by Anselmâ— and Hilarius and Bernard and Augustin Put if they say that every one hath their influence partialitate causae non effâ—cii according to the nature of causes then is not one and the same Church constitution from both King and Church See Apollonius But the Kings Canon is civill the Churches Ecclesiasticall and every one of them without another perfect in their one kind See what the learned Gerson Bucer and Amesius saith further to adde light to this point Those who maintaine a third that the Church Canons hath all the power of being Church Lawes from the King and all Ecclesiasticall and oblieging authority from him and that they have onely some helpe of consulting power from the Church are grosser Divines See Joan. Weemes for so the King is the onely Canon maker and the Church-men giveth advice onely as the Kings Proclamation speaketh having taken 〈◊〉 counsell of our Clergy we command such a worship â— and so the Canon runneth it seemeth good to the holy Ghost and the King as the Canon speaketh Acts 15. 2. the King is made an Ecclesiasticall and ministeriall Prâ—acher to expone publikely the Scriptures to the Church of God for all lawfull Church Canons are but Ecclesiasticall expositions of Gods Word and so the Emperours and Christian Kings are the onely lawfull Canon
had a nomothetick power in Church matters used not the advise of Divines nor the rule of the written word but as a Prophet immediately inspired of God gave Lawes to Gods people and prescribed a Law to Aaren and to the Priest-hood Now if rulers have such a power of defining Lawes they neede not follow the rule of Gods word But how shall they prove that Moses gave the Law to the people and the Priesthood as a King and not as the Prophet of God inspired immediately of God For if Moses his Law came from the ordinary power of Kings as it is such then commeth Moses Law from a Spirit which may erre for the ordinary Spirit to Kings is not infallible but with reverence to Kings obnoxious to erring God save our King 5. It is a Princes part by office to defend Religion and to banish false Religion and to roote out blasphemies and heresies Ergo he ought to know and judge by his office of all these But if he be to use the sword at the nodde onely of the Church without knowledge or judgement he is the executioner and lictor of the Church not a civill Judge Answ. In a Church right constitute we are to suppone that the Lawes of Synods are necessary and edificative and that the Magistrate is obliged by his office to adde his sanction to them not by an unfolded faith and as blind but he is to try them not onely by the judgement of discretion as a Christian for so all Christians are to try them but also saving the judgement of some Learned by a judiciall cognition as he tryeth civill crimes which he is to punish but his judiciall cognition is onely in relation to his practise as a Judge to authorize these Lawes with his coactive power not to determine truth in an ecclesiasticall way under the paine of Church censures Neither doe I beleeve that the Magistrate is not subordinate to the Kingdome of Christ as mediator but subordinate to God as Creator onely Though some Divines teach that there should have beene Kings and supreme Powers in the world though man had never fallen in sinne and a Saviour had never beene in the World and so that Kings are warranted by the Law of nature and Nations and not by any Law evangelick and mediatory yet we thinke with reverence this argument not strong for generation and creation and multiplication of mankind should have beene in the World though never a sinner nor a Saviour thould have beene in the world yet are creation generation and multiplication of mankind by our divines Junius Trekatius Gomaras Calvin Beza Melancthon Polanus Rollocus and many others and with warrant of the word of God made meanes subordinate to the execution of the decree of predeâ—tination to Glory which decree is executed in Christ as the meane and meritorious cause of salvation purchased in his blood What heathen Magistrates as Magistrates know not Christ the Mediator Ergo they are not means subordinate to Christs Mediatory Kingdome It followeth not For by Christ the wisedome of God Kings doe reigne though many of them know him not As they are created by Christ as the second person of the Trinity though they know not the second person of the Trinity It is their sinne that they know him not 2. It is objected The Magistrate is not given to the Church under the New Testament by the calling of Christ as an exalted Saviour as all the gifts instituted for the government of the mediatory Kingdome are instituted for that end Ephes. 4. 11. but it is instituted by God as governer of the World rewarding good and ill Rom. 13. 1. 6. Answ. Neither is creation a gift of Christ as exalted mediator therefore it is not a meane leading to the possession of that life purchased by the mediators bloud it followeth not For the Magistracy is a nurse-father of the redeemed spouse of Christ with the sincere milke of the word I meane a formall meane procuring by a coactive power that the Church shall be fed and it procureth not onely the Churches peace which respecteth the second Table of the Law but also godlinesse which respecteth the first Table of the Law 1 Tim. 2. 2. and Ephes. 4. 11. there be reckoned downe onely officers which actibus elicitis by formall elicit acts procureth the intended end of Christs mediatory Kingdome Not all the offices which procureth edification any way Such as is in civill Governours who are to see that the body of Christ be nourished and grow in godlinesse for that is an essentiall and specifick act of the Churches nurs-father 3. It is objected Magistracy compelleth men to the observance of Gods Law Deut. 17. and doth not immediately of it selfe by spirituall gifts of the evangell produâ—e its effects But all the mediatory Kingdome of Christ and the Government thereof of its selfe and its owne nature produceth the saving effects of the evangelâ— by vertue of its institution as faith repentance and salvation Answ. A Magistracy as a Magistracy of it selfe concurreth but in a coactive way for producing of peace honesty and godlinesse and serveth to edification but I grant not in such a spirituall way as a Church-ministry therefore it is not a meane subservient to the end of Christs mediatory Kingdome It followeth not It is not a spirituall meane Ergo it is not a meane The consequence is null and it is false that all the meanes of Christs mediatory Kingdome are of their owne nature spirituall for that is to begge the question for the Magistrate procureth that the Church be fed he punisheth blasphemers that others may feare and so abstaine and so be edified though the way be coactive yet is it a way and meane appointed of God as the nurse-father is a meane for the childs nourishing though the nurse-breasts be a more subordinate meane immediate meane 4. It is objected The Magistrate is not the Lords Ambassadour and minister in name of the Mediator Christ as the Minister is but it is extron â—call to the government of Christs Mediatory Kingdome and 〈◊〉 helpe onely to those things which concerne the externall man Answ. Hee who is called God and so is the vicegerent of God is Gods Ambassador politick commanding in Gods name but in another way then a preaching Ambassador commandeth and though Christ as Mediator may attaine to his end without the King as many were edified in the Apostolick Church where the civill Magistrate contributed no helpe and was rather an enemy to the kingdome of Christ and so Magistracy may bee called accidentall to Christs mediatory government but if this bee a good argument to prove that Magistracie is not subordinate to Christs mediatory kingdome then Oecumenicall and provinciall Synods consisting onely of Church men shall be no meanes subordinate to Christs kingdome because Christs kingdome may subsist in one Congregation without a provinciall assembly and circumcision is no meane subordinate to that kingdome in the Jewish
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
Ministery and the Minestery before the Church p. 175 176 177. The Keys and power of ordaining Officers not committed to the Church of believers destitute of Elders p. 180. 181. 182. Robinsons reasons on the contrary siding with Arminians and Socinians who evert the necessity of a Ministery are dissolved p. 182. 183. No Ordination of Elders by a Church of onely Believers but by Elders in a constituted Church p. 184. 185. seq Ordination and Election differ ibidm Corrupt rites of the Romish Church added to ordination destroy not the nature of Ordination though such an Ordination be unlawfull yet is not invalid and null p 186. 187 188. The various opinions of Romanists anent Ordination ibid. Election may stand for Ordination in case of necessity p. 187. Of the succession of Pastors to Pastors p. 185. 186. Calling of Pastors seems by our Brethrens way not necessary p. 200 Arguments for Ordination of Elders by a Church of onely Believers dissolved p. 189. 190 191 seq Believers because not the successors of the Apostles have not power of Ordination p. 192. 193 194. seq The Keys by no warrant of Gods word are given to Pastors as Pastors according to the Doctrine of our Brethren p. 197. seq They side with Sociaians who ascribe Ordination to sole Believers p. 200. Election belongeth to the people p. 201. 202. seq In the ancient Church this was constantly taught till Papists did violate Gods Ordinance p. 203. Election of a Pastor not essentiall to his calliâ—g p. 205. The calling of Luther how ordinary and how extraordinary p. 205 206 207. seq The essence of a valid calling p. 208. 209. How it may be proved by humane testimonies that the now visible Church hath been a visible Church since the dayes of the Apostles p. 229. 230. seq Since the long continuance of the Waldenses p. 235 236. seq A calling frow the Papists Church as valid as Baptisme from the same Church p. 237 238. seq Robinsons arguments are removed p. 239. 240. Of addition of members to the Church p. 241. What sort of Professors whether true or seeming believers doe essentially constitute a visible Church divers considerable distinctions anent a visible Church p. ib. 242. 243 seq The invisible not the visible Church the prime subject of the Covenant of grace and of all the priviledges due to the Church and of all title claime and interest in Jesus Christ and how by the contrary doctrine our brethren imprudently fall into a grosse poynt of Arminianisme p. 244. 245 246 247 248. seq The invisible Church hath properly right to the seales of the Covenant our brethren in this poynt joyne with Papists whom otherwise they sincerely hate p. 242 205 251. seq What sort of profession doth constitute a visible Church p. 356. That Christ hath provided no Pastors as Pastors for converting of soules and planting visible Churches is holden by our Brethren p. 256. The arguments of our brethren for a pretended Church of visible Saints not only in profession but also in some measure of truth and sincerity as the author saith are disolved p. 256. 257 258. Robinsons arguments at length are discussed p. 268. 269 seq The Lords adding to the Church invisible no rule for our adding p. 256. The places Mat 22. Mat. 13 of the man without his wedding garment comming to the feast and of the tâ—res in the Lords Field discussed p. 261 262. 263. The typical Temple no ground for this pretended visible Church p. 263 264. Nor the place 2 Tim. 3. 5. p. 261. Nor Rev. 22. 15. without are Dogs p. 267. 268. And of diverse other places and persons at length in seq Ordinary and prosessed hearing is Church-Communion p. 268 269 270 seq Excommunicated persons not wholy cut off from the visible Church p. 272 273 274 seq Sundry distinctions thereanent collected out of the Fathers and Schoolemen p. 277 278 279 282. Some Separatists deny that the regenerated can be excommunicated as Robinson some say onely the Regenerated are capable of excommunication as Peter Coachman p 279 280 281. Of the diverse sorts of excommunication and the power thereof p. 282 283 295. The reason why Papists debar not the excommunicated from hearing the word p. 275 276. How the Seals are due to the visible Church only in foro Ecclesiastico properly p. 281. In what diverse considerations the word preached is a note of the visible Church p. 283 284. seq The difference betwixt nota and signum p. 301. And nota actu primo notificativa and nota actu secundo and notificans p. 285. Arguments of Robinson and others answered p. 286. 287. Whether discipline be a note of the true church diverse distinctions thereanent p. 287 288. The order of Gods publick worship p. 228. Of the Communion of the visible Catholik Church p. 289 290. The Ministery and Ordinances are given principally to the guides of the Catholick Church and to and for the Catholick Church p. 289 290 291. And not to a Congregation only ibid 292. Congregations are parts of a Presbyteriall Church p. 293 294. Christ principally the head of the Catholick Church and secondarily a Spouse Head Lord King of a praticular Congregation p. 295. The excommunicated is east out of the Catholick visible Church p. 295 296. A sister Congregation doth not excommunicate consequenter only but antecedenter also p. 297. How Presbyteriall Churches excommunicate not by power derived from the Catholick visible Church p. 299 300. Of the power of the Catholick visible Church p. 300 301. A Congregation in a remote I le hath power of Jurisdiction p. 302. A Presbyteriall Church is the first and principall subject of the Ordinary power of Jurisdiction p. 302 303. What power generall councells have and how necessary p. 304. Power of excommunication not in a single Congregation consociated with other Churches p. 205 206. Synods or councels occasionall rather then ordinary p. 307. A Congregational Church how it is by divine right p. 307. 308 Tell the Church Mat. 18. not restrained to a single Congregation only p. 310 311. The place Mat. 18. 17. Tell the Church considered p. 310 311 312 313 seq An appeale from a Church that hath lawful power p. 315. A representative Church p. 316. The power of a single Congregation p 320 321 322. Matthew 18. Tell the Church establisheth a Church Court p. 322 323 324. What relation of Eldership do the members of the classicall Presbytery beare to the whole Presbyteriall Church and to all the congregations thereof p. 325 326 327 328 329 seq They have power of governing all Congregations in those bounds and not power of Pastorall teaching in every one of them ibidem Oncrousnesse of ruling many Churches whereof the Elders of the classicall Presbytery are not Pastors no more then the onerousnesse of advising that is incumbent to sister Churches p. 331 332 333. The power of Presbyteries Auxiliary not destructive to the power of Congregations p 334. 335.
Ministeriall Church actions can be performed by it 4. Dist. It is one thing for a company to performe the actions of a Church mysticall and redeemed of Christ and another thing to performe actions ministeriall of a Church instituted and ministeriall 1. Concl. A company of believers professing the truth is the matter of the Church though they be saints by calling and builded on the rock yet are they but to the Church instituted as stones to the house 2. Because they cannot performe the actions of a constituted Church till they be a constituted Church 3. Our Divines call men externally called the matter of the visible Church so Trelcatius Tilenuâ— professors of Leyden Piscator Bucanus so say our brethern 2. Concil Ordination of Pastors and election of Officers administration of the seales of grace and acts of Church censures are holden by Gods Word and by all our Divines actions of a ministeriall and an instituted visible Church and if so according to our third distinction It is a wonder how a company of Believers united in Church-Covenant cannot performe all these for they are united and so a perfect Church and yet cannot administrate the Sacraments for though they be so united they may want Pastors who onely can performe these actions as this Treatise sayth and Robinson and the Confession And it is no lesse wonder that Officers and Rulers who are to feed and governe the Flock are but only accidents and not parts not integrall members of a constituted Church no perfect Corporation maketh its owne integrall parts or members a perfect living man doth not make his owne Hands Feete or Eyes the man is not a perfect one in all his members if all the members be not made with him but Officers by preaching make Church-members 3. Concl. The visible Church which Christ instituted in the Gospel is not formally a company of believers meeting for publick edification by common and joynt consent as this Author sayth 1. The instituted Church of the New Testament is an organicall body of diverse members of eyes eares feete hands of Elders governing and a people governed 1 Cor. 12. 14 15. Rom. 12. 4 5 6. Act. 20. 28. But a company of believers meeting for publick edification by common consent are not formally such a body for they are a body not Organicall but all of one and the same nature all believers and saints by calling and are not a body of Officers governing and people governed for they are as they are a visible Church a single uncompounded body wanting Officers and are as yet to choose their Officers and all thus combined are not Officers Rom. 10. 14. How shall they preach except they be sent 1 Cor. 12. 29. Are all Apostles are all Prophets we justly censure the Papists and amongst them Bellarmine who will scarce admit an essentiall Church of believers but acknowledgeth other three Churches beside to wit a representative Church of their Clergy onely excluding the Laickes as they call them 2 A consistoriall Church of Cardinalls 3. A virtuall Church the Pope who hath plenitude of all power in himselfe against which our writers Calvin Beza Tilenus Iunius Bucanus professors of Leyden Whittaker willet doe dispute so the other extremity can hardly be maintained that there is an instituted visible ministeriall Church to which Christ hath given the keyes of the Kingdome of Heaven exercising Church actions as to ordaine and make and un-make Officers and Rulers without any officer at all The major of our proposition is grantted by our brethren who cite 1 Cor. 12. Rom. 12. Acts 20. 28. To prove a single Congregation to be the onely visible Church instituted in the New Testament Nothing can be said against this but a Church of Governours and People governed is an instituted visible Church but there is an instituted visible Church before there be Governours but such an instituted Church we cannot read of in Gods Word which doth and may exercise Church acts of government without any Officers at all 2. That company cannot be the Church ministeriall instituted by Christ in the New Testament which cannot meete all of them every Lords day as the Church of Corinth did for administration of the holy Ordinances of God and all his Ordinances to publick edification for so this Author describeth a visible instituted Church 1 Cor. 14. 23. But a company of believers meeting for publick edification by joynt and common consent cannot meete for the publick administration of all the Ordinances of God 1. They cannot administer the seales of the Covenant being destitute of the Officers as the Scripture and their confession saith 2. They cannot have the power of publick edification being destitute of Pastors because the end cannot be attained without the meanes appointed of Christ. But Christ for publick edification and Church edification hath given Pastors Teacherâ— and other Officers to his Church Eph. 4. 11. 1 Tim. 5. 17. Iâ— is not enough to say that such a company meeting hath power of Pastorall preaching and administration of the Seales of grace because they may ordaine and elect Officers for such publick edification but 1. we prove that that which our brethren call the onely instituted visible Church of the New Testament hath not power to administrate all the Ordinances of Christ and how then are they a Church can we call him a perfect living man who cannot exercise all the vitall actions which flow from the nature and essence of a living man 2. If this be a good reason that such a company should be the only instituted Church in the New Testament having power of all the Ordinances because they may appoint Officers who have such a power then any ten believers who have never sworne the Church-Covenant meeting in private to exhort one another is also the only instituted Church ministeriall in the New Testament for they have power to make such Officers and may invest themselves in right to all the Ordinances of Christ by our brothers Doctrine 3. All the places cited by the Author speake of a Church visible made up of Officers governing and people governed as Mat. 16. Mat 18. cannot exclude Pastors who binde on Earth and in heaven or Pastors who are stewards and beare the keyes as hereafter I shall prove Also the Church of Corinth did meete for the administration of the Lords Supper 1 Cor. 11. 20. and so were a Church of Officers and governed people they met with Pauls spirit and the authority of Pastors 1 Cor. 5. 4. another Church that exercised Discipline as Collosse Col. 2. 8. was a Church of Officers and people Col. 4. 17. Philippi consisted of Saints Bishops and Deacons Phil. 1. 1. 2. Ephesus of a flocke and an eldership Acts 20. 28. so the visible ministeriall Church that the word of God speaketh of as all the seven Churches of Asia and their Angels had in them Officers to governe and people governed and therefore they were not
a number of sole believers united in a Church-covenant which in very deed iâ— but stones and timber not an house builded of God for in the ministeriall Church of the New Testament there is eâ—eâ— a relation betwixt the Elders and the flock wee desire to to see a Copy of our brethrens instituted visible Church to the which Elders are neither essentiall nor integrall parts for their instituted visible Church hath its compleat being and all its Church-operations as binding loosing ordeining of Officers before there bee an Edldership in it and also when the Eldership is ordained they are not Eyes and Eares to the instituted Church nor watchmen because it is a body in essence and operation compleat without officers 2. the officers are not Governors for as I trust to prove they have no act of ministeriall authority of governing over the people by our brethrens Doctrine 2. all their governing is to Rule and moderate the actions of the whole governing Church which maketh them no wayes to be governours nor over the believers in the Lord nor overseers nor watchmen as a Preses who moderateth a Judicatorie a moderator in a Church-meeting a Prolocutor in a convocation is not over the Judicatorie Synod or meeting or Convocation 3. The Eldership are called by them the adjuncts the Church the subject the subject hath its perfect essence without its accidents and common adjuncts 2 Quest. Whether or not Christ hath committed the Keys of the Kingdom of Heaven to the Church of Believers which as yet wanteth all Officers Pastors Doctors c. The Author sayth this company of believers and Church which wanteth Officers and as we have heard is compleat without them is the corporation to which Christ hath given the keyes of the Kingdom of Heaven which deserveth our brotherly censure for wee then aske a Scripture for the Lords giving of the keys to Pastors and Elders if the keys be given to Peter Mat. 16. as a professing believer by what Word of God are they given to Peter as to an Apostle and Pastor it would seem the Pastors have not the keys jure Divino for by this argument our Divines prove the Bishop not to bee an Office of power and jurisdiction above a Pastor and Presbyter because the keys were not given to Peter as to the Archbishop but as to a Pastor of the Church and indeed this would conclude that Pastors are not Officers of authority and power of jurisdiction jure Divino Hence the question is if it can be concluded that the keyes of of the Kingdom of Heaven Mat. 16. Mat. 18. were given to Peter as he represented all professing believers or if they were given for the good of professing believers but to Peter as carrying the person of Apostles Pastors and Church-guides 1. Distinction There is one question of the power of the keyes and to whom they are committed and another of the exercise of them and toucheth the government of the Church if it be popular and democraticall or not 2. Dist. It is not inconvenient but necessary that Christ should give to his Church gifts Pastors and Teachers of the which gifts the Church is not capable as a subject as if the Church might exercise the Pastor and Doctors place and yet the Church is capable of these gifts as the object and end because the fruit and effect of these gifts redoundeth to the good of the Church see Parker see the Parisian schoole and Bayner 3. Distinct. There is a formall ordinary power and there is a vertuall or extraordinary power 1. Concl. Christ Iesus hath immediatly himselfe without the intervening power of the Church or men appointed offices and Officers in his house and the office of a pastor and Elder is no lesse immediately From Christ for men as Christs Vicars and Instruments can appoint no new Office in the Church then the office of the Apostles Eph. 4. 11. 1 Cor. 12. 28. Mat. 28. 19. The Offices are all given to the Church immediatly and so absolutely and so the power of the keys is given to the Church the same way But the Officers and key bearers now are given mediatly and conditionally by the intervening mediation of the ruling and ministeriall Church that she shall call such and such as have the conditions required to the office by Gods Word 1. Tim. 3. 12 3. Hence we see no reason why the keys can be said to be given to believers any other wayes then that they are given for their good 2. Concl. I deny not but there is a power virtuall not formall in the Church of believers to supply the want of ordination of pastors or some other acts of the keyes simply necessary hic nunc this power is virtuall not formall and extraordinary not ordinary not officiall not properly authoritative as in a Church in an Iland where the pastors are dead or taken away by pest or otherwayes the people may ordaine Pastors or rather doe that which may supply the defect of ordination as David without immediate Revelation from Heaven to direct him by only the Law of nature did eate shewbread so is the case here so answer the casuistes and the schoolemen that a positive Law may yield in case of necessity to the good of the Church so Thomas Molina Suarez Vasquez Vigverius Sotus Scotus Altisiodorensis Durand Gabriel and consider what the learned Voetius sayth in this What if in an extreame case of necessity a private man endued with gifts and zeale should teach publickly after the example of the faithfull at Samosaten Yea and Flavianus and Diodorus preached in Antioch as Theodoret sayth yea saith Voetius an ordinary ministery might be imposed on a Laick or private person by the Church though the presbytery consent not in case of necessity God sayth Gerson may make an immediate intermission of a calling by Bishops yea sayth Anton. speaking of necessities Law The Pope may commit power of Excommunication quia est de jure positive pure Laico mulieri to one meere Laicke or a woman though we justifie not this yet it is hence concluded that God hath not tied himselfe to one set rule of ordinary positive Lawes a captive woman as Socrates saith preached the Gospell to the King and Queen of Iberranes and they to the people of the Land 3. Concl. The Author in the foresaid first proposition will have no instituted visible Church in the New Testament but a Congregationall or Parishionall Church that meeteth together ordinarily in one place for the hearing of the Word But we thinke as a reasonable man is the first immediate and principall subject of aptitude to laugh and the mediate and secondary Subjects are Peter Iohn and particular men so that it is the intention of nature to give these and the like properties principally and immediately to the speciâ—e and common nature and not immediately to this or that man
so are the blessings of the promises as to bee builded on a Rock victory over hell and such given principally and immediately to the Catholick and invisible Church as to the first and principall subject and no wayes to a visible Congregation consisting of 30 or 40. professing the Faith of Christ but onely to them not as Professors but to them as they are parts and living members of the true Catholick Church For sound professors though united in a Church-covenant are indeed the mysticall Church but not as professors but as sound believers and therefore these of whom Christ speaketh Mat. 16. Are builded on a Rock as true believers but the keys are given not to them but for them and for their good as professors making Peters confession and in Gods purpose to gather them into Christ. But the Text evinceth that these keys are given to Peter as representing the Church-guides especially though not excluding believers giving to them popular consent and not to Believers as united in a company of persons in Church-covenant excluding the Elders 1. To that Church are the keys given which is builded on the rock as a house the house of wisdome Prov. 9. 1. The house of God 1 Tim. 3. 15. Heb. 3. 4. By the Doctrine of the Prophets and Apostles by Doctors and Teachers whom Christ hath given for the building of his house Eph. 4. 11. But this house is not a company of professing believers united by a Church-covenant and destitute of Pastors and Teachers but a Church edified by the Word Seales and Discipline Ergo such a Church is not heere understood The propofition is granted by the Author I prove the assumption The Church of believers combined in Church-covenant but wanting their Pastors and Teachers is not wisdomes house nor builded by pastors and Doctors given to edifie and gather the body but they are only the materialls of the house yea wanting the pastors they want Ministeriall power for pastorall preaching and administrating the Seales and for that they want the power of edifying the body of Christ which is required in a visible Church Eph. 4. 11. Though the building of this Church on the Rock Christ may well be thought to be the inward building of the Catholick and invisible Church in the Faith of Christ yet as it is promised to the Church to the which Christ promiseth the keys of the Kingdome of Heaven it can be no other beside external and Ministeriall building by a publick Ministery 2. Arg. To these are the keys here promised who are stewards of the mysteries of God 1 Cor. 4. 1. And servants of the house by office 2 Cor. 4. 5. And are by office to open the doores and behave themselves aright in Gods house 1 Tim. 3. 16. and to divide to these of the house their portion in due season Mat. 24. 45. and to cut the word 2 Tim. 2. 15. But a company of professing believers joyned together in a Church-covenant and destitute of officers are not stewards by office nor servants over the house c. Ergo to such a company the keyes are not here given The proposition especially is to be proved for the assumption is granted by our brethren and evidently true but it is sure by the phrase of Scripture Esai 22. 22. And I will lay upon his shouldier the key of the house of David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clavis a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apperuit proveth this Shindlerus in Lexico metonymicè significatur Authoritas Facultas potestas omnis gubernationis iubendo ac vetando expediendo ac coercendo power of government Musculus so Calvin these who are made masters of housholds receive keys whereby they open and shut it is a token of power given to Kings Iunius it noteth a full government by this borrowed speech sayth Beza is signified the power of Ministers Isai. 22. Mat. 16. Pareus I shall make the steward of my house Hierom the key is a power of excellency and Chrysostom Augustine Beda sayth the same Fulgentius calleth this the power of binding and loosing given to the Apostles so other Scriptures expound the keyes to be a power of office as Esa. 9. 6. And the government shall be upon his shoulder Interpreters say Davids keys are given here Rev. 3. 7. These things saith he that hath the key of David who openâ—h and no man shutteth and shutteth and no man openeth Rev. 1. 18. I have the keys of hell and death Rev. 9. 1. And to him was given the key of the bottomlesse pit so Stephanus on the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clavis Whittaker it signifieth a power of office given to some and not to all as Calvin here saith he Christ speaketh of Peters publick office that is of his Apostleship so Bullinger Erasm. Zwinglius Marlorat Pareus on the same place I think while of late never interpreter dreamed that in the Text Mat. 16. the keys of the Kingdome of Heaven are given to all believers but only to the stewards of the house builded upon the Rock 3. Arg. To these in this Text doth Christ give the keys to whom he giveth warrant for the actuall exercise of the keys to wit to bind and loose on Earth and so open and shut the doores of the Kingdome But this warrant and officiall authority of binding and loosing Christ giveth to Peter onely as representing Apostles Teachers and Elders and not to the Church of believers convened Covenant-wayes and destitute of Officers Ergo the proportion is cleare in the Text to the same person to whom the promiseth the power or keys to the same he promiseth Officiall warrant to exercise the speciall acts of the keys but to Peter is the promise of both made 19. and if Christ allude to the place Is. 22. 22. Then I say these to whom Christ gave the keys doe by Office represent him who hath the keys of Davids house and the Government on his shoulder And I will give to thee the Keys of the Kingdome of Heaven there is the power and authority granted And whatsoever thou shall bind on Earth shall be bound in Heaven there is a warrant for the exercise of the acts of the power given also to Peter Now if the keys be not given to Peter as to a Pastor Peter and pastors by this place as pastors neither have the keys nor officiall warrant to preach and to remit or retaine sinnes and if by this place they have it not we desire to see a warrant from Christ before he went to heaven for pastorall preaching Beza in his marginall notes in this Text sayth here is the Heavenly authority of the Church Ministery also binding and loosing is all one with opening and shutting Heaven Gates and with remitting and retaining sinnes Ioh. 20. Papists I know deny that the Apostles were made priests judicially to remit
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
people ought to obey and we condemne a meere popular government such as our writers condemne in Morellius They adde Government meerly Aristocraticall where all authority is in the hands of the Eldership excluding the people from intermedling by way of power we conceive to be without warrant and injurious to the people infringing their liberties in chusing Officers admitting members censuring offenders even Ministers Col. 4. 16. To which doctrine we oppose these conclusions 1. Concl. Our brethren hold a meere popular government with Morellius 1. Because nothing is left peculiar in government to the Officers which all the people have not 2. Because a greater power of Church-Jurisdiction as I shall prove is given to the people then to the guides for cursing by Excommunication of all the Officers and blessing of them by pardoning their faults and admitting of Members and laying on of hands is the greatest power that can be given to people But this and many other acts of jurisdiction the people have by our brethrens Doctrine 3. The people is no more obedient to the Eldership in teaching then Indians and Infidels who are hearers of the word and are under an obligation to obey the word and under the very same obligation of an Evangelicke offer made to all The people say they are under the obligation of obedience to Pastorall teaching under the paine of Church censures but so are not Indians who may be onely hearers but are in no Church-membership I answer Obligation to Church censures from the Pastors as Pastors lyeth not on the people by our brethrens doctrine 1. Because Pastors as Pastors are not the Church builded on the rocke nor the Spouse of Christ nor any part thereof nor any part of the visible Church to the which Christ hath given the Keys for the visible Church is a compleate Church in esse in operari in their being and Church actions of a visible Church without all Pastors of any Officers as they teach 2. Because Pastors are onely parts of the visible Church as believers and so have the power of the Keyes as believers and this the believers have which the Pastors have not and so seeing the Pastors as Pastors have not the Keyes nor can they use the Keyes or excommunicate as parts or members of the visible Church because as Pastors they are neither parts nor members of the Church but adjuncts and meere accidents of the visible Church and therefore the people are under no obligation of obedience to Pastors as Pastors under paine of Ecclesiasticke censures more then Indians or Infidels who are their hearers 2. Concl. Christ hath given no warrant at all of actuall Church government to all the whole visible Church 1. so the places that I cited before Iadde the styles of Officiall dignity given to Officers because of their government are given onely to Officers and never to the people Ergo the people have no power of government the consequence is sure those who are priviledged of Christ to governe ordinarily should be and duely are Governours But the stile of Gods is given to Church-guides Ioh. 10. 33 36. Ioh. 20. 21. which title for governing is given to Judges Psalm 82. 6. Exod. 21. 6. And his Master shall bring him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Judges Now the people are not Gods nor are they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13. 17. over the people in the Lord. Which word no doubt the Apostle borrowed from the Septuagint so stiling the Rulers not because of their place of preaching onely but of governing also as Jos. 13. 21. Micah 3. 9. Ezech. 44. 3. Dan. 3. 2. Acts 23. 24. Matth. 27. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it is given to the Kings or supreame rulers 1 Pet. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so it is frivolous that they say Church-Officers are never called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For these words of officiall power of government are no lesse powerfull and never communicated to any but to Church-Officers such as are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 watchmen not onely for preaching but also for government Phil. 1. 1. 1 Tim. 3. 2. Acts 20. 28. and the people are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Governours 1 Cor. 12. 28. nor are they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12. 8. nor obliged to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers as they are the visible Church nor should they bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 5. 17. nor are they to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Labourers and over the Saints in the Lord. 1 Thess. 5. 12. 2. If all the people as contradistinguished from Officers are to watch over one another and by office to rebuke censure excommunicate ordaine and exauthorate Officers then must they in Conscience attend the judging of all causes of adultery fornication drunkennesse swearing oppressing defrauding one another as they fall under scandall Now this is a calling distinct from their owne calling in respect the holy Ghost alloweth to the Elders stipend and maintenance 1 Tim. 5. 17. yea and hire as to labourers Matth. 10. 10. as to souldiers husbandmen dressâ—rs of vineyards feeders of flocks 1 Cor. 9. 7 8. yea as to the oxe that treadeth out or thresheth the corne vers 9. and by this all the people are made officers and stipendiaries to whom by the Law of God and nature stipend is due Now this looscth them from their own proper callings of Merchandise Trading Husbandry Laws Medicine Manufactures and maketh all these callings sinfull unlawfull to the Saints by calling who are members of a visible Church according to that 2 Tim. 2. 4. No man that warreth in t angleth himselfe with the affairs or callings of this life which is grosse Anabaptisme condemned by Gods Word 1 Cor. 7. 20 21. Eph. 6. 5. Col. 2. 22. 1 Thess. 4. 11. Now certainly if actuall government with the power of the Keyes be committed to all the members of the visible Church the Epistles to Timothy and Titus and Canons of right government must be written to Timothy and Titus not as to Pastors but as to beleevers as the Keyes were given in Peters person and a warrant to binde and loose Matth 18. Matth. 16. as representing beleevers not as to a Pastor then they are to commit the word to faithfull men who are able to teach others and to give up their earthly callings as 2 Tim. 2. 2 3 4. and to lay hands suddenly on no man and not to receive a testimony against an Elder but before two or three witnesses 1 Tim. 5. 22 19. and to war a good warfare 1 Tim. 1. 18. And this must needs follow since Separatists teach That all the people are obliged in Conscience to judge and to be personally present and that by their Office and Church-calling when ever any sentence is given out against offenders for if the Elders be onely present and the people absent the Elders shall tyrannize saith Answorth over the peoples Consciences for the
ad me pertinet scias quiae crudelis est And Nazianz. Charitatem potius hic quam potestatem ostendendam To rebuke is a worke of charity rather then of power Calvin saith Good Ministers stand in need to be admonished Davenant thinketh that Archippus in the absence of Epaphras his collegue was to supply his absence and it is like was somewhat cold and therefore needed to be admonished But because the Collossians were to exercise an act of mercy towards their Pastor which the Law of nature enjoyned them it is a wide inference therefore they had Church authority and power over him to censure deprive excommunicate him so the faithfull receiveth a charge Hos. 2. 1. Say ye to your brethren Ammi and to your sisters Ruhammah 2. Plead with your mother plead pleading for wheredomes is more then a simple exhorting of Archippus yet none can well collect from these words that those faithfull who kept themselves cleane from the common defection had power of jurisdiction over their breth en sisters and mother to censure them judicially and by authority to un-Church them And certainely the Apostle if he had commanded here the judiciall act of Church-jurisaiction to all the Saints of Colosle men and women who may admonish Archippus we we would looke he had said command and charge with all authority Archippus to take heed to his ministery Also it is much to be doubted if the duties of rebuking exhorting and comforting one another be positive acts of Church-membership which the fellow-members of a visible Congregation owe one to another by vertue of a Church-covenant or that the people owe to the Pastor in a Church way for these ex hort teach comfort one another are duties mutuall not restricted to fellow-members of a visible Church or Parish but such as we owe to all the members of the Catholique Church as we are occasionally in company with them Yea and duties as our brethren say that sister Churches owe to sister Churches and acts of the Law of nature that we owe to all as brethren not as brethren in Church-membership Levit. 19. 17. onely I will here answer What Robinson saith By the Keyes is meant the Gospell opening a way by Christ and his merits as the doore into the Kingdome the power of binding and loosing opening and shutting Heaven is not tied to any Office or Order in the Church it dependeth onely upon Christ who alone properly forgiveth sinnes and hath the Key of David and this Key externally is the Gospell which with himselfe he giveth to the Church Isa. 6. 9. Rom. 3. 2. Ergo the Keyes are given to all though not to be used by all and every one alike which were grosse confusior The Keyes were not given to Peter as Prince of the Apostles as Papists say nor to Peter as chiefe Officer of the Church and so to Prelates nor to Peter as a Minister of the Word and Sacraments but we say to the confâ—ssion of faith which Peter made by way of answer to Christs demand and therefore to every faithfull man and woman who have received the like precious faith with Peter 2 Pet. 1. 1. Ans. 1. If the Keyes be given to as many as the Gospell is given unto all have the Keyes who are beleevers children women whether within or without the Church for all have obtained alike precious faith So it is vaine to speake there of a Church builded on the Rockâ— or of any ministeriall Churcâ— 2. The Keyes are not given to the naked Office or Order distinct from the spirits working and proving the acts of preaching and discipline to be mighty through God 2 Cor. 10 5. to open hearts Act. 16. 14. for what or who is Paul and who is Apollo but Ministers by whom ye beleeved 1 Cor. 3. 4 5. and Christ alone worketh with the Sacraments and without him great Iohn Baptist can but baptize with water Joh. 1. 26. yet all say administration of Sacraments externally is so tied to the Office as none can administer them without warrant but Pastors 1 John 5. 25 Math. 26 19. 1 Cor. 1. 17. and therefore this is weake to prove that because Christ onely hath the Keyes of the Word yea and of the Sacraments also that therefore he hath not committed the Keyes to certaine Officers under him who are Stewards and Key-bearers 3. The places alledged prove not Is. 6. 9. Christ is given to us that is to the Church as to the subject O say it not but to us the Church as the object and end for our salvation Ergo the Keyes and the Gospell are given to the Church yea and to every faithfull that they may by preaching open and shut Heaven You cannot say so Also Rom. 3. 2. to the Jewes were committed the Oracles and Scriptures that every one might be a Priest and Prophet to teach and sacrifice it is a shame to say so but to the Jewes as to the object and end that by the Scriptures and faith in these Oracles they might be saved 4. The Keyes that is the Gospell is given to all though not to be used alike by all and every one which were grosse confusion that is the same we say the Gospell in use is not given alike to all but to the believers as to the object and end to the Officers as to the subject and proper instrument And so you fall into grosse confusion while you eschew it Robinson The Keyes be one and the same in efficacy and nature and depend not upon the number and excellencie of any persons but upon Christ alone though the order and manner of using them be different Ans. The Sacraments remaine one and the same in nature and efficacy who ever be the persons many or few excellent or not excellent in whose hands soever they be it followeth not therefore the power of administration of Sacraments is given to all 2. We see no difference in the order and manner of using the keyes if all even a faithfull man or woman either may also truly and effectually loose and binde both in heaven and in earth as all the Ministers of the world for those be your words Robinson These keyes in doctrine may be turned also as well upon them which are without the Church as upon them which are within and their sinnes either loosed or bound Matth. 28 19. in discipline not so but onely on them that are within 1 Cor. 5 13. Answ. If this distinction were in Gods Word we would receive it but seeing by preaching there is receiving in and casting out and binding and loosing I aske how these who were never within can bee judged and cast out by preaching more then by discipline may Pastors judge these who are without by preaching and not judge those who are without by discipline and that in a setled Church Robinson There is an use of the keyes publike ministeriall by men in office by the whole Church joyntly
together or private by one person severally who is out of office and yet the power of the Gospell is still one and the same notwithstanding the divers manner of using it Answ. 1. If one alone have the keyes spoken of Matth. 16. there be keyes Ministeriall made by Christ before the house be builded and have walls roofe or doore the keyes all take to be metaphoricall and to presuppose a company a constituted Church where some are put in some put out these private keyes of women to open and shut heaven upon men and so to usurpe authoritie over the man are no Church-keyes and if they be not Church-keyes they are not for our dispute Robinson If the keyes of the Kingdome of Heaven be appropriated to the officers then can there be no forgivenesse of sinnes without the officers and there is no entrance into heaven but by the doore there is no climbing over any other way and without the key the doore cannot be opened Then if there be no officers in the Church or if they take away the key of knowledge then must the multitude perish eternally Answ. Though the keyes be appropriated to officers it followeth not There is no forgivenesse of sinnes nor opening of Heaven at all without officers but onely no Ecclesiasticall forgivenesse no Church-opening by a Ministeriall power but through Ministeriall keyes and opening cannot ordinarily be without officerâ— Faith commeth by hearing Ergo no faith by reading Baptisme saveth Ergo no salvation without Baptisme so doe Anabaptists reason as saith Gerardus so reasoneth Socinus averring It is a worke of charity necessary to salvation therefore all may preach and the same doth both the Raccovianâ— Catechisme and Ostorodius say yea and Theoph. Nicolaides defending Muncerus the Anabaptist Though keyes bee a publike ordinary meane in a constituted Church it followeth not therefore there is no other way of opening Heaven In the Sacraments remission of sinnes is sealed and heaven opened it follows not therefore all may administer the Sacraments 2. What inference is here if the keyes bee appropriated to officers then people must perish when officers faile certainly so saith the Lords Spirit Proved Where there is no vision the people perish and this is a fearfull soul judgement when God removeth the candlestick and there is no prophet to shew how long and the people are plagued with a famine of the word of God yet there be other meanes then publike ministery He addeth They which may forgive sinne and sinners save soules gaine and turne men to the Lord to them are the keys of the Kingdome of Heaven given by which they open the doore to such as they thus forgive gaine and save But all thâ—se such as are no Ministers may doe as Matth. 18. 15. 2 Corinth 2. 5 7 8 9 10. Acts 8. 14. Answ. The proposition is false for all who open the doore by exhorting and gaining soules as Christians in no Church-state may in some cases doe have not the Church-keyes for this were to make Church keyes without any Church and to make keyes without house doore or lock for the keyes are metaphorically so called with necessary relation to the Church the house of God and to the stewards of the house the places alleadged are the controversie it selfe and to others of them I shall answer hereafter Robinson The twelve Apostles were not called to the office of Apostles Matth. 16. Ergo they doe not as Apostles receive the keyes Answ. I trust to prove the contrary hereafter 2. If the Apostles Matth. 16. received not the keyes by no warrant are the keyes given to Pastors at all Robinson Every servant in the house no lesse then Officers have authority for the word carrieth authority with it whither soever it goeth Matth. 25. 14. and all have received some good thing or gift for the good of the Church and all should watch but especially the porter Answ. What can be hence collected Ergo the keyes are given to all and all are porters and all should watch as porters for the word of exhorting given to all is of like authority when a woman or boy speaketh it as when a Prophet speaketh it But it is not good to helpe Arminius and Jesuits who reason for universall grace given to all and every one from these Parables Mr. Pemble and opposers of Jesuits in the doctrine of grace expound this of Pastors 2. But let the Parable speake of all all have authority because all have the word all who privately exhort have the word have authority objective and of divine obligation as Christians it is true Ergo all have the keyes it followeth not but all who privately and occasionally exhort have not authority officiall by the calling of God and his Church and therefore they have not this they have not the keyes and the word by publike preaching none have but usurpers save onely called Officers and because they steale the Word they steale the Keyes also and because the Sacraments have authority from God it followeth not therefore that Baptisme administrated by women is of authority Robinson acknowledgeth that Elders and Bishops were ordained to suppresse false doctrine and lay hands suddenly on no man but it followeth not saith he that they are to doe this there alone Answ. There alone they must lay on hands that is with the Presbytery and in a judiciall way excluding all the people for people never in the new Testament laid on hands upon any to ordaine them Elders nor did they it in the old Testament Robinson The officers Ephes 4. 11. are chosen of Christ to watch so Mark 13. the porter should watch Ergo the rest of the servants should not watch it followeth not Officers are to knit together the Saints and so are all who are spirituall Gal. 6. 1. The Officers are to edifie so are all to edifie one another 1 Thess. 5. 11. Answ. The argument must be thus These who are to watch to knit together the Saints to edifie them have received the keys and are Governours and are Officers but all the faithfull are to watch to knit together the Saints Ergo first the major is false for if because the Saints may edifie they shall have joynt power and use of the keys with the Officers they may administrate the Sacraments Now because they may in a Christian way doe some acts of edifying it followeth not that therefore they may doe these acts by power of the keyes and with an Ecclesiasticall and Church-power they may doe the same duty Ergo with the same power A scholler may teach his school-fellow the same lesson that his Master doth teach him Ergo he may doe it by the same Magisteriall authority A wife may cure a disease Ergo shee may by the same authority that a Doctor of Physicke approved by the incorporation of Physicians cure a disease it followeth not Beleeve me so still doth Socinus
execute it for Doeg the Edomite sinned in killing the Lords Priests at the command of Saul and the footmen of Saul did religiously refuse that service 1 Sam. 22. 17. The Souldiers who crucified Christ not only as men but as Lictoâ—s sinned against a principle of the Gospel which they were obliged to believe Maries sonne is the true Messiah nor are we to joyne with a Church excommunicating a man because he confessed Christ Iob. 9. nor need we consent to these that the Senate of Venice is excommunicated by Paul the fift An. 1607. and Henricus Borbonius King of Navarre by Sixtus 5. and Elizabeth of England by Pius 5. and Henry the 4. by Gregory 7. or Hilderland and Martin Luther by Leo the 10. An. 1520. the Pope is not the Catholick Church as many learned Papists especially the Parisian Theologues teach 3. Concl There is not required the like certainty of conscience practicall in a question of fact that is required in a question of Law 1. Because in a question of Law all ignorance is morall and culpably evill to any who undertaketh actions upon conscience of obedience to others for to all within the visible Church the word of God is exactly perfect for faith and manners and every on is obliged to know all conclusions of Law that are determinable by Gods word 2. Every one in his actions is to doâ— out of a plerophorie and a full perswasion of heart that what he doth pleaseth God Rom. 14. 14. I know and am perswaded by the Lord Jesus that nothing is uncleane of it selfe 3. We are to doe nothing but what is lawfull and what in our consciences we are perswaded is lawfull and are to know what is sinne and what is no sin All Souldiers in war and Lictors and these who execute the sentence of excommunication are to know what are the just causes of war and what crimes by Gods Law deserve death and what not as what homicide sorcery parricide incest and the like sinnes deserve by Gods Law and what not because every one is obliged to know morally what concerneth his conscience that he be not guilty before God the executioner who beheaded Iohn Baptist sinned because he was obliged to know this a prophet who rebuketh incest in a King ought not to be put to death therefore It was unlawfull for the men of Iudah to come and make war with Ieroboam and the ten Tribes because God forbade that war 1 Ki. 12. 23 24. 4. Concl. It is not enough that some say if the question be negatively just then Souldiers and executioners and people may execute the sentence that is if they see no unlawfulnesse in the fact I meane unlaw fulnesse in materiâ juris in a matter of Law hence some say subjects and common Souldiers not admitted to the secrets of the councell of war may fight lawfully when there is this negative justice in the war but forraine Souldiers who are conduced may not doe so for the Law sayth he is not free of a fault who intermedleth with matters which belonge not to him to the hurt of others so Teacheth Suarez D. Bannes Andr. Duvallius yet the command of the Prince can remove no doubt of conscience also that the cause of the war in the matter of Law so far as it is agreeable to Gods word is not manifest to executioners is there culpable ignorance no lesse then the ignorance of a sentence manifestly unjust Ergo the practise of these who execute a sentence negatively only just is not lawfull I prove the antecedent beacuse the practicall ignorance of what we doe which is not warranted by Gods Word is alwayes culpable whether the cause be cleare or darke for no obscurity of Gods Law doth excuse our ignorant practise when the Word of God can sufficienty resolve us 2. It is not enough that our morall actions in their lawfulnes be just negatively because actions morall which are beside the Word of God praeter dei verbum to us who hold Gods Word perfect in faith and manners are also contra dei verbum against the Word of God and so unlawfull 3. Because actions morall having no warrant but the sole will and Commandement of superiors are undertaken upon the sole faith that what superiors command if it seeme not to us unjust though it be in it selfe unjust may lawfully be done Now we condemne this in Schoolemen and Popish casuistes that the Commandement of superiors as sayth Gregor de Valent. Bannes Suarez Silvester Navarre may take away and remove all doubting of conscience and make the action lawfull Whereas Navarre Corduba Sylvester Adrian hold that an action done without a due practicall certainty is unlawfull If he shoud diligently sayth Suarez search for the truth and cannot find it yet the doubter may practise so he practically perswade himselse he doth it out of a good mind and whereas the Jesuite sayth that it is his negligence in not seeking the truth he answereth his negligence which is by past cannot have influence in his present action to make it unlawfull because it is past and gone But I answer it is Physically past but it is morally present to infect the action as habituall ignorance maketh the acts of unbeliefe morally worse or ill And to these we may adde that he who doth with such a doubt 1. He sinneth because he doth not in faith 2. He exposeth himselfe to the hazard of finning and of joyning with an unjust sentence 3. It is the corrupt Doctrine of Papists who muzzle up the people in ignorance and discharge them to reade Gods Word and so maintaine because of the obscurity and imperfection of Gods Word which is not able to determine all questions that there is an ignorance of many lawfull duties which is invincible and to be excused as no wayes sinfull and which vitiateth not our morall actions so Thomas Bonaventura Richard Gabriel Occam Antoninus Adrianus Almaine Suarez though Occam and Almain may be expounded favourably 5. Concl. Souldiers Lictors Servants People under the Eldership are not meere instruments moved only by superiors as Schoolemen say 1. Because they are morall agents and are no lesse to obey in Faith then superiors are to command in Faith and they are to obey their Superiours only in the Lord. 2. They are to give all diligence that they be not accessary to unjust sentences lest they partake of other mens sinnes What Aquinas Greg. de Valent and And. Duvallius saith against this is not to be stood upon 6. Concl. But in questione facti in matters of fact there is not required that certainty of conscience But that we may more clearely understand the conclusion a question of fact is taken three wayes 1. For a fact expressely set down in Gods Word as that Moses led the people through the wildernesse that Cain slew his brother Abâ—l these are questions
the King Judgeth by them and in them 2. This error is founded upon a worse error to wit that the supreme Magistrate had no power of life and death in Israel without consent of the people but certainly there are as specious and plausible reasons if not more specious for the peoples government in all civill matters then there can be for their Church-power of judging in the Church-matters and government therof Yet there is no ground for it 1. Because the Rulers only could not be charged to execute judgement in the morning to deliver the oppressed to execute judgement for the Fatherlesse and the VViddow nor can there be a promise made to establish the Kings Throne for obeying that Commandement as a Gods Word teacheth if the people have as great yea greater power in Judging then the Rulers have by this our Brethrens argument They say all the Believers at Corinth 1 Cor. 5. could not be commanded to cast out the incestuous person nor could they all be taxed for omitting that duty if they had not power to excommunicate 2. Neither can the Spirit of God complaint that the Judges builded Zion with blood and the heads of the house of Jacob and Princes of the house of Israel did abhor judgement and pervert equity as the Prophets say nor could they be condemned as roaring Lyons and evening Wolves as the Prophet sayth for the Judgeâ— might well be faultlesse when the poore were crushed in the Gate and Judgement turned into Gall and Wormewood because they cannot helpe the matter the people are the greatest part in caring matters in judgement 2. We see Davids practise in condemning the Amalckite out of his own confession not asking the peoples consent and in condemning to death Baanah and Rehab for killing Ishbosheth Solomon gave sentence against Adoniiah Ioab Shimei without consent of the people David pardoned Shimei contrary to the counsell of Zerviahs sons 3. If from the peoples witnessing and hearing of judgement in the Gate we conclude the people were Judges with the Rulers there was never a time when there was no King in Israel and no Iudge to put evill doers to shame but every man did what seemed good in his own Eys contrary to Scripture because all are a generation of Kings and Princes no lesse then the Ruler himselfe as Anabaptists teach By the Doctrine of our brethren I deny not but he that gathered stickes on the Sabbath was brought Num. 15. 33. to Moses and to Aaron and to all the Congregation but the Congregation signifieth not the common multitude For 35. Moses received the sentence from God and pronounced it and the Congregation stoned him to death And Numb 27. 1. The Daughters of Zelophehad stood before Moses Eleazar and before the Princes as Iudges and before all the Congregation as witnesses not as Judges but v. 6. 7. Moses gave out the judiciall sentence from the Lords mouth And 1 King 21. 12. Naboth stood in presence of the people to be judged but the Nobles and Princes were his Judges because v. 8. Iezabel wrote to the Nobles and Princes that v. 10. they should carry out Naboth and stone him to wit judicially and v. 11. The Nobles and Princes did as Iezabel had sent unto them And Ieremiah cap. 26. pleaded his cause before the Princes and people for v. 10. The Princes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Set down judicially in the entry of the new gate of the Lords House nothing can be gathered from the place to prove that the people judged but because Ieremiah spake to the Princes and the people who vers 24 were in a fury and rage against Ieremiah if Ahikam had not saved him from their violence CHAP. 4. SECT 4. QUEST 5. WHether there be no nationall or provinciall Church under the New Testament but only a parishionall Congregation meeting every Lords day in one place for the worship of God The Author in this first proposition denieth that there is any Nationall or provinciall Church at all under the New Testament for clearing of the question observe these 1. Dist. VVe deny that there is any diocescan provinciall or Nationall Church under the care of one Diocesan or Nationall Prelate or Bishop but hence it followeth not there is no visible instituted Church now but only a particular Congregation 2. Dist. VVe deny any Nationall typicall Church where a whole Nation is tyed to one publick worship in one place as sacrificing in the Temple 3. Dist. VVe deny not but the most usuall acception of a Church or visible meeting is given as the refutator of Tylenus sayth to a convention of people meeting ordinarily to heare the word and adminstrate the Sacraments Stephanus deriveth it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Cyrillus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As Causabon observeth so these who meete at one Sermon are called Ecclesia a Church and it is called Ecclesia concio sayth the Refutator of Tilen but this hindreth not the Union of more particular Congregations in their principall members for Church-government to be the meeting or Church representative of these many united Congregations 4. Dist. A Parish-Church materiall is a Church within such locall bounds the members whereof dwell contiguously togegether one bordering on the other our Brethren meane not of such a Church for as Paâ—â— Baynes sayth well this God instituted not because a company of Papists and Protestants may thus dwell together as in a Parish and yet they axe of contrary Churches a Parish-Church formally is a multitude who meete in manner or forme of a Parish as if they dwelt neere together in a place ordinarily to worship God as the 〈◊〉 of those who came together to celebrate the Lords Supper is called the Church 1 Cor. 11. 18. For first of all when ye come together in the Church I heare that there are divisions amongst you 〈◊〉 what have ye not houses to eat and drink in or despise ye the Church of God 1. Concl. If we shall evince a Church-visible in the Now Testament which is not a Parishionall Church we evince this to be false which is maintained by our Brothren that there is no visible instituted Church in the New Testament save onely a Parishionall Church or a single independent Congregation But this Church we conceive to have been no Parishionall Church 1. Because these who met dayly and continued with one accord in the Temple and breaking bread from house to house that is administrating the Sacraments together as our Brethren say were a visible Church But these being first an hundred and twenty as Acts 1. and then three thousand added to them Acts 2. 41. could not make all one single independent Congregation whereof all the members had voyce in actuall government Ergo they were a visible instituted Church and yet not a Parishionall Church The proposition is cleare The Church of Ierusalem was one visible Church and did exercise
together a visible act of government in sending messengers to 〈◊〉 Acts 15. 22. Then pleased it the Apostles and Elders and the whole Church our Brethren say the whole collective Church Men Women and Children at Ierusalem to send men of their own company to Antioch 23. And wrote Letters and some Decrees and Commandements to be observed Now the many thousands of the Church of Ierusalem by no possibility could meete aâ— one Parish in one materiall house to administrate the Lords Supper farre lesse could they be as is said Acts 2. 42. all continuing stedfastly in the Apostles Doctrine and followship our Brethren say in Pâ—rishionall or Congregationall fellowship and in breaking of bread and prayer nor could they dayly continue in the Temple and breake bread from house to house being all one Church or a fixed parishionall meeting in one materiall house Now it is cleare they were 〈◊〉 even after they exceeded many thousands in number in one Parishionall and Congregationall government as our Brethren would prove from Acts 15 22 23 24 25. And Acts 2. 42 43. Else how could they have all their goods common if there be not one visible government amongst them but this government could not be of one single Congregation for all who sold their goods and had all things common could not meete to give voyces in Discipline a judicatory of so many thousand Judges were impossible and ridiculous 2. Paul writeth to the Galatians where there were many Parish Churches Gal. 1. 2. as our Brethren teach yet doth he write to them as he doth to the Corinthians where our Brethren will have one Parish Church and writeth to them of uniformity of visible government that they meete not together to keepe dayes Sabbaths and yeers Gal. 4. 10. as the Iewes did that they keep not Iewish and ceremoniall meetings and conventions Gal. 4. 9. these Churches are called one lumpe in danger to be leavened as Corinth is a Parishionall lumpe in hazard to be leavened as our Brethren teach Now how could Paul will them that the whole lump of all the Churches and Congregations in Galatia be not leavened except he lay down a ground that they were with united authority to joyne in one visible government against the false Teachers suppose there were twenty sundry Kings in Brittaine and twenty Kingdoms could our friends over Sea write to us as to one Nationall lump to beware of the Spanish faction except they laid down this ground that all the twenty little Kingdomes had some visible union in Government and might with joynt authority of all the twenty Kingdomes concurre to resist the common Enemie Here that godly and learned Divine Mr. Baynes sayth Communion in government is not enough to make them one Church this sayth he maketh them rather one in tertio quodam separabili in a third thing which may be separated then one Church Government being a thing that commeth to a Church now constituted and may be absent the Church remaning a Church I answer this is a good reason against the Prelates Dioceseâ—n Church which as Baynes sayth well is such a frame in which many Churches are united with one head Church under one Lord prelate common Pastor to all the Pastors and particular Congregations of the Diocese as part aking of holy things or at least in that power of government which is in the chiefe Church for all the others within such a circuit Now the prelâ—tes frame of a properly so called Church under one Pastor being a Creature with a hundred heads having Church and pastorall care of a hundred little Congregations and Churches is a dreame for we know no such Church fed by a Prelate nor no such prelaticall Argos to oversee so many flocks nor doe we contend that the many Congregations united in a presbyteriall government doe make a mysticall visible Church meeting for all the Ordinances of God But union of many Congregations in a visible government is enough to make all these united Churches one visible ministeriall and governing Church who may meete not in one collective body for the worship of God yet in one representative body for government though worship may be in such a convened Church also as we shall heare The name of the Church I thinke is given to such a meeting Mat. 18. 17. Acts 15. 22. though more usually in Scripture the Church is a fixed Congregation convened for Gods worship now government is an accident separable and may goe and come to a mysticall Church but I thinke it is not so to a Ministeriall governing Church So the Church of Ephesus is called a Church in the singular number Rev. 2. 1. and all the Churches of Asia Rev. 1. 20. but seven Churches and Christ directeth seven Epistles to these seven and writeth to Ephesus as to a Church having one government v. 2. Thou hast tryed them which say they are Apostles and are not and hast found them lyers This was Ecclesiasticall tryall by Church-Discipline yet Ephesus contained more particular Congregations then one 1. Because Christ speaking to Ephesus only sayth v. 7. He that hath an Earâ— to heare let him heare what the spirit sayth unto the Churches in the plurall number 2. Because there were a good number of preaching Elders in Ephesus Acts 20. 28. 36. 37. and it is incongruous to Gods dispensation to send a multiude of pastors to over see ordinarily one single and independent Congregation 3. This I have proved from the huge multitudes converted to the Faith in Ephesus so huge and populous a City where many Iewes and Greeks dwâ—lâ— and where the Word of God grew so mighâ—â—ly Acts 19. 17 18 19 20. and Christ writeth to every one of the seven Churches as to one and yet exhorteth seven times in every Epistle that Churches in the plurall number heare what the spirit sayth Now as our Brethren prove that the Churches of Galatia so called in the plurall number were many particular Churches so doe we borrow this argument to prove that every one of the seven Churches who are seven times called Churche in the plurall number contained many Congregations under them yet doth Christ write to every one of the seven as having one visible Government 2. Concl. A nationall typicall Churchâ— was the Church of the Iewes we deny But a Church nationall or provinciall of Cities Provinces and Kingdomes having one common government we thinke cannot be denyed so Paul Baynes citeth for this 1 Pet. 1. 1. 1 Pet. 5. 2. Though we take not the Word Church for a my sticall body but for a ministeriall company But Acts 1. Matthias was elected an Apostle by the Church as our Brethren confesse but not by a particular Congregation who met every Lords-Day and in ordinary to partake of all the holy things of God the Word and Sacraments 1. Here were the Apostles whose Parish Church was the whole World Mat. 28. 19. Goe teach all Nations 2. In this Church were the brethren of Christ
from Galilee Acts 1. 14. and some from Jerusalem v. 15. 3. No particular Church had power Ecclesiasticall as this Church had power to choose an Apostle who was to be a Pastor over the Churches of the whole World as our brethren teach so Mr. Paget sayth well These Disciples who waited upon Christ such as Barsabas and Matthias were no members of the Church of Jerusalem and so what powâ—r had a particular Church to dispose of them who were no members of their Church 3. That which concerneth all must be done by all and that which concerneth the feeding and governing of the Church of the whole World must be done by these who represent the Church of the whole World but that Matthias should be chosen and ordained an Apostle to teach to the whole World concerned all the Churches and not one particular Church 〈◊〉 Therefore there was here either no Church which no man dare say for â—here is here a company of believers where there is preaching and Church government v. 15. 16. 26. or then there was here a Congregation which is against sense and Scripture or there is a Church Provinciall Naturall or Oecumenick call it as you please it is a visible Church instituted in the New Testament after the ascension of Christ and not a Parishionall Church Some answer this was extraordinary and meerely Apostolick that an Apostle should be ordained and is no warrant for a nationall Church now when the Churches of Christ are constituted But I answer this distinction of ordinary and extraordinary is wearied and worne to death with two much employment 2. Beza Calvin Piscator Tilenus Whittaker Chamier Pareus Bucanus professors of Leyden Walaeus VVillet P. Martyr Ursinus c. and all our Divines yea Lorinus the Jâ—suite Cajetan alledge this place with good reason to prove that the ordination and election of Pastors belongeth to the whole Church and not to one man Peter or any Pope Yea Robinson and all our Brethren use this place to prove that the Church to the second comming of Christ hath power to ordaine and exanthorate and censure her officers 2. We desire a ground for this that the Ecclesiasticall power of the Church which is ordinary and perpetuall to Christs second comming should joyne as a collâ—terall cause in ordination and election of an Apostle which ordination is extraordinary temporary apostolick see for this Pet. Martyr VVhittaker Bilson Chamier Pareus Beza Calvin Harmonie of the confessions Iunius Cartwright Fulk Ursinus Zwinglius Munsterus and Theodoret would have us to rest upon Apostolick demonstrations like this And Irenaeus speaketh against rectifiers of the Apostles in this Cyprian sayth the like 2 Acts 6. A Church of Hebrewes and Graecians together with the twelve Apostles is not a particular Ordinary Congregation and a governing Church choosing Deacons therefore they are a nationall Church though the first ordination of Deacons be meerely Apostolick and immediately from Iesus Christ yet the ordination of these seven persons was a worke of the Churches power of the keys Now let our Brethren speake if this was a Congregationall Church that meeteth ordinarily to the word and Sacraments such as they say the Church of Corinth was 1 Cor. â—1 18. So say I of the Church Acts 15. 22. called Apostles Elders and Brethren and the whole Church this could not be a particular Church for no particular Congregation hath Ecclesiasticall power to prescribe Decrees and Canons to all the Churches of the Gentiles and that this was done by an ordinary Ecclesiastick power that remaineth perpetually in a Church such as this was is cleare because our Brethren prove that the whole multitude spake in this Church from vers 12. Then all the multitude kept silence and therefore the multitude say our Brethren spake from v. 21. all the Church voyced in these Decrees and Canons say they 3. Sister Churchers keepe a visible Church-communion together 1. They heare the word and partake of the Seales of the Covenant occasionally one with another 2. They eschew the same excommunicated heretick as a common Church-enemy to all 3. They exhort rebuke comfort and edifie one another as members of one body visible 4. If one sister Church fall away they are to labour to gaine her and if she will not be gained as your Author sayth they tell it to many sister Churches if shee refilse to heare them they forsake Communion with her 1. Here is a visible body of Christ and his Spouse having right to the keyes word and seales of grace 2. Here is a visible body exercising visible acts of Church-fellowship one toward another Hence here a visible Provinciall and Nationall Church exercising the specifick acts of a Church Ergo Here is a Provinciall and Nationall Church For to whom that agreeth which essentially constituteth a Church visible that must be a visible Church You will say they are not a visible Church because they cannot and doe not ordinarily all meete in one materiall house to heare one and the same word of God and to partake of the same Seales of the Covenant joyntly but I answer 1. This is a begging of the question 2. They performe other specifick acts of a visible Church then to meete ordinarily to partake joyntly and at once of the same ordinances 3. If this be a good reason that they cannot be a Nationall Church because they meete not all ordinarily to heare the some word and to partake of the same Ordinances then a locall and visible and ordinary union joyntly in the same worship is the specifick essence of a visible Church but then there was no visible Nationall Churches in Iudea for it was impossible that they could all meete in one materiall house to partake of the same worship 4. These who for sicknes and necessary avocations of their calling as Navigation Traffiquing and the like cannot ordinarly meet with the congregation to partake joyntly with them of these same Ordinances loose all membership of the visible Church which is absurd for they are cast out for no fault 5. This is not essentiall to a nationall Church that they should ordinarily all joyntly meet for the same worship but that they be united in one ministeriall government and meet in their chiefe members and therefore our Brethren use an argument à specie ad genâ—s negativè a provinciall or nationall company of believers cannot performe the acts of a particular visible Church Ergo such a company is not a visible Church just as if I would reason thus A Horse cannot laugh Ergo he is not a living Creature or it is an argument à negatione unius speciei ad negationem alterius such a company is not such a congregationall Church Ergo it is no visible Church at all an Ape is not a reasonable Creature Ergo it is not an Ape 3. Conclu There ought to be a fellowship of
Church communion amongst all the visible Churches on Earth Ergo de jure and by Christ his institution there is an universall or catholick visible Church I prove the antecedent 1. Because there ought to be mutuall fellowship of visible Church-duties as where there is one internall fellowship because Eph. 4. 4. we are one body one spirit even as we are called in one hope of our calling v. 5. one Lord on Father one Baptisme v. 6. one God and Father of all There also should there be externall fellowship and Church fellowship of exhorting rebuking comforting and Church-praying and Church-praising in the behalfe of all the visible Churches on earth even for those whose faces we never saw Coloss. 2. 1. and when one nationall Church falleth away the visible Churches of the Christian world are obliged to rebuke and to labour to gaine such a Church and if she will not be gained to renounce all the foresaid communion with such an obstinate Nation 2. As the Apostles had one publicke care of all the Churches and accordingly kept visible fellowship as they had occasion to preach write to them pray and praise God for them so this care as Apostolick I grant is gone and dead with the Apostles but the pastorall and Church-care and consequently acts of externall fellowship are not dead with the Apostles but are left in the Church of Christ for what Church-communion of visible fellowship members of one particular congregation keepe one with another that same by due proportion ought nationall Churches to keepe amongst themselves 3. This is cleare Act. 1. where particular Churches with the Apostles did meete and take care to provide a Pastor and an Apostle Matthias for the whole Christian Church and why â—ut particular Churches are hereby taught to confer all Church-authority that God hath given them for the rest of the visible Churches and the Churches conuened in their speciall members Acts 15. 12. extended their Church-care in a Church-communion of Ecclesiastick canons to all the visible Churches of the Jewes and Gentiles Hence Oecumenick and generall councells should be jure divino to the second comming of Christ Neither need we stand much on this that our Brethren say that one Catholick visible Church is a night dreame because no Church is visible save only a particular congregation the externall communion whereof in meeting in one materiall house ordinarily and partaking of the same word and Sacraments doth incurre in our senses whereas a Church communion and visible fellowship with the whole Christian Churches on Earth is impossible and no wayes visible But I answer if such a part of the Sea the Brittish Sea be visible then are all the Seas on earth visible also though they cannot all come in one mans senses at one and the same time so if this Church particular be visible then all the Churches also in their kind are visible 2. There be acts of Church-communion externall with all the visible Churches on earth Ergo the whole Catholick Church according to these acts is visible I prove the antecedent we pray in a Church-way publickly for all the visible Churches on earth we praise Church-wayes publickly for them we fast and are humbled Church-wayes before God when they are in trouble and so ought they to doe with us we by preaching writing and Synodicall constitutions proclaime the common enemie of all the Churches to be the Antichrist his doctrine and the doctrine of that body whereof he is Head to be false and hereticall by writings we call all the people of God to come out of Babâ—l and we renounce externall communion with Rome in Doctrine Discipline Ceremonies and Rites all which are Church-acts of externall communion with the reformed catholick visible Churches neither to make a Church visible to us is it requisiâ—e that we should see the faces of all the members of the Catholick visible Church and be in one materiall Church with them at once partaking of the same visible worship yea so the Church of Iudea should not be one visible Church which our Brethren must deny for they had one Priest hood on Temple one Covenant of God visibly professed by all yet could they not all meete in one materiall Temple to partake together at once of all Gods O dinanceâ— For I partake in externall worship with these of New England who are baptised according to Christs institution without the signe of the crosse though I never saw their faces Hence all may see that Oecumenick councel's are de jure and Christs lawfull Ordinances though de facto they be not through the corruption of our nature yet such a visible Church-fellowship in externall Church-communion is kept in the whole catholics Church visible as may be had considering the perversity of men and the malice of Satan It is constantly denied by our brethren that the Church of the Iewes was a congregationall Church and of that frame and institution with the Christian Church but that it was peculiar and meerely in laicall to be a nationall Church yet let me have liberty to offer a necessary distinction here 1. a nationall Church is either when a whole Nation and all the Congregations and Synogogues thereof are tied by Divine precept to some publique acts of typicall worship in one place Which the Lord hath chosen so all Israel were to sacrifice at Jerusalem onely and the Priests were to officiate in that kind there onely and they to pray toward the Temple or in the Temple and they to preseâ—t the male children there as holy to the Lord Luke 2. 23 c. this way indeed the Church of the Jewes in a peculiar manner was a Nationall Church and thus farre our brethrens arguments doe well conclude that the Jewish Church was Nationall in a peculiar manner proper to that Church onely But a Nationall Church is taken in another sense now for a people to whom the Lord hath revealed his statutes and his testimonies Whereas he hath not d alt so with every Nation Psal. 147. 19 20. which Church is also made up of many Congregations and Synagogues having one worship and government that doth morally concerne them all Thus the Iewish Church was once Nationall and that for a time God chose them of his free grace to be a people to himselfe Deut. 7. 7. and Deut. 32. 8. When the most high divided to the Nations their inheritance Iacob was the lot of his inheritance Amos 3. 2. You onely have I chosen of all the families of the earth But the Jewish Church was in this sence but Nationall for a time Now hath God Act. 11. v. 18. also granted to the Gentiles repentance unto life and called the Gentiles and made them a Nationall Church Hos. 1. 11. 1 Pet. 2. 10 11. Esay 54. 1 2 3. that is he hath revealed his testimonies to England to Scotland and He hath not done so to every Nation So if a false Teacher should goe through Israel and call himselfe the power
of God as Simon Magus did All the Congreations and Synagogues in Israel might joyne together to condemne him if there were such a thing as an Arke in Scotland if it were taken captive as the Prelates kept the Gospell in bonds it were a morall dutie to all the Congregations to convene in their principall Rulers and Pastors to bring againe the Arke of God and by the power of Discipline to set it free and if the whole Land were involved in a Nationall apostacie they are to meet in their principall members and this is morall to Scotland as to Israel by Ordinances of the Church to renew a Covenant with God that his wrath may be turned off the Land In this sence we see it never proved that it was peculiar to Israel onely to be a Nationall Church Nay I affirme that the Jewes had their Congregationall Churches as we have For that is a Congregationall Church which meeteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that same place for Doctrine and Discipline But the Jewes meet every Sabbath in their Synagogues for teaching the people Gods Law and for Discipline Ergo the people of the Jewes had their Congregationall Churches as we have The major proposition is the doctrine of our brethren except they say as its like they must that except they meet to paâ—take of all the Ordinances of God they are not a Congregationall Church Yet truely this is but a knot in a Rush for 1 Cor. 14 meeting for prophecying onely is a Church Convention and the forbidding of women to teach in the Church is an ordering of a Congregationall worship and the meeting of the Church for baptising of Infants is in the mind of our brethren the formall meeting of a Congregationall Church though they should not celebrate the Lords Supper 2. What Ecclesiasticall meetings can the meeting of Gods people be in the Synagogues of God as they are called Psal. 74. 8 for hearing the Word and for exercise of Discipline if not the Church meeting in a Congregation I prove the assumption by parts and first I take it to be undeniable that they did meet for doctrine Act. 15. 21. For Moses of old time hath in every City them that preach him being read in the Synagâ—gâ—e every Sabbath day And Ps. 74. 8 9. these two are joyntly complained of as a great desolation in the Church the burning of Gods Synagogues in the Land And v. 8. that there are no Prophets which know how long And Math. 9. 35. Christ went about all Cities and Villages teaching in their Synagogues Luke 4 16. He went into the Synagogue on the Sabbath day and stood up to read Math. 6. 2. And when the Sabbath day was come he began to teach in the Synagogue and many hearing him were astonished Luke 6. 6. And it came to passe another Sabbath day he entered into the Synagogue and taught John 18. 20. I ever taught in the Synagogues and daily in the Temple whither the Jewes alwayes resort Math. 13. 54. And when he was come into his ownâ— Countrey he taught them in their Synagogue in as much as they were astonished And that there was ruling government in the Synagogue is cleare 1 by their Rulers of the Synagogue Act. 13. 15. Act. 18. 17. 8. Luke 13. 14. Marke 5. 22. 35. And if this Ruler had beene any save a Moderator if he had beene an unlawfull Officer Christ would not have acknowledged him nor would Paul at the desire of the Rulers of the Synagogue have preached as he doth Acts 13. 15 16. 2. Also if there was teaching cisputing concerning the Law in the Synagogue there behooved to be some ordering of these acts of worship for onely approved Prophets were licensed to preach in their Synagogues to say nothing that there was beating in the Synagogues and therefore there behoved to be Church discipline Hence that word of delivering up to the Synagogue Luke 21. 12. 3. There was the censure of excommunication and casting out of the Synagogue and a cutting off from the Congregation Hence that act of casting out of the Synagogue any who should confesse Jesus John 12. 42. which they executed on the blind man John 9. 34. It is true our brethren deny that there was any excommunication in the Church of the Jewes and they alledge that the cutting off from the people of God was a taking away of the life by the Magistrates Sword or as some other say Gods immediate hand of judgement upon them But 1. to be cut off from the congregation or from the people of God is never called simply off-cutting and expounded to be destroying as it is Genes 9. 11. but expressed by dying the death for who will conceive that the Sword of the Magistrate was to cut off the male child that is not circumcised who is said to be cut off from the people of God Gen. 17. 14. or to cut off by death the parents I grant the phrase signifieth bodily death Exod. 31. 14. and for this God sought to kill Moses But Divines say it was excommunication and never Ruler in Israel executed this sentence not Moses nor any Judge that ever we read tooke away the life of an infant for the omission of a ceremony Nor are we to thinke that for eating leavened bread in the time of the Passover the Magistrate was to take away the life as is said Levit. 7. 20 21. 2. â—his word to cut off is expounded 1 Cor. 5. to put away which was not by death for he willeth them 2 Cor. 2. to pardon him and confirme their love to him 2. Neither could Paul rebuke the Corinthians because Gods hand had not miraculously taken him away or because the Magistrate had not taken away his life which was not the Corinthians fault 3. I am perswaded to be cast out of the Synagogue was not to be put to death because Ioh. 9. the blind man after he is cast out of the Synagogue Jesus meeteth with him in the Temple and he believeth and confesseth Christ and Christ Ioh. 16. distingusheth them cleerely They shall kill you and beside that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall excommunicate you But though it were granted tâ—â—t the Jewish Church used not excommunication had they no Ecclesiasticall censures before for that I thinke it doth not follow for the excluding of the Leper that these who touched the dead were legally uncleane and might not eate the Passover were censures but they were not civill Ergo Ecclesiasticall they must be as to be excluded from the Lords Supper is a meer Ecclesiasticall censure in the Christian Church Also if Pastors and Preachers be complained of that not only at Ierusalem but every where through all the land they strengthened not the â—â— eased sheep They did not bind up the broken nor bring againe the loosed but with force and cruclty they did governe Ezek. 34. 4. and if every where the Prophets did prophecy falsely and the Priests bare rule by their
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
Church v. 22. let me terme it so had not more power extensively to determine that same controversie in behalfe of both Antioch and of all the particular Churches subordinate powers are not contrary powers CHAP. 5. SECT 5. PROP. 3. QUEST 6. Manuscript ALL who would be saved must be added to the Church as Acts 2. 47. If God offer opportunity Gen. 17. 7. Because every Christian standeth in need of all the Ordinances of Christ for his Spirituall edification in holy fellowship with Christ Jesus Answer for clearing of this we are to discusse this question Whether all and every true believer must joyne himselfe to a particular visible congregation which hath independently power of the keys within it selfe God offering opportunity if he would be saved 1 Dist. There is a necessity of joyning our selves to a visible Church but it is not necessitas medii but necessitas praecepti it is not such a necessity as all are damned who are not within some visible Church for Augustine is approved in this there be many Wolves within the Church and many sheepe without but if God offer opportunity all are oblâ—ged by God his Commandâ—ment of confessing Christ before men to joyne themselves to the true visible Church 2. Dist. There is a fâ—llowship with the visible Church internall of hidden believers in the Romish Babel this is sufficient for salvation necessitate medii but though they want opportunity to joyne themselves to the Reformed visible Churches yet doe they sin in the want of a profession of the truth and in not witnessing against the Antichrist which is answerable to an adjoyning of themselves to a visible Church And so those who doe not professe the Faith of the true visible Church God offering opportunity deny Christ before men and this externall fellowship is necessary to all necessitate praecepti though our Lord graciously pardon this as an infirmity in his own who for feare of cruell persecution often dare 〈◊〉 confesse Christ. 3. Dist. The question is not whether all ought to joyne themselves 〈…〉 â—isible Church God offering occasion but if all ought by Christs command to joyne themselves to the Churches independent of their visible Congregations if they would be saved our Brethren 〈…〉 it we deny it 1. Concl. An adjoyning to a visible Church either formally to be a member thereof or materially confessing the Faith of the true visible Church God offering occasion is necessary to all 1. Because we are to be ready to give a confession of the â—â—pe that is in us to every one who asketh 1 Pet. 3. 15. 2 Because he who denieth Christ before men him also will Christ deny before 〈◊〉 Father and before the holy Angells Mat. 10. 33. 3 Yet if some die without the Church having Faith in Christ and want opportunity to confesse him before men as repenting in the hâ—uâ—e of death their salvation is sure and they are within the invisible Church so is that to be taken extra Ecclesiam nulla salus none can be saved who are every way without the Church both visible and invisible as all perished who were not in Ncahs Arke 2. Concl. When God offereth opportunity all are obliged to joyne themselves to a true visible Church 1. Because God hath promised his presence to the Churches as his Sonne walketh in the midst of the golden candlesticks Rev. 2. 2. 2 Because Faith commeth by hearing a sent Preacher Rom. 10. 4. 3 Separation from the true visible Church is condemned Heb. 10. 24. Iud. v. 19. 1 Iohn 2. 19. 4. Good men esteeme it a rich favour of God to lay hold on the skirt of a Jew Zech. 8. 23. and to have any communion even as a doore keeper in Gods House and have desired it exceedingly and complained of the want thereof Psal. 84. 10. v. 1 2. Psal. 27. 4 Psal. 42. 1 2 3 4. Psal. 63. v. 1 2. 3. Concl. Our brethren with reverence of their godlinesse and learning erre who hold all to be obliged as they would be saved to joyne to such a visible congregation of independent jurisdiction as they conceive to be the only true Church visible instituted by Christ. That this is their mind is cleare by the first proposition of this Manuscript and by their answer to the 12 Question where they say that all not within their visible congregation as fixed sworne members thereof are without the true Church in the Apostles meaning 1 Cor. 5. 12. what have I to doe to judge them also that are without doe not yee judge them that are within which is a most violent torturing of the word For 1. without are dogs Rev. 22. so our brethren expound the one place by the other then all not fixed members of the congregationall Church as they conceive it of Corinth are dogs what was there not a Church of Saints on earth at this time but in one independent congregation of Corinth and were all the rest Dogs and Sorcerers 2. If judgeing here especially is the censure of Excommunication used according unto Christs institution that the spirit may be saved in the Day of the Lord and so to be used only toward regenerated persons then Paul was to intend the salvation of none by Excommunication but these who are members of one single congregation who are within this visible house of Christ then all the rest are without the house and so in the state of damnation 3. These who are without here are in a worse case then if they were judged by the Church that their spirit may be saved So they are left v. 13. to a severe judgement even to the immediate judgement of God as Cajetan doth well observe for sayth Erasmus Sarcerius Deus publica occulta sceler a non sinet impunita and Bullinger maketh as it is cleare an answer to an objection shall these who are without even the wicked Gentiles commit all wickednesse without punishment The Apostle answereth that saith he God shall judge them Non impune in vitiorum lacunis se provolvent prophani sed destinato tempore commeritas dabunt Deo ultori paenas And Paraeus num impune ibunt eorum scelera â—mo Judicem Deum invenient 4. These who are within here are these who are of Christs family sayth P. Martyr and opposite to Gentiles and infidels saith Paraeus for all men are divided into two ranks some domesticks and within the Church and to be judged by the Church and some strangers without the covenant not in Christ neither in profession nor truth as Gentiles who are left to the severity of Gods judgement but our Brethrens Text shall beare that Paul divideth mankind into three ranke 1. Some within as true members of the Church 2. Some without as infidels and some without as not members of a fixed congregation now Believers without and not members of a fixed congregation are not left to the severity of the immediate judgment of God as these who
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-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.
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-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-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-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
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-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
may be a true visible Church there as yet and we then wronged them in separation from them Because Gods people in Babel did never wilfully reject the covenant 2. Our brethren professe they cannot receive into their Church the godly persecuted and banished out of Old England by Prelates for the truth unlesse saith he they be pleased to take hold of our Church-covenant Now not to admit into your Churches such as cannot sweare your Church covenant in all one as to acknowledge such not a true Church and to separate from them and so the want of an explicite and formall Church-covenanting to you maketh professors no Church-visible and unworthy of the seales of grace but reverend Parker saith that there is such a profession of the covenant in England sic ut secessionem facere salvâ conscientiâ nullus possit that no man with a safe conscience can separat therefrom 3. The ignorants and simple ones amongst the Papists have not rejected the Gospell obstinately in respect it was never revealed to them yet the simple ignorance of points principally fundamentall maketh them a non-Church and therefore the want of your Church-covenant must un-Church all the reformed Churches on Earth It is not much that this Author saith the primitive Church never did receive children to the communion nor any till they made a confession of their Faith What then a confession of their Faith and an evidence of their knowledge is not your Chuoch-covenant for by your Church-covenant the parties to be received in the Church must give testimony of their conversion to the satisfaction of the consciences of all your Church The old confirmation of children was not such a thing 2. The tryall of the knowledge of such as were of old not yet admitted to the Lords Supper is not an inchurching of them because if â—ny not that way tryed in the ancient Church did fall into scanâ—alcus sins they were being come to yeeres lyable to the censures of the Church which said certainly the ancients acknowledged them to be members of that visible Church but you say expresly they are without and you have not to doe to judge them 1 Cor. 5. 12. And let the author see for this the counâ—ell of Laodicea Gregorius Leo Augustine Tertullian Cyprian Ambrose the councell of Elibert Perkins Martine Bucer Chemnitius Peter Martyr who all teach that confirmation was nothing lesse then your Church-covenant 2. That it had never that meaning to make persons formll members of the visible Church 3. That that was sufficiently done in Baptisme 4. That comfimation was never the essentiall forme of a visible Church but rather the repetition of Baptisme so Whitgift a man much for confirmation confirmatio apud nos usurpatur ut pueri proprio ore proprioque consensu pactum quod in Baptismo inibant coram Ecclesiâ confirment Pareus sayth they were in the Church before Sed impositione manuum in Ecclesiam adultorum recipie bantur Beza saith the same Calvin liberi infidelium ab utero adoptati jure promissionis pertinebant ad corpus Ecclesiae Bullinger acknowledging that in Baptisme infantes were received into the Church saith Pastorum manus illis impone bantur quorum fidei committebatur Ecclesiarum cura 7. Argum. A multitude of unwarrantable wayes partly goeth before partly conveyeth this Church-covenant As. 1. It is a dreame that all are converted by the meanes of private Christians without the Ministery of sent Pastors by hearing of whom Faith commeth all are made materialls and convertes in private without Pastors judge if this be Christs order and way 2. How it is possible a Church shall be gathered amongst Infidells this way Infidells cannot convert Infidells and Pastors as Pastors cannot now be sent by our Brethrens Doctrine for Pastors are not Pastors but in relation to a particular congregation therefore Pastors as Pastors cannot be sent to Indians 3. They must be assured in conscience at least satisfied in every one anothers salvation and sound conversion were the Apostles satisfied anent the conversion of Anainas Saphira Simon Magus Alexander Hymeneus Philetus Demas and others 4. By what warrant of the word are private Christians not in office made the ordinary and onely converters of Soules to Christ conversion commeth then ordinarily and solely by unsent Preachers and private persons Ministery 5. What warrant have the sister Churches of the word to give the right hand of fellowship to a new erected Church for to give the hand of fellowship is an authoritative and pastoriall act as Gal. 2 9. When Iames Cephas and Iohn perceived the grace that was given unto me they gave unto me and Barnabas the right hands of fellowship that is saith Pareus they received us to the colledge of the Apostles so Bullinger and Beza now this is to receive them in amongst the number of Churches as Pareus and members of the catholick Church but Churches being all independent and of a like authority the Sister Churches having no power over this new erected Church what authority hath Sister Churches to acknowledge them as Sister Churches For 1. They cannot be upon two or three houres â—â—ght of them hearing none of them speak satisfied in their consciences of their Regeneration 2. By no authority can they receive them as members of the catholick Church for this receiving it a Church-act and they have no Church-power over them 3. What a meeting is this of diverse Churches for the receiving of a new Sister Church It is a Church I believe meeting together and yet it is not a congregation and it is an ordinary visible Church for at the admitting of all converts to the Church-order this meeting must be surely here our brethren acknowledge that there is a Church in the New Testament made up of many congregations which hath power to receive in whole Churches and members of Churches unto a Church-fellowship this is a visible provinciall or nationall Church which they other wayes deny 6. We see no warrant why one not yet a Pastor or Elder should take on him to speake to a congregation though they all conseâ—t that he speak exhort and pray we desire a warrant from Gods Word that such a thing should be here is preaching and Church-preaching Church-praying and praysing and yet there is no Pastor nor man called to office we see not how this will abide the measure of the Golden-neede especially in a constituted Church 7. We desire to see such a Church-action Acts 2. Where three thousand were added in one day to the Church 8. If it be enough that all be silent and testify their consent to the Church covenant by silence how is the Church-Magistrate and these of other Churches satisfied in conscience of the conversion of all for all consent to this the Magistrate may be a King and he cannot acknowledge these as a Church whose faces he never
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-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-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-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-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-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 Church receiveth in as you say but the putting of Iudah and the strangers of Israel to this Oath was by the Kings authority who convened them 2. Chron. 15. 9. And Asah gathered all Judah and Benjamin and the strangers with them and they were compelled by the Royall sanction of a civill Law to this covenant v. 12. and they entred into covenant c. 13. That whosoever would not seek the Lord God of Israel should be put to death whether small or great man or woman 4. How were they all in conscience satisfied anent the regeneration one of another 1. Being such a number of Iudah Benjamin and strangers out of Ephraim Manasse and Simeon v. 9. Were 2. Gathered together and meet but one day 5. This covenant obliged young ones your covenant seekes no Church duties of little ones for to you they are not members of a visible Church 6. The place 2 Chron. 30. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yeild to God as servants Iunius humbly imploring his help as the same phrase is Lament 5. 6. we have served the Egyptians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Assyrians to be satisfied with bread neither doth the Text say in infinitive that yee may enter into the Sanctuary as if a renewed covenant were a necessary preparation before they could enter into the Sanctuary but it is set downe as an expresse Commandement of the King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enter yee into his Sanctuary and there is not a word of a covenant in the Text but only of the peoples keeping the Passover and though there had been a covenant of which the Spirit of God speaking so much of Iosiah's zealous Reformation would not have been silent it is not to a purpose Iudah was a visible Church before Hezekiah wrote Letters to them to â—ome to Jerusalem to keepe the Passover as is cleare ch 29. 17. they begun to sanctifie the House the first day of the first moneth and all the congregation worshipped 36. And Hezekiah rejoyced at their zeale and so there was a visible Church and the Passover was eaten the 14. day according to the Law also in all covenants renewed by the people of the Jewes the matter was done suddenly and all convened in a day when a voluntary preparation and evidenced regeneration could not be evidenced to the satisfaction of the conscience of all the people nor can this preparation be called Jewish and temporary for it is as morall to all who sweare Churches duties one to another as the covenant it selfe which our brethren say is of perpetuall equity And all these may be answered to the covenant Neh. 10. where there is no insinuation of Church duties but in generall 29. Yo walke in Gods Law and to observe and â—â—e all the Commandements of the Law and not to marry strange â—vives The apology saith it is to no purpose that the people 2 Chro 15. was a Church before this covenant because the place is not alledged to prove that a people are made a Church by entering into covenant with God but to prove that a decayed Church is restored by a covenant now the Church at this time was corrupted with idols sodomy c. Answ. 1. Yet it proveth well that this covenant is not the formall cause of a visible Church for a visible Church hath not its formall being before it hath its formall cause 2. The convening of all the people to sweare is an act of the Church visible now nothing can have operations before it have the formall cause 3. The Author saith who knoweth that all the Tribes of Israel were yet in covenant with God from the dayes of their Fathers Answer I think that it is easily knowne that they used and exercised many Church actions also and so were a Church visible of a promiscuous multitude and it is knowâ—n that none were excluded from this covenant none selected and chosen out as Regenerates who onely were thought fit to sweare this covenant and so that it is not your Church-covenant that all were forced to and commanded under painâ— of death to attest Our brethren as first our Author secondly the Apology thirdly the Author of the Church-covenant repose much on Isai. 56. 3. where the stranger is joyned to the Lord in a personall covenant for his own salvation for so the Text saith v. 3. 4. yet are they not joyned to the visible Church while they lay hold on the covenant that is to sweare a Church-covenant now that they are not members of the visible Church is cleare fâ—r Deut. 23. 1 2 3. The Moabit Ammonite though never so holy cannot be members of the visible Church because they are discharged to enter into the congregation of the Lord. 2. They complainâ— that they are not of the visible Church The Lord hath separated me from his people 3. Adjoyning of them to the visible Church is promised as a reward of their faith and obedience v. 8. even a Name in Gods House Hence it is cleare persons under the New Testament have a promise and propbecy thâ—â— if they be inwardâ—s joyned by faith God shall give them a Name of Church-membership amongst his people by swearing a Church-Oath or if they lay hold on the covenant of the Church Ans. 1. There is no churching here of strangers and Eunuches by Church-Oath but as Calvin Musculus Gualter Iunius observe the Eunuch and stranger are comforted that under the Messiâ—hs Kingdome they shall have no cause to complaine of their ceremoniall separation from Gods people and the want of some ceremoniall priviledges of that kind because the stranger and Eunuch shall have v. 5. an everlasting roome and honor in Gods Housâ— and the Son of the stranger a place in the Catholick Church v. 6. 7. so being they believe and obey But 1. v. 6. to lay hold on my covenant is not to lay hold on the Church-covenant give us precept promise practise or one syllable in Gods Word for this interpretation 1. v. 4. to take hold on the covenant is to believe the covenant and not to sweare a vocall Oath 2. To lay hold on the covenant saith Musculus is to keep the covenant and not to depart from it to live according to it saith Iunius and to rest on God to doe what is Gods will commanded in the covenant saith Calvin and Gualter and so all who spake sense on that place and never one dreamed of a Church-covenant before 3. God saith of it my covenant there is no reason then to call it a Church-covenant here more then Ierom. 31. 32. 33. Psal. 25. 10. Isai. 55. 3. Ierem. 50. 5. Zach. 2. 11. 4 Laying hold on the covenant is not an externall professed vocall visible and Church embracing of the covenant for then the Lord promiseth to the Eunuch the name of a faithfull visible fellow member in a congregation if he shall lay hold on the covenant and sweare it
in the Church assembly this Church-swearing is not rewarded so for how is it proved that a name even an everlasting name better then the names of sonnes and daughters is the name of a fellow-member in some obscure congregation or parish is this better then the name of a borne Jew who was also a member of the visible Church and if he believed in Christ had also the everlasting name of a member of the Jewish Church Surely there is no ground for this in Gods Word the everlasting name must be some spirituall remembrance and some invisible honour beyond the externall honour of being named the sonne or daughter of a Jew and by what warrant also of Gods word is Gods holy mountaine and his house of Prayer v. 7. which in the New Testament can no more be literally expounded then offering of burnt offerings by what warrant is this called a parochiall visible congregation where visible saints meets in one materiall house ordinarily and in one visible Church-way The house of Prayer there is Joh. 2. expounded of the typicall Temple which spiritually did typifie Christs body as he expoundeth it himselfe Ioh. 2. 18 19 20. deare brethren doe no violence to Gods Word 2. There is no ground that the Eunuch and stranger had no other complaint but want of visible membership for his laying hold on the Lords Sabbaths saith the contrary and though he should complain of that it is a small comfort promised thâ—â— he shall be a member of a visible congregation which membership many Iudasses and Hypocrites injoy also 3. Though there were a visible Church-membership here promised as no intepreter that ever yet saw it but your selves yet it should onely follow before heathen who are come to age be Baptized and so inchurched they should externally lay hold on a professed covenant and so that they might be members of the invisible Church before they be members of the visible Church which is much for our Baptisme-covenant and nothing for your Church-covenant 4. Church-membership by your exposition is promised to none but these who inwardly by true faith are joyned to the covenant then all Church-Acts performed by pastors and professors not converted though they proceed clave noâ— errante following Christ his rule are null and no baptiâ—ing no binding in heaven for a promise conditionall is no promise say reason and lawyers where the condition is not fulfilled The Author of the Church-covenant citeth that of Ezâ—k 16. 8. I entred into covenant with thee and thou becamest minâ— Eze. 20. 37. I will cause you to passe under the rod here is a covenant not of a person but of the whole House of Israel v. 30. 39. This covenant is called a band and Junius observeth well takes from shepheards who went amongst their sheep with a Rod and selected and poynted out such as were for the Lords sacrifice Lev. 26. 31. Ergo under the New Testament men enter not into the Church hand over head but they passe under the Rod of due tryall and then being â—ound meet are inchurched Answ. He entered into covenant with Hierusalem dying in her owne blood v. 6. v. 8. your covenant is made with a people washed and converted 2. All are taken in promiscuously in this covenant externally good and evill who prospered to a kingdome and were renowned amongst the Heathen v. 13. 14. Your Church covenant is of persons who passe under the rod of proâ—ation and passe for sound converts The other place is not to a purpose for God is not speaking of gathering his people to a visible Church but as Calvin Polanus Iunius God is meeting with the peoples wicked conclusion who said v. 34. They were banished and capâ—ives mixed amongst the Nations and so free from Gods corâ—ecting rod or band of Discipline and God saith and I will make you to passe under the Rod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I will bring you under the â—and of my covenant The Word is also Psal. 2. 3. and it is true â—hat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a staffe and a rod Prov. 10. 13. but it signifieth also a Kings Scepter Gen. 49. 10. but the band of the covenant signifieth no union of a visible Church nor is the Lord in that place promising the mercy of a gathered Church but by the contrary he threatneth an evill as v. 35. And I will bring you unto the wildernesse of the people and there will I plead with you face to face 36. Like as I peaded with your Fathers 37. And I will cause you to passe under the Rod c. To select you out from amongst the Heathen as sheep for sacrificing as the next verse 38. and I will purge out from amongst you the Reâ—â—lls c. This place is violently brought to witnesse unjustly And what though God would have them tryed who were taken under his covenant of protection it should be the covenant of grace and not a Church-covenant for he meaneth no such thing They alleadge Jerem. 50. 4. And in those dayes and at that time the children of Israel shall come they and the children of Judah together saying let us be joyned to the Lord in a perpetuall covenant that shall not be forgotten Answ. 1. Israel and Judah together cannot be a parochiall congregation nor 2. Can Sion be a parish Church nor 3. is the Church-covenant from which a man is loosed when upon good warrants and the consent of the congregation he removeth cut of that Church to another A perpetuall Covenant that shall never be forgotten for eternity is proper to the covenant of grace betwixt God and man Jerem. 31. 33 37 38. Jerem. 32. 40. Isal. 54. 10. Isai. 55. 3. Isai. 59. 21. and there is no covenant betwixt mortall men who shall dâ—e an eternall covenant The Author saith There is nothing more plaine then Isai. 44. 5. One shall say I am the Lords and another shall call himselfe by the name of Jacob and another shall subscribe with his hand and sirname himselfe by the name of Israel These words are so plaine as nothing can be more plaine Answ. This is a cleare place that under the Mâ—ssiah all people shall professe themselves in covenant with God and the children of God and the Church and Calvin citeth Psal. 87. 5. and of Sion it shall be said This and this man was borne in her but this is not plaine at all that these professe themselves sworne members of a particular Parish yea the contrary is most plaine that they shall call themselves by the name of Jacob and Israel that is children of the whole visible Church for Jacob and Israel is not restricted to one particular congregation Before the peoples captivity saith Musculus The names of Bâ—â—l and idoll gods sounded in their mouthes but then they shall professe the true God and that they are his people Now Gods covenant is made principally not with one single congregation not is
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-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
Church-covenant betwixt the Pastor and stranger for the Church covenant is prior to the comming of this stranger and hath already constituted the Church in its entyre essence and operations though no stranger come at all and though that stranger never covenant to obey the Pastor and the Pastor never covenant to take care of that stranger 4. Whereas it is said It is a part of the liberty wherewith Christ hath made us free that every one choose his own Pastor I see not the truth of this in Scripture The people hath power to choose but that is a part of Christian liberty in this sense I see not the Prophets and Apostles exercised pastorall acts over many who made not choise of their Ministery yea they preached to them against their will and Paul preached as a Pastor to many in Corinth against their will and a faithfull Pastor may preach to many who never made choise of him for their Pastor and to whom the word is the savour of death unto death and to whom he hath vengeance in readinesse 5. There is no liberty purchased to us by Christ but such as is regulated by Gods Word and found reason a liberty of sole will in embracing or refusing a Minister is licence not liberty now in Christ we are called to liberty not to licence and if some of a congregation wanting the spirit of discerning upon prejudice refuse a called pastor to be their pastor yet if the most part of the congregation elect him he is a pastor to all and to those who refused him as Christ doth reigne in the word and Ministery over hypocrites in a congregation who say in their hearts we will not have this man to reigne over us yet here is a Ministeriall charge which a pastor hath lawfully over such as are not willing to submit to that ministery the power of electing a pastor is not infallible what if they or most of them upon sole groundlesse prejudice refuse such a man to be their pastor is he not their pastor because all consent not are we to thinke that Christ purchased a liberty in his bloud of refusing a called pastor nor can we thinke these who taught the doctrine of the Nicolaitans in Pergamus and these who held the doctrine of Balaam or that the woman Jezebel which called her selfe a prophetesse in Thyatira and seduced the people of God to commit fornication and to eate things sacrificed to Idols were received in Pergamus and Thyatira by a Church covenant nor hath it colour of truth that the faithfull there were satisfied in conscience with the conversion of Iâ—zabel and such as held the doctrine of Balaam and that they consented and did choose the Angell of the congregation of Pergamus and Thyatira as our brethren speake for their pastor and yet the pastors and Church are rebuked for not executing the censures of the Church over the followers of Balaam Revel 2. 14 15. and upon Iezabel the false prophetesse Ergo they are not all such materialls of a visible Church as our brethren say even saints by calling and a Church doth well take the charge of those who never offered their professed subjection to Christs Ordinances we are not to thinke that these who called themselves Apostles and yet were Lyers were visible saints approved in the sight of God to the consciences of the Church of Ephesus and that such did offer their professed subjection to the Angell and Church of Ephesus as you teach yet that Church tooke care of them by the censures of the Church and are commended therefore Revel 2. 2. Thou canst not beare them that are evill and hast tryed them which say they are Apostles and hast found them liers If a false teacher shall come to a congregation and be a hearer for some yeares and at length fall to and teach pernitious Doctrine will not the Church censure him labour to stop his mouth yea and excommunicate him that the spirit may be saved in the day of the Lord I thinke they cannot but exercise some Church censures and that the pastors convincing of such a gaine-sayer and a stopping of his mouth is the very pastorall charge layd upon Titus by Paul Tit. 1. 10 11 12. as is most cleare v 13. Rebuke them sharply that they may be sound in the faith 6. That place Ro. 14. is not rightly expounded for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to receive into Church-state by way of covenant but it is as Pareus saith amâ—â—ter placide instituere patienter tolerare to instruct him patiently in the Christian liberty about meates and dayes and so Beza take him in and far lesse slee not his company Marlorat institute fovete donec proficiat and so Calvin e Castellio opitulemini helpe him and the word is Philem. 12. receive him as my bowells not unto Church-state for Philemon was no pastor Question 3. VVhether or not it be lawfull for one or many particular Churches to sweare a plate-forme and prescribed vocall covenant called the confession of Faith of such a Church It is a fit place having spoken so much of a Church covenant to speake of a covenant of the faith of a Church our Brethren being asked what meanes have you to preserve unity and verity Answ. 1. We have say they Scriptures 2. The pastors Epkâ— 4. 11. and Gods promise to leade them in all truth Ierem. 32. 39. Ier. 16. 13. But this is not a right Answer for when we inquire of the meanes to preserve verity and unity we aske for the externall meanes whereby the Scriptures are kept from false glosses it is true the Scriptures keepe themselves from false interpretation but the Question is by what externall meanes doe the Scriptures keepe themselves from false glosses The answer is not right the Scriptures keepe themselves from false glosseâ— by keeping themselves from false glosseâ— Also the Question is by what meanes doe pastors keep unity amongst themselves It is not right answered that pastors by pastors keepe â—nity amongst themselves But we think a plat-forme say â—ur Brethren ibid of doctrine and discipline or a confession of Faith or doctrine according to godlines may be made by any Church or person but say they â—â— plat-forme to be imposed on our selves or others as a binding Rule â—f faith and practise so that all men must believe and walke according to that plat-forme without adding altering or omitting we doubt whether such be lawfull or convenient Whence our brethren conâ—emne the swearing or subscribing by Oath of a confession â—mposed or stinted by the Church Let these considerations be weighed 1. Distinction There is a principall and originall and formall â—round of faith which is the Word of God in the Old or New Testament this is the onely persit and formall ground of Faith 2. There is a secondary and materiall ground of Faith which is so far â— ground of Faith and practise as it agreeth with the VVord â—f God 2.
because of the apostasie of the whole Church and judgements upon them for their apostasie v. 38. And because of all this we make and write a sure covenant saith the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in toto hoe vertit Arias montanus nos excidentes fidelitatem Iudaei excudentes faedus fidele Iunius pro toto hoc pepigimus constitutionem now sinnes back-slidings and judgements may be and often are in all the Christian Churches 2. To sweare to the true religion the defence and maintenance thereof is a lawfull oath as to sweare to any thing that is lawfull and to lay a new band on our soules to performe holy duties where we feare a breach and finde by experience there hath beene a breach is also a dutie of morall and perpetuall equity therefore such a sworne covenant is lawfull I say not from this place that it is necessary that all subscribe with their hands a covenant because I thinke onely the Princes Levites Priests and heads of families did subscribe the covenant Nehem. 9. 38. but Nehem. 10. 28 29. The whole people all who had separated themselves from the Lands sinne and their strange wives even their wives their sonnes their daughters every one having knowledge and having understanding V. 29. They clave to their brethren their Nobles and entered into a curse and into an oath to walke in Gods Law If it be replied that there was in Israel no written covenant drawne up by a man and put in a mans stile language method and frame they did sweare to keepe Moses his Law I answer when we sweare a covenant our faith doth not relie upon words characters stile of language or humane method or any humane respects but upon the truth of God in that platforme and suppose we should swear and subscribe the Old and New Testament translated into our vulgar Language we doe not sweare to the translation characters and humane expression but to the matter contained in the translation and that because Iehovah our Lord hath spoken it in his Word And if this be a good argument why we cannot sweare a platforme then should none sweare a covenant at all or make any holy vow but those who understand the originall Languages in Hebrew and Greeke and yet the characters and imprinting is humane even in the original so all religious covenants and oathes should be unlawfull 4. Argum. What a Church or person is to suffer for or to believe and obliged to render account of to every one that asketh account of us that we may sweare and seale with our hands because what we are to suffer death for and the losse of temporall life for which we owe a reckoning to God by vertue of the â—ixt Commandement that is a matter of truth which we professe before God and men and our dying for the truth is a sort of reall oath that we are before God professing that truth is to be preferred to our life But we are to suffer if God call us even death for the true Religion Revel 2. 13. Act. 7. 57 58. Luk. 21. 15 16. Phil. 1. 20 21. â—nd the truth and we are obliged to believe and to give account thereof before all men and a reason of our faith and hope 1 Pet â— 15. Ergo we may sweare it Argum. 5. If an oath to the true Religion and forme of wholesome Doctine be a speciall remedy against backâ—iding and a meane to keepe off false and heretical doctrine then is such an oath lawfull but the former is true Ergo The Proposition is cleare Gods people say Nehem. 9. 38. Because of all this that is because they had done wickedly and were tempted still to doe more therefore they write and seale a Covenant and if false teachers teach Circumcision must be if weâ— would be saved then the Church may according to Acts 15. condemâ—e that false doctrine by the VVord of God and set downe Canons which the Churches are to observe and what they are to observe as warranted by Gods VVord layeth on bands upon the Conscience and what layeth on such a band that wee may binde our selves by oath to performe it being a speciall remedy lawfull against backsliding from the truth 6. Arg. Our brethren have their grounds and reasons against the swearing of confession common to them with the Arminians and Socinians and their Arguments are all one for Arminians censure the Belgick confession and the Palaâ—ines Catechisme and propound thirteene questions against it as the third question is An quaecunque dogmata in confessione Catâ—chisme tractantur talia sunt ut cuilibet Christiano ad salutem creditu necessaria sint And their seventh question is If such confessions may be called secundaria fidei norma a secundary rule of faith also all Confessions say they declare That Confessions serve not to teach what we ought to beleeve but what the Authors of these Confessions did beleeve Hence they reject all the determinations of the Orthodox Councels condemning the heresies of Arrius Eutiches Macedonius Apollinaris Sabelliâ— Samosateâ—us Pelagius and all the Oxthodox Confessions of the reformed Churches Secondly also upon these grounds they alledge in their Apologie There be few things to be beleeves that every sect may be the true Church so they beleeve some few Articles not controverted amongst Christians such as these Thâ— there is a God and that the Word of God is true c. Thirdly they will not condemne the Macedonians Arrians Anti-trinitarâ—â— Pelagians or others of fundamentall herefies Fourthly that one Church of Christians may be made up of Papists Protestants Anabaptists Macedonians Sabellians c. and all sects so they leade a good life according to the few Articles necessary to salvation may be saved and all may be saved of any sect or Religion Fifthly that to sweare Declarations Confessions Canons of Orthodox Councels is to take away the liberty of prophesying and growing in the knowledge of the Word of God and the praying for grace and light of the holy Spirit for the right meaning of Gods Word Sixthly that Athanasius spake amisse when he said of the Creed that it was to be beleeved of every one who is to bee saved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the same is the doctrine of the Socinians who doe in all these oppose all Confessions of Faith and all Orthodox Decisions Canons and determinations of Sinods So Socinus rejecteth all Synods all Confessions and Decisions even of the Church universall So Smalcius calâ—eth it a rejecting of the Word of God And Theol. Nicoâ—aides saith That it is enough to know things absolutely necessary for salvation and that the Churches determination cannot remove errours and heresies Our brethens first Argument against a Nationall Covenant â— If the doctrine contained in your platforme of Confession â—warve from the Scriptures then the imposing thereof is so farre unlawfull if the doctrine be according to Scripture the platforme is â—eedlesse the
Scripture being sufficient Ans. 1. This is the argument of Arminians Episcopius saith and expresly Smalcius Qui vnlt sensum scripturae ab ilâ—s confessionibus peti tacitè deserit scripta Apostolica traditiones humanas commendat And therefore such decisions are â—ay the Remonstrantes Pestes Ecclesiarum regni Anâ—christi idest tyrannidis fulcra tibicines Secondly this Arâ—ument may be as well propounded against the preaching of the Word all printed Sermons Commentaries and interpretation of Scripture as against a Confession For if the doctrine in Serâ—ons bee not agreeable to Scripture then in so farre as Ministers commend and command it to their hearers it is unlawfâ—ll if it be agreeable to the Scripture it is needlesse the Scriptures saith the Socinian Smalcius are sufficient Our brethren answer Preaching is an ordinance of God but a â—atforme of confession is not an ordinance of God Answ. A platforme as it is conceived in such a stile meâ—hod and characters and words is a humane ordinance Tali â—rie ordine and so is preaching but we sweare to no plat-â—orme in that consideration but a platforme according to the truth contained in it in which sense onely it is sworne unto is the Word of God as are systemes of Divinity â—ermons printed and Preached and so though preaching be an Ordinanced God as it is Rom. 10. 14. yet according to the words expression dialect method or doctrine it is an humane ordinance and so the Argument is against preaching as against our platforme Our Brethrens second Argument is The Platforme abridgeth Christian liberty to try all things and so though it be some means of unity yet it is a dangerous hinderance of some verity binding men to rest upon their former apprehensions and knowledge without libery to better their judgements Ans. 1. This in stile of language and truth of words is the very argument of Arminianâ— So in their Preface and in their Apology it selfe they say All liberty of prophecing and disputing against the Orthodox faith is taken away if men be tied and obliged to decisions and confessions of Churches and Synods Yea to make an end of controversies saith Episcopius otherwayes then by perswading is to bring a tyranny into the Church of Jesus Christ and wonderfully to bind if not to take away liberty of consciences So in their Apology they say confessions and decisions of Synods imposed by Oath and to be firmely believed arâ— contrary to the prayers of Saints where they pray that God would teach them his starutes and reveale his Law and Testimonies â—â— them and open their Eyes to behold the wonders of Gods Law But the truth is though these of Berea did well to try Pauls Doctrine if it was consonant to the Scriptures or not Yet Pauls Doctrine was the determination apostolick of Gods Spirit to the which they were firmely to adhere and their judgements are to be bettered in graduali revelatione creditorum â—â—â— revelatione plurium credendorum in cleare revelation of things revealed For so the children of God are to grow in grace and in the knowledge of our Lord and Saviour 2 Pet. 3. 14. After Christ is once revealed but not in believing in a new Christ or in believing of poynts contrary to the confession of faith The Argument presupposeth the Doctrine of the Arminians that there be a number of points in our confession of which we have no certainty of faith that they are Gods truth but are things controverted and being not fundamentall poynts may be holden or we may forsake them as false after better information Which indeed maketh our faith of Gods Word â—o full perswasion but as the learned professors of Leyden say a faith of an houre or a month or a yeare which we may â—ast away the next yeare And this is to deny all confessions and points of truth with pretence that the Spirit hath revealed new truth but how are these new revealed truths the Revelation whereof wee obtaine by prayer rather workes of the spirit of truth then the former poynts which wee retract No man by this can be rooted and built in the faith of any thing except in the faith of things simply fundamentall By which meanes all poynts at least many of them betwixt us and Papists Arminiaâ— Macedonians Sabellians Arrians Anabapâ—tiste are matters reconcileable and either side may be holden without hazard of salvation Neither is this definition of confessions any tyranny Because confessions are to be believed in so far as they are agreable to Gods Word and lay upon us an obligation secondary onely yet are they not so loose as that we may leap from poynts of faith and make the doctrine of faith arena gladiatoria a fencing field for Gamesters and Fencers The materiall object of our faith and the secondary ground and foundation thereof may be very well and is Gods Word primary is preaching confessions Creeds Symbols which are not serie ordine Scripturae and yet have wee certainty of Divine faith in these things because the formall object is because God so saith in hiâ— Scripture and wee believe these with certainty of Divine Faith under this reduplication because the Lord hath spoken these quoad sensum in true meaning though not in illâ scrie ordine But more of this hereafter CHAP. 6. SECT 6. Touching Officers and their election OUr Author laboureth to prove that Pastors and Doctors are different Officers which wee will not much improves but if the meaning be that they are inconsistent in one man person wee are against him 1. Because the Apostles in their owne persons and in feeding the flock 2 Tim. 3. doth both under the name of Overseers and Bishops and exercised both as they could according as they did finde the auditory 2. Because the formall objects the informing of the judgement and exhorting are not so different as that they should be imcompatible for if God give them gifts both for the Doctors Chaire and the pastors Pulpit as hee often doth what should hinder but the Church may call one and the same man to both the Pastor and the Doctors Chaire as hee is able to overtake both Author 1. Reas. 1 Cor. 12. 8. To one is given a word of wisdomâ— for direction of practice to another a word of knowledge for direction of judgement Ans. This proveth they be different gifts and Offices yet not that they are incompatible in one person as one may have both gifts given unto him as is cleare by experience 2 Reas. Author ib. Hee speaketh of diverse members of the Church as of diverse members of the naturall body v. 4. 5. All the members have not one Office it is the action of the Tongue to speak not to see Ans. The comparison holdeth not in all The eye cannot heare the eare cannot see yet the pastor may both see as pastor and heare and delate to the Church as the Churches eare the manners of
the scandalous 3. Reas. Author If the Apostle speake of severall exercises of severall gifts but both coincident to the same person or Church office why then doth he command the Teacher to waite on teaching and the Exhorter upon exhorting One who hath a gift of giveing Almes and shewing mercy is not commanded to wait upon Almes giving unlesse it be his office as well as his gift Ans. It is not fit that the Doctor should attend the pastorall duties except he be a pastor also and have both gift and office but having gifts for both he may attend both as the Church calleth him to both Author Teaching and exhorting flow from severall gifts and they are seldome found in one in eminency Ans. Then where they are found in one in eminency as sometimes they are either hath God given a Talent for no use which is against the Wisdome of Gods dispensation or then hee who hath gifts for both may discharge both as hee may and can through time and strength of body But wee contend not with our brethren in this seeing they confesse he that is gifted for both may attend both CHAP. 7. SECT 7. Of Ruling Elders WE subscribe willingly to what our Author saith for the office of ruling Elders in the Church For Paul Rom. 12. 8. from foure principall acts requisite in Christs house and body v. 6 7 8. Teaching Exhorting Giveing of Almes Râ—ling maketh foure ordinary officers Teachers Pastors Deacons and Elders Opposite to the office of ruling Elders object that by Rulers may be understood Governours of Families Ans. Families as they are such are not Churches but parts of the Church and cleare it is that the Apostle Speaketh of Christs Body the Church in that place 5. As we have many members in one body c. They Object that Paul speaketh of severall gifts not of publick Offices in the Church for he speaketh of all the power and actions of all the members of the Body of Christ now the offices alone are not the body but all the multitude of believers Ans. This cannot well be answered by these who make all the believers governours and a generation of Kings and Teachers because it is expresly said v. 4. all members have not the same office Ergo they are not all to attend ruling and to rule with diligence 2. 〈◊〉 is false that he speaketh not of Officers and publick Officer Hee who speaketh of reigning doth indeed speak of a King as he who speaketh of exhorting which is the specifick act of a pastor speaketh of a pastor The place â—1 Cor. 12. 28. 29. Is cleare for Ruling Elders but some say that governours are but arhiters which Paul biddeth the Corinthians set up in the Church for decyding of civill controversies 2. Cor. 6. that they goe not to Law one against another before heathen Judges Ans. Paul commandeth to obey Judges but never to set up a new order of Judges in their roome 2. These arbitees weâ—â— not governours to command but rather faithfull Christians to counsell and remove controversies or Christian reconcilers to hinder them to goe to the Law one with another before infiâ—â—â— judges 3. The Apostle is speaking here of such Officers as Christ hath set in the Church as the Church and Kingdom of Christ but these civill arbitrators are no Church-Officers â—â— Tim. 5. 17. The Elders who rule well are worthy of double honour c. This place speaketh cleare for ruling Elders The adversaries say here are meant Deacons to whom are allowed stipends for either here or elsewhere wages are allowed for Deacons Answ. 1. Paul would not speake so honorably of Deacons as to allow them the worth of a double honorable reward Yea Gods Word purteth the Deacons out of the roll of Rulers and governours in Gods house as having nothing to doe by their office to labour in the Word and Prayer but are in Gods wisdome set lower to attend Tables nor doth the word call them Elders or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in relation to the Church but onely in relation to their owne family and house 2 Tim. 3. 12. their office is an office of meere service of Tables 2. He is a labouring Elder worthy of wages that the Apostle speaketh of here as v. 18. The Deaconship being to receive the mercy and charity which is almes and not debt cannot be such an office as taketh up the whole man so as hee must live upon the Churches charges 3. Bilson a man partiall in this cause against the minde of all the ancients saith Didoclavius giveth this interpetation But it is seconded with no warrant of Gods Word for Governours and Deacons are made two species of officers Rom. 12. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he who ruleth with diligence and he who hath mercy with chearefulnesse And two opposite species are not predicated the one of the other And if well governing Rom. 12. be â—ell teaching and diligent exhorting all are confounded in that Text where the Apostle marshalleth the officers and their severall exercises so accurately Nor can hee meane here Bishops so old that they are not now abâ—e to labour in the word and doctrine for then pastoâ—s for their age and inhability to preach should because of their age and infirmity deserve lesse honour and reward then the yonger who are able to labour in the word and doctrine This is crosse to the sift Commandement which addeth honour and double honour to age and gray haires being found in the way of righteousnesse 2. Against Justice that because yeares and paines in Gods Service hath made them aged for that they are to have lesse honour and reward whereas they deserve the double rather then that the younger should be preferred to them Nor. 3. Can the Apostles meaning be that these who rule well that lead an exemplarily holy life are worthy of honour especially painefull preachers Because 1. A person is never called a labourer and worthy of hire as the Oxe that treadeth out the Corne because of holinesse of life especially the Church â—s not to give stipend to a pastor for his holy life 2. Their life should be exemplarily holy who did not labour in the word and doctrine that is we have a pastor passing holy in his life but he cannot preach or keepeth an ill conscience in his calling because he is lazy and a loyterer in preaching 3. What Word of God or dialect in the word expresseth a holy life by well goverâ—ing for a holy life is the sanctity of mans conversation be he a private or a publick man But to govern well is the paraphase of a good Governour and officer in the Greeke tongue or any other Language Nor. 4. Can the Apostle understand by labourers in the Word and Doctrine as Bilson saith such as wâ—nt thorough the Earth and made jâ—urnies as Apostles and Evangelists did to plant visit and confirme Churches and by these who govern well such as labour indeed in the
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-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
in man or in some specifick nature of Birds and Beasts now God is sayd to place these governments in the body 1 Cor. 12. 28. even as the Eye and Eare and Hand are seated in the body 1 Cor. 12. 16 17 18. Now as a generall Eye or an Organ in generall is not placed in the body but such a determinat Organ an Eye an Eare an Hand a Foot so neither hath the wisdome of Christ appointed a governor in generall and left it to the Churches discretion to specifie what this governour shall be whether a Prelate a Pastor a ruling Elder but as God hath not set Teachers in the body in generall but hee hath placed such and such species Apostles not Popes Evangelists not Cardinalls so must hee have determined such and such Governors ruling Elders rather then a certaine Creature named a Diocesan prelate an uncouth beast in the holy Scripture A very Jesuite Salmeron saith by the two Elders hee meaneth 1 Tim. 5. 17. apertè sermonem esse de presbyteris Episcopis of Elders and Pastors and with that of Ambrosius which wee all know to be ruling Elders who were out of use in the Church by the negligence or rather by the pride of preaching Elders forte Doctorum dâ—sidiâ aut magis superbiâ and we are not to thinke Chrysostom was ignorant of his mother Tongue and hee findeth 1 Tim. 5. 17. two sorts of Elders in this place and a popish Expositor Estius porrò manefeste Colligitur ex hac sententia fuisse etiam apostolorum tempore quosdam in ecclesia presbyteros qui benè praeessent duplici honore digni essent nec tamen labotarent in verbo Doctrinâ neque id hodierni sectarii negant and all the haeresie that he layeth on Calvin in this point is that Calvin maketh these lay-men And Estius maketh a question what these Elders were whether they be the Cardinalls which the pope hath or the Canonicall Elders which their Bishops use as councellors in grave matters or Elders which rule well and labour not in the Word and Doctrine such as were in the Apostles time or rather such as did help the Bishops in offering sacrifice and in administrating the Sacraments or if they be such as rule the people but cannot preach such as Alipius and Valâ—rius were in Augustines time so Estius knoweth not what these Elders bee but inclineth to make them elders to the Apostles in the administration of the Sacraments Ob. 14. But Rom. 12. 8. the Apostle speaketh of divers gifts as v. 6. having then gifts differing according to the grace that is given to us whether prophecy let us prophecy c. Ergo the Apostle doth not speak of divers offices 2. One and the same man may both teach and exhort and therefore Pastor and Doctor are not here differenced 3. The Deacons office shall be here described by the interjection of the ruling Elder but the two acts of the deacon which is to give with simplicity and to shew mercy with cheerefulnesse and which is an insolent order therfore the Apostle doth not here ennumerate divers offices Answ. There is no better consequence in this to say he speaketh of divers gifts Ergo he speaketh not of divers offices then to say he speaketh of divers faculties and habilities in the naturall body as of an hability of seeing hearing Ergo hee acknowledgeth not divers members with divers offices as the Eye to see the Eâ—re to heare yea the contrary is rather a good consequence and the Text is cleare that he speaketh of divers offices v. 4. for as we have many members in one body and all members have not the same office So we being many are one body in Christ and every one members one of another Yea the Text holdeth forth these five to us to be distinctly considered 1. That the Church is one body organicall having divers members 2. That there be divers gifts of the spirit in this body as is cleare Rom. 12. v. 3. 4 5. 3 That there be divers offices and places and functions in this body which the Apostle excellently divideth into two generalls according to the necessities of the members of Christs body Now in generall this necessity is two fold one respecting the soule and for this hee hath ordained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prophecy and for the bodily necessity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministery and Service v. 6. and v. 7. and these two having set downe in abstracto hee commeth to divide them in concreto according to their severall offices and functions which be foure in the Text. 1. The Teacher or Doctor v. 7.  2. The Exhorter or Pastor v. 8.  3. The ruler or governing Elder also â— 8.  4. The Distributer who is to shew me â—â— on the poore or the Deacon also v. 8. Then 4 the Apostle doth set downe the severall specifick actions and operations of these offices and that againe two wayes 1. in generall 1. Prophecying v. 6.  2. Ministering v. 7. 2. He setteth down the operations and specifick actions of the foure offices in particular as 1. Teaching in the Doctor v. 7.  2. Exhorting in the pastor v. 8.  3. Ruling in the Elder v. 8.  4. Distributing and shewing mercy in the Deacon v. 8. Then 5 he setteth downe the manner and holy qualification of these operations and exercises of their offices and that also two wayes 1. In generall 2. In the foure particulars in generall 1. In Prophecying but how according to the proportion of Faith v. 6.  2. Ministering and how By being given or addicted to Ministering v. 7. 2. He setteth them downe in foure particulars as 1. The Doctor or Teacher is to be in or given to Teaching v. 7.  2. The pastor is to be in Exhorting Sedulous and painefull v. 8.  3. The ruling Elder to rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with diligence v. 8.  4. The Deacon is to distribute and shew mercy on the Sick poore imprisoned stranger distracted in simplicity in Chearefulnesse v. 8. Also though it be true that one and the same man may both teach and exhort and the comparison of the naturall body doth not in all things hold for one member cannot both be the eye to see and the eare to heare but both are here a sort of eye to the Church yet hath Christ made the Pastor and the Doctor different It is needlesse to dispute if they differ in nature and if it be a confounding of Christs order that one be both when Christ hath given gifts for both to one man for first the VVord of God doth difference them secondly we know that many have gifts to teach who are but dull and weake to perswade and worke upon the affection as is observed amongst the Fathers Augustine excelled in teaching and disputing Chryostome in exhorting Salmeron observeth that there Thomas Aquinas was eminent in informing the understanding and Bonaventura excellent for moving
the affections And many are fitted to worke on the affections as Pastors who are not able to teach as Doctors in the Schools So hath Chrysostome and Theodoret observed upon these words Rom. 12. 7 8. Nor doth it move me much that Paul speaketh twice in one verse of the Deacon it is not unusuall to the Spirit of God in divers Scriptures so to doe as Prov. 1. Prov. 2. Psal. 119. How dangerous it is to affirme that all the Officers are not set downe in Gods VVord we may be taught by Papists for Estius giveth a reason why the Apostle setting downe 1 Cor. 12. 28. the Officers in Gods house hath omitted the Pope he answereth the Apostle is not here setting downe the degrees of the Hirarchicall Order for then he should have set downe Bishops Presbyters Deacons which be parts of that Order but onely he setteth downe some chiefe members of the Church indued with rare gifts and commenting on Ephes. 4. he saith The Pope is set downe under the name of Pastors and Doctors because he sendeth Pastors and Doctors to all the world and this was the reason why the Prelate was reputed a Pastor and the onely Pastor because though it was too base for him to preach yet he preached in and through poore Presbyters whom he sent And Salmeron moveth the question why 1 Cor. 12. 28. the Pope Cardinals and Patriarches are omitted in this place and we say Why are Bishops Archbishops Primates Metropolitans Deanes Archdeacons Chancellours Officials c. never once mentioned in the VVord of God But Salmeron answereth 1. They are implicitely set downe here and under the name of helps opitulations Paul hath instituted Deans Archdeans and the foure lesser orders And what else doe divers answer who teach that government 1 Cor. 12. 28. is but a generall and the Church in a prudentiall way under this may substitute and introduce such and such species of governments as they shall finde convenient as ruling Elders ruling Prelates and such like but I would gladly know why the Spirit of God hath particularly set downe the last specified Officers as 1 Cor. 12. 28. Apostles under which are no species of Apostles but onely such individuall persons Matthias Paul c. and hath also set downe Pastors in specie Doctors and Teachers in specie Ephes. 4. 11. under which there be onely such individuall persons who are Pastors and Teachers as John Epaphroditus Archippus Thomas c. and there is no roome left for the Church to subdivide Pastors or Doctors into such and such new spâ—cies as Popes Cardinals c. and yet under the generall of governments many species and new kindes of governments in a prudentiall way may be brought in If Christ have set downe the particulars of Pastors Prophets Apostles according to their last specified nature why hath his wisdome not beene as expresse and particular in all other offices necessary for feeding and governing the flocke of Christ a Pope a Prelate a Cardinall an Officiall would take as small roome in print and in Christs Testament as Apostle Doctor Pastor though I grant they doe take halfe so much more roome in the State and Parliament Of Deacons WE conceive according to Gods VVord Acts 6. that Deacons be of divine institution because when some poore widowes were neglected in the dayly ministration the Apostles appointed seven men of good report and full of the holy Ghost to take care of Tables and provide for the poore that the Apostles might give themselves to the Word and Prayer Object 1. There is not one word of Deacons Acts 6. not one word of the poverty of widows and these seven were but civill curators and tutors of the widows and not Church-officers for any thing that can be collected from Gods Word Answ. The equivalent of a Deacon in name is Acts 6. there are those who are not to preach the VVord but are to serve Tables 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and some did complaine because their widowes were neglected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if widowes were neglected through the want of a dayly Deaconry the Text must insinuate a Deaconry and a want of a Table to these widowes Secondly it is unknowne divinity that the twelve Apostles in a Church-assembly doe institute and that with solemne prayer and imposition of hands officers meerly civill to tutor widowes Thirdly the daily ministration was the want of sustenance as it is said That certaine women ministred to Christ of their substance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 20. 34. Yea your selves doe know that those hands have ministred to my necessities And is it like that the Apostles were civill curators to widowes before this time Object 2. It is evident from the Text that these Deacons were not of divine institution but of a meere temporary erection for the present necessity of the Church First it is said they were appointed Acts 6. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly they were erected upon occasion of the multiplying of the disciples Thirdly upon occasion of the poverty of widows and therefore when there be no poore there is no need of Deacons and so it is but an office of a temporary standing in the Church Answ. These words in those dayes are not so much referred to the institution of Deacons as to the order of the history Secondly to Satans malice who raised a schisme in the Church when the number of Disciples grew And thirdly are referred to the murmuring of the widows and they doe no more prove that Deacons are a temporary institution and brought in by the Church in a prudentiall way for the Chuches present necessity then the Lords Supper is concluded to be but a temporary and prudentiall institution of the Church because it is said In the night that Iesus was betrayed he tooke bread c. Secondly the occasion of the multiplying of Disciples the neglecting of the widows doth not prove that Deacons are a prudentiall and temporary institution for here I distinguish betwixt an occasion and a motive and cause divers Ordinances of God have both these As the occasion of writing the Epistle to Philamon was the flight of Onesmus a fugitive servant from his master and his willing minde to returne to him againe and upon that occasion Paul did write to Philamon but that will not prove that the Epistle to Philemon is but a prudentiall Letter and obliging for a time because the motive and cause why the holy Ghost would have it written was that it should be a part of Canonicall Scripture obliging to the second comming of Christ. The like I say of the Epistle to the Galathians written upon occasion of seducing Teachers who had bewitched the Galathians and made them beleeve they must be circumcised and keepe the Law if they would be justified in Christ Yet hence is not proved that the Epistle to the Galathians is but a prudentiall Letter and not of divine and perpetuall institution for the cause and motive
of writing was that it might be a part of the Canon of faith So also the Covenant of Grace and the Gospell was made upon this occasion by reason that the first Covenant could not save us Heb. 8. vers 7. Rom. 8 2. 3. Gal. 3. 21 22. is therefore I pray you the Covenant of grace but a temporary and a prudentiall peece Upon the occasion of the death of Zelophead who died in the wildernesse without a male-childe whose name thereby was in danger to be delete and blotted out of Israel the Lord maketh a generall Law through all Israel binding till the Messiah his comming Numb 27. 8. If a man die and have no sonne then shall you cause his inheritance to passe unto his daughter this was no prudentiall Law I might alleage infinite Ordinances in Scripture the like to this Yea most of all the Ordinances of God are occasioned from our spirituall necessities are they therefore but humane and prudentiall Statutes that are onely to endure for a time I thinke no. Ob. 3. But if the civill Magistrate had been a friend to the Church Acts 6. his place had beene to care for the poore for the law of nature obligeth him to take care of the poore therefore did a woman in the famine at the siege of Samaria cry Helpe O King and if this were done by Christian Magistrates Pastors should be eased thereof that they might give themselves to the Word and Prayer and there should be no neede of a divine positive institution of Deacons for this charge Answ. That the godly Magistrate is to take care of the poore as they are members of the Common wealth I could easily grant But this is not now in question but whether or not the Church as it is an Ecclesiasticall society should not have a treasure of the peoples Eâ—angelike free-will-offering for the necessity of the Saints as Heb. 13. 16. 1 Cor. 16. 1 2. 2 Cor. 9. 5 6 7 8 and concequently whether or not Christ hath ordained not the Pastors but some officers besides to attend this worke VVee affirme he hath provided for his poore members even their bodily necessi ies Secondly if this be true that there should be no Deacon but the Christian Magistrate then were these seven Deacons but the Substitutes and Vicars of the Emperour and King Now certainly if Apostolike benediction and laying on of hands in the wisdome of God was thought fit for the Vicars and Deputies of the Magistrates it is like that beside the coronation of the Roman Emperour the twelve Apostles ought to have blessed him with prayer and separated him by laying on of hands for this Deaconrie for what Apostolike calling is necessary for the temporary substitute is more necessary and at least that same way necessary for the principall But that civill Magistrates ex officio are to be separated for this Church-office so holden forth to us 1 Tim. 3. 12. I can hardly beleeve Thirdly I see not what the Magistrate doth in his office but he doth it as the Minister of God who beareth the sword Rom. 13 4. and if he should compell to give almes then should almes be a debt and not an almes and free-will-offering It is tâ—uâ— there may intervene some coaction to cause every man to do his duty and to force men to give to the poore but then I say that forcing with the sword should not be an act of a separated Church-officer who as such useth no carnall weapons Fourâ—â—ly the law of nature may lead to a supporting of the poore but that hindreth not but God may ordaine it as a Church-duty and appoint a Church-officer to collect the bounty of the Sainâ—â— 1 Cor. 16. 3. 5. I see not how the Apostle 1 Tim. 3. should not hold forth his Cannons concerning a Deacon to the King if he ex officio be the Church-treasurer but the Apostle doth match him with the Bishop Acts 6. the appointing of the Deacon is not grounded Acts 6. upon the want of a Christian Magistrate but on another ground that the Apostles must attend a more necessary worke then Tables Object 4. But the occasion of appointing Deacons was to disburden the Pastor who was to give himselfe wholy to preaching and praying Ergo at the first the Apostles and so also Pastors were Deacons if therefore the poore be fewer then they were at Ierusalem Act. 6. where the Church did exceedingly multiplie this Office of Deaconry was to returne to the Pastors as its prime and native subject and therefore is not essentially and primarily an Office separated from the Pastors Office And if the poore cease to be at all the Office ceaseth also Ans. I cannot well deny but it is apparent from Act. 6. 4. that the Apostles themselves were once those who cared for the poore but I deny that hence it followes in the case of fewer poore that the Office can returne to the Pastors as to the first subject except you suppose the intervention of a divine institution to place it againe in the Pastors as the power of judging Israel was once in Samuel but upon supposition that Saul was dead that power cannot returne backe to Samuel except you suppose that God by his authority shall re-deliver and translate it backe againe to Samuel For seeing God by positive institution had turned the power of judging over from Samuel into the person of Saul and changed the same into a regall and Kingly power that same authority who changed the power must rechange it againe and place it in and restore it to its first subject 2. The fewnesse of poore or no poore at all cannot be supposed Joh. 12. 8. for the poore you have alwaies with you And considering the afflictions of the Churches the object of the Deacons giving and shewing mercy as it is Rom. 12. 8. cannot be wanting as that the Churches fabricke be kept in good frame the poore the captives of Christian Churches the sicke the wounded the stranger the distracted be relieved yea and the poor Saints of other Churches 1 Cor. 16. be supported 3. Not onely because of the impossibility that Pastors cannot give both themselves to praying and the Word and to the serving of Tables but by reason of the wisdome of Christ in a positive Law the Pastor cannot be the Deacon ex officie in any case For 1. Christ hath made them distinct Offices upon good grounds Act. 6. 4. 2. The Apostle hath set downe divers qualifications for the Bishop 1 Tim. 3. 1. and for the Deacon V. 12 13. And 3. the Pastor who is to give the whole man to the preaching of the Gospell cannot entangle himselfe with Tables 1 Tim. 4. 15. 2 Tim. 2. 3 4 5. if we should say nothing that if there were need of Officers to take care of the poore when there was such grace and love amongst the Saints and Apostles able and willing to acquit themselves toward the poore and when all things were common Act.
of Tables as is said Act. 6. 2. and if he must leave Tables by his office the Deacon by his office must quit and give up his office and it shall belong to the Deacon by his office to be no Deacon 2. Whoever by his office may teach by his office may administer the Sacraments for Christ giveth one and the same royall Patent and Commission for both Matth. 28 19. 1 Cor. 11. 23. Joh. 4. 1 2. but this is to be a Minister by Office and so a Deacon as a Deacon is a Pastor 3. The Deacons office is to preach if he be thereto called by the Bishop hence the Bishop is the principall and sole Pastor the Preacher Elder and Deacon none of them may preach or baptize except they be called thereunto by the bishop Hence judge what a Pastor that man iâ— who actu primo and by office is a preacher but cannot nor may not exercise his Office but by the will of a mortall man Object 10. The Deacon must be the husband of one wife ruling his children and his own house well 1 Tim. 3. 12. Ergo he must be able to governe the Church well no lâ—sse then the Pastor of whom the same qualification is required v. 5. and so the Deacon must be somewhat more then a carer for the poore Answ. The Deacon is never called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ruler nor is that same dignity of ruling the Church put upon the Deacon v. 12. which is put upon the Pastor v. 5. Nor are these same words spoken of both Nor is it said that the Deacon must rule the House of God but the meaning is he who cannot rule his owne children and house shall not be able to rule the Hospitall houses of the poore and sicke and this ruling is nothing but a cariâ—g for tables and for the houses of the poore Whereas taking care for the house of God is given to the Pastor v. 5. but if you give to the Deacon the keyes of the Kingdome of Heaven he is higher then his first institution can beare Act. 6. where he is expresly removed from all officiall medling with word and prayer and set to the serving of Tables Object 11. The Deacon by his Office is to serve Tables Act. 6. 2. that is to administer the Sacraments at least he is by office to baptize for Iesus himselfe baptized not but his Disciples Ioâ— 4. 2. and Christ sent not Paul to baptize but to preach therefore the dpostles baptized by others by Deacons and by others whose ministery and helpe they used in baptizing Ergo the Deacons office is not onely to care for the poore Answ. I yeeld that the Deacon is to serve at the communion Table and provide the Elements and to carry the Cup at the Table but that is no wayes the meaning of serving Tables in this place Acts 6. 2. because the serving of Tables here is such a service as was a remedy of the Widowes neglected in the dayly ministration for of this neglect they complaine v. 1. but they did not complaine that they were neglected of the benefit of the Lords Supper for the Apostles doe never thinke that the administration of the Lords Supper is a burden which they put off themselves as inconsistent with the preaching of the word and prayer and which they devolve wholly over to Deacons It s not so sayth the sixt councell and Chrysostome seemeth to teach the same and because a Table signifieth an Altar as Salmeron saith therefore some papists say that Deacons served at the Altar and so saith pontificale Romanum oportet diaconum ministrare ad altare Baptizare praedicare and Salmeron saith to serve at the altar is essentiall to the Deacon but to preach and baptize agreeth to him by commission and of necessity 2. The Apostles in the Text Acts 6. doe denude themselves of serving of Tables in an officiall way or as serving of Tables was a peculiar office imposed upon seven men of honest report and full of the Holy Ghost with apostolick benediction and laying on of the hands of the Apostles and doe manifestly make it an office different from their pastorall charge which was to give themselves continually to prayer and to the ministery of the word v. 3. 4. for baptizing cannot but include praying and preaching Mat. 28. 19. or at least must be necessarily conjoyned in one and the same Church-officer for where doth the word of God hold forth to us such a rare and strange Creature who by office is to baptise but by office is neither to preach nor pray now the Text doth clearely difference the office of serving Tables and the office of continuall praying and preaching as not consistent in one person v. 3. 4 5 6. Object 12. Paul 1 Tim. 3. requireth that the Deacon v. 10. should first be tryed and thereafter use the office so he be found blameles Ergo the Deacon must be ordained with imposition of hands as the presbyter and so must be by office some more eminent person then one who serveth Tables only for grace was given to Timothy by the laying on of hands 1 Tim. 3. 14. and Chrysostome observeth that Steven did no miracles nor did he speak with wisdome that the adversaries were not able to resist v. 8. 9. 10. till first hee was appointed a Deacon by imposition of hands which evidenceth to us more then a poore office of giving almes to the poore Answ. There is need that Deacons be tryed and it is sayd they must be found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blamelesse in conversation not 〈◊〉 apt to teach which is required in a Teacher 1 Tim. 3. 1. for these who are to shew mercy with cheerfulnes and to give with simplicity as Deacons must by their office doe Rom. 12. 8. must be of approved and tryed blamelesnes lest they detrand the poore 2. It is not sayd that Deacons were ordained with fasting and prayer Acts 6. as the Elders are chosen in every Church Acts 14. 23. and as hands are layd upon Paul and Barnabas Acts 13. v. 3. 4. but simply that the Apostles Acts 6. 6. prayed and layd their hands on them Which seemeth to mee to be nothing but a signe of praying over the Deacons and no ceremony or Sacrament conferring on them the Holy Ghost And Steven his working of miracles and speaking with wisdome irresistible was but the fruit of that grace and extraordinary measure of the Holy Ghost abundantly powred forth on all rankes of persons in those dayes when the prophecy of Iocl was now taking its accomplishment Act. 2. 16 17 18 19. Iocl 2. 28. 29. which grace was in Steven before hee was ordained a Deacon by the laying on of hands Act. 6. 3 4 5. And the Text saith not that Steven did wonders and signes amongst the people by vertue of imposition of hands or of his Deaconry but because he was full of faith and power v. 8. else you must make working of miracles
a gift bestowed on all those who serve Tables and are not to give themselves to continuall praying and the Ministery of the Word I thinke papists will not say so much of all their priests and we can say it of none of our pastors nor doth Chysostome say that Steven as a Deacon and by vertue of the office of a Deacon wrought miracles but onely that his miracles and disputing was a meere consequent of laying on of hands Faâ—ther laying on of hands was taken from the cusâ—ome of blessing amongst the Jewes Christ layd his hands upon young children and blessed them yet did hee not thereby designe them to any office The fourth councell of Carthage saith Deacons should administer the Sacraments but times were growing worse then and two things in ancient times made the office degenerate 1. The lâ—zinesse of pastors who layd preaching and baptizing on the Deacon 2. The Deacons having in their hands aerarium Ecclesiasticum the Church Treasury as the Church became rich the Deacons were exalted and then came in their Archiliaconi Archdeacons and Deacons and so some Deacons were above pastors whereas Acts 6. in their first institution they were inferior to pastors this moved Spalato to tell us of two sorts of Deacons the apostolick Deacons which we assert and the ecclesiastick Deacons popiâ— and of the newest cut which we disclaâ—me As concerning the perpetuity of Deacons I conceive that Deacons must be as permanent in the Church as distribution and shewing mercy on the poore Ob. 13. How doe those words Act. 6. v. 7. and the word of God grew and the number of Disciples multiplied in Jerusalem greatly c. follow upon the institution of Deacons v. 2 3 4. 5 6. if Deacons were not according to their primitive institution and Office ordained to be Preachers of the word by whose paines the word grew Answ. The cohesion three wayes is good 1. Because the Apostles being exonerated of serving Tables and giving themselves to continuall praying and the ministery of the word v. 2. Through the constituting of the seven Deacons the word thereby did grow 2 Satan stirred up a schisme betwixt the Grecians and Hebrewes which is prejudiciall to the growth of the Gospell and Church yet the Lord being superabundantly gratious where Satan is exceedingly malitious will have his Gospell and Church to flourish 3. These words v. 7. doe cohere kindly with the last verse of the foregoing Chapter v. 41. And dayly in the Temple and in every house they ceased not to teach and preach Jesus Christ and Ch. 6. v. 7. And the word of God increased c. God blessing the labours of his persecuted Apostles and the story of the ordained Deacons is cast in by Luke upon occasion of the neglected Grecian Widdowes and the growth of the word could not arise from the appointing of such officers who were not to labour in the word and prayer but imployed about Tables to the end that the Apostles might labour in the word and prayer Ob. 14. But doth not the faithfull administration of the Deacons office purchase to the Deacon a good degree that is doth it make him â—â—â—ter in a preparatory way to be a Pastor Answ. The word of God 1 Tim. 3. and elsewhere setting downe the qualification and previous dispositions of a Teacher doth no where teach us that none can be a minister but he who is first a Deacon 2. Didcclavius saith many are faithfull Deacons who are never Teachers nor apt to be Teachers and many in the ancient Church were of lay men made Teacheâ—r Ambrosius heri Catechumenus hodie Episcopus and Estius granteth many good Deacons can never be Teachers because of their ignorance Hugo Cardinal saith this is onely against these qui subito ascendunt in prâ—lationes who suddainly ascend to prelacies Cornelius a lapide saith ut promereantur altiùs promoveri in sacerdotia they are to serve so as they may deserve to be promoted to higher places but this doth not infer that none can be presbyters who have not first beene Deacons As Chrysostome saith we use not to place a novice in an high place antequam fidei suae vitae dederit docâ—mâ—nta before hee have given proofe of his faith and good conversation And Cyprian writing to Antonianus commendeth Cornelius that hee came not by a leap and suddainly to be a Bishop sed per omnia ecclesiastica officia promotus being promoted by degrees to all Church-Offices and Bernard followeth the same meaning Lyra merebuâ—tur quod fiant sacerdotes acquirunt altiorem gradum saith Salmeron Now it is cleare that the fathers and papists could extort no more out of the Text but that hee who useth the office of a Deacon well doth deserve of the Church to be promoted to an higher office but there is no ground for papists or others to make the Deacons office a necessiary degree without the which none can be a Teacher Sozomenus saith the Deacons office was to keepe the Churches goods Epiphanius Diaconis in ecclefia non con creditum est ut aliquod mysterium perficiant sed ut administrent solùm exequantur commissa then they might neither teach nor baptize Eusebius saith the care of the poore and the keeping of the Church and the vessels thereof were committed to the Deacons Ruffinus saith Deacons disputed in Synods and Athanasius when hee was a Deacon helped his Bishop Alexander at the Nicen councell but this came as I suppose because about the fourth century they were admitted to be scribes in Synods Ambrose saith at the beginning Deacons did preach and baptise but after when the Church was well furnished with officers they durst not presume to teach The Canon of the councel of Nice saith Diaconi ne sedeant in concessu presbyterorum aut illis praesentibus Eucharistiam dividant sed illis agentibus solùm ministrent if there was not a presbyter present Ruffinus saith then the Deacon might distribute the Elements I conceive the place 1 Tim. 5. saith that Widowes were in the Apostolick Church both poore aged Women who were to be mantained by the Church and also auxiliary helps for meere service to helpe the Deacons in these hot Countries Both is apparent from the Text honour Widowes that are Widowes indeed that is as Hugo Cardinalis expoundeth it who want both the comfort of an husband and of Children to maintaine them and so also Chrysostome before him expounded it and Hugo Cardinalis the honour that is due to them is say Chrysostome Theophylact Anselmus that they bee sustained by the oblations of the Church Ecclesiae oblationibus sustententur say Salmeron and Estius and Cornelius à lapide saith as honour thy Father and thy Mother doth include hâ—norem sustentationis that children are to give the honour of maintenance to their indigent parents no lesse then the honour of obedience and reverence so are Widowes to have
this honour 2 It is said if any VVidow have children or nephewes let them learne first to shew mercy at home and to requite their Parents Ergo the children or grand children of these VVidowes were to sustaine them and not to burden the Church with them and so they were poore Widowes and this 3. The Text clearely holdeth forth while the Apostle proveth that the children who are able are to helpe the Parent being a desolate Widow because v. 8. all are to provide for these of their owne house and to maintaine them in their indigence else they be in that worse then Infidell children who by natures love doe provide for their poore parents 3. This is cleare from v. 16. if any man or woman that believeth hath widows let them relieve them and let not the Church be charged that they may relieve them that are widowes indeed Ergo these widowes called also v. 3. widowes indeed did some way burden the Church with their maintenance and they were not to be layd upon the Churches stock to be maintained thereby except they were desolate and without friends But some may object if these widowes had a charge and did any worke or service to the Church as it is cleare from the Text v 9. they did in overseeing the poore and the sick were not wages due to them for their worke for the labourer is worthy of his hire the Scripture saith not if a Preacher have a father who is Rich and may sustaine his Son let not the Church be burdened with his wages but on the contrary the Preacher is to have his wages for his work as an hire ad modum debiti non ad modum eleemoâ—ynae as a debt not as an Almes I answer the reason is not alike of the preaching Elder and of the Widow for the pastors service requiring the whole man was of that nature that it was a worke deserving wages as any worke-man a dresser of a Vineyard deserveth wages 1 Cor. 9 7. or a plower or one that Thresheth v. 10. Therefore the Preachers wages is so wages that its debt not almes but a Widow of sixty yeeres being weake and infirme cannot acquit her selfe in such a painfull office as doth merit poore wages and therefore the reward of her labour was both wages and an almes Againe that this Widow had some charge or service in the Church I meane not any Ministeriall office for she was not ordained as the Deacon Acts 6. with imposition of hands I prove from the Text. 1. Because this Widdow was not to be chosen to the number or Colledge of Widowes except shee had beene 60. Yeares this is a positive qualification of a positive service as if it were an office for else what more reason in 60. Yeares then in 61. or 62. or in 58. or 59. if shee was a meere eleemosynary and an indigent woman or can godlinesse permit us to thinke that Paul would exclude a Widow of 50. or 54. or 56 Yeeres from the Colledge of Widowes who were desolate and poore nor 2. Would Paul rebuke the Widow taken into the society of these Widowes because shee married an husband except she had entered to this service and had vowed chastity nor is marrying the second time which is lawfull Rom. 7. 1. 2. a waxing wanton against Christ and a casting off of the first faith as the marrying of these widowes is called v. 11. 12. therefore this Widow had some charge and service in the Church 3. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let a Widow be chosen of such an age and not younger and with such morall qualifications as is required in the Deacon c. doth also evidence that it was an election to some service or charge as is she be of good report if she have brought up her children if she have lodged strangers if she have washed the saints feete which qualifications not being in a Widow poore and desolate cannot exclude her from the Churches almes and expose her to famishing for want this also doth Ambrose Augustine tract 58. in Ioan. Chrysostomus Theophylact. Hieronymus observe on this place It is not unprobable to me that Phaebe called a Deacon or servant of the Church of Cenchrea was such a Widow seeing she is Rom. 16. 1. expresly so called how shee came to Rome if shee was a poore Widdow and now 60. yeares old I dispute not seeing Gods Spirit calleth her so We can easily yield that VVidows of sixty yeares entring to this service did vow not to marrie againe so teach Cyprian l. 1. epist ad Pomponium Hyeronym contr Joviaâ— Epihan 48. The last Canon of the councell of Nice as Ruffinus l. 1. c. 6. saith denieth Widowes to be Church-officers because they were not ordained with imposition of hands Hyeronimus in c. 16. ad Roman saith Diaconisses in the Orientall Church had some service in Baptisme Epiphanius l. 3. tom 2. Heres 79. saith they were in the Church non ad sacrificandum sed propter horam Balnci aut visitationis quando nudatum fuit corpus â—â—lieris Constantine placed them amongst the Clergy to governe the Corps of the dead but Papists then have no warrant for their Nuns CHAP. 8. SECT 8. Of Election of Officers HEre the Author teaches that Election of Officers belongeth to the Church whose officers they are 2. That the Church of believers being destitute of all officers may ordaine their own officers and Presbyters by imposition of hands in respect that the power of the keys is given to the Church of believers Mar. 18. Answ. Election of Officers no doubt belongeth to the whole Church not in the meaning of our Brethren but that this may be cleared whether a Church without officers may ordaine Elders there be diverse other questions here to be agitated as 1. Whether the Church be before the Ministery or the Ministery before the Churches 1. Dist. There is an ordinary and an extraordinary Ministery 2. There is a mysticall Church of believers and a ministeriall Church of Pastors and flock 3. A Church may be so called by anticipation as Hos. 12. Jacob served for a wise or formally because it is constituted in its whole being 4. A Ministery is a Ministery to these who are not as yet professors but only potentially members of the Church 1. Concl. There is a Church of believers sometime before there be a ministeriall Church 1. Because a company of believers is a mysticall Church for which Christ died Eph. 5. 25. And such there may be before there be a setled Ministery As there is a house before there be a Candlestick because conversion may be by private meanes as by reading and conference yea a woman hath carried the Gospell to a Land before there was a Ministery in it 2. Adam was first and Evah by order of â—ature a Church created of God before there was a Ministery So Adams Ministery is founded upon a nature created according to Gods Image 2. Concl. A publick ordinary
hands of the Elders Secondly the practice of the Apostles is our safe rule because at all ordination of Church-officers the Apostles and Pastors were actors and ordainers as Acts 1. 15 16. Acts 6. 2. 3. Acts. 14. 23. 1 Cor. 3. 6. Tit. 1. 5. and this Robinson granteth because the charge of all the Churches did lie on the Apostles As also before the Law the people did not ordaine the Priest hood but God ordained the first borne by succession to be teachers and priests and after he chose the Tribe of Levi without consent of the people though the Princes and heads of Tribes said hands upon them And also God of sundry other Tribes raised up Prophets and did immediately call them they had onely of the people not the calling buâ—â—â—t the least the silent approbation of the faithfull amongst the people Christ comming in the flesh chose twelve Apostles not knowing either the governing Church or the people at length when the Apostles established a Church-government and a Pastor to a certaine flocke they ordained that the châ—sing of the man should be with consen of the people and begâ—n this in Maâ—thias then the seven Deacons then Acts 14. 23. Elders were chosen by lasting up of the peoples hands But that persons were ordained Pastors and sanctified and set apart for the worke of the ministery by the authority of the sole multititude and that without all Officers we never read And the laying on of the hands we see not in the New Testament we shall be dâ—siâ—ous to be informed of this by our deare brethren and intreat them in the feare of the Lord to consider of an unwritten calling of a Ministery Thirdly if ordination of Pastors bee laid downe in the Apostolike Canons to Officers as Officers then is not this a charge that doth agree to the people especially wanting Officers But the former is true Ergo so is the latter I prove the proposition What is charged upon Officers as Officers cannot be the charge of the people because the people are not Officers I prove the assumption because 2 Tim. 2. 1 2. To commit to faithfull men the things of the Gospell which Timothy heard Paul preach is a charge laid on Timothy in the very tearms that he is vers 4. not to intangle himselfe with the affairs of this life but to be separated for preaching the Gospell from all worldly imployment as a Souldier sworne to hiâ— Captaine can attend no other calling vers 5. and as he is to put other Pastors in minde of these things and to charge them that they strite not about words and as he is to be an approved workman dividing the word aright vers 14. 15. But these are laid upon Timothy as a Pastor So 1 Tim. 5. as he sheweth the honour and reward due to Elders so doth he charge Timothy not to heare accusations of Elders but upon two or three witnesses testimony which is the part of Church-Iudges even as hee is to rebuke sinne publikely that others may feare vers 19 20. So according to that same office must imposition of hands be conserred upon Pastors advisedly vers 22. As the Apostle commandeth all beleevers to lay hands suddenly on no man Also Paul would have said I left a Church of beleevers at Crete to appoint Elders in every City if it be the Churches part even though destitute of Elders to appoint Elders over themselves but by what poâ—er Titus was to rebuke sharpely the Cretians that they may be found in the saith by that power was he left at Crete to appoint Elders in every City but this is an officiall power Titus 1. 13. due to Bishops as a part of their qualification vers 9. 4. Argu. The speciall reason against ordination of Elders by Elders onely is weake and that is a succession of Pastors must be granted ever since the Apostles times which is say ourbrethren Popish This reason is weak because a succession of Elders and Pastors such as we require is no more popish then a succession of visible beleevers and visible Churches ordaining Pastors is popish but our brethren maintaine a succession of beleevers and visible prosessors since the Apostles daye Secondly we deny the necessity of a succession perpetuall which papists hold Thirdly we maintaine onely a succession to the true and Apostolike Doctrine papists hold a visible Cathedrall succession to the chaire of Rome and titular office of Peter 4. Quest. Whether or not our brethren doe prove that the Church of believers have power to ordaine Pastors In answering our brethrens reasons I first returne to our Author secondly I obviate what our brethren say in the answer to the Questions sent from old England and thirdly shall answer Robinsons arguments Our Author saith Beleevers have power to lay hands on their Officers because to them Christ gave the keyes that is the ministeriall power of binding and loosing Matth. 16. 16 17 18. and Acts 1. The voices of the people went as farre as any humane suffrages could goe of an hundred and twenty they chose two And Acts 14. 23. The Apostles ordained Elders by the lifting up of the hands of the people Acts 6. They are directed to looke out and chuse seven men to be Deacons And the ancient Church did so from Cyprians words Vlebs vel maxime potestatem habet vel dignâ—s sacerdotes eligendi vel indignos recusandi Answ. The places Math. 16. and 18. give to some power ministeriall to bind and loose open and shue by preaching the Gospell and administring the Sacraments as to stewards the Keyes of an house are given but this power is given to Elders oâ—ely by evidence of the place and exposition of all Divines 2. If the ministeriall power and the warrantable exercise thereof be given to all then are all Ministers for the faculty and exercise doth denominate the subject and agent but that is false by Scripture 2. That all the hundred and twenty did ordainâ— Matthias an Apostle Act. 1. is not said they did nominate and present him 2. they did choose him But authoritative separation for the Office was Christs and his Apostles worke 3. That women and Mary the mother of Iesus v. 14. being there had voice and exercised authority in ordaining an Apostle cannot be orderly Yea the Apostles names are seâ— downe and these words V. 23. and they appointed two are relative to v. 17. these words For he was numbred with us the Apostles and to these V. 21. Wherefore of these men which have companied with us c. and to these v. 22. must one be ordained to be witnesse with us of his resurrestion and they appointed two that is the Apostles and the rest are set downe as witnesses v. 14. These continued that is the Apostles with the women and Mary the mother of Iesus c. The women and others were onely consenters 3. Here is no probation that onely a company of believers wanting Pastors are
the Lords resurrection 3. It is good you grant that ordination and election are different we will make use of it hereafter The Authour addeth We willingly also acknowledge where God hath furnished a Church with a Presbytery to them it appertaineth by imposition of hands to ordaine Elders and Deacons chosen by the Church but if the Church want a Presbytery they want a Warrant to repaire to other Churches to receive imposition of hands to their Elders 1. Because ordination is a worke of Church power now as Church hath power over another so no Presbytery hath power over another Church then their owne All the Apostles received alike power Ioh. 20. 23. 2 The power of the keyes is a liberty purchased by Christs blood Math. 28. 8. Phil. 2. 8 9 10. Therefore it is unlawfull for any Church to put over that power into the hands of another Answ. We desire a warrant from Gods Word where Elders where they are present are to ordaine Elders by imposition of hands and not believers for ordination is a worke of the Church Officers are not the Church nor are they parts or members of the Church but onely accidents the Church hath its full being the power and use of the Keyes given to them by Math. 18. though there be not a Pastor or Officer among them and if Christ before his resurrection gave the Keyes to beleevers as to his Spouse living body and such as have Peters faith Math. 16. Resolve us we beseech you brethren in this how Christ can give the Keyes after his resurrection Ioh. 20. 23. to the Apostles as Pastors and as no believers not his Spouse not his body for Officers as Officers are not the redeemed of God nor Christs Spouse If you say that Christ Ioh. 20. gave the Keyes to his Disciples as beleevers then he gave the power of baptizing after his resurrection also by the parallel place Math. 28. 19. to the Apostles as to beleevers Hence 1. Christ hath never given the Keyes to Officers as Officers 2. The place Ioh. 20. is but a renewing of the Keyes given to the Church Math. 16. and Math. 18. and all believers are sent and called to be Pastors as the Father sent Christ and as Christ sent his Apostles as our Lord speaketh John 20. 21. This I thinke all good men will abhorre though M. Smith saith these words and that power Iohn 20. 21. was given to Cleoâ—has and Mary Magdalen And by your way Paul as I thinke without warrant interdicted women of the use of that power that Christ purchased by his blood 3. There is no warrant of the Word to make good that Christ gave the Keyes to Officers as Officers by your way but onely to Officers as to beleevers and therefore believers ought rather to ordaine Pastors then the Officers though there be Officers to ordaine 3. That Pastors of other Congregations may not ordaine Pastors to Congregations who have no Pastors of their owne as they may baptize infants to them also we see no reason Yea and Church power is not a thing that cannot be communicated to another Church by your Doctrine for ye grant members of one Congregation may receive the Lords Supper in another Congregation except you deny all communion of sister Churches for it is a worke of Church power to give the Lords Supper to any then if you give that Sacrament to members of another Congregation consider if the liberty purchased by Christs Blood be not communicable to other Churches Thirdly saith he if one Church repaire to another Church for ordination they may submit to another Church for censuring of offenders now how can Churches censure these that are not members Is not this a transgression of the Royall Law of governement Mat. 18. 15 16 17 18. Answ. The offence being great and the offender deserving to be cast out of all the visible congregations round about yea and to be bound in Earth and Heaven the congregation is to have recourse to all the congregations consociated when they are convened in one presbytery that they being convened in their principall members may all cast him out because it concerneth them all as if onely one congregation doe it they transgesse that royall Law Quod omnes tangit ab omnibus tractari debet 2. The Author granteth that the Church presented their officers chosen by them to receive ordination from the Apostles Ergo The Church did give a way their liberty of ordination bought by Christs bloud to the Apostles not as to Apostles but as to pastors which is against our Brethrens Doctrine for except the Apostles bee said to ordaine Officers as Pastors and not as Apostles our Brethren shall find none to be the successors of Apostles in the power of ordination but onely Believers so Pastors have no power at all to ordaine Pastors the contrary whereof our Brethren teach Now I come to the Brethrens minde in their Questions It was objected How can it be lawfull for meere lay and private men to ordaine Elders they answer the persons ordaining are the publick assembly and so cannot in any congruity of speech be called meere Lay-men I answ Seeing they have no Church office they can be nothing but meere private men For the unwarrantable action of ordination maketh them not publick Officers As if a Midwife baptize in the name of the Church shee is not a meere private person 2. They say The Church hath power from Christ for the greater to wit for Election Ergo she hath power to doe the lesse which is ordination or ordination dependeth upon Election and it is nothing but the putting of a person in actuall possession of that office wherunto he had right by Election Answ. Ordination by your owne grant is more then Election for the Apostles ordained Acts 6. and must have done the most and the multitude elected the seaven DeacÌ„ons Acts 6 2. Ordination is more then the installing of a person chosen it is a supernaturall act of the Presbytery separating a man to an holy calling election is posterior to it and is but an appropriation of a called person his Ministery to such a particular flock 3. Say they Ordination may be performed by the Elders where there be Elders 1 Tim. 4. 14. yet it is an act of the whole Church as the whole man seeth but by the Eye Answ. Though you say Pastors in the Churches name baptize yet doth it not follow Ergo where Pastors are not the Church of believers may baptize 4. They object when the Church hath no Officers the prime grave mâ—n performe ordination as Nuâ— 8 The Israelites layd on Hands on the Levites that is some prime Man layd on hands Answ. Israel wanted not Officers 2. These prime Men are called the Congregation Ergo there is a representative Church 5. They object If B lievers may not ordaine it shall follow either that Officers may minister without ordination against the Sripture 1 Tim. 4. 14. Heb.
for they were called by the Pope and his Clergy for saith Robinson when there be no 〈◊〉 Church-officers on Earth to give ordination we must hold with Arrians and expect new Apostles to give ordination neither can a true pastor go and seek a calling from a false pastor Hence observe carefully the following distinctions to obviate both papists cavillations and our Brethrens doubts 1. Distinct. That is 1. Properly extraordinary which is immediately from God without any other intervening cause so Moses his calling when God spake to him out of the Bush to goe to Pharaoh and command the letting goe of his people was extraordinary for both the matter of the calling and the persons designation to the charge was immediately from God Luthers calling this way was not extraordinary because hee preached no new Gospell nor by any immediate calling from God 2. That is extraordinary which is contrary to the Law of of nature Neither the calling of Luther nor of Hus and Wiccliff was extraordinary for that any inlightened of God and members of the Catholick Church should teach informe oâ— helpe their fellow-members being seduced and led by blind guides is agreeable to the Law of nature but according to our Brethrens grounds Luthers calling here was not onely extraordinary but unlawfull and contrary to a Divine Law For now when Apostles are ceased Luher had no warrant if our Brethren say right no calling of God to exercise pastorall acts of preaching converting soules to Christ and baptizing through many visible Churches congregations because that is say they Apostolick and no man now can bee a pastor but in one fixed congregation whereof he is the elected pastor 3. That is extraordinary which is beside a Divine positiâ—â— Law So that one should be chosen a pastor in an Iland where there be no Elders nor pastors at all and that the people onely give a calling is extraordinary and so it is not inconvenient thaâ— something extroardinary was in our reformers 4. That is extraordinary which is against the ordinary corruptions wicked and superstitious formes of an ordinary caling so in this sense Luher and our reformers calling was extraordinary 2. Dist. A calling immediately from God and a calling from God some way extraordinary are farre different An immediate calling often requireth miracles to confirme it especially the matter being new yet not alwayes John Baptists calling was immediate his Sacrament of Baptisme beside the positive order of Gods worship yet hee wrought no miracles but an extraordinary calling may be where there is an immediate and ordinary revelation of Gods Will and requireth not miracles at all 3. Dist. Though ordinarily in any horologe the higher wheele should move the lower yet it is not against ordinary art that the hotologe be so made as inferiour wheeles may move without the motion of the superiour Though by ordinary dispensation of Gods standing Law the Church convened in a Synod should have turned about Hus Wicliff Luther to regular motions in orthodox Divinity yet it was not altogether extraordinary that these men moved the higher wheeles and laboured to reforme them Cyprian urged Reformation Aurelius Bishop of Carthage Augustin and the African Bishops did the like the Bishop of Rome â—epining thereat It is somewhat extraordinary that Reformation should begin at Schollers and not at principall Masters 4. Dist. A calling may be expresly and formally corrupt in respect of the particular intention of the ordainers and of the particular Church ex intentione ordinanris operantis Thus Luthers calling to bee a Monke was a corrupt calling and eatenus and in that respect hee could not give a calling to others But that some calling may be implicitely and virtually good and lawfull in respect of the intention of the Catholick Church and ex inteâ—tione opâ—ris ipsius ordinationis he was called â—o preach the Word of God 5. Dist. Luthers Oath to preach the Gospell did oblige him as a pastor this is his calling according to the substance of his Office and is valid but his Oath to preach the Roman Faith intended by the exacters of the Oath was eatenus in so far unlawfull and did not oblige him Even a Wife married to a Turke and swearing to bee a helper to her Husband in promoving the worship of the Mahomet or being a papist is ingaged in an Oath to promote Romish Religion if shee bee converted to the true Faith of Christ needeth not to be married de novo but remaineth a married Wife but is not obliged by that unjust Oath to promove these false Religions though the marriage Oath according to the substance of marriage duties tieth her 6. Dist. A pastor may and ought to have a pastorall care of the Catholick Church as the hand careth for the whole body and yet neither Luther nor Zuinglius are universall pastors as were the Apostles For they had usurped no power of Governing and Teaching all Churches though I professe I see no inconvenience to say that Luther was extraordinarily called by God to goe to many Churches to others then to Wittenberg where hee had one particular charge yea even through Germany and the Churches of Saxony and Zuinglius through the Helvetian and Westerne Churches which yet doth not make them essentially Apostles because 1. They were not witnesses of Christs Death and Resurrection which as a new Doctrine to the World as Apostles they behoved to preach Acts 1. v. 22. They only revealed the old truth borne downe by an universall Apostacy 2. Because they were not immediately called nor gifted with diverse Tongues And the like I may say of Athanasius for men in an extraordinary apostacy to goe somewhat farther then to that which a particular Church calleth them to is not formally apostolick yet lawfull 7. A calling to the Ministery is either such as wanteth the essentialls as gifts in any messenger and the Churches consenâ— or these who occupy the roome of the Church the Church consenâ—ing such a Minister is to bee reputed for no Minister Or. 2. An entry to a calling or a calling where diverse of the Apostles requisites are wanting may bee a valid calling as if one enter as Caiphas who entered by favour and money and contrary to the Law was High-Priest but for a yeer â—yet was a true High-Priest and prophecied as the High-priest 8. If the Church approve by silence or countenance the Ministery of a man who opened the Church doore to himselfe by a silver key having given the prelate a bud The ordinance of God is conferred upon him and his calling ceaseth not to be Gods calling because of the sins of the instruments both taking and giving 9. Though Luther was immediately called by Men An. 1508. by the Church of VVittenberg as may be seene in his writings as Gerard sheweth and the Jesuit Becanus saith hee was called and ordained a Presbyter and so had power to preach and administer the Sacraments yet that hindereth
not that his calling was â—â—t from the Church whereof hee was a member that is from the Roman Church and from God and that his calling to cast downe Babylon was not from the Church of Rome and his gifts being extraordinary 2. His Spirit heroick and supernaturally couragious and so extraordinary 3. His Faith in his Doctrine greate that hee should so bee blessed with successe in his Ministery extraordinary his calling in these considerations may well bee called extraordinary though not immediate or apostolick 10. Then wee may well acknowledge a middle calling betwixt an ordinary and every way immediate calling and an extraordinary and immediate calling for the calling of Luther was neither the one nor the other in proper sense but a middle betwixt two and yet not an immediate calling See Sadaecl and 〈◊〉 11. The question if such a pastor bee called lawfully is a question of Fact not a question of Law as this if such an one be baptized and there be an invincible ignorance in a question of Fact which excuseth And therefore wee may heare a gifted pastor taken and supposed by the Church to have the Churches calling though indeed he received no calling from the Church at his entry 1. Conelus To shew that our Church was a visible Church before Luther arose and that our Reformers were lawfully called oâ— God and hâ— Church is a question of Fact and cannot be proved by the Word of God Because the Word of God is not a Chronicle of these who were the true Church and truly called to the Ministery since the Apostles departed this life 2. Because these must be proved by Sense and the Testimony of humane writtings who can erre 2. Câ—nclus Yet may it be gathered from humane writers that the visible Church of Protestants this day hath beene since the Apostles dayes I meane the determinate persons may be knowen by humane reasons and signes as 1. If Orthodox Doctors are knowen to have lived in all ages since the Apostles it is likely that there was a visible Church which approved of these Doctors and if we teach that same Doctrine in substance that these Doctors did then hath our Church this determinate Church beene since the Apostles time But Orthodox Doctors are knowen to have lived in all â—ges as men of approved learning and soundnesse in the Faith Ergo our present Church visible hath continued since the Apostles time The proposition is probable for these Fathers would not be so renowned if the Church about theÌ„ had not approved their Doctriâ— It is probable I say because the writters against them have beene suppressed false Teachers have beeve spoken of and renowned and true Prophets ill reported of Mat. 5. 11 12. I prove the assumption for there lived in the first age Iohn the Baptist the Apostles and Polycarpus the Scholler of Iohn as they say and Ignatius And in the 2. age Iustinus Clemens Alexandrinus Ireneus Melito Sardensis Theophilus In the 3. age Tertullian Cyprian Dyonisius Alexandrin Methodiâ—s Origen It is likely they opposed purgatory prayer for the dead reliques and the Popes supremacy which in their seede did arise in this age In the 4. age were Eusebius Caesariensis Basilius Athanasius Magnus Gregorius Nissenus Nazian Macarius Cyrillus Bishop of Jerusalem Arnobius Lactantius Epâ—phanius Optatus Melivitanus Hilarius Ambrose Prudentius Hieronymus Ammonius Ephrem Faeustinus I thinke they opposed the infallibility of councells invocation of Saints and the monastick life springing up in this age In the 5. age were Anastasius Chrysostome Augustine Alexandrinus Theodoretus Leo Socrates Vigilianus Cassianus Prosper Elutherius Marcus eremita Marius Victorius Wee conceive these opposed the corrupt Doctrine anent freewill sinne originall justification by works mens merits In the 6. age were Fulgentius Cassiadorus Fortunatus Olympiodorus Gregorius Magâ—â—s Maxâ—ntius These opposed the heresies of this age as the Doctrine of worshipping Images Indulgences Satisfactions Crossing Pilgrimages Service in an unknowen Tongue Offerings for the dead worshipping of Reliques of Saints necessity absolute of Baptisme the making the Sacrament a Sacrifice for the dead In the 7. age being a time of Darknesse very few Isiodorus and few others here the holiest opposed the Popes stile and place of being universall Bishop and the abominable Sacrifice of the Masse In the 8. arose Beda Paulus Diaconus Joann Damascen a superstitious Monke Carolus Magus Albinus In this age came in Transubstantiation the Sacrament of penance and confirmation It was an evill time In the 9. age were Rabanus Haymo Reâ—igius Hinaemarus Pashasius then extreme unction orders and marriage were made Sacraments In the 10. age was Theophylact Smaragdus Giselbertus In the 11. Anselme Algerus In the 12. Schoole Doctors such as Peter Cluniarensis Alexander Alensis Thomas Aquinas Scotus at length Luther and Melanthon came but from these we build no infallible argument to prove our Church to be the true Church 2. The very visible Church that now is was in the Waldenses 1. One of their owne writters Rainerus saith quod duraverit à tempore Sylvestri alii dicunt quod à tempore apostolorum a Novator set out by the Jesuite Gretserus Petrus Pilichdorffius saith they arose eight hundereth yeeres after Silvester in the time of Innocentius the 2. In the City of Walden in the borders of France one arose who professed voluntary poverty and because they were against preaching of the Gospell he and his followers were excommunicated but he is found a lier by popish writters who lived long before Innocentius the 2. and make mention of them The articles of Iohn Hus saith Aeneas Silvius cum confessionibus Calvinianorum consonant and Silvius is not our friend I grant Gretser denieth this that the Faith of such as are called Calvinists agreeth with the articles of Hus because hee will have them grosser Flaccius saith these Waldenses called Leonistae their Doctrine was spread per Lâ—mbardiam Alsatiam totum tractum Rhenanum Belgicam Saxoniam Pomeraniam Borussiam Poloniam Luciniam Sueviam Silesiam Bâ—hâ—miam Moraviam Calabriam Siciliam Carolus Lotharingus the Cardinall complaineth as also Hegesippus that for sixteene ages since Christ the first onely was of God and of the Church was a Virgin And none made these complaints but these who were Waldenses So also complaineth Lactantius and Isiodorus pelusâ—ota Why did Costerus taking on him to prove the succession of the Roman Church for 1400 yeeres leaves 300. years blanck where hee cannot finde his Mother Church and yet Nicephorus saith Simon Zelotes preached the Gospell in Maurâ—tania Aphrorum regione even to Brittaine that is to the end of the Earth yea Balaeus Flemingus Siropâ—s say that Ioseph of â—rimathea preached in Briâ—taine and Tertullian in the second century which was his owne time saith the like See the Centuriasts yea and Barontus and Origen about an 206. saith the same and Ierome an 407. Gattia Britannia Africa
Persis oriens India omnes Barbarae nationes uâ—um Christum adorant unam observant regulam veritatis What were all these but such as after were called VValdenses And in the first ages Pius 2. saith ante concilium Nicenuâ—â— parvus respectus babitus fuerat ad Romanam ecclesiars before the Nicen councill little respect was â—ad to th Church of Rome See this learnedly Demonstrated by the learned Voetius and his reason is good Ignatius Ireneus Iustin. Martyr Clâ—m Alexandr Tertullian Cyprian speak not one syllable of popery or popish articles also Lucian Porphyrius Trypheâ— Cellus Sosymus Symmachus Iulian mockers of Reiligon would have spoken against transubstantiation one body in many thousand places worshipping of dead bones the worshipping of a Tree Crosse and dumbe images and bread a Pope who could not erre and they would have challenged and examined miracles and I adde if they scoffed at the Doctrine of these called after VValdenses as the confession beareth then were the Church of Waldenses though not under that name in their time The Jewes objected against the Fathers Tatian Theophilus Athenages Iustin Tertullian Alexand. Cyâ—rian Chrysostome Isiodorus Hispalensis Iulianus Poâ—nerius They objected all they could devise against the Christian Faith but not a word of poynts of popery now controversed Ergo popery hath not beene in the World then an 188. In the Time of Victor many opposed victors Tyranny and as Plessaeus and Doctor Molineus saith were called Schismaticks therefore and excommunicated Neither can Gretserus nor Bellarmine defend this but by lies and raylings Yea from the 4. to the 7. age saith Voetius produce one Martyr professor or Doctor See Augustine de side ad Petrum Ruffinus his exposition of the Creed Gâ—nnadius of the Articles of the Church Theodoret his Epitome Divinorum decretorum Cyrillus his tract de fide and produce one holding the popish Faith Clemens Romanus and Elutheriâ—s in the Epistle to the Bishops of France maketh all Bishops pastors of the Church universall Any who readeth Greâ—serus against Plâ—ssie may see in the 4. age that Baronius and Bellarmine cannot desend that appeale was made to the Pope in the councell of Carthage yea the Popes Legate brought Apiarius to the Councell that his cause might be judged there becausâ— the Pope could not judge it and that the Councell of Chalcedon was per precepta Valentiniani convened and that Canstantinople was equall with Rome That Simplicius Gâ—lasius and Symmachus were Judges in their owne cause and that Hormisda an 518. had no command over the Oâ—ientall Churches as may be seene in Baronius So Pelagius the 1. Ioan. the 3. and Pelagius the 2. were refused the honour of universall Bishops and could not helpe the matter See Gretser and Honorius must be defended as not denying two wills and two natures in Christ. See what saith Bâ—ronius of this The councell of Constantinople would not receive the worshipping of Images The best part of the Western Churches were against it The Churches of France Germany Italy Brittaine The councell of franckford of Paris so did they all refuse the power of the Pope So Occam Gerson Scotus in most poynts were not papists Nor Cajetan Contaren Almâ—in Ioa Major Caranza Therefore said Thuanus the Doctrine of the VValdenses were now and then renewed by 〈◊〉 and Hus and when Hildebrand came in all know what wicked new poynts hee brought in as in the Tomes of the councells may bee seene and Onuphrius sayth quod major pars antea parum in usu fuerit The greatest part of his novelty not heard before or little in use His Tyranny upon the consciences of Church-men forbidding marriage and over the Lords people may be seene in Sleidan In Lampadius and his forme of excommunicating the Emperour as it is written by Beruriedenses and Sigonius also Aventinus Gerochus Reicher spergeâ—sis Orthuinus Gratius and others can tell But ere I speake of this monster head I should not have omitted humble Stephanus the 5. To whom Lodovick the Emperour descending from his Horse fell down upon the Earth thrice before his feete and at the third time saluted him thus blessed be the Lord God who commeth in the Name of the Lord and who hath shined upon us As Theganus saith that Pashalis excuseth himselfe to the Emperour Lod. That hee had leapen to the Popedome without his authority which saith this headship is not supreame as Aimoinus saith who was a murderer of Theodorus The Roman Churches Seale-keeper and of Leâ— for having first put out their Eyes hee then beheaded them say the same Aimoinus Gregory the 4. caused Lodovick the Emperours sons to conspire against the Father and was upon that plot himselfe Sergius the 2. made an act that a Bishop should be convinced of no fault but under sevety and two witnesses Siconulphus a Prince desiring to have this Popes blessing came to Rome and kissed sayth Gretserus after Anastasius his precious feete Anguilbert Archiepisc. Mediolanensis departed out of the Roman Church for the pride of Rome and Simon of Sergius sayth Sigonius It was ordinary for all sayth Anastasius to kisse the seate of Leo the 4. Platina saith hee was guilty of a conspiracy against Gratianus a godly and worthy man to expell the French-men out of the Kingdome and bring in the Grecianeâ— Gretser the Jesuite saith their owne Platina is a Lyer in this Wee all know there was an English Woman-Pope called Ioanna betwixt Leo the 4. and Benedictus the 3. Bellarmine Baronius Gretser Lipsius will have it a fable Platina a popish writter is more to be believed then they all for hee affirmeth it as truth A great schisme arose in the Church because Benedictus the 3. was chosen Pope without the Emperours consent The Emperour did hold the bridle and lead the Horse of Nicolaus the 1. Gretser cannot deny this hee defended and maintained Baldvinus who was excommunicated by the Bishops of France because he ravished Iuditha the daughter of Câ—rolus Calvus Hee pleaded that there was no reason but the decretalls of the popes should be received as the Word of God but because they were not written in the bookes of Church-Canons for by that reason some bookes of the old and New Testament are not to be received as Gods Word Grets said these Epistles were equall with Gods Word and said they had neither these Epistles nor the Scriptutes authority from the holy Spirit but from the Church That the church was foure hundred yeeres ignorant of the authority of the Scriptures that hee himselfe was Jehova eternall and that Gratianus had inserted it in his distinct 96. That hee was God Adrian the 2. approved of Basilius his killing of Michael the Emperour his Father Onuphrius who observeth 26. Schisms of antipopes thinketh Schismatick Popes no popes as Benedict 5. and
their God can alter what he has spoken or lic Psal. 89 33 34 35. They can no more cease from being in Gods Favour or be cast off of God then the ordinances of Heaven can depart from before God then Heaven can be measured above or the foundations of the Earth searched out beneath Jerem. 31. 35. 36 37. Nor the Mountaines and Hills can be removed out of their places Esa. 54. 10. Or the World can be destroyed with the waters of Noah againe Or then God can retract his Oâ—th and promise Heb. 6. 18 19 20. But the visible Church of 〈◊〉 or that congregation or parish as our Brethren say of Rome Corinth Colosse Thessalonica Philippi and the seven Churches of Asia shall not endure as the dayes of Heaven yea they are all this day under horrible defection of Antichistian Idolatry and Turcisme and Judaisme if it be said the faithfull and believing of the visible Churches at Rome Corinth Colosse c. could no more fall away then the house of Israel and seed of David could cease to be Gods people I answer this is to flee to the invisible Church but the Professors of these visible Churches as Professors and in Church-state might fall away from the Church profession If they say they cannot fall from the sincerity of a true profession now yet they are aside and flee from the visible Professors and Churches visibility agreeing to the Church as visible to the Churches sincerity and invisible grace of constancy proper to the invisible Church and by this meaning none are the true visible Church nor members thereof but only such as have profession and withall sincerity of profession so Hypocrites though never so fairely inchurched have no power of the Keyes of censures of excommunication of admitting of Church members of Baptizing c. All which is very Anabaptisme that there is no visible Church on Earth but a company of truely and in foro Dei regenerated and converted persons and the onely redeemed of God and. 2. Our Divines in vaine contend with papists anent the visible Churches failing on Earth for most certaine it is except we hold with Arminians Socinians and Papists the apostacy of Believers neither the catholick Church nor a particular congregation of sincere Believers can fall into heresies and lose true and saving Faith But we hold that there is not a visible Church consisting of only visible professors never so orthodox but it may fall into fundamentall heresies and we give instance in the sometime orthodox and visible Church of Rome which hath fallen from the sound Faith and is become Bâ—bel and a whore and mother of fornications 3. A Church consisting of seven professors which our Brethren in this place say is a visible Church may have foure or five yea six hypocrites in it and yet the essence of a visible Church the nature of a Church-state Church-covenant the power and use of the keyes is 〈◊〉 in such a Church of seven for it is certaine Professon 〈◊〉 uniting themselves together in one Church-state are not led by an infallible and apostolick Spirit that they cannot erre inconstituting a visible Church but if they be fallible and obnoxious to error then in erecting a Church of seven five six and by the same reason all the seven may be in foro Dei in Gods Court yea and in an ordinary providence now with relation to the state of man fallen into sin often are unbelievers and unconverted persons and yet a visible Church performing all Church-acts of a visible profession Now if our Brethrens grounds hold good seven unbelievers are a company in covenant with God and can no more fall from the covenant and grace thereof then God can lie or alter that which is gone out of his mouth 2. The Church with whom the covenant is made and to whom the promises of the covenant are made is the Spouse of Christ his mysticall body the Sons and Daughters of the Lord God Almighty a royall priest-hood a chosen generation Kings and Priests to God but this is the invisible Church of elect believers not the visible Church of visible professors Therefore the invisible and not the visible Church is the first subject of all the priviledges of Christians and all the promises of the covenant The proposition is not doubted I prove the assumption The visible Church as it is such is a company of professors of the truth and connot be as it is such the Spouse of Christ and his Body 1. Because then Professors as Professors should be Christs redeemed Body which is openly false and against the Word of God for Rom. 9. 6. for they are not all Israel which are of Israel 2. Our Brethrens argument is strong to prove that the Church of Elders are not the true Church spoken of in the Word For say they the true Church is a flock that Christ hath Redeemed with his Blood Acts 20. 28. The Temple of the living God 1 Cor. 3. But the Church of Elders is not a flock of redeemed ones and Temples of the holy Spirit but in so far as they believe and are elected to glory and not as a flock of Elders are they redeemed so they say true Elders as Elders are not a part of the true Church nor the Church to whom Christ gave the keyes Mat. 16. But the Church making Peters confession So say wee the Church of visible professors as they are such are not the redeemed of Christ and Temples of the holy Spirit but in so far as they are Believers and the elect of God For if our Brethren say the Church as it is a company of visible Professors is also essentially the Church of Redeemed ones then only the Church of visible Professors and all the Church of visible Professors are redeemed of God but this is absurd and false Quod convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Brethren acknowledge there may be an hundred Believers and Temples of the holy Spirit who are a flock of redeemed ones and yet not be a company of visible Professors 1. Because they are not united say they covenant-wayes into a Church-body 2. Say they because of weakenesse and for feare of persecution men may hide their profession as many doe in the Church of Rome and yet be the redeemed of God and be the seven thousand who have not bowed their knees to Baal and our Brethren cannot say that all the visible Church are the flock redeemed of God for then should there be no hypocrites in the visible Church 3. In this our Brethren maintaine one of the â—â—ossest poynts of the Arminian Popish and Socinian Doctrine even that all visible Professors are chosen to glory redeemed of God and the children of the promise and that in Gods purpose the coveâ—ant of grace and the promises of the covenant are made to all and every one in the visible Church and that God hath an intention that Christ shall die for all and
he redeemed with the Blood of God Acts 20. 28. Eph. 5. 25. 26. Col. 1. 18. 1 Cor. 12. 12. Is a church whereof all the members without exception are taught of God Jerem. 31. 34. They shall all know me saith the Lord from the least unto the greatest Esa. 54. 13. All thy children shall be taught of the Lord. And therefore they all haveing heard and learned of the Father come to Christ Iohn 6. 45. and therefore have all the anointing within them which teacheth them all things 1 Iohn 1. 27. And so they have all Eares to heare Yea among such a company Esai 35. 9. 10. there is no Lyon no ravenous beast but the Redeemed and Ransomed of the Lord. But so it is that no visible congregation on Earth that are visible Professors of any competent number is such a Church whereof all the members are taught of God all ransomed and redeemed and therefore no visible church as such is a people or Church in covenant with God See Rodgers Catechisme 3. Conclus A visible profession of the Truth and Doctrine of godlinesse is that which essentially constituteth a visible church and every member of the visible church onely our Brethren and we differ much about the nature of this profession which is required in members added to the Church Our Brethren will have none members of the visible Church but such as are satisfactory to the consciences of all the visible church and give evidences so cleare as the judgement of discerning men can atraine unto that they are truly regenerated We againe do teach that the scandalously wicked are to be cast out of the Church by excommunication and these of approved piety are undoubtedly members of the visible Church so these of the middle sort are to be acknowledged members of the Church though the Church have not a positive certainty of the judgement of charity that they are regenerated so they be knowen 1 To be Baptized 2. That they be free of grosse scandals 3. And professe that they be willing hearers of the Doctrine of the Gospell Such a profession as giveth evidences to the positive certainty of the judgement of charity of sound conversion is not required to make and constitute a true visible Church 1. Argu. Israel entered in covenant with God Deut. 29. was a true visible Church as our Brethren Teach because that they conceive to be a Church-covenant Deut. 29 but Churches by that Oath were not such as to the satisfaction of Moses and the whole people their consciences gave positive certainty of sound conversion Because v. 4. The Lord saith the Text hath not given you an heart to perceive nor eyes to see nor Eares to heare to this day Deut. 31. 27. for I know thy Rebellion and thy stifneck behell while I am yet alive with you this day yee have been rebellions against the Lord. ver 21. Deut. 32. v. 5. v. 15 16 17. Josh. 24. 23. 2. Argu. Christ would not seven times have said He that hath Eares to heare let him heare what the Spirit saith to the Churches if he had not supposed that in these seven Churches there were blind obdurate and carnall hearers as there were when Mat. 13. upon occasion of the like hearers he uttereth these same words in substance Now Christ would have blamed their ill discerning in admitting such to be the materialls of a visible Church as hee reproveth their other faults in government Neither could Christ reprove these Churches for not exercising the Church-censures against liers false Apostles fleshly Nicolaitans followers of Balaams wicked Doctrine Jezebed and other ill doers and seducers if these had not been Church-members as our Brethren teach how can we conceive that Christ would call these Churches who were false in the matter or give his presence and communion by walking among the golden candlestickes and holding the starres the Ministery in his right hand And if every one of these Churches were approved to the consciences one of another that they positively knew they were all of them a royall Priest-Hood an holy Generation all taught of God all sonnes and daughters of the Lord God Almighty how are there such grosse scandals put upon them by Jesus Christ 3. Argu. Paul clearely teacheth 1 Cor. 5. That the Church of Corinth convened had the power of the Lord Iesus amongst them and was a betrothed Bryde espoused in a Church covenant even all of the visible Church as one chaste Virgin to God as our Brethren prove from the 1 Cor. 11. 1 2 3. Who had received the Spirit and the Gospell their minds being knit thereunto in the simplicity of Iesus Christ now if the matter of this betrothed Church was such as our Brethren say then Christs Power and Presence and Spirit were in these as the Temples of the Holy Ghost and these were betrothed to Christ Iesus and had received the Spirit and were Saints by calling were justified washen sanctified who were incestuous Fornicators Drunkards Railers carnall Schismaticks going to the Law one with another before Infidells partakers of the Table of Christ and of divells deniers of the Resurrection to whom the Word was the savour of Death and the Gospell as it is to these whom the God of this world Satan hath blinded What can be more repugnant to the truth and to the Gospell of Christ It cannot be answered that these in Corinth who were hypocrites and walked so contrary to the Gospell were not members of the Church of Corinth For only the truly converted were such I answer 1. Then Paul writeth not to the visible Church and to all whom he doth rebuke the contrary whereof is cleare 1 Cor. 2. 11. 2 Cor. 3. 22. 1 Cor. 5. 1. 2. 1 Cor. 6. 1. 2. 3. 1 Cor. 11. 17 18 19 30. 1 Cor. 15. 12. 1 Cor. 10. 21. 1 Cor. 8. and in many other places 2. Then the visible church was not betrothed to Christ as a chaste Virgin contrary to this our Brethren alleadged 1 Cor. 11. 1 2 3. 3. Not only is conversion professedly true in the judgment of charity but also in the judgement of verity essentiall to a visible church as you teach and so none can be a member of the visible church but he who is a member of the invisible Church which is Anabaptisme 4. Three thousand in one day were added to the visible church who could not as I have proved all be approved to the conscience one of another as true converts Acts 2. Since amongst them were Ananias and Saphira and the time was short 5. If we are to beare one anothers burdens and so fulfill the Law of Christ and if grace may be beside many and great sinnes as we see in Asa in Salomon who remained the children of God under many out breakings if the children of God may be the children of God and yet some of them habitually proud passionate some of them worldly minded some talkative and imprudently rash in zeale some lustfull
some slothfull some ambiticus yea and if Simon Magus his profession though false was esteemed sufficient for to give him baptisme the Seale of the covenant Acts 8. 9. Then it is not required that all the members of the visible church be such as positively wee know so farre as humane knowledge can reach that they are converted yea if this were true then speciall commandements would be given that as we are to examine and try our selves 1 Cor. 11. 28. 2 Cor. 13. 5. And to try officers before they be admitted 1 Tim. 3. 10. 1 Tim. 5 22. and to try the spirits of Prophets and their Doctrine 1 Iohn 4. 1. and 1 Thess. 5. 21. Acts 17. 13. So would God in his Word give a charge that we try examine and judge carefully one another and that every man labour to be satisfied in conscience anent the regeneration one of another But such commandements we reade not of 6. If many be brought and called into the visible church of purpose both on Gods revealed intention in his Word to convert them and on the churches part that they may be converted Then doth not the church confist of these who are professedly converted but the former â—â— true Ergo so is the latter The proposition is sure these whom God purposeth to convert by making them Church-members they are not Church-members because they are already converted I prove the assumption because 1. The contrary doctrine to wit that none are under a pastors care till they be first converted maketh to the eversion of the publick Ministery and gratifieth Arminians and Socinians as before I observed because Faith commeth not by hearing of sent pastors as Gods ordinance is Rom. 10. 14. but by the contrary we aske a warrant from the Testament of Christ that now since the Apostles are not in the Earth private men not sent to preach should be ordinary Fishers of men and gatherers of Christs church and Kingdome 2. That Christ hath provided no Pastors nor Teachers to watch over the Elect yet remaining in the Kingdome of darknesse and that Christ ascending on high as a victorious King hath not given Pastors and Teachers by office to bring in his redeemed flock which he hath bought with his blood Acts 20. 28. 3. It is against the nature of the visible Kingdome of Christ which is a dâ—aw-net and an officiâ—â— a workehouse of externall calling into Christ even such as are serving their honour buying a Farme and their gaine buying five yoke of Oxen and their lusts having married a Wife Luk. 14. 16 17 18. 4. It is against the nature of the Ministery and Wisdomes maides sent out to compell them to come in Luke 14. 23. Matthew 22. 4 5 6. Prov. 9. 2 3 4 5. who are yet without 7. If none can be members while they be first converted 1. The church visible is made a church visible without the Ministery of the church 2. These who are baptized are not by baptisme entered in the visible Church contrary to Gods Word 1 Cor. 12. 13. and the sound judgement of all Divines 3. All these who are baptized 2. Who write as Doctors for the defence of the Orthodox Faith 3. Who seale the Truth with their sufferings and blood 4. Who keepe communion with visible Churches in hearing partaking of the Word and Seales as occasion serveth if they be not professedly and notoriously to the consciences of a particular parish converted to Christ are no members of the visible church 8. All our Brethrens arguments to prove this Doctrine doe onely prove the truly regenerate to be members of the invisible Church and not of the visible Church And if the arguments bee naught the conclusion must bee naught and false 9. It is against the Doctrine of Fathers as Augustine Cyprian Gregorius Chysostome Nazianzen Eusebius Who al accord that the visible church is a company of professors consisting of good and bad like the Arke of Noah as Hierome maketh comparison I might cite Ireneus Tertullian Origen Cyrillus Basilius Hilarius Presper Ambrosius Primasius Sedulius Just. Martyr Clemens Alexandrinus Euthymius Theophylact Epiphanius Theodoret and Luther Melanchton Chemnitius Meisnerus Hunius Hemingius Gerardus Crocius Calvin Beza Voetius Sadeel Plesseus Whittakerus Ioannes Whyte Fransc. Whyte Reynoldus Iuellus Rich. Feildus Perkinsius Pau. Baynes Trelcatius Tilenus Piscator Ursinus Paraeus Sibrandus Professores Leydenses Antonius Wallaeus And. Rivetus Pet. Molineus Dam. Tossanus Mercorus Fest. Hommius Bullingerus Mnsculus Rollocus Davenantius Mortonus Quest. 2. Whether or no our Brethren prove by valid aguments the constitution of the Church visible to be only of visible Saints of sanctified washen and justified persons Let us begin with our present Authour and with what the a Apology saith We admit all even Infidells to the hearing of the Word 1 Cor. 14. 24 25. Yet we receive none as members â—â—to our Church but such as according to the judgement of charitable Christians may be conceived to be received of God unto fellowship with Christ the head of the Church Our reasons be 1. From the neere relation betwixt Christ Jesus and the Church as also betwixt the Church and other persons of the Trinity The Lord Jesus is the head of the Church even of the visible Church and the visible Church is the body of Christ Jesus 1 Cor. 12. and 27. Answ. To admit as ordinary hearers of the Word and Church Prayers is a degree of admission to Church-communion and they who are baptized and ordinarily heare and professe a willing mind to communicate with the Church in the holy things of God they being not scandalously wicked are to be admitted yea and are members of the Church visible â— Set the first reason in forme it is thus These only are to be received as Church members who are conceived to be members of that body whereof Christ is head But the promisccous multitude of professors are not conceived to be such but only the sanctified in Christ Iesus are such Or thus If Christ be the head of the visible Church then only such are to be admitted members of the visible Church as are conceived to be members of Christ the head and not the promiscuous multitude of good and bad But the former is true Ergo so is the latter 1. If Christ be the head of the visible Church as visible it would seeme onely these who are conceived Members of CHRIST should bee admitted Members of the visible body True and in this meaning let the Major passe but if Christ be the head of the visible church not as it is visible but as it is a body of believers and invisible then we see no reason to yeeld the connexion Because Christ is the Head of True Believers therefore none should be admitted members of the Church but such as we conceive are Believers because they are to be admitted to the visible Church who are willing to joyne themselves are baptized and doe professe
Christ to be their Head though we cannot conceive whether they be sound believers or not for a profession is sufficient to make them members of the visible body though indeed to be souâ—d Believers maketh them members of Christs Body invisible 2. That Christ is the Head of the visible Church as visible iâ— not in all the Word of God he is the Head of the Church catholick and invisible by influence of the Life and Spirit of Christ Eph. 1 22 23. Eph. 4. 16. Coloss. 1. 18. and in a large sense may be called the Head of the church-visible as visible in regard of the influence of common graces for the Ministery government and use of the keys but because of such a degree of Christs Head-ship it followeth only that these are to be admitted members under Christ the Head whom we conceive to be â—t members of the Church as it is a Ministeriall and a governing society and for this there is not required an union with Christ as head according to the influence of the life of Christ but only an union with Christ as head according to the influence of common gifts for the governing a Ministeriall Church in which respect Christ may be called the Head of Judas the Traitor and of some other hypocriticall Professors and also though the promiscuous multitude that is a multitude of prophane Atheists and scandalous mockers be not members of Christ nor are to be acknowledged as his members but to be Excommunicated yet the promiscuous multitude of Professors whereof there be Reprobate and Elect good and bad are to be received and acknowledged as members of Christs visible body wherof he is Head in the latter sense 2. The Argument proceedeth upon the false ground before observed and discovered that Christ is Head of the Church and the Spouse redeemer and Saviour of the visible Church as it is visible which is the Arminian Doctrine of universall grace 3. If these who are conceived to be members of Christ the Head and sound Believers are to be admitted why doe you professe that Brethren of approved piety and so conceived to be Believers by you and consequently members of Christ the Head cannot be members of your Church except they sweare to your Church government which you cannot make good from Gods Word Now to refuse communion to these who are knowen to be members of Christs body and to separate from them is all one and therefore in this you separate your selves from Christs Body The Author addeth The visible Church is said to be the habitation of God by the Spirit Eph. 2. 22. to be the Temple of the Holy Ghost and the Spirit of God to dwell in them 1 Cor. 3. 16 17. To he espoused to Christ as a chaste Virgin 2 Cor. 11. and sonnes and daughters of the Lord God Almighty 2 Cor. 6. 18. And are exhorted to be followers of him as deare children Eph. 5. 1. Now how can the visible Church be the members of the Body and the Spouse of Christ c. Except they be in charitable discerning as indeed the Holy Ghost discribeth them to be Saints by calling 1 Cor. 1. 2. and faithfull Brethren Gal. 1. 2. and that not only in externall profession for these are too high stiles for hypocrites but in some measure of sincerity and truth Answ. The argument must be thus These only we are to admit members of the visible Church who in the judgement of charity are conceived to be such as were the members of the visible Church of Corinth and Ephesus But only such as are the habitation of God by his Spirit and the sons and daughters of the living God not only in profession but in some measure of truth and sincerity were the members of the visible Church of Corinth and Ephesus Ergo such onely are we to admit to be members of the visible Church Now this argument concludeth not what is in question Ergo only these are to be admitted members of the visible Church whom we conceive to be the Spouse of Christ and truely regenerated Now if our conception be erroneous as it cannot be infallible then we may admit these who are not regenerated to the Church-membership if we conceive them to be regenerated and so our Brethren say falsely that the admitted must be Saints and faithfull not only in profession but in some measure of sincerity und truth for these are members of the invisible Church who are truly and in a measure of sincerity regenerated if our conception be not erroneous yet it is by accident that they are admitted de facto who are not Saints in truth for the Church may be deceived and receive in for members of the Head Christ hypocrites and such as are not the Habitation of God by his Spirit but of Satan as is cleare in Ananias and Saphira admitted by the Apostles to Church-fellowship Acts 5. 1. 2. and in Simon Magus Acts 8. admitted to the Church and baptized by the Apostolick Church who was yet in the Gall of bitterness But. 1. The assumption is false for the Apostle admitted to be members of the Church visible of Corinth and Ephesus not only Saints by true profession but also carnall men deniers of the Resurrection partakers of the Tables of Divells and in Ephesus false Apostles and Liers Revel 2. 3. But Paul speaketh of Corinth according to the best part for the Epistle and Doctrine of the covenant is written and preached for the Elects sake and for Believers neither is the covenant of grace made with the Reprobate and Unbelievers nor doe the promises of the covenant indeed and in Gods Intention belong to the visible Church though the Word be preached to carnall men for their conviction 3 This proposition is false these onely we are to admit to the visihle Church whom we conceive to be Saints and are in the judgement of charity perswaded they are such for the Apostles admit all Professors even three thousand at one Sermon in one day Acts 2. and they could not be perswaded in the judgement of charity that they were all Saints 4. This argument sayth that all the visible Church of Ephesus was a Spouse betrothed to Christ and Saints by calling which the Word of God sayth not For were all the carnall in Corinth betrothed as one chaste Virgin to Christ were these who called themselves Apostles in Ephesus and tryed by Church censures to be Liers Revel 2. 2 3. betrothed to Christ as a chaste Virgin were all the visible Church the sinnes and daughters of the Lord God Almighty and that not only in profession but in some measure of sincerity and truth It is true the stiles given to the Church of Corinth are too high to be given to hypocrites but these stiles are not given to that Church precisely as visible and as a professing Church as you suppose but as an visible and true Church of Believers for a Church of Believers and a Church of Professors of beliefe
are very different Paul writing to the Corinthians writeth to a visible Church but he doth not speake alwayes of them as a visible Church but as of an invisible when he calleth them Temples of the Holy Ghost Saints by calling c. he wrote the Epistles to the incestuous man whom he commandeth to cast out of the Church We reade saith the Author Acts 2. 43. that the Lord added to the Church such as should be saved and how then shall we adde to the Church such as God addeth not such as have no shew of any spirituall worke in them to any spirituall discerning Ought not the Lords Stewards to be faithfull in Gods House And to doe nothing therein but as they see God going before them receiving whom he receiveth and refusing whom he refuseth So upon this ground Paul willeth the Romans to receive a weak brother because God hath received him Rom. 14. 1 2 3. Answ. Gods acts of speciall and gratious providence are not rules of duties to us God addeth to the Church as it is invisible and Christs Body it followeth not therefore we are to adde to the Church visible as visible Gods adding is invisible by giving Faith and saving grace to some to professe sincerely because we see not Faith nor sincerity therefore Gods adding cannot be a rule to our adding God doth adde a person falling into an open scandall to the Church invisible having given him true Faith but the Church is not to adde him but to cut him off if he be obstinate to the Church and refuse him and so this proveth nothing nor is the place Rom. 14. by any except your selves expounded of a receiving into a Church-communion as is elsewhere declared 2. Where there is no shew of saving worke of conversion there you thinke the Stewards want God going before to receive but then except God be seene to goe before to regenerate the Church Stewards cannot follow to adds such to the Church but since that same power that casteth out of the Church holdeth out of the Church if any after they be received shall be found to be not added of God because they be not regenerated yet we are not to cast any out for non-regeneration even knowen except it breake out into scandals and then the person is not cast out for non-regeneration for though he were knowen to be regenerated yet for scandals the Church is obliged to cast him out because the scandall leaveneth the whole Church and. 2. The casting out is a meane to save the spirit in the day of the Lord. But I prove none are to be cast out for non-regeneration where there be no outbreakings into scandalls 1. Because de occultis Ecclesia non judicat non-Regeneration where it is not backed with publick scandalls is a hidden thing that the Church can neither judge nor censure 2. None are to be cast out but for such a scandall that if the party deny should be proved by two witnesses as Christs Law provideth Mat. 18. 16. 1 Tim. 5. 19. 3. Onely publick scandalls which offend many are to be censured by the Church 1 Tim. 5. 20. that others may feare But non-regeneration breaking out into no scandalls can neither be proved by witnesses if the party deny nor is it a seene thing which giveth publick scandalls and therefore is not the object of Church censures For it is evident though the Stewards see some not regenerated and so not added by the Lord to the Church they are to adde these same and cannot cast them out And yet God goeth before them in adding them to the visible Church when they professe the truth 3. God addeth such as should be saved to the visible Church by baptisme because the adjoyning to a visible Church is a way to salvation but it followeth not that all whom God addeth to the visible Church are saved ones for then the visible Church should consist only of believers which only Anabaptists teach 4. Whereas he sayth The Stewards should be faithfull and should not adde except God adde it seemeth to infer that either all the people are Stewards and so Officers contrary to Gods Word Eph. 4. 11. 1 Cor. 12. 29. or that onely officers admit Church-members which is against our Brethrens Doctrine for they teach that the whole multitude of believers are only to adde and cast out 3. If Peters confession sayth the Author be a Rock on which the visible Church to which onely the Keys are given is built then to receive these who can hold forth no such profession is to build without a foundation Answ. This conclusion is against your selves no lesse then against us except all and every one whom you admit be builded upon this Rock if there be hypocrites in your Church as you cannot deny it then you build without a foundation 2. By this Peter before this confession was an un-churched Pastor built upon no Church-foundation 3. By this place is not proved that the keys are given to the Church of Believers but to the Ministers for then against no parochiall Church can the gates of Hell prevaile All the Fathers with good reason as Augustine Chrysostome Cyrill Tertullian Hieronim Nazianzen Cyprian Ambrose c. And our Divines against Papists whom you side with in this deny that Christ meaneth here of the visible Church such as Rome or Corinth but of the catholick and invisible Church 4. When saith the Author Christ saith Mat. 22. 12. Friend how camest thou here not having thy wedding garment he doth intimate a taxing of these by whose connivence he came Answ. The contrary is in the Text v. 9. Goe ye therefore to the high wayes and as many as you finde bid Here is a charge that ministers invite and call all and so the Church is a company of externally called though few of them be chosen as v. 14. and their obedience is commended v. 10. so these servants went out into the high wayes and gathered together all as many as they found both good and bad This is a praising rather then a taxing seeing they are commanded without trying or selecting only the regenerated to call in as many as they finde both good and bad For as many as you finde is as good in sense as both good and bad and the latter doth expound the former and when the Lord commandeth them to bring in as many as they finde and they finde in the streetes both good and bad therefore they bee commanded to bring in both good and bad 2. Yea the very scope of the parable is contrary to this the scope is that many are called externally and so are the visible Church and that by Gods speciall command both here v. 9. 10. and Luk. 14. v. 17. v. 21. v. 24. and yet few are chosen and of the invisible Church And Luk. 14. severall times the servants or pastors call all by the Lord of the feasts commandement without exception of regenerated or not regenerated 5. Christ
in the parable imputeth it to the sleepines and negligence of the servants that tares were sowen amongst his wheat Mat. 13. 35 38 39. Ergo Pastors are to be blamed that there be scandalous persons in the visible Church Answ. This doth but strengthren Anabaptists who objected the same It is a fault that a very popish Doctor Aquinas condemneth Theologia symbolicâ— non est argumentativa For it is not said while the servants sleeped the envious man did sâ—w his seed but while men sleeped which is spoken saith Pareus according to the manner of men for otherwise Gods providence can hinder the growing of tares and Cajetan saith here is not accused the negligence of pastors and certainly since as Bullinger observeth well Christ when he expoundeth the parable passeth this part of it to teach us as Calvin saith not to presse every part and tittle of a parable except we would be saith Bullinger Christo argutiores sharper sighted then Christ and therefore the Author alleadgeth that by sleeping of men is understood the negligence of pastors but that is beside the Text and is not expounded at all of Christ but signifieth that men cannot see the hollownesse and falsehood of Hypocrites till it breake out in their actions no more then the sleeping husbandman can see when weeds grow up in his Fâ—elds And if the Lord here condemne the sleepinesse of Pastors for suffering scandalcus Professors to be members of the Church how doth the Lord forbid these servants to plucke up the tares but to let them grow till Harvest for he commandeth the officers to cast out of the Church and excommunicate the scandalous persons Yea certainly seeing the Field is the Field of the visible church it maketh for us against our Brethren that wicked men are growing in the visible church It is true that Barow with the Anabaptistes expound the Field to be the Field of the World mistaking Christs Words v. 41. which indeed signifie the Field of the visible Kingdome of Christ because the World of all mortall men is not the Lords Field where he soweth his Wheate but the visible Church only is such a Field For seeing the Gospell the immortall seed of the regenerate 1 Pet. 1. 23. is not sowen through the whole World of mortall men Psal. 147. 19 20. Mat. 10. 5 6. Acts 16. 6. but only in the visible Church the Field must be Christs Field or his World of Church-Professors And also by this their exposition falleth for then it is the sleepines and sloth of Preachers that wicked men are borne in the World of mortall men which is absurd We are bidden 2 Tim. 3. 5. Turne away from such as have a form of godlines and have denied the power thereof Ergo we cannot joyne in Church communion with them Answ. It is cleare by this argument to our Brethren that one and the same reason holdeth for turning away and separation from all persons and Churches which are not inchurched by covenant and constituted of visibly regenerated persons and the not admitting Church-members So our Brethren by this professe the lawfulnesse of separation from all Churches except from their owne 2. No marvell then Paul will have Timothy to separate from Apostates and from Resisters of the truth v. 8. and from proud boasters blaspâ—emers Traitors For such are to be excommunicated as 1 Tim. 6. 3. 5. At lâ—quitur Paulus saith Parkerus de fundamentali corruptione istius Doctrinae quâ— est secundum piâ—tatem but Paul here forbiddeth to exhort the proud and malitious blasphemers and resisters of the Truth and not to waite upon them any longer whereas otherwise he had said in the end of the preceding Chapter 24. 25. 26. Others who are detained in the snare of Satan must be waited on and instructed with meekenesse if God will give them Repentance Ergo Tim thy was as a Pastor to instruct unconverted persons and to joyne in communion with them but as for desperate enemies and blasphemers he was not to waite on them nor to exhort them with meekenesse And if this Text prove any thing it will conclude against our Brethren that such as deny the power of godlinesse should not be hearers of the Word and farre lesse as our Breathren reason members of the visible Church Can any sayth the Author judge such persons fit materials for the constituting and edifying of a Church who are more fit for the ruine and destruction of the Church such as leave their first love as all hypocrites will at length do they procure the removall of the candlestick Answ. The argument must be thus formed All these whom God intendeth shall edifie and not ruine the Church are to be only members of the visible Church but all knowen hypocrites are such Ergo. The proposition is false for if we speake of Gods secret Intention and his decreeing Will It is not a rule for the Church to square and to regulate them in the choysing or refusing Church-members because God intendeth in his decreeing wiâ—l that many hypocrites such as Judas and Dâ—mas shall be Church-members and let our Brethren judge if they be fit materialls to edifie the Church If we speake of Gods revealed will the proposition also is false for by our Brethrens Doctrine it is Gods revealed will that the Church receive as Church-members latent hypocrites such as Simon Magus Acts 8. who are conceived to be regenerated as the church Acts 8. conceived Simon Magus to be a sound Believer as our Brethren say and yet latent hypocrites are no lesse unfit materialls to build the Church then knowen hypocrites 2. We doe not thinke that hypocrites fallen from their first love and by scandalous living declaring themselves to be such should bee kept in the Church But so the Author alleadgeth Revel 2. That the Church of Ephesus falling from her first love must bee a false constituted Church in which there were members fitter to ruine then to edifie the Church And yet certaine it is Paul Eph. 1. and Christ Revâ—l 2. acknowledgeth the Church of Ephesus to be a true visible Church We passe saith the Author the types of the Old Testament which yet are not without their due weight Rough stones were not laid in the building of Salomons Temple till they were hewen and prepared before 1 King 6. 7. and behold a greater then Salomen is hâ—re the attendance of the porteres suffering none to enter into the Temple who were uncleane 2 Chron. 23. 19. doth evidently type forth the watchfulnesse of the officers of Christs Church to suffer none uncleane in estate or in this course of life to enter into the fellowship of the Church which ought to be a communion of Saints Their apology sayth though all Israel were admitted to the fellowship of the Ordinances administrated in the synagegne yet none uncleane were admitted into the Temple for Revel 21. without are dogs c. So Master Can and Robinson
presse this place Answ. In this Type many things are loose and doubtfull 1. We desire a warrant from the Word that the Temple was a Type of a visible Congregation and that all must be as really holy before they enter into a visible congregation as they behoved to be Typically holy who entered into the Temple of Jerusalem The Temple is a Type of Christs Body Iohn 2. and of the Church of the New Testament invisible which must consist of sanctified ones but how it is a Type of the visible Church we see not For the Lords spirituall building whereof the Corner-stone and the foundation is Christ is the Church invisible built by Faith as lively Stones upon Christ 1 Pet 2. 7. Unto you therefore which believe he is precious v. 5. yee also as living Stones are built up a spirituall House opposite to the disobedient v. 7. who stumble at the Word v. 8. 1 Cor. 3. 9. yee are Gods building Eph. 2. 20 21 22. Expressely the building are these who are built on the Doctrine of the Prophets and Apostles and grow up into an holy Temple in Christ and are the habitation of God through his Spirit This cannot agree to a visible Church the members whereof may be as our Brethren teach from Revel 2. Hypocrites who fall from their first love Yea also the laying on of stones on the bulding is not the act of inchurching or of union to a Church as it must be if the comparison prove the poynt but the joyning of the stones to the building is the union of these stones by Faith to Christ the chiefe corner stone as is expounded 1 Pet. 2. To whom comming as to a living stone v. 5. yee also as liveing stones are built c. Yea and Peter doth not build this comfortable Doctrine all upon the comforts of a Church-state in a single congregation for many of these to whom he writ were dispersed and persecuted through Pontus Asia and Cappadocia c. And might have and had an Union with Christ by Faith without a Church Union in a Parish 2. Though in this Type were signified a morall obligation that all before they be inchurched in a visible Congregation should be converted how is it proved that the Church should receive none to a visible Congregation till they bee converted for these are farre different All should be converted but there is no new Law commanding the Church to receive none into her fellowship but the converted 3. The hewers of stones or builders of the Temple must Typifie Pastors in Office dressing stones for the spirituall building our Brethren make them to Typifie private Christians out of Office and deny that any Pastors as Pastors doe fit and prepare stones to bee layd on the spirituall building Also none layd stones on that Temple save onely builders by Office but by our Brethrens Doctrine onely Pastors doe not convert Soules There were no Stones at all in the Temple of Jerusalem but choice and well squared stones are no members of the visible Church but the chosen of God 3. If the Porters typifie the Ministers of visible Churches first only Porters hold out the uncleane Ergo onely Pastors should hold out the scandalous but you admit the whole Church with equall authority to take in or refuse Church-members 2. If the Temple be a Type of the visible Church then no prophane person nor uncircumcised in heart should meet with the visible Church to heare the Word for hearing of the word prophanes the holy things of God This you cannot say for infidels may be as you say fellow-partners with the Church in hearing the word 3. Robinson holdeth that Abrahams seed and so all the Jewes were to separate themselves from the world that they might be a visible Church to God but we read not that the porters were to hold out any wicked person Yea Jer. 7. professedly they came to the Temple of the Lord who were theeves adulterers and wicked persons And so by that neither are the porters of the visible Churches of the New Testament to hold out unconverted persons because they are unconverted Lastly the place Revel 22. 15. For without are dogges c. is fouly abused when it is applied to the visible Church where there may be and ordinarily are dogges yea and liers Revel 2. 2. idolaters v. 14. Napper Pareus Marlorat expoundeth it of the Kingdome of glory for it is that Kingdome spoken of Rev. 21. 27. but within that Kingdome cannot enter any thing that defileth neither what soever worketh abomination or maketh a lie but they which are written in the Lambes booke of life But it is against all reason and the Lords Word that in the visible Church is nothing that defileth that is no sinne but onely those who are written in the Lambes book of life This is the very doctrine of Anabaptists though we know our deare brethren hate that Sect and their Doctrine Robinson The purest Church on Earth may consist of good and bad in Gods Eye but the question is about the true and naturall members whereof the Church is orderly gathered but as it were fond Philosophy in the discription of Wives and Children to make Rebellion a naturall property of a child and Whoredome of a Wife so it is as profane Divinity to make ungodly persons the true matter of the Church and prophanenesse a property of the same because many seeming Saints creepe in Answ. If the holiest Church visible on Earth consist of good and bad before God then to be partakers of the Divine nature Temples of the holy Ghost Saints by calling is not of the essence of a visible Church nor is it essentiall to make one a member of the visible Church that he be converted It is sufficient that he be a professor of the Faith And it is a poore comparison to say that prophannesse cannot be put in the description of a visible Church for in the essence of a visible Church as visible we neither include Holinesse nor Propanenesse but only a visible company professing the Faith of Christ and called by the Ministery of the Word whether they be Believers or Unbelievers it is all one neither of the two belongeth to the essence of a visible church a visible Church is saved in the number of fourty all being converted or in 40. being all unconverted so they be externally called by the Ministery of the Gospell and prosesse the same And it is as foolish to make holinesse the essence of a child as to make it of a visible Church and as vaine to make chastity the essence of a married Wife for this is not our philosophy but a conceit of Mr. Robinson falsely imputed to us Robinson All the Churches that ever the Lord planted consisted of good only as the Church of the Angells in Heaven and of mankind in Paradise God hath also these same ends in creating and restoring his Churches and if it were the Will of
God that persons notoriously wicked should be admitted into the Church then should God directly crosse himselfe and his owne ends and should receive into the visible covenant of grace such as were out of the visible estate of grace and should plant such in his Church for the glory of his Name as served for no other use then to cause his Name to be blasphemed Answ. This argument proveth that the visible Church is not a visible Church except it consist of onely holy and gratious persons without any mixture and so not only holinesse in profession but holinesse reall and before God is required essentially to a visible Church Then Pastors Doctors and Professors binding and loosing clave non errante are not a visible Church Yea this is downe right Anabaptisme that no visible Churches are on Earth but such as consist of reall Saints only 2. It is most ignorantly reasoned that God in creating Man and Angells good did not intend that they should fall by his permission but that they should continue holy and then God was frustrated of his end as Arminians and Socinians Teach So sayth Arminius Antiperk Corvinus The Remonstrants at Dort and Socinus that God intendeth and purposeth many things which never come to passe 2. His Decrees faile and are changed 3. Men may make Gods Decrees of election fast and sure or loose and unsure as they please 3. Here is much ignorance that God intendeth nothing that may be against the glory of obedience due to him as Law-giver as if sinners and hypocrites being in the Church because they are dishonorable to God should crosse Gods end and purpose so Tertullian bringeth in some whom he calleth dogges thus reasoning against providence which suffereth sinne to be in the World so contrary to his Will and goodnesse And who denieth but Christ commanded Judas to preach and that the Apostles according to Gods Will and Cammandement received Ananias Saphira Simon Magus in the visible Church by baptizing them for I hope the Apostles sinned not against Gods revealed Will in admitting them to the visible Church And shall we say that God directly in that crosseth himselfe and his own ends because God gathered hypocrites into his Churcch and yet they dishonour and blaspheme the Name of God Whiles Robinson saith Gods maine end in gathering a visible Church is that they being separated from the World may glorifie his Name he speaketh grosse Arminianisme that God faileth in his ends Lastly he saith that God cannot will that persons notoriously wicked should be in his visible Church for then he should crosse himselfe and his owne ends advert notoriously is vainely added seeing we teach that notoriously wicked ought to be cast out of the visible Church as also if he shall will wicked persons let alone notoriously wicked or latent hypocrites to be in the Church yea or in this visible World he should by this Arminian argument crosse himselfe and his owne ends Do you believe with Arminians that Gods end is that Angells and men should have stood in obedience and that a Redeemer should never come to save sinners And that blasphemy and sinne is against Gods purpose and intended end and that sinne crosseth him but when all is done it is his intention and revealed will that hypocrites be invited to the visible and preached covenant and yet he knoweth that they are out of the visible yea and invisible state of grace Robinson In planting the first Church in the seed of the woman there were only Saints without any mixture now all Churches are of one nature and essentiall constitution and the first is the rule of the rest Answ. Though God planted Adam and Eve two restored persons to be the first repenting Church from Gods fact you cannot conclude a visible Church gathered by men should be voyd of all mixture so as it is no visible Church if it be a mixed company of good and bad this is contrary to his owne commandement Mat. 22 9. Go and call as many as you finde 2. Gods acts are not rules of morall duties his Word and Commandement doth regulate us not his Works God hardeneth Pharaos heart should Pharao harden for that his owne heart God forbid Robinson Cajan that evill on was broken off and cast out of the Church and by Moses it is imputed for sin that the sonnes of God married with the daughters of men Ergo it is far more unlawful to contract with the wicked in a religious covenant of the communion of Saints Answ. Wee grant such as Cain are to be excommunicated but what then Ergo none can be members of a visible Congregation but such as Abel we love not such consequences a Though God forbade his people to marry with the Canaanites yet he forbade not that the Godly and ungodly should come to the Temple together and that Noah and cursed Cham should be in one Arke together 3. Though it be a sinne that the wicked should mix themselves with the godly and come unto the Kings supper without the wedding garment yet that is not the question but if the pastors inviting all to come to the supper do sin and 2. If the Church be not a true visible Church though it consist of good and bad Robinson Circumcision is a seale of the righteousnesse of Faith Gen. 17. 10. Rom. 4. 11. Now to affirme that the Lord will seale up with the visible seale of Faith any visibly unrighteous and faithlesse person were that God should prophane his own Ordinance Answ. God doth by this argument profane his owne seale when a visibly wicked person is sealed with the seale as when one visibly unrighteous is sealed for the latent hypocrite profaneth the seale of Righteousnesse as the open and visibly unrighteous and faithlesse person doth Yet it is Gods command that the latent hypocrite have the seales of Righteousnesse since the Church conceiveth him to be a sound professor Ergo by your Doctrine God commandeth to prophane his owne seales but this is the wicked reasoning of Arminians and Socinians So Arminians against Perkins Corvinus against Molinâ—us the Arminians at the synod of Dort would prove an universall grace accompanying the Word and Sacraments and they say that Sacraments doe not seale remission of sins redemption in Christ and that they be empty and toome ordinances yea and mocking signes except all who receive the seales both elect and reproâ—ate be redeemed in Christ and have grace to believe But the truth is God doth not prophane his owne seales because he commandeth that they be received with Faith and let us see where any male child reprobate or elect borne amongst the Iewes but he is by Gods Commandement to be circumcised yet that seale was an empty ordinance to thousands in Israel 3. Nor is the seale a seale of righteousnesse actu secundo sed actu primo it is a seale of righteousnesse as the Word of God is the power of
by the Word of God and care of Pastors but servants are taken into great houses because they are servicable for if that follow that they are made more servicable it is not the intent of the Lord of the house or of the under-stewards 3. The Oeconomy of Princes houses is no rule for the government of the house of the King of Kings Mr. Coachman while the materialls and pillars of the house are rotten and the house founded upon Briers Brambles and rubbish that is while wicked men are members no Discipline 〈◊〉 Reformation no censures no Election by the multitude will doe good Answ. The connexion is naught the fruit and power of Gods ordinances depend not upon the conversion or non-conversion of the instruments the preaching Sacraments censures are of themselves golden and exercisers and dispensers thereof following Christs direction therein are golden eatenus in so far though in respect of their personall estate they be wooden and clay members voyd of faith 2. It is false that the visible Church is founded upon men or their Faith God strengtheneth the barres of his own Sion And Christ and the Gospell are the pillars thereof Nay the Church strandeth not upon Peter and Paul and the Apostles faith subjective because the Apostles were holy men and Believers but upon the Apostles Faith objectivè that is upon the saving truth that the Apostles delivered from Christ to the Churches Ephes. 20. 21. 1 Cor. 3. 11 12. Mat. 16 v. 18. Quest. 3. Whether or no there be a true Church communion with ordinary hearers of the Word who cannot be admitted to the Lords Supper and what union excommunicated persons who dâ— heare the Word have with the visible Church and how the preaching of the Gospell is an essentiall note of the visible Church For the clearing of these confiderable poynts tending much to a fuller understanding of a true visible Church in its right constitution let these considerations make way to what we can say of these poynts 1. Dist. There is a difference betwixt ordinary and setled bearers of the Word and transient and occasionall hearers 2. Dist. Publick ordinary preaching for the converting of soulâ—â— is a publick Church worship Another set way of ordinary publick use of converting soules by preachers not in office wee know not 3. Dist. Some be members of the visible Church properly and strictly such as are admitted to all the seales of the covenant and holy things of God Others are lesse properly or in an inferiour degree members of the visible Church such as are baptized and are ordinary hearers of the Word but not admitted to the Lords Supper of old the Catechumenoi were such As there be decrâ—â—s of Citizens some having all the priviledges of the City and some onely right to some priviledges but not to all 3. Some have right to all and are most properly in the visible Church 4. Dist. Excommunication being medicinall and for edificatiâ—â— cannot cut off the member close except we should confound killing and curing 5. Dist. There is a note of a ministeriall Church such as is preaching of the Word of God and a note of the visible Church of Believers and obedience professed to the Word preached is such a note 6. Dist. Preaching of the Word may well be a note of the Church invisible in fieri while it is in gathering because God purposeth to convert where the Word is purely preached 2. A note of the invisible Church already constituted in so far as it is obeyed And. 3. A note of the Ministeriall Church in respect where God holdeth out the Standard of the preached word there is his ordered army 1. Conclusi To communicate with the Church ordinatily and of set purpose is an act of externall Church communion 1. Because if the preacher in preaching edifie the Church convened for that effect to receive edification and if he convince the Iâ—fidell by preaching and cause him fall downe and worship God and report that God is in that meeting then to communicate with the Church in hearing and preaching is an act of externall Church communion Because an act of worship terminated and bounded upon the Church is a Church-act But the prophet prophecying in publick to the Church edifieth the Church and converteth infidells in causing them to worship acknowledge Gods presence in a Church-meeting As is cleare 1. Cor. 14. 4. He that prophecieth edifieth the Church v. 5. v. 12. seek that you excell to the edifying of the Church 29. Yet in the Church I had rather speak five words with my understanding c. 23. If therefore the whole Church be come together into some place and all speake with tongues and there come in these that are unlearned and Unbelievers will they not say that yee are mad 24. But if all prophecy and there come in one that believeth not or one that is unlearned he is convinced of all c. And that this is a Church-meeting formally it is cleare because it is said 34. let your women keepe silence in the Churches now women out of a Church-meetings are not commanded silence for Tit. 2. 4. They are to teach the younger women and at home in the house Prov. 31. 26. She openeth her mouth with wisdome and the Law of grace is in her lips Acts 20. 7. and upon the first day of the week the Disciples came together to breake bread and Paul preached to them Had they not then a Church Communion in hearing the Word as in the receiving the Sacrament Our brethren say that eating one bread together at the Lords Table is properly a Church Communion For thereby we may eat one bread we are one body for we all partake of one bread 1 Cor. 10. 18. But heating one word is not a Church-communion because Infidels and Turkes who are not members of the Church may heare one word 1 Cor. 14. 24 25. I answer 1. Wee speake of a professed and resolved hearing Turks and Infidels comming in without purpose to joyne with the Church as 1 Cor. 14. 2. 25. are not such hearers 2. If this were a good reason a latent hypocrite eating one bread with sound believers at the Lords Table should keepe no Church-communion with the Church for by our Brethrens Doctrine a â—ypocrilt is no more in deed and truth a member of the visible Church then a leg of wood is a member of a living body But we hold that he is a true member of the Church as visible and that his binding and loosing with the Church suppose he be an Elder is no lesse valid in Heaven when Christs order is followed then the binding and loosing of a believing Elder and therefore that his eating at the Lords Table is an act of externall Church-communion and of visible fellowship in a visible body and the same is every way strong for a visible Church-fellowship in hearing the Word for that same Christ and fellowship with him which is sealed in the Sacrament
is preached in the Word and as joynt communicating of hypocrites and Believers is an externall Church-communion ought to seale an internall communion with Christ and his Church so the joynt-hearing in a professed adjoyning to the visible Church it a compartning visible in a visible worship and a prosessing of an union with that same Christ and his Church in the same word preached For as the Apostle concludeth the unity of the catholick Church by one Baptisme so doth he conclude it from one faith and one Lord of the covenant preached to all 2. The visible Church of called and chosen and not chosen is the scope of the parable Mat. 22. and Luk. 14. 16. 17. c. Now v. 9. Mat. 21. All are bidden come to the Supper and be joynt-hearers of the Word of the Gospell though all be not choses who are externally called 1. Also if converting of soules to the Faith of Christ be the most formall and specifick act of edifying and of laying stones upon the chiese corner stone in the building 1 Pet. 2. 4. 5. seeing edifying is the end whereof Christ ascending on high gifted his visible Church with Pastors and Doctors Eph. 4. 11 12 13. Then heaâ—ing and joynt-hearing of a sent Pastor Rom. 10. 14. must be formally externall coâ—worshiping in a visible Church For our Brethren hold that there be now no Pastors under the New Testament but in relation to a particular and visible congregation Now if our Brethren say that pastorall teaching is an act of a visible Church hearing of pastorall preaching must also be an act of Church worship For they are relata quae se mutuo ponunt tollunt yea members of a visible congregation have no Church-worship except receiving of the Sacraments and Church censures if hearing of a pastor be not Church-worship 3. Under the New Testament every congregation to our Brethren is a visible mount Sion Now if under the New Testament the people are to incite one another to publick Church worship and say Let us go to the mountaine of the Lord to the house of the God of Jacob. and he will teach us his wayes Esa. 2. 3. And if they shall publickly worship and aske the way to Sion that they may be joyned in covenant to the Lord Jer. 50. v. 5. Then is hearing of he doctrine of Gods wayes and covenant a publick church-worship and the service of the Church or house of the God of Jacob But the former is true Ergo so is the latter 4. If it be not Church-worship to heare the Word a pure and sound preaching of the Word is no note of the Church contrary to the Word and the unanimous consent of the Reformed Churches 5. Hearing of the word is a worshiping of God Ergo the Church-hearing of the word must be Church-worship For all professing by their visible communion in hearing the Word one Faith one Lord one Hope of glory and that as one visible body must thereby testifie they be all joynt-worshippers of Christ and of one God whose covenant they preach and heare 6. Professed hearing separateth a visible member of the church in genere notarum visibilium in the kind of visible marks from an Infidell and Turke no lesse then the receiving of the Lords Supper doth 7. Professed hearing maketh the hearer under a ty of being particularly rebuked of his sinne but particular pastorall rebuking being done by the power of the keyes presupposeth the rebuked to be within for the Church cannot judge those who are without 2. Conclu Excommunicated persons though they be debarred from the Lords Supper and delivered to Satan and to be accompted as heathen and publicans yet are they not altogether and every way cut off from the visible Church 2. Thess. 3. 14. If any obey not our word by letter â—arke such an one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the note of Excommunication saith Beza and have no fellowship with him that he may be ashamed that is as Calvin well expoundeth exclude him out of the company of the faithfull and excommunicate him So also Bullingerus Marlorat and Iodoc. Vullichius v. 15. Yet accompt him not as an enemy but admonish him as a brother I know Mr. Robinson denieth this place to be understood of any Excommunicated person but he willeth the Thessalonians not to countenance but to shew their dislike of idle persons and his reasons are 1. Because if Christ biddeth accompt the excommunicated person as an Heathen and a publican would Paul thereafter accompt him as a brother 2. Idolaters and Hereticks are to be excommunicated and will you have such a brotherhood as brother idolater But I answer 1. We read not in the New Testament where Christ or his Apostles bid break off Christian fellowship with any but there is excommunication signified If these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have no fellowship with him that he may be ashamed signifie not to forbeare fellowship with him as a cast out person but only to shew their dislike of the sin that he may see it and be ashamed as Robinson sayth there is no more punishment to be inflicted on a contumacious person who will not obey the Apostles words then is inflicted for any sinne to which contumacy is not added for we are to shew our dislike of any sinne even the seene infirmities of our Brethren For Augustine saith peccatum tuum est quic quid tibi non displicet every sin in another is thine against which thou shewest not thy dislike 2. The Law of nature doth inforce that Lev 19. 17. we should generally rebuk our brethren and so shew our dislike for any sinne 3. Be not mixed in fellowship with such a man is a publicke abâ—â—nence from communion with him else it doth not shame him For every showen dislike or not-communion with another in his sinne is not that which will put publick shame on him that he may repent as is intimated here 2. Christ biddeth not accompt him a Publican but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a note of similitude Simile qua simile non est idem Every thing like is not the same So that he may well be accompted as an Heathen not being altogether an Heathen and yet a Brother whose salvation and gaining you must intend Nor is it altogether against the comparison of Christ and that gentle waiting on perverse idolaters and excommunicate persons to admonish them as Brethren Seing it becommeth us to be mercifull as our Heavenly Father is 2 Tim. 2 24 25. Mat. 5. 45. And we must forgive our offending Brethren seventy seven times Mat. 18. 22. And therefore though he were twice excommunicated he is to be dealt with as a Brother And an Idolatrous brother is no worse then a Samaritan neighbour or friend 2. If Excommunication be a medicine of the Church toward a sick sonne the end whereof is salvation that the spirit may be saved in the Lords Day 1 Cor. 5. 5.
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
not fall The sentence is either given out a jure vel ab homine by the Law or the persons Secondly it is either just or unjust Thirdly and that three wayes Exanimo good or ill zeal secondly Ex causa a just or unjust cause thirdly Ex ordine when order of Law is kept An unjust sentence is either valid or null That which is invalid is either invalid through defect of the good minde of the excommunicators and this is not essentiall to the excommuncations validitie That which is invalid this way onely ligat it bindeth in foâ—o exteriore But that which is uâ—just through want of a just cause it onely bindeth from externall communion but because Gods Ordinances are to be measured from their own nature and the generall intention of the Catholike Church and not from abuses and particular intentions of such excommunicators therefore they doe not exclude from the generall Church-desires The fourth Councell of Carthage as also Gerson saith an unjust sentence neminem gravare debet should affright no man I see not a warrant for division of excommunication into penall and not penall excommunication The ancients made some excommunication not penall as the fifth Councell of Carthage and Concilium Arelatense Turraconense Concilium Agathense As if one should culpably absent himselfe from a Synod erat privatus Episcoporum communione He was for a space excommunicated from the communion of other Bishops The Canonists infer that this excommunication was no Church-censure and M. Antonius of Spalato defendeth them in this But since Christ for scandals appointed onely publike rebuking or secondly confessing or thirdly excommunication from the Church not onely of Church guides but of professing beleevers we see not how any are to be excommunicated from the fellowship of the Clergy or Church-guides onely For Christ ordained no such excommunication and therefore wee are to repute this a popish device Zosimus saith Zancbius Celestinus Hormisda and Pelagius 2. did threaten to excommunicate Iohn of Constantinople from the communion of the Apostolike seat and of all Bishops Spalato his argument for this sort of excommunication is 2 Thessalonians 3. 15. which commandeth all Thessalonians to forbeare any fellowship with such as obeyeth not the Apostles doctrine and doth not infinuate any excommunication from the society of Church-guides onely Nay such an excommunication is not in Gods Word Cajetan calleth it excommunicatio claustralis whereby some were interdicted the company of some other Church-orders It is true that in the ancient Church the excommunicated person was debarred from comming to the Church to heare divine Service And Sylvester appointeth three degrees of excommunication first Debarring of the contumacious from entring into the Church secondly A suspending of them from communion with the Church thirdly An anathema or imprecation by cursing them So the fifth Synod under Symmachus appointed first that the contumacious should be deprived of the Communion and if he should not repent it was ordained â—â— anathemate feriatur that he should be cursed So say diverse of the Schoolmen and Casuists as Soto Paludanus Cajetanus Sylvester Navarrus that it is not lawfull to heart service or to be present at a Masse with an excommunicated person But in the fourth Councell of Carthage as Papists acknowledge no excommunicated person is debarred from hearing the Word But it is to bee observed carefully that for the same reasons Papists think the excommunicated persons should heare Sermons and the Word preached that our brethren say Because preaching is an act of jurisdiction and authority but not an act of order and therefore preaching is not an act of Church-communion but common to any who have not received orders and may be performed as the reading of the VVord by Deacons and those who have Priest-hood or power to administrate the Sacraments And Innocentius the third saith Preaching is proper to Priests who have received orders by no divine Law Indeed Leo the first made a Law of it for which cause Suarez saith That Christ in these words Iohn 21. Feed mâ—sheep and Matth. 28. Preach the Gospel gave power of jurisdiction but not of order onely It is given commonly saith he to the Clergy to preach and to Deacons because decentius it is more fiâ—ly and decently performed by them then by Laicks Though it be true that two Cardinals Toletus and Cajetanus be against Suarez in this and say that Iohn 21. Peter is made the head and universall Pastor over sheep and lambs to feed and governe them And Navarrus saith Preaching soli sacerdotio institutione divina adjuncta est is by divine institution proper to the Priesthood Yet this excluding of them from comming into the Church was from comming in to the holy place only where the Lords Supper was celebrated and they stood at the Church doore where they might heare the VVord and therefore were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hearers and murmurers as Basâ—lius saith and Field Excommunication doth not wholly saith he cut off men from the visible Church and his reason is good because they may and often doeretaine first The profession of pure truth secondly The character of Baptisme thirdly They professe obedience to their Pastors fourthly They will not joyne to any other communion And therefore to say with our Author we dare not to wit That though the seed of faith may remaine in the excommunicated person yet to the society of the faithfull joyned in a particular visible Church they are not knit but wholly cut off from their communion Also he is delivered unto Satan and therefore wholly cut off from the communion of the Church and so from the seals he and his seed as heathen and heathens seed are We condemne Novatians because as Cyprian saith they denied mercy to the repenting excommunicated person and because as Socrates said of them God onely can forgive sins And we condemne the Donatists who would not as Augustine saith receive into the Churches commmunion againe such as had delivered to persecuters the Bible and other holy things So we are to condemne these who are more rigorous toward such as are excommunicated then Christ is for Christ keepeth them as sick children within his visible Church and useth Satan as the Physitians servant who boyleth Herbs and dresseth Drugs for them while he by Gods permission tormenteâ—hthes spirit with the conscience of sinne As when a child is sick saith worthy Cartwright the Father calleth a Colledge of physicians to consult about medicine to be given to the child So iâ— the contumacious person under the medicine of excommunication administred by the Church-presbytery Now this wee cannot say of heathen and publicans And therefore Augustine sayth excellently excommunicated persons non esse Ethnicos sed tanquam ethnicos are not heathen but estemed as
heathen c. 6. and Chrysostome saith the same in sense Yea I gather this necessary distinction out of the Fathers as Chrysostome Theophylactus Hilarius that they are not members of the visible Church actu pleno in a full act because they want externall communion with the Church yet actu imperfecto imperfectly they are members A second distinction I collect from Ireneus Gregorius Hieronim Optatus Augustine that they are exclusi ab ecclesia quoad communionem non ab ecclesia ipsa They are excluded from the visible communion of the Church rather then from the Church A third distinction may be drawen from Eugenius Chrysostome Gregor Nazianzâ—â— while they call Baptisme januam spiritualem and lavacrum animae the doore of our entry to the Church for which cause papists though fondly place their Font at the Church-doore as the Lavatâ—r of the soule So as excommunicated persons are within the doore of the visible Church though not admitted to the Kings Table 4. The Schoolemen do allow to the excommunicated persons jus non consortium right but not fellowsh â—â— 5. Turrâ—cremaeta Vega. Soto Canus insinâ—â—â— distinctionem inter partes membra Ecclesiae visibilis because of some externall communion that they have as Teeth are parts of the body in a new borne Infant but they are not members but they deny them to be members because they are cut off 6. Suarez excellently prâ—vantur quoad communicationemcum alâ—s membris non quoad esse membri They are deprived acording to the act of communion with other members not as if they ceased to be members as a member which cannot receive nourishment is yet still a member Our Divines from Scripture make three degrees of excommunication 1. A debarring from the Lords Supper Mat. 5. 24. but it is not indeed a delivering to Satan or excommunication this is called the lesser excommunication 2. A delivering to Satan the greater excommunication 1 Cor. 5. 3. 4. of this we speake here especially 3. Maran-atha in the Syriack an is utter cursing till Christs second comming 3. Conclus Wee hold the preaching of the word to be an essentia note of the visible Church Our Brethren as Mr. Coachman Robinson our present Author deny that the profession or preaching of the Word is a true note of the visible Church Because Acts 17 Paul preached to the scoffing Athenians who were not for that a visible Church 2. Papists have some of Gods Ordinances and hereticks also as baptisme and the Old and New Testament as the Philistins had the Arke of God amongst them 3. The word may be preached where Christ is but gathering a Church and so is a meane of gathering a Church and therefore not an essentiall note of a gathered and constituted Church But herein our Brethren say no more against the Reformed Churches then Stapleton to wit that truth of doctrine is no note of the Church because it is not perpetuall and constant 2. Truth of Doctrine concurs to give being to the Church and to the constitution of it Bellarm. This note may be found in other societies and companies beside the Church aâ— amongst Scismaticks and Hereticks More of this please the Reader to see in Costerus in the Jesuite Gordonius Huntlaeus And this is the doctrine of Socinians as may be seene in the Cathechisme of Raccovia in Theo. Nicolaides and Francis Smalcius and Arminians second both in their confession because they think with Socinians that there is no ministery now necessary and so publick preaching is not a note of the Church especially since every gifted man may preach the Word Socinus in his tractate De Ecclesiâ and his Catechisme of Raccovia saith Notae evangelicorum nihil valent ' Doctrina pura est Ecclesiae natura essentia quae dat ei esse adâ—óque signum ejus esse non potest cum signum ipsum a re câ—jus est signum differre oporteat But the truth is the preaching of the Word hath diverse relations 1. As the members of the visible Church are in fiâ—ri in the way to be gathered the Word preached and believed is a way of gathering a Church Rom. 10. 14. 1 Cor. 1. 23. 1 Cor. 3. 5. Acts 16. 14. 2. That same word preached believed and outwardly professed is a signe of the visible Church For where Gods pastors and shepheards are there be flocks of redeemed ones Cant. 1. 8. Iohn 10. 12 13 14. 3 The Word simply preached and professed in a setled way of a fixed ministery is a note of a ministeriall Church this is cleare from Gods intention for he sendeth it of purpose to save his own as Rom. 10. 14. Acts 20. 28. For a man lighteth not a Candle in his house for nothing So this word preached as it is Gods Word is not properly the forme and essence of the Church but as believed and received it is the forme of the Church invisible 2. But to professe this word savingly est signum Ecclesiae non not A it is a signe that doth not infallibly notifie to us that such is for this time an invisible Church of redeemed ones for I have not infallible certainty what one man or what determinate number of men by name are true believers profession may beguile me as also the invisible Church as such is believed and not knowen infallibly by any note or externall marke that incurreth into the senses Neither is the preaching of the Word a note or infallible marke of the Church ministeriall to all or in relation to Infidels for the Word preached actu primo ex naturâ suâ essentially and of its own nature is more knowen and more sensible then the Church because the preached word is a Doctrine expounding what the true Church is and we do not expound ignotum per ignotius vel per aequè ignotum Darknesse cannot let us see darknesse or colours only light doth reveale things But the word preached in relation to unbelievers cannot be an infallible note of the Church for to a blind man the morning as not a sensible marke that the sun is rising nor is smoake to a dead man a sensible marke of fire because he hath no senses to discerne either So to the infidell though the word as a sound or in a literall evidence be clearer then the Church and in a confused knowledge he knoweth the one better than the other yet is the true word in respect of certaine knowledge and spirituall evidence as darke to him as the Church for he hath not Eares to heare nor eyes to see any of the things of God either the word preached or the Church and therefore the word is both by nature and to us naturâ nobis in respect of distinct knowledge more knowen but not simply as the word actu primo but actu secundo as it both striketh upon outward
and inward senses and as i◠revealeth and discovereth the things of God according to that 1 Cor. 14. 24. But if all prophecy and there come one who is an unbeliever and an unlearned he is convinced of all and judged of all v. 25. and thus are the secrets of his heart made manifest and so falling downe on his face he will worship God and report that God is in you of a truth So here is Gods order how the word preached is a notifying marke discovering to an unbeliever the true Church It I would poynt out one of the Kings Courtiers by this that he hath a purple cloak and a blew scarf if the man to whom I notifie the Courtier do neither know what a purple garment is nor what a blew scarf is the marke shall be no marke to him yet are these sufficient markes in their owne nature if we suppose that no other Courtiers are in that manner apparelled Therefore I would difference betwixt notam notificantem notam notificativam a note that of its owne nature doth make a thing knowen or that which actually maketh a thing knowen to some The settled professed preaching of the Word is a note of the visible Church Ministeriall and that there either is or in Gods own time shall be some invisible Church of sanctified ones there 1. Because Deut. 4. 6 the hearing and doing of Gods Word maketh the Church of the Jewes a renowned and wise people in the fight of the Nations 2. The preaching of the Word and administration of the Sacraments are proper to the Church and distinguish them from other Nations Psal. 147. 19. Hee sheweth his word unto Iacob and to Israel his statutes and his judgments 20. He hath not dealt so with any Nation So Deut. 17. 29. 30 31 32. The Lords worship is so peculiar to his Church as it differenceth them from all others So Esd. 2. 8. 3. Esa. 59. last verse 3. The Church is defined Acts 2. 42. a company of these who professe truly and continue in the Apostles doctrine and breaking of bread 4. The planting and gathering of Churches is expounded to be teaching and baptizing Mat. 28. 19. 20. 5. Christs sheep heare his voyce in his own sent shepheards Joh. 10. 27. 28. 6 The Church is a company built upon the Doctrine of the Prophets and Apostles Eph. 2. 20. 7 The Church is the pillar and ground of truth 1 Tim. 3. 15. because the Church teacheth professeth and keepeth the truth So Augustine Tertullian Hierom. and Chrysostome will have us to seeke the true Church by the true Word of God and not by mens word Robinson objecteth first Profession of the truth made by men of lewd conversation maketh them not the Church because they deserve to be cast out of the Church but by men visibly and externally holy Mat. 3. 6. Acts 1. 38. Act. 2. 37 38. 1 Cor. 15. 1. Mat. 10. 40. 41. Acts 8. 12 13. Answ. These and many other places do strongly prove our poynt and especially that the profession of Simon Magus who before God deserved to be cast out of the Church Acts 8. is sufficient to make one a member of a visible Church Yea but none deserve in foro Ecclesiae in the Churches Court to becast out but such as either confesse scandalous sins or are contumacious or convicted judicially of the same before witnesses otherwayes the dearest to Christ do legally before God deserve all to be cast out Robinson saith The word in the Bible is no note of the true Church but the Word believed and obeyed for Papists have the Bible And Mr. Coachman saith the Philistims had the Arke amongst them and a Iesuit at a river side baptized with a skoop a thousand Indians were they for that a true Church and Papists saith our Authour have baptisme Ans. The like is objected by Socinus Theoph. Nicolaides Cattch Raccoviensis and by Anabaptists But first we make not the word and materiall Bible and naked seales the marks of the true invisible Church we are now disputing about the markes of a visible Church 2. We make not the naked presence of Word and Sacraments true markes of the Church but a setled professed erected feeding by shepheards feeding with knowledge we make a marke of the shepheards Tents which way neither Philistines nor Indians have the Word of God and for the Church of Rome we cannot deny but she retaineth so much of the essence of a ministeriall Church as maketh baptisme administrated by them to be true baptisme that is a valid seale though she cannot 〈◊〉 be called a true ministeriall Church Other two questions here are shortly to be discussed as belonging to this purpose as 1. whether discipline be a marke of the visible Church Mr. Robinson saith the power of censures is simply necessary for the being of the Church sundry of our Divines affirm it is So the learned Professors of Leyden and Ursin with Pareus Great Junius saith it is a note belonging to the Churches order ad decorum the Augustine confession leaveth it out from amongst the notes and so doth Calvin and Whittakerus make two notes onely Word and Sacraments Learned Beza maketh onely the preaching of the Word a note not excluding the other two I thinke Distinctions may help the matter 1. There is a power of discipline and there is a care thereof True Churches have a power given them of Christ and this Robinson proveth and no more yet the care to exercise the power may be wanting in a true Church 2. Distinct. Right discipline is not necessary for the essence of a visible Church All our Divines condemne Anabaptists and Pelagians who plead that righteous men onely and such societies as have right discipline to be true Churches 2. Novatians and Donatists came neere to them in this also as we may see in Augustine So Rich. Field Parker Cartwright make it necessary to the wel-being of the Church 1. Because it is not indifferent 2. Because it is commanded in Gods word 3. Discipline in the substantiall points is immutable 4. It is necessary in respect of the end And all this the learned Parker demonstrateth to be true But it is not necessary simply to the being of it as a City may be without walls a Garden without an hedge 3. Distinct. The power and right to discipline is a propriety essentiall to the Church and is not removed from it till God remove the Candlesticke and the Church cease to be a visible Church but the exercise may be wanting and the Church a true visible Church from which we are not to separate 4 Discipline is a necessary note and unseparable from a visible Church whole intire and not lame and imperfect But ◠Church may retaine the essence and being of a visible Church and yet have no discipline in actuall use or little and though want of
discipline doe leaven a Church yet it doth not as Robinson saith evert the nature thereof and turne it into Babylon and a den of Dragons Robinson will have prophanenesse and impiety by absolute necessity rooted out by discipline but he is too hasty Nay not by publique preaching of a sent Pastor through absolute but onely through ordinary and conditionall necessity You bind the Almighty too hard The other question is if conversion of sinners be an ordinary effect of a publique and sent ministery Our brethren in their answer to the 32 Questions sent to them deny this but no marvell seeing all conversion to them is done without the publique ministery by onely private Christians and in this we see no necessity of a called ministery to convert men to Christ which is the doctrine of Socinians and Anabaptists So Chemnitius so Gastius teacheth The Socinian Theo. Nicolaides Luther erred saith he when he asked from Muncerus his calling to preach Muncerus was an Anabaptist So Ostorodius in his institutions and Raddetius who objected the same that our brethren doe that the whole beleevers be a royall Priesthood But though we deny not but some may be converted by the teaching and private conference of private Christians yet the ordinary publique way is by the Word preached by a seâ—â— Pastor as is cleare Rom. 10. 14. 1 Cor. 3. 5. Acts 9. 10. Acts 10. 5 6 c. CHAP. 10. SECT 10. Concerning our order and form in administration of Gods publique worship THe Authour here contendeth for the worship of God in its native simplicity without all ceremonies to which I can oppose nothing but shall prove the unlawfulnesse of humane ceremonies in another Treatise God-willing Of the communion of the visible Catholique Church IEsus Christ hath now under the N. Testament a Catholique visible Church on earth for of that part of the Catholique Church now triumphing in glory or of that part which onely is a Church of elected Saints and are not yet formally a professing Church but onely such in the predestinatiun of God I spake not now and to this Church universall visible hath the Lord given a ministery and all his Ordinances of Word and Sacrament principally and primarily and to the ministery and guides of this Catholique visible Church hath the Lord committed the Keyes as to the first subject and for the visible Church Catholique including also the invisible Church as for the object and end hath he given his ordinances and the power of the keyes And the Ministery and ordinances are not given to this or this Congregation which meeteth ordinarily in one place principally 1. The Lord Iesus gave this Ministeriall power to the universall guides of the catholick Church the Apostles as they did represent the Presbytery of the whole Catholick visible Church Ioh. 20. 21. As my Father sent me so send I you 22. And when he had thus sayd he breathed on them and said receive the Holy Ghost 23 whosoever sinnes you remit they are remitted and whosoever sinnes you retaine they are retained The Apostles here receive the keys in name of the whole Catholick Ministeriall guides For in this the Apostles must stand in the person and roome of a single society of believers united by a Church covenant in one parishonall Church if our brethrens grounds stand good so as a Parishionall Church must be the onely successors of the Apostles but this no Word of God can warrant Nor is the Eldership of a single Congregation that which the Apostles here represented except you say to this Eldership as to the first subject is this message of sending as the Father sent Christ committed and to this Eldership within one Congregation is the power Ministeriall of pardoning and retaining sinnes given For I aske from whence or from whose hands do the Eldership of a Congregation receive the keys from Jesus Christ say they but this is no answer the Ministery according to its institution is no doubt onely from the head of the body the Church from Iesus Christ. But I aske now of an ordinary Church-calling and I demand from whose hands under Jesus Christ have this particular Eldership received Ministeriall power they cannot say from themselves for they doe not make themselves Ministers they will not say from a Colledge of Presbyters of many congregations for they are flatly against all such presbyteries and that which they say indeed the Eldership of a congregation hath their Ministeriall power from the people Well then the Apostles when they received the keys they did represent the people but what people not the people of a classicall presbytery of a Province of a Nation of the whole redeemed Church but of one single congregation how shall this be made out of the Text or out of one Word of God I see not 2. Christ ascending on high and giving some to be Apostles and some Prophets and some Evangelists and some Pastors and Teachers 12. For the perfecting of the Saints not of Ephesus far lesse of one single Congregation onely for the worke of the Ministery in generall for the edifying of the Body of Christ not a congregationall body onely 12. Till we all meet in the unity of the Faith and of the knowledge of the Sonne of God unto a perfit man unto the measure of the stature of the fulnesse of Christ. Consider I pray you that Christs intention in giving a Ministery is not for a congregation of forty or sixty or a hundred as if hee intended to impawn all power in that Congregationall body but hee intended the edifying of his body Catholick and the comming of all to the unity of the Faith A Congregation of sixty cannot be all Saints and this power is clearely given to that body which the Lord is to make a perfit man according to the measure of the fulnesse of the stature of Christ this is a mysticall man and the Catholick body of Iesus Christ. Call it a Congregation and you wrest the Scripture and vilifie the noble and large end for the which Christ hath given a ministery as aske to what end and to what first and principall subject hath the Lord given reason and a faculty of discoursing is it to Peter to Iohn c. as to the first subject and for them as for their good no no it is for and to the race of mankind The case is is just so here 1 Cor. 12. 28. God hath placed some in the Church first Apostles secondarily Prophets thirdly Teachers c. Is the meaning thus God hath placed in the body of a single Congregation Apostles Where do you read that I believe Apostles have the Catholick visible Church for their Parish and is it a Congregationall body wherein God placed such variety of members as Apostles Prophets Teachers Workes of miracles gifts of Healing Helps Governments c So Rom. 12. 5. So we being many are one body in Christ and every one members of another Hence hee
reckoneth out divers offices in this body Now this is not one Congregation onely but that one Body of Christ whereof Christ is head this is the Catholick Church 2. What power ministeriall our Brethren affirme to bee given to a Congregation they say it is given to them under the notion of a flock of redeemed ones of the Spouse and body of Christ as they cite for this act 20. 28. Col. 1. 18. Eph. 1. 22 and under the notion of the City of God the Kingdome house and building of Christ but so they come to our hand for this reduplication or notion of a flock of redeemed ones of the body and spouse of Christ of the City Kingdome House Building agree first to the Catholick Church as is clear Col. 1. 8. Eph. 5. 25 26. 1 Tim. 3. 15. Eph. 2. 19 20 21 22. and secondarily only to a Congregation as it is a part of this universall flock 3. The whole Catholick Church visible is made one ministeriall body Cant. 6. 4. beautifull as Tirzah comely as the City of Jerusalem terrible as an army with banners By reason of their order of discipline and is there called an organicall body having v. 6 7 8. Eyes Haire Teeth Temples Locks and haveing particular Churchs under her three score Queens fourescore concubines and virgins without number Yet is it sayd v. 9. My Dove my undesiled is but one she is the only one of her Mother Ainsworth who here may be more then a witnesse sayth this one Church is the daughter of Jerusalem who is above and the mother of us â—ll Câ—ton a witnesse not inferior saith on this place The true catholick Church of Christ is the Mother of all reformed Daughters and that argument that our Brethren useth to prove a particular Church to be visible because of externall communion not in one House for that is accidentall to visibility one congregation may meet in three caves of the Earth in time of persecution and yet remaine one congregation holdeth good in this catholick church made up of so many organs as a congregation is formed 1. Begetting by the Ministery of the word daughter-Churches to God as they say a congregation doth nor is it enough to say Ierusalem is not one by externall government and order of Discipline because they cannot meet together to exercise Discipline but shee is one invisibly because shee hath one Faith one Lord one Baptisme one Spirit one Hope of glory For the Text sayth they have one and the same Organs Teeth Eyes Haire Temples Locks they are one Ierusalem and compact City one Army terrible by the Sword of of discipline 2. We do not say to make them one visible church that they must have one visible actuall government in externall order for when of a congregation of 60. their be 30 absent through sicknesse and the busines of a lawfull calling they are one Church visible though in one metting you cannot see them all with one cast of your Eye and when the church of Ierusalem exceeding in number ten thousand did meet in part from House to House that is in sundry Houses yet continuing in the same doctrine of the Apostles and in fellowship and in breaking of bread and in prayer Acts 2. 46. 32. our brethren will say they are one church And therefore the power of Discipline and the exercise of the Word Seales and Discipline in parts is sufficient to make one visible catholick Church 4. To that Church hath Christ given as to the first church the ordinances and ministery which he principally intendeth to perfit to gather and to bring to the unity of faith in a perfit body by these ordinances and that Ministery because the wisdome of Christ hath not given his Ministery and Ordinances to the catholick Church intending principally to save them except he give them a power in that Ministery to the first subject which being put forth in acts may compasse that end But Jesus Christ principally intends to perfit to gather to bring to the unity of faith in a perfit body by these ordinances and Ministery the whole catholick visible church and secondarily only this or this particular congregation Ergo Christ hath given to the whole catholick Church as to the first Church the ordinances and Ministery and so in this Mioistery catholick hee ha h given the Keys to this catholick Church visible as to the first Church 5. I prove it thus when ever Chrst giveth gifts to a whole he giveth it to the whole by order of nature before he give it to the parts of that whole as is cleare by induction He gives Christ a gift to the whole Church by order of nature first to the World Joh. 3. 16. Then to this or this believer of the World So he giveth redemption and grace by order of nature first to his Church in generall Eph. 5. 25. Christ dieth first for his Church not this or that single company or particular person first for His sheep that is the whole flock Joh. 10. v. 11. then for this or this company or this of this straying sheep He came to seeke and save first the lost Luk. 19. 10. then this or this lost man He died first to gather together in one not one man onely yee not the nation of the Iewes onely but to gather together in one all the Children of God which were scattered abroad Ioh. 11. 25. and he is a propitiatiou by order of nature First for the sinnes of the whole World 1 Ioh. 2. 1. and then secondarily for our sinnes so hath hee given the gifts of Apostles Prophets and Teachers first to and for Saints in common and in generall and not for this and that Saint or for this company of Saints at Ephesus Now that particular Congregations are parts of the great visible Church I prove and first that they are parts visible of a Presbytery or a circuit of Congregations within the locall bounds of a Presbytery I make good thus Those who have one common necessary object of externall government in Church-affairs those are a whole visible community gifted with power from Christ to rule in that common and necessary object of government and this and this portion of this whole community must be parts of that whole But those Congregations within the locall bounds of the circuit of a Presbytery have one common necessary object of externall government in Church affaires Ergo those Congregations in such a circuit must be parts of this whole The major I take from our Brethren who therefore make a particular Congreation to be one in respect of ordinary meeting to partake of word seales and to transect matters of jurisdiction amongst themselves but this agreeth to many congregations within one circuit for they meet occasionally one with another in hearing the word and receiving the seales and for the assumption I prove it thus all those congregations have these particulars of externall government in Church affaires which they cannot
transact within their owne Congregations but doe ex aequo belong to them all As 1. That they doe not give offence one to another that one Church doe not hold the Doctrine of Balaam to the effence and scandall of other Churches 2. That one Congregation make not Acts and Canons against the Word of God and against the Acts of another Congregation agreeable to the Word of God 3. That one Church admonish rebuke comfort provoke another to love and to good works in such and such poynts now though a Congregation make acts and constitutions for governing this or that member of the community yet they doe not nor cannot make acts that oblige the community and the Church as the Church the Church as the Church being a part is to be regulated by the whole and if there be things that ex aequo concerne all and doe not concerne one particular Church more then another one particular Congregation cannot governe in these And by the like reason particular Churches and classicall Presbyteries and Provinciall and Nationall Churches are parts of the whole Catholick visible Church 6. Because Christ hath not given the power of Ministery and Ordinances and Jurisdiction to the single Congregation as to the first subject upon the ground that our Brethren speake to wit because the single Congregation is that Spouse to which Christ is referred as an Husband and that body to which hee carrieth the relation of an head communicating life to all the members Eph. 1. 22. Col. 1. 18. nor is it that adequat number of ransomed persons of sheepe of lost ones of fellow-citizens of spirituall stones c. To the which Christ doth carry that adequat and compleat relation of a Saviour of a good Shepheard of a Seeker of lost ones of a King and Governour of the chiefe câ—â—ner-stone Therefore that visible Church for whose salvation Christ hath given the Ministeriall power must be the larger visible Church just as the God of Nature hath given to the whole race of sheep a power to seeke their own food and because of their simplicity a power to be ordered and led by the shepheard and secondarily this power is given to this or this flock feeding on Mount Caermel or elsewhere so hath the God of Grace given a power to the whole visible Catholick flock to submit themselves in the Lord to other guides and he hath given to the whole company of Shepheards as to the first subject the power of the Keys and secondarily the power is given to this or this visible Church and company of Pastors 7. When any scandalous person is delivered to Satan he is cast out of the whole Catholick Church Ergo he was before his ejection a member of the whole catholick Church for hecannot be cast out who was never within And when he is excommunicated his sins bound as in Heaven so on Earth that is not only in that Tract of ground where a handfull of a little Congregation independent as they say of 10 or 20 or an 100 doth ordinarily feed but in all the visible World where God hath a Church and all both within the little Congregation where hee is and without are to repute him as an Heathen and a Publican It is true some of our Brethren say he is excommunicated onely out of that Congregation whereof hee is a member antecedentèr because Christ hath given the power of excommunication onely 1 Cor. 5. 4. To the congregated Church when they are met together to deliver to Satan and they must do it in collegio in consessu coram tota Ecclesia before and in presence of the Church congregationall which is to give their consent and hath a certaine power of interest in the busines but he is cast out and excommunicated to all other Churches onely consequentèr by consequent and by vertue of the communion of Churches I answer the plaine contrary hee is antecedentèr and formally delivered to Satan by the power of the catholick visible Church which is put forth in exercises and in act before that Church whereof he is a neerest member Even as the left hand doth cut off a finger of the right hand which otherwayes should infect the whole body Now it is not the left hand onely that cutteth off the contagious and infectious finger but the whole man deliberate reason and the will consenteth it should be done for the preservation of the whole man the left hand is a meere instrument and the losse of the finger is the losse of the whole body and the finger is cut off the right hand not antedentèr and onely off the right hand by that power intrinsecall onely in the right hand but intrinsecall in the whole body it is true the contagion should creepe through and infect the right hand and right arme first and therefore incision is made upon the right hand So if the Eldership of a Congregation deliver to Satan it is not done by that power that is intrinseally onely in that Congregation but by the power intrinsecall in the whole universall Church who shall keepe communion with him that Eldership cuts him off as the instrument or hand of the Church catholick and the incision as it were is performed there in that meeting I will not say of the whole Congregation that is to be proved because the contagion shall come first upon these with whom the delinquent is to keepe the nearest fellowship and that Excommunication be performed in a meeting I grant and the place 1 Cor. 5. 4. saith so much and a meeting of the Church But that that is a meeting of the congregation with favour of the learned cannot be proved cogently though I thinke excommunication when it is actually performed it should be done before the Congregation but that is for the edification and nearest and most immediate practice of that Congregation for the contagion is nearest to them but the reason why the presence of the Congregation whereof the Delinquent is a member is requisit is not because this Congregation hath the sole intrinsecall power in her selfe and because shee onely doth formally and antecedentèr Excommunicate and the rest of the Churches consequenter and by vertue of a communion for the sister Churches are to debarre this excomunicate person from their communion with Christ in the Seales of the Covenant and that by an intrinsecall authoritative and Church power where as if he were not excommunicated they should have received him to a Communion with them in the Seales and that by an intrinsecall authoritative and Church power for one man cannot receive another to the Seales of the Covenant with him because no one man hath a Church authority If therefore the Church as the Church is consociated by an intrinsecall Church-power should have admitted him if he had not been excommunicated it is evident that hee was a member not onely of the Congregation out of which he is excommunicated but also of the whole consociated congregations 2 The man
originally in caetu sidelium in a Church of Believers but they cannot say that therefore the acts of Preaching administrating of the Sacraments and all acts of jurisdiction can be exercised by the Believers because they are the first subject Secondly the farther that the members or Churches either Congregationall Presbyteriall or Nationall are removed in locall distance one from another the lesse is the visible and externall communion of rebuking comforting and admonishing one another yet the power and obligation of these duties are not removed So though the Nationall Churches be locally distant one from another yet their power of exercising duties and so their power of Jurisdiction in an Oâ—cumenicke Councell is not from thence concluded to be null Yea Nationall duties upon occasion are still obligatoryâ— and communion of men of sundry Nations is cleare to mee Esai 2. 3. many Nations shall flow unto the Mountaine of the Lords House Zach. 8. 23. Ten men shall take hold out of all Languages of the Nations they even shall take hold of the skirt of him that is a Jew saying we will goe with you for wee have heard that God is with you I do not say these Nations doe meete all in one Synod but the places doe well prove the power lawfull of performing duties whereas the exercise of them in one place is not hic nunc in ordinary providence possible And so this consequence must be weake the whole catholick visible Churches in their principall guides cannot ordinarily and constantly meet hic nunc for the exercise of their power Ergo they have no such power For if the power be exercised in parts which through occurrences of Providence and the corruption of mens nature cannot be exercised in whole at once yet it s not hence evinced to be a power not given of Christ for eâ—ification for by our Brethrens grant three thousand are added to the Congregationall Church of Jerusalem Acts 2. and to this Church of three thousand and a hundred and twenty Christ hath given the ordinary power of the Keyes as to the first subject though through occurences of providence and the corruption of mans nature some of these suppose a thousand through sicknesse pest danger of persecution and sinfull separating from the assembly of Saints could not hic nunc meet in one house to exercise joyntly all the acts of that power which our Brethren say is given to them by Christ they cannot say therefore Christ never gave to this whole Church consisting of three thousand and a hundred and twenty any such power Thirdly there is a great difference betwixt the power given ad esse simplictèr to the being of a Church and the power given ad benè esse tantùm onely to the well-being 2. Great difference also there is betwixt ordinary power to be exercised constantly and ordinarily because of neerer consociation of the Churches in those things that concerne that Church in particular suppose a presbyteriall or Congregationall Church and a power to be exercised but more rarely not ordinarily because of the lesse communion visible and great locall distance of Churches as it falleth out in the whole visible Church Now from this First The ordinary power of Jurisdiction because of neerest vicinity and contiguity of members is given by Jesus Christ to one Congregation in an Isle 1. Because that Church is a Church properly so called though it be not a perfit and complete Church I say it is a Church properly so called Because 1. It is a little City and a little Kingdome of Jesus Christ having within it selfe power of the Word and Sacraments and that is a Church and hath the essence of a Church to which agree the essentiall notes of a visible Church Now preaching of the Word and Administration of the Sacraments are essentiall notes of a visible Church But I say it is not a compleate and perfit Church in the latitude of visibility for Churches are lesse or more visible according as they have lesse or more visible communion for visible communion constituteth a visible Church Now a Congregation in a remote Island hath a lesse communion visible with other visible Churches then conscciated visible Churches have 2. It is not compleate and perfit in its operations because in case of doubts of conscience touching government and practice and dogmaticall poynts it wants the joynt authority and power of Jurisdiction needfull for the well-being of a Church which it should have if it were consociated with many other Congregations so as wee say an hand with five fingers is a compleate hand but it is not a compleat organicall body but a part of the organicall body of a man so is a Congregation a Church wanting nothing of the being and essence of a Church yet is it incompleate because it is a part or member of a Presbyteriall Church and not being consociated wanteth that which belongeth to the well being of a compleat visible Church For visibility of a Church must have a latitude because it is an accident or adjunct of an organicall politick body which is totum integrale Secondly the ordinary power of ordinary Jurisdiction in a more perfit way because of ordinary and perfiter consociation is given to the Presbyteriall Church as to the proper subject in the constant and ordinary exercise of Discipline because contignity being the foundation of visible externall government the Presbyteriell Church of Ierusalem Ephesus Corinth Antioch and Rome is a perfit compleat consociaâ—d body To which the power of ordination exauthoration or deprivation of Pastors of excommunication in a constant and ordinary way doth belong For this is a principle of Church-policy Every politick body of Christ hath power of Church government within it selfe But a Presbyteriall church is such 2. This is a received maxime also Quod tangit omnes ab omnibus suo more tractari debet VVhat concerneth all should be agitated by all according to their degrees of concernment but excom nunication of a person in a consociated Church concerneth all the consociated Churches in a Presbytery all are scandalized all may be and are in danger to be leavened with the infectious lumpe And here it is to be observed that as preaching of the Word is an essentiall note of the visible Church and agreeing to the visible Church as necessary ad esse simpliciter to the very being of a visible Church For if the word as Preached and some way promulgated be not in such a society we cannot call it a visible Church so Discipline is a note of the visible Church and necessary ad bene esse and it cannot be a Ministeriall Church in a good condition exercising acts of edification if the wall of Discipline be broken downe and meeting in one place for Word and Sacraments is but accidentall for a Ministeriall Church If the Word be preached and the Sacraments administrated in sundry Congregations though not in a Presbyteriall Church all convened in all its members
in one place yet hath the Presbyteriall Church the essentiall note of a visible Church Because there is a difference betwixt carrying the colours in an Army tali modo as all the Army at once may see the colours and the carrying of the colours Yet the colours are a note visible of such an Army so there is a difference betwixt preaching the Word simpliciter and preaching the Word tali modo in such a way in one materiall house onely And therefore it is necessary that government which concerneth many Churches consociated be in its exercise hic nunc larger then preaching of the Word in its exercise hic nunc which cannot be done but to a multitude which conveneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the same materiall place And we see an act of government Acts 15. by confession of our Brethren belonging to divers consociated Churches and performed by them and yet these cannot ordinarily meete to one and the same place in all their members for hearing of the Word Thirdly an extraordinary and remote power of Jurisdiction which is but rarely and in extraordinary cases to be put forth in acts is given to the Catholick visible Presbytery of the whole Catholick visible Church Because the Oommunion externall and visible is lesse where the locall distance of visible Churches is more and therefore because oecumenicall councells being necessary for the Catholick visible Church neque ad esse simpliciter neque ad bâ—â—è esse sed ad melius seu optimum esse neither in respect of the Churches being nor in respect of the Churches well-being â—uâ— onely in respect of her best and most spirituall well-being these councells are seldome to be had in an ordinary providence For the Cresse of Iesus Christ is rather a marke of the catholick visible Church then Bellarmine his prospeâ—ous condition that he will have to be one of his fifteene notes of the Church and since the Church cannot have her wishes the want of generall councells is the Catholick Churches Crosse not her sin we doe not say that God is deficient in meanes necessary to his Church or to some of his owne Children because the Woman hath wings given her of God to stie to the Wildernesse to hide her selfe from the Dragon Rev. 12. 14. and so cannot enjoy Gods ordinary presence in his Sanctuary Nor doe wee say that God hath denied a power to his Church in the Wildernesse to enjoy them in a visible Sanctuary I meane a morall power and jus a right and interest in that presence because he interrupteth the Churches physicall power for a while in the injoying of these comforts of a visible Church-Communion in the Sanctuary Fourthly hence it doth not follow that because the catholick representative visible Church is the first subject of the power of the Keys that the power of Excommunication is derived from the visible Church to a Presbyteriall Church or that a Presbyteriall Church cannot excommunicate without consulting with or fetching authority from the Catholick visible Church Because the Catholick visible Church is a great integrall body of Iesus Christ and he is the head of this body because though the power of seeing by order of nature be first in the whole man and then in the Eye yet the power of seeing in the Eye is not derived from the rest of the body from Hands Leggs Shoulders Armes to the Eye The light is first in the whole Body of the Sun as the first and prime subject of light yet supposing now the received opinion of Astronomers that the body of the Sun doth exceede the quantity of the Earth an hundred sixty and seven times it doth not follow that this or that part of the Sun hath no light intrinsecall in it but that which is derived from the whole body of the Sun for then this or this part of the Sun should have borrowed light derived to it from another so the Soule doth at one and the same instant animate and quicken the whole organized Body as its first matter and subject but it doth not follow that the Hand hath life derived to it from the whole body so because the power of the Keyes is also intrinsecall in the Presbytery as in an Oâ—cumenicall councell it doth not follow that the power that is intrinsecall in the presbytery is by derivation or borrowed and at the second hand from the Catholick presbytery of the whole World farre lesse that the Presbytery cannot Excommunicate except it consult with the catholick visible Church The power of the Keys by order of nature is onely in the catholick representative Church as in the first subject but in order of time this power is communicated from the head Christ to all the integrall parts of this great Body according to the capacity of every part so as it is intrinsecall in the particular Eldership of a single Congregation in these poynts of Discipline that concerne a Congregation as a Congregation and it is intrinsecall in the classicall Presbytery as it is such and it is intrinsecall in the provinciall and Nationall Synod in poynts belonging to them as such 3. They object if a single Congregation have not power of Excommunication and of entire and compleat government within it selfe because it is but a part of a Presbyteriall Church and so an incompleat Church by that same reason a Presbyteriall Church shall be a compleate Church and not have entire and compleat power of Government within it selfe because a presbyteriall Church is a part of a provinciall Church and a provinciall Church shall be in the same case because it is a part of a Nationall Church and a Nationall Church in that same case because it is a part of the catholick visible Church and there shall bee no perfit visible Church on Earth which hath full and entire power of jurisdiction save onely the caholicke visible Church which by no possibility can convene before her Oecunenick and highest catholick Court a Nationall Church or the Church of great Brittaine and upon the testimony of three witnesses deliver her to Satan and upon supposall of Repentance receive her againe to the catholick power of that same Court into fellowship of Church-union with the great catholick body For so because this catholick Church for many centuries yea possibly for a million of yeeres cannot convene to exercise her authority in a Court and out of her Court shee hath none the repenting Nationall Church shall remaine in Satans bands for ever by a physicall and invincible necessity Answ. A single Congregation is a Church but so as it is a part also and a member of a Presbyteriall Church and because of neernesse of communion with consociated Churches under one Presbytery it can neither have compleat power of casting out one of its owne members because that member hath so strict a visible Union of membership also with consociated Churches nor can it exercise that intrinsecall power that it hath as a remote part of Christs
Catholick body but the case for ordinary and constant power of ordinary and constant Jurisdiction is not so in a Presbyteriall in a provinciall in a Nationall in the Catholick visible Body And therefore it followeth not that they are not compleat Bodies and entire Churches for all ordinarie and constant Jurisdiction and the reason is cleare because Synods or Synodicall Churches above a Presbytery to me are not ordinary not constant Courts but extraordinary and prore nata occasionall having their rise from some occurrence of providence as is most cleare by Scripture The Church of Ephesus being a Presbyteriall Church did constantly exercise Discipline and try false Prophets and those which called themselves Iewes but were lievs Revel 2. 2. Whereas that famous Councell at Ierusalem was not an ordinary and constant Court but extraordinary that is occasionall for so I take the Word for expressions cause and had its rise Acts 15. 1. from a meere occasion because some came from Iudea and taught the Brethren except yee be circumcised after the manner of Moses you cannot be saved And the subject of this Court was not the constant and ordinary affaires of Discipline that belonged to the presbytery of Ierusalem and Antioch No v. 6. the subject was only an incident controversy raised by false teachers subverters of soules v. 24. and therefore it is said v. 6. The Apostles and Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to consider of this matter therefore the presbyteriall Church hath both Word and Sacraments dispensed in it distributively through all the Churches and for the power of Jurisdiction ordinary intensivè and quoad essentiam Ecclesiae ministerialis according to the entire essence of a ministeriall Church it is as perfit and compleat in one single Congregation as in a provinciall as in a Nationall yea as in the Catholick visible Body whereof Christ is the Head onely a provinciall nationall and the Catholick Church visible extensivè according to the power of extension is a larger and a superior Church and though the presbyteriall Church be a part of the Catholick it is so a part as it is a perfit whole Church as a man is a part of this great all the World yet so as he is a perfit reasonable Creature and so a whole man and a part of the World but a Congregation is so a part of the Presbytery that it hath not a whole entire compleat intensive power over its owne members to excommunicate them because its members are for contiguity and necessity of neere visible communion parts that cannot avoyd dayly edifying or scandalizing of consociated Churches and therefore the consociated churches trust have a power over the members of a Congregation But our Brethren will say Contiguity of locall cohabitation doth not in be a visible Church but only the voluntary agreement of Professors who doe ex pacto and by covenant tacit or expresse make up a conseciation for a Papist and a Protestant may cohabit in one house Answ. That is true but contiguity is such a necessary foundation of externall visible Church fellowship in one presbytery as without that contiguity I see not how jure Divino there can be either a Congregationall Church or any other Church for sure I am Christ hath not ordained me to be a member of a Congregation in America or of a presbyteriall Church in Geneva And that such persons and no more be members of a Congregation is not juris Divini yet without a contiguity lesse or more they cannot be members of a Congregation nor is this single Congregation a limbe of this presbyteriall Church jure Divinâ— onely this in abstracto is jus Divinum that there be a Congregation of a convenient number and a presbytery of such as may meete conveniently in their guides But to returne the Brethren do deny that God gave a power of Jurisdiction to the Catholick visible Court of the Oâ—cumenick Church And why because a generall councell cannot excommunicate nor relax from Excommunication a nationall Church But I answer 1. It is by accident and not through want of innate and intrinsecall power that the Court of a Catholick councell cannot in an ordinary and constant way exercise the power that Christ hath given to her as the presbyteriall church doth and the exigence of providence maketh it so because it falleth out by the blessing of God that Zion must say as it is Esai 49. 20. The place is too streight for me give place to me that I may dwell And because she inlargeth the place of her Tent and stretcheth forth the curtains of her habitation and lengthneth her cords and breaketh forth on the right hand and on the left and her seed inheriteth the Gentiles Esai 54. 2 3. and because from the rising of the Sun to the going dâ—â—ne thereof his Name is great amongst the Gentiles and in every place incense is offered to him Mal. 1. 11. yet have generall councells condemned Hereticks as Nestorians Macedonians Eutyches and others and I see nothing to prove that a generall councell hath no power to excommunicate a Nationall Church If the Lord should be pleased to give the Christian Churches a generall councell this day they might lawfully in a juridicall way declare the faction of Romish pretended catholicks to be mysticall Babylon a cage of uncleane Birds which is excommunication in the essence and substance of the Act nor is there need of a legall and juridicall citation of nationall Churches or a citation of witnesses to prove Romish Heresies and perfidious and detestable obstinacy for their writings and deeds are so notorious that the senses of men may as infallibly prove the fact as we know there is such a City in the world as Rome and Câ—nâ—tantinople as for the instance that a catholick councell cannot ordinarily be had to relax a repenting nationall Church I answer the same inconvenience will follow if we suppose an ordinary case the Church congregationall as our Brethren suppose of Ierusalem Acts. 2. consisting of three thousand and a hundred and twenty having excommunicated Ananias Saphira and others who yet by the grace of God should truely repent in the meane time the Sword of the Roman Emperor intervening scattereth this Church that they cannot convene in a spirituall Court to relax them and out of Court they have no authority of Jurisdiction here were an invincible necessity of their remaining in Satansbonds in foro externo ecclesiae But what then This is to limit God as Papists do in binding and tying salvation of Infants to the outward signe of externall baptisme as if God in soro caeli in his own Court could not absolve penitent sinners because the Church will not which is more ordinary through mens corruption or cannot absolve through the necessity of exigence of divine providence and the more catholick that crosses be as warâ— the universall and catholick cruelty and treachery of the church of Mâ—lignants against the true catholick Church of Christ the more easily are
the Juridicall and Court-operations actions and proceedings of the catholick universall Church impedited And therefore this of our Saviours tell the Church is necessarily to be applyed to all Churches and Courts of Christ even to a catholick councell though Christ gave instances in an offended Brother who is to tell the Church But I am sure tell the church is not to be restricted to a vocal personall complaining of one brother against another in the face of a single Congregation For if the offence be committed before the Sun at noon-day in the seeing and hearing of the church either congregationall or presbyteriall as some may and one do by word and writ openly blaspheme God in this case Christs affirmative command tell the church doth not in conscience oblige one man to come and deale with the delinquent in private and then if he repent not before witnesses then to tell the church so as one sinneth if he tell not the church for here Gods providence disposing of the notoriousnesse and publicknes of the scandall doth tell the church and yet I hope our Brethren could not deny but this Text doth wâ—â—â—â— that such a publick offender who scandalizeth many Churches should be excommunicated by this place Mat. 18. from which I gather the weakenes of what is said for the independency of churches from Mat. 18. Ob. 1. Here we cannot understand the Church universall 1. Because he would not say where two or three are gathered in my Name I will be in the midst of them for two or three cannot represent all the Churches comprehended under the catholick visible Body of Jesus Christ. Ans. This is an argument from the lesse to the more If I be present would our Saviour say where two or three though they be but two or three I will far rather be present in the assemblies of the Church Nor can the words stand according to the letter strictly according to our Brethrens mind that two should be a Church for there should be Pastors and Elders and Christian witnesses two at least and the accused Brother here 2. two or three and brother and brother are not to be taken as singular men only but as two or thee men or Churches who as they may be offended 1 Cor. 10 32. so may they give scandall and offence so may three foure of consociated Congregations give the offence and that publickly what hath Christ provided no remedy against scandals in his whole Kingdome but only for scandals fallen out in the single persons of a small Congregation consisting of ten 20 100. or 200. only when these little congregations offend sister Congregations they are left to the immediate judgement of God This is wonderfull Ob. 2. The christian magistrate as a nursing father is to punish those who offend and hath power to command Churches to confesse offences done to sister Churches and command Church censures as excommunication to be used and Christs power to be put forth in practise according to the will of Jesus Christ. Answ. Yet doth it follow that the Apostolick Churches the succeeding Churches to them under the ten bloudy persecutions when Magistrates were enemies to Christ and his church that the Churches wanted spirituall meanes to gaine fallen and scandalous churches 2. Christ hath provided an Ecclesiasticall power to remove scandalls betwixt church and church for the Magistrates power is civill and put forth by the Sword and by carnall weapons Christs 〈◊〉 in this Mat. 18. 19. s to remove scandalls and gaine soales v. 15 for heare thee thou oâ—st gained thy Brothe The Sword of the Magistrate is not ordained to gaine soâ—les to Repentance That 〈◊〉 who careth for the part of a visible church doth he not far rather care in a spirituall way for the whole 3. What can the Magistrate command here the Eldership of a Congregation turnâ—â— Hereâ—icks and scandalous to sister Churches and infecteth then Toâ— Magistrate commadeth that Church censures be used 〈◊〉 them as you say who should use them not a sister Church 〈◊〉 is offended She hath no power not the Eldership themselves offending Christ never ordained that a church should excommunicate her selfe not the people Who gave them power And the major part of them turneth scandalous Also Christ nere hath left nâ—re neâ—y but let them grow till Harvest so say Aâ—abaptists Ob. 3. Christ here speaketh for a present and constant removing of scand 〈◊〉 Brother and Brother of one congregation A cathalick 〈◊〉 of the whole visible Church is far off â—nd cannot be 〈◊〉 Answ. That he speaketh of a present and constant remedy only and of no remedy against the scandall of whole Churches is deâ—ed He speaketh of all remedies to gaine any offenders persons or churches Ob. 4. Then should an universall councell of the whole world be absolutely necessary if in some cases we must tell the whole catholickchurch Ans. Neither doth that follow generall councels are neither necessary to the being nor to the well-being but only to the best being of the catholick church and if the catholick church enjoyed its best-being to which it hath jus and due right that is a perfit Reformation in doctrine and discipline then should generall councell be necessary for the keeping of this best being And this rule of Discipline given by Christ supposeth a particular Congregation right constituted say our Brethren else this rule cannot be necessarily kept So say we that it may necessarily be kept in the catholick church it supposeth the catholick church to be reformed but Christs church must sayle with a second wind when she cannot have a first Ob. 5. Refusing communion with sister Churches in case of scandâ—ll is as effectuall a way for edification as authoritative excommunication of congregations by Presbyteries Answ. Excommunication of Congregations is a possible not an ordinary supposition but our grounds proceed when the members of one sister-church offendeth another if there be no presbyteriall power superiâ—r to both that may take order with them then hath not Christ in the ordinary supposition of ill administration of the Eldership of a particular Congregation provided an ecclesiastick way to remove scandalls out of His Kingdome 2. non-communion is no more then I may do to a brother who offendeth me 2. it is not so efficacious as a binding and loosing ratified in Heaven 3. It hath not that speciall promise of Christs church presence walking in the midst of the Golden candle-sticks 4. It is a secret condemning of the Wisdom of Christ in the institution of excommunication that the spirit may be saved in the day of the Lord 1 Cor. 5. 4. that some may learne not to blaspheme 1 Tim. 1. 20. as if excommunication which is a publick authoritative meane were superfluous if a private and brotherly non-communion be sufficient and as efficacious a meane of edification as Christs mean Ob. 6. Either must you complaine to a presbyteriall provinciall and nationall Church before you complaine to that
higher judicature can doe no more 3. Their is no reason to appeale to a higher judicature because the inferior may erre because all above a Congregation are Courts which may erre for Presbyteries Provinciall Nationall the universall councell of the Catholique Church may erre So Mr. Mather Answ. This is no reason why wee may not appeale from a Congregation because the sentence is ratified in Heaven because the sentence of an inferior Judge proceeding rightly is ratified in Heaven yet we may appeale from him to appeale is but upon feares of ill administration to desert a lower Court and go to a higher Court so when we feare a counsell and advice given by a sister Church to be not according to the Word of God which yet is according to the Word of God upon the supposall of that feare wee decline that counsell and take another Neither are we to appeale de jure from a just sentence in a presbytery Illud possumus quod jure possumus What the inferior Sanedrim of Israel did justly was ratified in Heaven yet by Gods Law there might be an appeale from it to the highest Sanedrim 2. Nor is this a good reason that we may not appeale from a Judicature which may inflict the highest censure for inferior Judicatures in Israel had power of life and death yet might man appeale from them 3. The cause of appeales is not because inferiour Judicatureâ— may erre for so wee might appeale from all judicatures even from a general councell for it may erre But the true cause is 1. Because rariùs errant they do not so frequently erre 2. They are not so inclined and disposed to erre for many Eyes see more then one and many Eyes doe more seldome miscarry in not taking up the right object then one 3. Because we conceive more equality and lesse partiality in higher Courts Ob. 10. You grant that a single Congregation in an Island hath power intrinsecall of Excommunication within it selfe Ergo thâ— inconvenient which you put on independent Congregations shall follow in the case of a remote congregation Christ hath not then provided sufficiently for that Church in that case Answ. It followeth onely Ergo Christ hath not provided so sufficiently for that Church as for others in a consociation which is nothing against us For woe to him that is alone and two are better then one Ob. 11. If the Church here be a representative Church theâ— it hath power from those whom they represent but they represent the people and so the power is first in the people and the people must be the first visible Church not the presbytery not a generall councell I prove the major because the power the representer hath that must be first in the represented Answ. A representer standeth for another either objectively or subjectively What ever representeth another objectively that is doth such a businesse for another or in remejus for his behalfe and good though he some way represent that other yet hath he not his power from that which he representeth as the Eye objectively in seeing and the Eare in hearing representeth the body for the Eye seeth for the whole body the Eare heareth for the whole body But the eye hath not its visiâ—e or seeing faculty from the body nor the Eare the hearing faculty from the body Now the Presbytery doth represent the people onely objectively that is for the good and salvation of the people and so the Elders have not all their power of ruling from the people but from Iesus Christ. That which representeth another subjectively hath indeed its power from that which it representeth as he who carrieth the person and roome of a King as an Ambassador doth fetch his power from the King and that power is more principally in the King But now the Assumption is false because the Eldership doth not represent the people in their power of Jurisdiction subjectively as standing in the place of the people but as the Ambassadors of Christ and as stewards they have both the Keyes from Christ not from the people and doe actually use the Keyes in his Name and authority not in the peoples name and authority Hence is easily answered that Delegatus seu deputatus non potest facere delegatum one delegate cannot transfer his power to another delegate that would bring a progresse infinite in government for one deligate standing in the roome of others sibjectively cannot transfer his whole power to another its true he cannot transfer his power in part and according to some singular acts it is false for Acts 15. 25. It is said by the councell It seemed good unto us with one accord to send chosen men to you with Paul and Silar Paul and Silas and these chosen men suppose six or ten are in this Embassage are but the deputies and Messengers of the councell and yet they doe agree to make Paul their deputy and mouth to speake for them all seeing order requireth that six at once should not speake in this case Paul speaking the minde of all the rest in this singular act he is a deputy of Deputies and he representeth the whole six who were Messengers of the Church sent with the Epistle and these six were Deputies and Messengers of the councell but as these six Messengers sent by the councell could not lay their whole power on another to carry the Epistle to the Church of Antioch and bestow their labours elsewhere nor could one of these six deligates being chosen as deligate to speake for the rest put that power of speaking the mind of the whole six off himselfe to another in which sense one deligate cannot make another one Messenger cannot send another so the Presbyteriall or classicall Court convened as the deligates of the whole Congregations under them or rather deligates for them then of them decerning that one of a Congregation should be excommunicated may deligate one in that Congregation to pronounce the sentence and this one pronouncing the sentence as the deligate and Messenger of the Church is a deligate a deputy of deligates and deputies in one particular act and this our Brethren in their own Church-sentences pronounced by one Elder must also say Object 12. That neerest Church to whom we delate the offence of one single offender is a single Congregation else we must over-leap this Church and tell the Presbytery contrary to Christs direction but if he heare not that very Church to whom we tell the businesse he is excommunicated by that neerest Church as the words beare Ergo that nearest Church being single congregations may excommunicate and so it is the first Church and the Presbyterial Church is not the first Church Ans. That neerest Church to whom we delate the offence of the delinquent first in the case of wilfull obstinacy secondly in the case of consociation of Churches whom the obstinacy concerneth is not a congregationall Church having power of Jurisdiction entirely and compleatly to whom we must tell
the offence which is the subject of excommuncation The whole ministeriall Church is that particular Church together with the Presbytery and my reason is there is a Church Acts 2. consisting of one and thirty hundred and twenty all called one Church Now it is said of this Church that they continued vers 42. stedfastly in the Apostles doctrine and fellowship and in breaking of bread and prayer but where did they meet vers 46. not onely in the Temple but dayly from house to house This whole number hath had v. 42. one Church-fellowship one Word one Supper of the Lord but in one meeting at once No but they met from house to house that is in any private house as the phrase is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Acts 20. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now it is cleare there were Congregations and Churches when Word and Sacraments were in private houses at Jerusalem and from house to house in Ephesus but I hope these were but parts of the Church at Ierusalem and Ephesus and that they could not meet all in one house If one therefore complaine of a scandalous person to the Church of Ephesus convened in a house possibly in an upper Chamber or elsewhere this is a meeting that continueth in prayer and breaking of bread and so hath power of Church-censures to admonish and rebuke which things belong to that single Congregation or Church in a private house but it hath not power to censure those that offend the consociated Congregations that meet also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in houses that is to excommunicate and therefore he must complaine to the Elders of Ephesus â—oâ— we are not to thinke that the false Jewes who were censured by the Apostles of Ephesus Revâ—â— 2. 2. did onely infest houses or one Congregation meet in a house or that one House-Church or House-Congregation of Ephesus did try and censure those that called themselves Iewes Revel 2 2 but Christ giveth the praise of this to the whole Church of Ephesus who had the power of censures But it may be said Ascandalous person may infect two Congregations of two neighbouring Presbyteries he dwelling neere the borders of both Ergo if he be to be excommunicated not by a Congregation onely but by the Presbytery because â—e may leaven many consociated Churches this man is not to be excommunicated except you tell two Presbyteriall Churches and so a whole Province and if he dwell in the borders of two Nations betwixt England Scotland he may leaven two parts of two Nationall Churches and if the matter concerneth both the Nationall Churches a higher Church then a Presbytery to wit a Church made up of two Presbyteries yea of parts of two Presbyteries of two Nations must by divine institution be that Church compleat and entire to which we must complaine and which hath the power of excommunication Answ. It is certaine as the locall limits of a Congregation and the number is not properly of divine institution onely a convenient number there must be to make up a Congregation and suppose a man do dwell in the borders of two Congregations where he is equally distant from the place of meeting of these two Congregations it is not of divine institution whether he be a member of the one or the other yet where his parents did willingly associate themselves to such a Congregation or he himselfe did associate himselfe and where he received Baptisme he hath now a relation to that Church as a member thereof and that Pastor is his Pastor not any other as the Elders of the Church of Ephesus suppose it were one single Congregation and the Angell of Ephesus is not the Angell of Thyatira the Angell of Pergamus is not to be called the Angell of Sardâ—s So iâ— the matter in a Presbytery or two Presbyteries of two distinct Nations I meane now a classicall Presbytery therefore these doe make Presbyteries 1. A convenient number of Churches may be governed by one Colledge or society of Elders 2. Having ordinary conversing one with another 3. Voluntarily upon these two grounds combining themselves in one society and upon these three the supervenient institution of Christ is grounded And therefore though it be true that one dwelling in the borders of two Congregations of two classicall Presbyteries of two Nations may equally infect other and so ex natura rei and in reality of truth he may leaven both yet the God of order having made him a combined member now by institution of one Presbyteriall Church not of the other he is to be excommunicated by the one not by the other For though locall distinction of Congregations and Presbyteries bee not of divine institution yet supposing consideration be had to first a competent number which may be edified secondly to ordinary conversing thirdly to voluntary combination either formall as at the first molding of Congregations and Presbyteries or tacit and vertuall combination as in after tracts of time Gods institution maketh a relation of a particular membership of this man so to this Congregation or Presbyterie as that now upon their foresaid suppositions though he may leaven the neighbouring Presbyteries or Congregations no lesse then those whereof he is a member yet may he be censured by those and none others now in respect of Christs ordinance applied to this Presbyteriall Church in this place and in this Nation and not in this Object 13. If the Congregation may admonish and rebuke then may they excommunicate for you may not distinguish where the Law of God distinguisheth not for there is no reason why this or this exercise of jurisdiction should be given them and not the exercise of all Answ. The Law clearly differenceth Matth. 18. I may rebuke and convince my brother with the consent of three witnesses which is some degree of Church-censure especially if a Pastor rebuke before three yet may not a Pastor excommunicate the Church doth that 2. We acknowledge that a Congregation may exercise all jurisdiction in re propria but excommunication where Churches are consociated is not a thing that is proper to a Congregation but concerneth many Obj. 14. We doe not thinke that the Church Math. 18. 16. is the community its alone nor the Elders there alone but the Elders in presence of the community For even Act. 15. when the Apostles and Elders did give out decrees they did it before the Church of Ierusalem and in their presence V. 22. Then pleased it the Apostles Elders and whole Church to send chosen men to Antioch For shew us a warrant in the Word where the Elders there alone did exercise jurisdiction the people not being convened and where such a company of Elders there alone is called a Church The Iudges in Israel judged in the gates before the people the Elders judged in or before the Church as the eye seeth united to the head not separated from it Answ. Nor doe we exclude these from hearing the Elders exercise jurisdiction if the
matter concerne them but we aske if the whole people of Israel were obliged by vertue of Divine Institution to be present in the gates of the City when the Judges did sit there and judge as our brethren therein say by a Divine Institution the people are to be present and to consent yea and have an honour above consenting say they so as if the people be not there to have their share of excommunication in their way then is Christs order violated because the Church cannot be said to excommunicate and bind and loose on Earth whereas the Elders onely without the people do only bind and loose and excommunicate and the Elders say they without the people are not the Church nor can be called the Church and so the acts of the Elders judging and separated from the people are null because not acts of the Church seeing the alone Elders are not the Church by this reason the Judges could not judge in Israel except all Israel had been present to consent for all Israel are bidden to execute judgement in the morning both the Rulers and people 2. All the thousands in Ierusalem which made up many Congregations were not nor could they and the whole Congreations of Aâ—tioch Syria and Silicia who were all concerned in conscience no lesse then Ierusalem be present and that by obligation of a Divine Institution and therefore that Church and that whole Church Act. 15. 22. can be no other then the whole representative Church And so we say both here and Act. 15. the Church representative exerciseth jurisdiction without the people if people were present it was by vertue of no Divine Institution so as if they had not beene present the decrees could not have been called the decrees of the Church and certainely the comparison of the eye which seeth not but as united to the body if it be strictly urged may well prove that the Elders if the people be not present even all and every one whom it concerneth câ—â— no more exercise jurisdiction or decerne that a scandalous person can be excommunicated then an eye can see when it is plucked out of the head Object 15. Divines bring an argument from Math. 18. by â—â—â—logy and proportion from particular congregations to prove Naâ—iâ—nall and generall Synods of the whole Christian world Ergo they suppose that a particular Church is the measure and patterne and first Church which hath power of excommunication Answ. Parker and some few enclining to our brethrens mind doe so but Divines understand by a Church a Presbyteriall Church which they make the measure and patterne of Assemblies Object 16 Here is a particular Church because here is an offended brother who is a member thereof This particular Church hath Elders this particular Church is a whole Church 1 Cor. 14. if the whole Church come together Jam. 5. Send for the Elders of the Church It cannot be that the sickâ— person is to send for the Elders of a Presbyteriall Church that are so farre removed from the sicke man Answ. An hand with five fingers is a whole hand but not a whole body a Congregation is a whole Church in its owne kind whole for those things that concerne it selfe but not whole and compleat for all jurisdiction If Iames should bid send for all the Elders this consequence should have some colour Object 17. A Presbyteriall Church can be an offending Church but this Math. 18. is for an offending brother if thy brother sinne against thee c. Answ. Christ giveth an instance onely in an offending brother but the doctrine is for the curing of an offending Church also for all persons to be gained Thou hast gained thy brother We are to gaine Churches even as we are not to offend Churches 1 Cor. 10. 32. Object 18 There are no Church-censures meant here Christs scope is to resolve a case of conscience how farre we are to goe on with an offending brother before we behave our selves to him as to an heather â— It is said if thy brother sinne against thee Ergo it is a private offence not a publique Church-scandall that deserveth excommunication Answ. Christs purpose is to shew how we may gaine to repentance an offending brother Thou hast gained thy brother And he will have us use both publique and private meanes to gaine him 2. It is such a sinne as must be told to the Church when obstinacy to the Church is added and therefore at length it is a publique scandall and so deserveth excommunication Ob. 2. Reprove him that is convince him but is it not reproving to be brought before the Church must I reprove every one who offendeth me even the King it is a mans glory to passe by an offence and Salomon for biddeth us to over-heare our servant cursing us Answ. God hath made every man his brothers keeper and we are not to suffer sin in our brother but in any case to rebuke him Lev. 19 17. the King is not every mans brother whom he is to use familiarly as the brother meant of here though Kings should be rebuked by their Nobles and by Pastors 2. We are to passe over offences that is to forgive those that sin against us and not to be too curious to know who reproacheth us as Salomons meaning is to be taken and to be willing to forgive and yet to labour to gaine our brother by rebukes one act of love fighteth not with another Ob. 3. Tell the Church is not meant of a Christian Church but he speaketh of a thing present but there was no Christian Church as yet Answ. It followeth not it is a rule especially for time to come though Christ speake after this manner as if it were a thing present Ob. 4. It is not much that the word Church signifieth onely in this place a company of godly men witnesses of the mans offence for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth onely once Joh. 3. the wind 2. Christ spake in the Syriak and Gnedah Psal. 22. Gnedah a company or many Buls have compâ—ssâ—d mâ— 1 San. 19. a company of Prophets Gnedah The meaning is if he be not convinced by the testimony of two rebuke him before many Answ. It is not like that seeing in the Chapter preceding he sâ—ake of the Church as of a company to whom the Keys of the Kingdome of Heaven were given and that here he speaking of a Church which hath authoritative power to bind and loose that Christ hath any such â—nsolent meaning of the word Church as onely to note many Christians 2. The Syriak is not the Originall but the Greeke Ob. 5. The witnesses spâ—ken of here are not witnesses of the offences but of the reproofe and therefore there is nothing here of a judiciall procâ—s Answ. Yea but these witnesses are witnesses both of the reproote and of that obstinacy for the which the mans sinnes are bound in Heaven Ob. 6. Let him be to thee as an Heathen He saith not let him be to
the Câ—urt as an Heathen and therefore here is no shadow of any Court Ans. It is an ordinary hebraisme when the second person is put for the third especially in Laws as Thou shalt not send him away empty Also Thine eye shall not spare him Also Then shalt out away evill out of Israel And therefore here is a reall Court it the context be considered Christ speaketh so Let him be to thee as an Heathen in opposition to that which he was called to be for his obstinacy to wit a brother if thy brother offend And how weake is this Let him be to thee as an Heathen Ergo He should not be to the Church as an Heathen The contrary consequence is most necessary if he be to thee as an Heathen because he is now convinced of obstinacy before two brethren and before all the Church Ergo these two brethren and the whole Church are to count him as an Heathen for the offended brother hath gone along all the way in the unanimous judgement and a consort of mind with both the witnesses and the Church Ergo this obstinate man is the same to the Church that he is to the offended brother that is he is to both as an Heathen and a Publican and both are to abstaine from eating or brotherly conve siâ—g with him as the Jewes would not familiarly converse with the heathen and as Paul commandeth 1 Cor. 5. 10 11. that with an excommunicated man we are not to eate Ob. 7. Whatsoever you bind on earth is in good sence that he who offendeth any little one that believeth his sinne is bound in Heaven as the friends of Job c. 42. were not accepted of God till they made their peace first with Iob yet Iob had no power of the Keyes over his friends and an offering is not accepted while first the offerer be reconciled to his brothâ—r and so his sinnes are bound in Heaven and yet one brother hath not a jurisdiction over another Answ. Binding and loosing in this Chap. 18. must be the same with binding and loosing Chap. 16. 19. but expresly their binding and loosing is by the Church power of the Keyes and is all one with that authoritative power of remitting and retaining sins 〈◊〉 20. 21 22 23. and in Scripture the keyes and binding and loosing are never ascribed but to Stewards Officers Princes and Judges who have power of jurisdiction as I have proved already and therefore that which is spoken of Jobs friends and of the offerer not reconciled to his brother Come not up to the point for Iobs friends doe not binde on earth and the offended brother is a more private man destitute of the keyes and of all power of jâ—risdiction It is first objected by our reverend brethren The extent of the power of jurisdiction in the Elders of a classicall Presbytery must be proved by Gods Word which cannot be For if many classicall Elders have power over many Congregations possibly twenty or thirty Churches then they beare the relation of Elders to these thirty Congregations and they must all be Elders of these Churches as the Scripture saith the Elders of Ephesus the Angel of the Church of Pergamus the Angel of the Church of Thyatira now this cannot be for then First Deacons must be Deacons of many Congregations and Deacons might meet in one Colledge to dispose of the Treasury of these thirty and yet these thirty Churches should not be consulted with nor could they all convene in one to give their consent and judgement concerning their Treasury Now though Deacons be inferiour to Pastors yet are they no lâ—sse Officers in their owne sphere having power then the Pastors and Paul writing to the Church of Philippi writeth to the Deacons as to the Bishops insiâ—uating that Deacons are Deacons in relation to that Church no lesse then Pastors Answ. I deny the Proposition to wit If many Elders be one Presbytery ruling many Congregations then doe they beare the relation of Elders to these many Congregations as proper Pastors to every Congregation of or within that Presbyteriall Church nor doe they beare that relation of watchmen and proper Pastors to every one of these Congregations that a Pastor of a particular Congregation beareth to his particular flock that is to be â—oved It is true they are called the Elders of the presbyteriall Church of Ephesus the Colledge of the Angells of the Church of Pergamus but this is a generall and different relation from that which each Pastor doth carry to his owne flock in those respects 1. The Presbytery are Elders to the classicall Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â— not in things proper to each Congregation but in things common to all or in that which is the proper object of government to wit those things which rather concerne the consociation and combination of those thirty Churches then the thirty consociated and combined Churches in particular 2. The Presbytery doth rather take care of the regâ—lation of the acts of governing in all these Churches then the governed Churches for they are to heed to the Pastors ordained and to lay hâ—nds suddenly on no man to commit the Word to faithfull mâ—n to see that Pastors preach sound Doctrine and exercise Discipline according to the rule but they doe not feede as speciall Pastors the particular flocks but every one is to feede his owne flock over the which the Holy Ghost hath set him Acts 20 28. 3 The Elders of the classicall presbytery are Elders to all these Churches as the Elders themselves are in Collegio Presbyteriali in the Colledge of Presbyters and properly as they are in the Court but not separatim and oct of Court so this and this Archippus is not an Elder or Pastor to all these Congregations so as he hath to answer to God and to watch for the Soules of them all but hee hath a charge of them onely in Collegio and if he doe any thing as a classicall Elder as if hee lay hands on a Pastor ordained to bee the Pastor of such a Congregation hee doth it as the hand and instrument and deligate of the Presbytery or if hee pronounce the sentence of excommunication in a Congregation hee is virtualitèr in Collegio when he doth that act in respect he doth it as the deligate of the Presbytery And this our Brethren may see in their owne particular Eldership of their independent flock if an Elder occasionally rebuke any of the flock never convened before the Church he doth not in that exercise an act of Church Jurisdiction because he is not now in a Court and when hee is not in the Court hee cannot excommunâ—cate Yet â—iting in Court hee doth in Collegio with the rest of the Eldership exercise Church Jurisdiction And separatim and not joyned in the Court they cannot exercise Church Jurisdiction 2. The presbytery hath a Church-Relation to all these 30. Churches not taken distributively but collectively as all those are united in one Church
classicall under one externall and visible government even as the Elders of an independent Church are not Elders of their single Congregation being separated from their Court and extra collâ—gium Presbyteriale in the notion of the relation of a Church-Jurisdiction for they are Elders by reason of Church Jurisdiction only in their Court 3. Classicall Elders in the Court have power of Jurisdiction in relation to this presbyteriall or classiciall Church but they have not properly an ordinary power of order to preach to them all and every one and to administrate the Sacraments to them The Elders of a particular Congregation have power of order and power of Jurisdiction without the Court but they have not power of Church jurisdiction but in the Court for there is a difference betwixt a power of jurisdiction which Elders have as Watchmen and a power of Church-Jurisdiction which Elders have not but in foro Ecclesiae in the Court of Church-Jurisdiction So the great Sanedrim beare rule over all the Tribes of Israel But this Judge of the Tribe of Dan a member of the Sanedrim is not a Judge of the Tribe of Benjamin or a Judge to a thousand of that Tribe as the Captaine of that thousand 2. I distinguish the proposition if the Elders of the Presbytery be Elders of the Presbyteriall Church then are they Elders in relation to the many Congregations in that Church if they bee Elders in these common affaires which concerne government in generall then are they Elders in feeding by the word of knowledge and in governing in all the particulars which concerne the government of each Congregation That I deny for their oversight in governing in things belonging to all the consociated Churches doth not make them Elders of all those particular Congregations 3. Deacons in some cases are also Deacons in relation to all the particular Churches in some reserved cases if all the Deacons of Macedonia Corinth and other Churches should meete in one and take course for supplying the distressed Saines at Jerusalem what inconvenient were in this Ob. 2. If Presbyteriall Elders be Elders to mary Congregations in a generall Relation what sort of Elders are they are they Elders ruling or are they Elders teaching it is unpossible that they can be Elders teaching to so many Congregations for teaching is a personall and incommunicable act that mâ—n cannot commit to any others they must performe it in their owne persons aâ—â— cannot commit it to others if they be Ruling Elders onely and not teaching Elders this is against the Scripture for the exten of teaching and the extent of ruling are commexsurable in the Word and of alike extersion Acts 20. 28. These same whoe are to feede the flâ—ck at Ephâ—sue are to governe and rulâ— and they are to feede the whole flâ—ckâ— not a part of it so the Text sayth Take heede to the whole flâ—cke then they are not to governe all in a presbytery and to feede with teaching the Word one particular Congregation onely so 1 Peâ— 5. 2. feed the flock of God which is amongst you not with knowledge onely but be addeth their duty of governing Taking the oversight thereof not by constraint but willingly c. So Hâ—b 13. 7. Remember them that have the rule over you who have spoken unto you the Word of God Ergo these same who have the rule over the flock and governe du also speake the Word of the Lord and teach v. 17. obey them that have the rule over you and submit to them for they watch for your soules as these who must give accompt Ergo these same who governe doe also as Pastors watch for the flock as those that are to give an accompt but the governing classicall Presbytery doe rule but it is unpossible that they can give an accompt for all the Congregations of a classicall Presbytery for they cannot watch over them all except every one of these must have many Eyes Nor can they be both ruling and teaching Officers for then they should have two Offices if one man be both a Physitian and a Chyrurgion to two severall companies he must have two Offices in relation to two charges which he hath to those two companies if he practise physick to the one company and chyrurgery to the other this is against the order that Paul Col. 2. rejoyced to behold Therefore the classicall Elders cannot be Rulers having the oversight of the whole câ—â—ssicall Church and yet every one of them must be a 〈◊〉 and teaching pastor only to the single Congregation over which 〈◊〉 Answ. As grand-Fathers and fathers doe beare a relation to these same Children divers wayes both are fathers and may tutor and provide for the children but both are not begetting â—athers so also doe the classicall Elders and the Elders of particular Congregations beare divers relations to the flocks the question then is what sort of Elders are the Presbyteriall Elders to the Presbyteriall Church I distinguish Church I distinguish Elders They are Elders classicall only to the classicall Church collectively taken and they have an authoritative care over this Church But they are proper Elders to the classicall Church taken distributively that is this man is an Elder to this part or member of the Presbytery to wit to this Congregation And another man to this Congregation as the Elders in the Court and Aslembly at Jerusalem Acts 15. they are Elders in relation to the whole Churches of Antioch Syria and Silicia and the Gentiles collectively taken in those dogmaticall poynts with the confession of our Brethren and these same Elders were in speciall manner Elders to the Congregations of Antioch Syria and Silicia and other Churches taken distributively so also the Elders of many consociated and Neighbouring Churches are speciall watchmen over their own flâ—cks by teaching and ruling according to our Brethrens grounds and also they have a Brotherly care over all the consociated Church to Councell â—dmonrth Comfort seeing every man is his Brothers keeper by a Divine Law and the care is like as is it were authoritative onely by our Brethrens way it wanteth the relation of authority vet doth it not follow that Elders this way have two Offices but onely that they performe two acts of one and the same Office also a Pastor of an independent flocke who writcth â— Bâ—â—ke for the instruction of Sister-Churches as hee preacheâ—â— those same Sermons that are in the printed Bâ—oke to his owne people and flocke hath two Relations one to his owne flocke whom hee preacheth unto as a Pastor another as an instructer of other Churches by his writings yet for that hee hath not two Offices as one who is a ' Physitian and a Chyrurgion to two sundry companies if any say hee writteth not Bookes as a Pastor by vertue of his Office but as a gifted man by power of fraternity let mee deny the truth of the distinction for this is to begge what is in question For to teach the Churches by writing should
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-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-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
is a Member of that common Court which doth concerne them all therefore all these consequences are null Object 9. But when the Presbytery doth excommunicate in a particular Congregation by a delegate they may with as good reason preach by a delegate as exercise Jurisdiction by a delegate the one is as personall and incommunicable as the â—â—â—r Answ. It is certaine there bee great oddes for the acts of jurisdiction performed by speaking in the Name of Iesus Christ doe come from a Colledge and Court and because it were great confusion that a whole Court should speake therefore of necessity such acts must be done by a delegate Indeed the Juridicall acts of the whole juridicall proceeding of decerning the man to be excommunicated cannot bee done by one man onely it would bee most conveniently done by the whole Senate or at least by a select number against which the accused party hath no exception and is willing to bee judged by but the acts of order as Preaching flowing from the power of order can be performed only by the Pastor in his owne person and not by a deputy Except that a Synodicall teaching which commeth from the power of Jurisdiction may bee sent in writ by Messengers and Deputies to the Churches Acts 15. 25. Acts 16. 4. Object 10. A Pastor is not a Pastor but in relation to his owne Church or Congregation Therefore hee cannot doe Pastorall Acts of either Order or Jurisdiction in a Presbyterie Answ. How a Pastor is a Pastor in relation to all the World deserveth discussing First Some have neither power of Order nor Jurisdiction in any place as private persons Secondly some have both power of Order and Jurisdiction through all the World as the Apostles who might teach and administrate the Sacraments and Excommunicate as Apostles in every Church Thirdly some have power of Order and Jurisdiction in a certaine determinate place as Pastors in their owne particular Congregations Fourthly some have power of Order in relation to all the VVorld as Pastors of a Congregation who are Pastors validly Preaching and Administrating the Sacraments but orderly and lawfully Preaching where they have a calling of those who can call to the occasionall exercise of their calling hic nunc In this meaning a Pastor of one flock is a Pastor in regard of power of Order to all the World Because though his pastorall teaching be restrained by the Church in ordinary onely to this Congregation yet hath hee a pastorall power to preach to all the World in in an occasionall way both by Word and Writ yet doth not this power being but the halfe of his Ministeriall power denominate him a Pastor to all the World as the Apostles were and the same way hath hee power to administrate the Sacraments and this way may our Brethren see that power of order to be a Minister or Pastor is given by the Presbytery so as if the man were deprived clave non errante hee now hath lost his pastorall relation to both the Catholick Church and that Congregation whereof hee is a Pastor So as hee is now a private man in relation not onely to that Congregation whereof hee was a Pastor but also in relation to the whole visible Church now no particular Congregation hath power to denude him of this relation that he had to the whole catholick Church But a Pastor of a flock is a Pastor in respect of power of Jurisdiction not over all the World to excommunicate in every Presbytery with the Presbytery hee is onely capable by vertue of his power of order to exercise power of Jurisdiction where hee shall come upon suposall of a call if hee be chosen a Pastor there or be called to be a Commissioner in the higher or highest Courts of the Church catholick but other wayes he hath no power of Jurisdiction but in that Court whereof he is a member that is in the Eldership of a Congregation and in the Classicall Presbytery for hee is so a member of a Congregation as he is also a member of the Classical Presbytery and therefore though he be not a Pastor one way in this Classicall Court I meane in respect of power of order yet is hee a Pastor 〈◊〉 in watching over that Church in respect of power of Jurisdiction Our Brethrens ground then is weake when they say A Pastor cannot give the Seales to those of another Congregation because he hath no Ministeriall power over those of another Congregation if they meane power of Jurisdiction it is true he hath no Jurisdiction over those of another Congregation but if they meane hee hath no power of order over them that is for what ever be the Churches part in this it is certaine the Pastor doth administrate the Seales by power of order and not by power of Iurisdiction and the Church as the Church hath not any power of order for shee is not called to any pastorall dignity though wee should grant that which yet can never bee proved that shee is invested with a Ministeriall power Object 11. If the Church which you suppse to be presbyteriall to wit the Church of Corinth did excommunicate or was commanded to excommunicate the incestuâ—us person before the Congregation convened and met in one then must your classicall Church exercise all other acts of Iurisdiction before all the Congregationall Churches of the Classicall Presbytery meete in one But this latter is as unpossible as absurd For how shall thirty or forty Congregations meet all in one place for all the severall acts of Jurisdiction Also you confesse that many Congregations cannot meete in one place that the proposition may be made good We suppose these grounds of the Presbyteriall frame of Churches 1. That the presbyteriall Church of Corinth not the Congregation had the onely power of excommunication 2. That this man was to be excommunicated in presence and so with the consent of the whole multitude for so the Text sayth 1 Cor. 5. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When you are gathered together 3. Excommunication is the highest act of Iurisdiction in the Church being the binding of the sinner in Heaven and Earth if therefore this highest act of Iurisdiction must bee performed before all the Church congregated in one then must all acts of Iurisdiction be performed also in presence of the congregated Church for it concerneth their edification and is a matter of conscience to then all 4. The reason why wee thinke sit hee should be excommunicated before or in presence of that Congregation whereof hee is a member is because it concerneth them and hee is a member of this Congregation But by your grounds the whole Presbyteriall or classicall Church should be present which were unpossible for hee is to you a Member of the whole Classicall Church and the power of excommunication is in the whole classicall Church and they ought to bee present by the same reason that the Congregation whereof hee is a neerest member is present Answ. 1.
There be many things in this argument to be corrected as 1. That the Church of Corinth conveâ—ed in the whole multitude whom it concerned for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not prove it for the same Word is spoken of the meeting of the Apostles and Elders who met in a Synod with authority Acts 15. 6. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is attributed to the multitude Acts 21. v. 22. and to the Church of Believers 1 Cor. 11. 20. and 1 Cor. 14. 23. therefore the one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemeth to bee no cogent Argument 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not here in all this Chapter or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in the New Testament and by the seventy Interpreters whose translation Christ and his Apostles doe frequently follow in the New Testament use the words for any meeting of good or ill of civill or Ecclesiasticall persons As I might instance is a great many places of the Old and New Testament then what is it I pray you which restricteth the signification of these words to signifie a civill rather then an Ecclesiasticall meeting certainly the actions which the company doth when they are met and the end for which they meete I give an instance in Acts 19. 41. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the like I say of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not the Church of Christ and why it is a reason that cannot bee controlled They were assembled for to raise a tumult against Paul which was no Church-action and so no Church end is here So v. 39. But if you enquire any thing in other matters it shall be determined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a lawfull assembly surely the end of such an assembly in Ephesus where this man was Town-Clark in the meeting could be no Church-businesse Hence wee are led to know what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Assembly or Church signifieth here not the Church of Christ so Psal. 22. 16. the Assembly of the wicked hath inclosed mee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Merighem the seventy Interpreters turne it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Tâ—rtullian followeth them the persons congregated the actions and end for which they convenc lead us to this that the Word signifieth not a Church of Christ. So wee may see Psal. 26. 5. the Congregation of Elders cannot bee a true Church 2. 1 Cor. 11. 18. for first when you come together to the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I heare there are divisions amongst you The place must signifie the Church of Believers because the end of their meeting was the Supper of the Lord or their communion v. 20. as the Text cleareth and 1 Cor. 14. 23. when the whole Church commeth together that was for prophecying and hearing of the Word as the Text is evident v. 16 17 18 23 24 25 26 27. and therefore here the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must signifie the Church of Pastors preaching and people hearing the Word praying and praising God So in the third place when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church is convened to bind and loose and to excommunicate as Mat. 18. 17. 18. 19. there is no necessity that the Word Church should include those who have no power of the keyes and cannot by power of the Keyes bind and loose And therefore from the naked and meere Grammar of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no argument can bee drawen to prove that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 18. 17. must signifie that same which it doth signifie 1 Corin. 1. 1. 1 Corin. 11. 18. 1 Corin. 14. 23. for the word actu primo and originally signifieth any meeting but the persons who are Congregated and the end for which they meete leadeth us to the meaning and Grammaticall sense of the word in that place Now Matth. 18. the Ecclesia a Church Congregated there is such as bindeth and looseth in Heaven and Earth and congregated for that use therefore I see not how the circumstances of the place helping us to the Grammaticall sense of the word here as in all other places doth not inforce us to say in this place Mat. 18. the word Ecclesia Church must signifie onely those who have power to bind and loose that is only the Elders and not the people So to come to the place 1 Cor. 5. Those who come under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 congregated together must bee expounded by the persons Office and the end of their meeting now the persons Office is Ministeriall hee will have them congregated by Pauls Ministeriall spirit and in the name and with the power of the Lord Jesus this is the power of the Keyes which hee who hath Davids Keyes Esai 22. 22. on his Shoulders Revel 3. 7. giveth to his owne Officers Matth. 16. 19. and these persons cannot be all that hee writeth unto v. 1. all that were pâ—ffed up and mourned not at the offence given by the incestuous 〈◊〉 to Iesus Christs holy Namâ— and Church all who are to forbeare eating and drinking with excommunicated persons vers 11. all who were in danger to be leavened vers 6. all who were to keepe the Feast in sincerity not with the old Leaven of wickednesse and malice for these directly were the whole multitude of Believers Men Women and Children who I am sure were not capable of the Keyes and the Ministeriall power of Paul 2. The end wherefore these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who were convened did meete and convene was vers 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deliver the man to Satan they were not convened to celebrate the Lords Supper as the Church is convened 1 Cor. 11. 18. nor for hearing the Word of Prophecy or Preaching as 1 Cor. 14. 23 24. And whether you construe the Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Power of the Lord Iesus with the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deliver to Satan or with the Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 congregated in the Name and Power of CHRIST all is one the multitude of common Believers of Men Women and Children are neither capable of the power nor of the exercise of that power to deliver to Satan And therefore this meeting together by no Grammar doth leade us to say that the sentence was to be pronounced in face and presence of the multitude convened vers 21. Giving but not granting that the Church of Corinth in all its members must bee convened Though I hold it not necessary by this place yet it followeth not that all other acts of Jurisdiction must bee exercised in face of the whole Congregation for there is a speciall reason of the pronouncing of the sentence which is not in other acts the pronouncing of the sentence concerneth more the neerest Congregation of which the Delinquent is a member in relation of nearest and dayly Communion it concerneth also other Congregations of the Classicall Church of which also the Delinquent is a member but not so immediately and
neerely because as I sayd before the more universall the Church visible is the externall visible Communion is lâ—sse even as when the number of a Family is cut off by the Sword of the Magistrate the matter first and more intimately and more neerely concerneth the Family whereof hee is a Member yet it doth also concerne the Common-Wealth of which also hee is a Member A Finger of the right Hand is infected with a contagious Gangren it is to bee cut off yet the cutting-off concerneth more neerely the right Hand then it doth the left Hand and the whole Body For the contagion should first over-spread the right Hand and Arme and Shoulder before it infect the left Hand and the whole Body though it doe not a little concerne the whole Body also So though actuall Excommunication concerne all the Churches of the Presbyterie yet it doth more neerely concerne the Congregation whereof hee is a Member 2. The pronouncing of the sentence being edificative it is a fit meane to worke upon others but calling and trying of witnesses and Juridicall decerning of a Man to bee Excommunicated requiring secrecies yea and some scandals and circumstances of Adultery Incest Pestiality requiring a modest covering of them from Virgins young Men Children and the multitude wee have no warrant of GOD that they should bee tryed before the whole multitude nor are acts of Jurisdiction for their excellency to bee brought forth before the people but for their neerenesse of concernment and use of edification Object 12. The people are to consent yea they must have a power and some thing more than a consent in Excommunication Ergo they are all to bee present The antecedent is proved 1. Because they were not puffed up they did not keepe the Feast they did not dostaine from eating with the incestuous person onely by consent 2. Others not of that Church did excommunicate by consent 3. It is said v. 12 doe yee not judge them that are within Answ. If you will have them to excommunicate the same way that they doe other duties you may say they excommunicate the same way that Pastors and Elders doe and if they Judge vers 12. as the Elders doe either all the people are Judges and where are then all the governed if all bee governours or then hee speaketh in this Chapter to the Churches-Iudges onely 2. There bee degrees of consent these of other Churches have a tacite and remote consent the people of the Congregation are to heare and know the cause and deale in private with the offender and to mourne and pray for him Object 13. The highest and double honour is due to him who laboureth in the word 1 Tim. 5. 17. but if the Presbyteriall Church be the highest Church it shall not have the double honour for it is onely the governing Church Answ. Highest honour is due in suo genere to both And this is as if you should compare obedience and honour that I owe to my Father with that which I owe to my grand-Father 2. Paul 1 Tim. 5. 17. compareth Elders of diverse sorts together as the Ruling and Teaching Elder here you compare Pastors to bee honoured in respect of one act with themselves to bee honoured in respect of another act and this might prove I am to give more honour to my Pastor for preaching in the Pulpit then for ruling in the Church-Senate Object 14. The Congregation is the highest Church for it hath all the Ordinances Word Sacraments Jurisdiction Ergo there is not any Presbyteriall Church higher which hath only disciplinary power Answ. There is a double highnesse one of Christian Dignity 2. Another of Church-prehemenency or of Ecclesiasticall authority indeed the Congregation the former way is highest the company of Believers is the Spouse and ransomed Bride of Christ. But the Eldership hath the Ecclesiasticall eminency as the Kings heire and Sonne is above his Master and Teacher one way yet the Teacher as the Teacher by the fift Commandement is above the Kings Sonne as the Teacher is above him who is taught And so is the Case here Object 15. The Arguments for a Classicall or Presbyteriall Church do much side with Prelacy for you make many Lords ruling and not teaching Answ. Let all judge whether the independent power of three Elders accountable to none in a Church-way but to Iesus Christ onely as you make your little Kingdomes on Earth be neerer to the Popes Monarchy and especially when there is but one Pastor in the Congregation then the subordinate Government of fourescore or an hundred Eldersâ— sure I am three Neighbours are neerer to one Monarch then three hundred 2. One Monarchicall Society is as tyrannicall Antichristianism as one Monarchicall Pastor 3. If wee made many ruling and dominering Lords you should say something but wee make many servants endued onely with Ministeriall power onely to teach and rule and to bee accomptable to the Church your Eldership in this agreeth with the Pope that though they deliver many Soules to Satan yet no Man on Earth can in a Church-way say What doe you ACT. XV. A Patterne of a juridicall Synod THat the Apostles in that famous Synod Act. 15. did not goe on by the assistance of an immediately inspired spirit and by Apostolick authority but onely as Elders and the Doctors and Teachers assisted with an ordinary spirit to me is evident from the course of the context 1. Because Act. 15. when a controversie arise in the Church â—â— Antiochia Epiphanius saith as also Hieronymus by Câ—â—mbus and others touching the keeping of Moses his Law especially the Ceremonies except they would bee losers in the buâ—nesse of their salvation Paul could not goe as sent by Amiâ—h to submit that Doctrine which hee received not from flesh and blood but by the revelation of Jesus Christ Gal. 1. 12. to the determination of a Synod of Apostles and Elders for who would think that the immediatly inspiring spirit iâ— Pâ—ul would submit himselfe and his Doctrine to the immediately inspiring spirit in Paul Peter Apostles and Elders therefore Paul and Birnabas come as sent to Jerusalem not â—â— Apostles or as immediately inspired but as ordinary teachâ—â— Therefore saith Diodatus Not because these two A◠〈…〉 were every wayequall to the rest in the light and conduct 〈◊〉 Spirit and in Apostolicall authority Gal. 2. 6. 8. had any 〈◊〉 instruction or of confirmation but only to give the weake 〈◊〉 who had more confidence in Peter and James and in the Church at Jerusalem and to stop false doctors mouths and to estaâ—â—â—â— by common votes a generall order in the Church Hence when a controversie ariseth in the Apostolicke Church and the Controversie is betwixt an Apostle as Paul was and others and both sides alledge Scripture as here both did out of all controversie there is no reason that the Apostle Paul who was now a party should judge it and when a single Congregation in the like case is on two
collaterall actors with the immediatly inspired Apostles for the penning of Canonick Scripture but in this Synod not onely Elders but the whole Church as our reverend brethren teach were actors in penning this decre Act. 15. 28. Ergo this decree is Synodicall not Apostolick I have heard some of our reverend brethren say all were not actors in the decree pari gradu authoritatis with a like degree and equall authoritie every one according to their place did concurre in forming this decree I answer it cannot bee said that all in their owne degree saw the visions of God and all in their owne degree were immediatly inspired to bee penmen of Canonick Scripture for Paul in penning this The cloake that I left at Troas bring with thee and the Parchmenâ—s was no lesse immediatly inspired of God then were the Prophets who saw the visions of God and then when hee penned the 1 Tim. 1. 15. That Jesus Christ came into the world to sâ—â—â— sinners except wee flee to a Popish distinction which Duvallius and Jesuits hold that all and every part tota Scriptura and totum Scripturae is not given by divine inspiration because say they the Apostles spake and wrote some things in the New Testament as immediatly inspired by God as did the Prophets but they spake and wrote other things 〈◊〉 necessary with an inferiour and Apostolick or Synodicaâ—â— spirit which the Peâ—e and Church may decree in Synods to â—ee received with the like faith and subjection of conscience as if the Apostles had written them 2. You must say there was two holy 〈◊〉 the penning of the decree one immediatly inspiring the Apostles another inferior assisting the Elders or at 〈◊〉 diverse and most different acts of that same hoâ—y 〈…〉 way inspiring the Apostles and in a fallible way inspiring the Elders But with your leave Act. 21. 24. The ordinary Iâ—esâ—ytery at Ierusalem by that same Synodicall spirit by which they orâ—aine Paul to purifie himselfe doe ascribe to themselves this decree v. 25. 3. Wee deâ—ire a warrant from Gods Word of commixion of immediatly inspired Apostles as immediatly inspired with Elders assisted with an ordinary spirit for the pâ—â—ning of Scripture 10. Wee thinke the Presbytery of Jerusalem as an ordinary Presbytery Act. 21. 18. and contradivided from the Church of Jrusalem v. 22. The multitude must needs come together for they heare that thou art come did ordaine Paul to purifie himselfe and it is cleare Paul otherwise would not have purified himselfe and therefore hee did not by the immediatly inspired spirit purifie himselfe and obey their decree which was grounded upon the Law of nature not to scandalize weake beleevers v. â—0 21. and bt this same holy spirit did Paul with other of the Apostles write this decree as is cleare v. 25. 11. If the Apostles did all in this Synod as immediatly inspired by God then should the Synod have followed the determination of any one Apostle of Peter and Paul as well as of 〈◊〉 for the immediatly inspiring spirit is alike perfect in all â—â—s determinations but it is said expresly v. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Then it seemed good to the Apostles c. and so to 〈◊〉 and Peter and Paul to follow the sentence of James 〈◊〉 the rest of the Apostles now if James spake as an immediately inspired Apostle and not by vertue of that Synodicall Spirit given to all faithfull Pastors conveened in a lawfull Synod then should James have acquiesced to what Peter and Paul aid and not to what hee said himselfe and Peter should have acquiesced to what hee said and Paul to what hee said â—â— every inspired writer is to obey what the immediatly inspiring Spirit saith and then there was no reason why the Synod should rather acquiesce to what Peter and Paul said who spake of no abstinence from blood and things strangled then to what James said Ergo by the Apostles consequence v. 24. we gave â—â— such commandement that you must bee circumcised Ergo you should not bee circumcised so this consequence is good Peter and Paul speaking as Apostles gave no commandement in this Synod to abtaine from blood Ergo by the like consequence the Synod was not to command nâ— abstinence from blood which consequence is absurd Ergo they command not here as Apostles 2. The Synod should have been left in the midst to doubt whether shall wee follow Paul and Peter who speake and command nâ— abstinence from blood and things strangled oâ— shall wee follow James who commandeth to abstaine from blood and things 〈◊〉 for all here command as immediatly inspired Apostles and what the Apostles judge lawfull and command as Apostles that must the Churches follow and what they command not that by an immediatly inspiring Spirit they command not as is cleare v. 24. and that also must the Churches not follow therefore I thinke we must say they did not here speak as Apostles 12. These words v. 24. Some who pervert your soules say you must bee circumcised and keep the Law to whom wee gave no such commandement doe clearely hold forth what the Apostles as Apostles command in Gods worship that the Churches must doe what the Apostles as Apostles command not in Gods worship that the Churches must not doe whence they teach 1. That an Apostolicke commandement of any one Apostle without any Synod might have determined the question to what use then doth a Synod conduce Ergo certainly either the Synod was convened for no use which is contrary to Gods Word Act. 25. 2. 6. Act. 16. 4. 5. it served to resolve the controversie and edifie the Churches Act. 16. 4. They delivered them the decrees c. 5. And so the Churches were established in the saith and increased in number daily or then the Synodicall commandement and so the Synodicall spirit spoken of v. 28. must bee some other thing then the Apostolicall commandement and the immediatly inspiring spirit 2. The Apostles gave no positive commandement to keep Moses his Law as Apostles nay nor to keepe any part of it they did not as Apostles forbid before this Synod that the Gentiles should abstaine from blood and things strangled which were Mosaicall Lawes before this Synod yet now they give a commandement to keepe some Mosaicall Lawes in the case of scandall hence wee must either judge that now as Apostles they command in positive commandements the keeping of Moses his Law contrary to what they say for their not commanding to keepe Moses his Law is a commanding not to keepe it observe this or then their commandement here is but synodicall and so far binding as the case of scandall standeth in vigor which certainly a Synod may command and one Church may injoyne by way of counsell to another for otherwise as Apostles forbidding scandall which is spirituall homicide they forbid also eating of blood in that case when it stood indifferent 3. The Apostles saying To whom wee gave no such commandement they
clearely insinuate that their commandement as Apostles de jure should have ended the controversie but now for the edification and after-example of the Churches they tooke a Synodicall way 13. The way of the Apostles speaking seemeth to mee Synodicall and not given out with that divine and Apostolicall authoritie that the Apostles may use in commanding it is true they use lovely and swasory exhortations in their writing but this is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a decree not an exhortation now James saith 1◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is set downe as his private opinion with reverence to what Peter and Paul saith and v. 7. Peter when many had disputed and spoken before him standeth up and speaketh and v. 12. Barnabas and Paul after the multitude is â—â—nt doth speake which to mee is a Synodicall order and the whole Synod v. 28. say It seemed good to us They answer 1. Consociated Churches have some power in determining of dogmaticall points but this is no power of jurisdictim The seventh Proposition to which almost all the Elders of New England agreed saith The Synod bath no Church-power but the cause enimeth with the Church Corpus cum causa the Church-body and the cause which concerneth the Church-body doe remaine together â—nd therefore quaestio defertur ad Synodum causa manet penes eccleiam the question is brought to the Synod the cause remaineth with the Church Another Manuscript of Godly and learned Divines I saw which saith That the ministeriall power of applying of the rules of the word and Canons to persons and things from time to time as the occasions of the Church shall require pertaineth to and may be exercised by each particular Church without any necessary dependance on other Churches yet in difficill cases wee ought say they to consult with and seeke advise from presbyteries and ministers of 〈◊〉 Churches and give so much authoritie to a concurrence of judgements as shall and ought to be an obligation to us not to depart from any such resolutions as they shall make upon any consideration but where in conscience and hence our peace with God is apparently concerned Answ. I perceive 1. That our brethren cannot indure that a Synod should bee called a Church but 1. I verily thinke that when Paul and Barnabas Act. 15. 1 2. had much dissention with those who taught you must bee circumcised after the manner of Moses that the Church of Antioch resolved to tell the Church that is the Synod while as they fall upon this remedy v. 2. They determined that Paul and Barnabas and certaine other of them 〈◊〉 goe up to Jerusalem unto the Apostles and Elders about this question that is that the Church of Antioch when the subverâ—ers of soules would not heare their brethren of Antioch did tell the Synod convened at Jerusalem that is according to our â—viours order Maâ—â—â— 18. 17. they did tell the Church and my reason is if the Church at Antioch could not satisfie the conâ—câ—enâ—es of some who said you must bee circumcised else you cannâ—x in saved they could not nor had they power in that cast not to goe on but were obliged to tell the Synod that is the Church whom it concerned as well as Antioch for if they had sent the matter to the Synod as a question not as a cause proper to the Synod or Church then when the Synod had resolved the question the cause should have returned to the Church of Antioch and been determined at Antioch as in the proper court if that hold true the question is deserred to the Synod the cauâ—e remaineth with the body the Church but the cause returned never to the Church of Antioch but both question and cause was determined by the Synodicall-Church Act. 15 v. 22. 23 24. and the determination of both question and cause ended in the Synod as in a proper court and is imposed as a commandement and a Synodicall Canon to bee observed both by Antioch v. 25 26 27 28 29. and other Churches Act. 16. 4 5. Ergo either the Church of Antioch lost their right and yet kept Christs order Matth. 18. 15 16 17. or the question and cause in this case belongeth to a Synod 2. It is said expresly â— 22. It pleased tâ— Apostles Elders and the whole Church to send chosen men of their own company to Antioch c. What Church was this the whole Church of â—â—leevers or the fiaternitie at Jerusalem say our brethren but with leave of their godlinesse and learning no say â— 1. What reason that the Church of all beleevers men and women of Jerusalem should de jure have beene present to give either consent or surfrage there because it concerned then practise and conscience but I say it concerned as much if not more the conscience and practise of the Church of Antioch if not more for the cause was theirs say our brethen and cause ad corpus say they quaestio ad synodum and it concerned as much the practise and conscience of all the Churches who were to observe these decrees Act 16. 4. 5 Act. 21. 25. yet they were not present If the multitude of â—â—leevers of Jerusalem was present because they were 〈…〉 to the Synod whereas Antioch other 〈…〉 were nor off were not present but in their commissioners then I say the Church â—â— the multitude of Jerusalem whose commidicâ—â—â—s were here 〈◊〉 I say the multitude was present â—uely de 〈◊〉 not 〈◊〉 nor was there more law for their presence then â—or all other Churches who also in conscience were obliged to obey the councells determinations but I deare a warrant that the fact of the Synod such as was sending of the decrees and Commissioners with the decrees to Antioch should bee â—â—â—â—ibed to the multitude of beleevers at Jerusalem who by no Law of God were present at the Synod and by no Law of God 〈◊〉 more consent then the Church of Antioch and were present 〈◊〉 〈◊〉 and by accident because they dwelt in the 〈◊〉 where the Synod did sit therefore say I the 〈◊〉 Church in the whole Synod 2. By what Law can Jerusalem a sister Church have influence or consent de jure in sending binding Acts as these were as is cleare v. 28. Ch. 16. 4 5. Ch. 21. 25. to the Church of Antioch for this is an authoritative sending of messengers and the Canons to the Church of Antioch as is evident v. 2 2. 3. It is utterly denied that the Church of Jerusalem I meane the multitude of beleevers could meet all at one Synod 4. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 12. which is said to hold their peace is referred to the Apostles and Elders met Synodically v. 6. and is not the multitude of beleevers 5. Where are these who are called Elders not Apostles they are ever distinguished from the Apostles as Act. 15. 2. v. 6. v. 22. Act. 16. 4. Act. 21. 18. 25. â—are is no reason that they were all
Elders of Jerusalem for 〈◊〉 can Elders of one sister Church impose Lawes burdens â—28 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decrees Ch. 16. 4. upon sister Churches or hâ—w can they pen canonicall Scripture joyntly with the Apostles Some of our brethren say so much of those degrees that they obliged formally the Churches as Scriptures doe oblige the learned Junius saith well that the Apostles did nothing as Apostles where there was an ordinarie and established Elderyâ—â— in the Church therefore those Elders behoved to bee the 〈◊〉 of Antioch for Act. 17. v. 2. 〈…〉 Commissioners were 〈◊〉 from Antioch then Paul and 〈…〉 I thinke also the Churches of Cyria and 〈◊〉 〈…〉 there as well as Antioch and de jure 〈…〉 should have beene there The case was theirs every way the same with the Church of Antioch and their soules subverted v. 24. 6. Those who are named v. 22. Apostles Elders and the whole Church are called v. 25. Apostles and Elders and Brethren and elsewhere alwayes Apostles and Elders Elders including brethren or the whole Church v. 22. of some chosen men and brethren as Act. 13. 2. v. 6. Ch. 16. 4. Act. 21. 18. 25. 2. I desire to try what truth is here that this Synod but power and authoritie in points dogmaticall but no Church-power saith the seventh proposition of the reverend and godly Brethren of New England and no power of jurisdiction but the Church of Antioch had Church-power and power of jurisdiction to determine this cause and censure the contraveeners as our Brethren say But I assume this Synod tooke this Church-power off their hand and with the joynt power of their owne Commissioners sent from Antioch v. 2. v. 22. 23. determined both cause and controversie and it never returned to any Church-Court at Antioch as is cleare v. 25 26 27 28. Ergo this Synod had a Church-power 2. A power and authoritie dogmaticall to determine in matters of doctrine is a Church-power proper to a Church as is granted by our brethren and as wee prove from Act. 20. 29. This is a part of the over-sight committed to the Eldership of Ephesus to take heed to men rising amongst themselves speaking perverse things that is teaching false doctrine and if they watch over them as members of their Church for they were v. 30. men of their owne they were to censure them 2. If Pergamus bee rebuked Reâ—el 2. 14. 15. and threatned with the removing of their Candlesticke because they had amongst them those who held the doctrine of Balaam and the doctrine of the Nicolaitans hated by Christ himselfe and did not use the power of jurisdiction against them then that Church which hath power dogmaticall to judge of doctrine hath power also of jurisdiction to censure those who hold the false doctrine of Balaam and v. 20. Christ saith to Thyatira Notwithstanding I have a few things against thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because thou suffâ—â—â— that woman Jesabel which calleth herselfe a Prophetesse to teach and to seduâ—e my servants to commit fornication and to eate things sacrifâ—â—d to Idols Hence I argue what Church hath power to try the false doctrin of Jesabel and is blamed for not censuring her but permitteth her to teach and to seduce the servants of God hath also power of jurisdiction against her false doctrine this poposition I take to bee evident in those two Churches of Pergamus and Thyatira I assume but this Synod Act. 15. hath authoritie and power to condemne the false doctrine taught by subverters of soules teaching a necessitie of circumcision in the Churches of Syria Cilicia Antioch c. Act. 15. vers 23 24. Therefore this Synod hath power of jurisdiction 3. Every societie which hath power to lay on burdens as here this Synod hath v. 28. and to send decrees to be observed by the Churches as Act. 16. 4. and to send and conclude that they observe no such thing and that they observe such and such things Act. 21. 25. by the power of the holy Ghost conveened in an Assembly 25. and judging according to Gods Word as â— 7 8 9 10 11 12 c. these have power of juridiction to censure the contraveners but this Synod is such a societie Ergo it hath this power The Proposition is Matth. 18. 18. If hee refuse to heare the Church let him be to thee as a heathen and a publican nothing can bee answered here but because this Synod commandeth onely in a brotherly way but by no Church-power therefore they have no power of jurisdiction But with reverence of these learned men this is petitio principii to begge what is in question for the words are cleare a brotherly counsell and advise is no command no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no decree which wee must observe and by the observing whereof the Churches are established in the faith as is said of these decrees Act. 16. 4 5. To give a brotherly counsell such as Abigail gave to David and a little maide gave to Namaan is not a burden laid on by the commander but it is said of this decree v. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It seemed good to the holy Ghost to lay no other burden on you Also we do not say that power of jurisdiction is in provinciall or nationall Synods as in the Churches who have power to excommunicate for 1. this power of jurisdiction in Synods is cumulative not privative 2. It is in the Synod quoad actus imperatos potius quam act us elicitos according to commanded rather then to elicit acts for the Synod by an ecclesiasticall power added to that intrinsecall power of jurisdiction in Churches doth command the Churches to use their power of jurisdiction rather then use it actually her selfe Let me also make use of two propositions agreed upon in a Synod at New England Their 3. proposition The fraternitie have an authoritative concurrence with the Preshyteny in judiciall Acts. 4. Proposition The fraternitie in an Organicall body actu subordinate id est per modum obedientiae in subordination by way of obedience to the Presbytery in such judiciall Acts 2 Cor. 10. 6. Now if here the whole Church of Jerusalem as they say from v. 22. was present and joyned their authoritative concurrence to these decrees there was here in this Synod an Organicall body of eyes eares and other members that is of Apostles Teachers Elders and people and so a formed Church by our brethrens doctrine â—â—gs Paul and Barnabas v. 2. being sent to this Synod by the Church of Antioch to complaine were sent to tell the formed and organicall Churches as it is Matth. 18 19 which is a good argument if not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Aristotle saith yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. If the Brethren here concurre as giving obedience to the Elders and the Apostles doe here determine as Apostles and Elders then the brothren in this Organicall body doe concurre to the forming of these decrees by way of obedience to the
Prophets doth beleeve in Christ love Christ contend for the prise of the high calling of God as is cleare Rom. â— 37 38 39. 1 Cor. 2. 12. 16. Phil. 3. 13. 14. 1 Cor. 9. 25. Yea Paul beleeveth not in Christ as an Apostle but as a Christian and yet hee beleeveth by the grace of the holy Ghost but â—â— followeth not that the same spirit which immediatly inspired the Prophets doth not immediatly inspire Paul as an Apostle and all the rest of the Apostles Object 5. These decrees Act. 16. 4. are called the decrees of the Apostles and Elders but if the Apostles in giving out these decrees gave 〈◊〉 as ordinary Elders not as Apostles then the sense of the words Act. 16. 4. should bee that they were the decrees of the Elders and of the Elders which is absued Answ. It followeth onely that they are the decrees of the Apostles who in that give them out as Elders and as a part of the ordinary established Elders of Jerusalem Whence if Christ promise the holy Spirit to lead his Apostles in all truth hee promiseth also the holy Spirit to all their successors Pastors Teachers and Elders not onely conveened in a congregationall-Congregationall-Church but also in a Synod as hee maketh good his promise here Act. 15. 28. and whereas the holy Ghost commandeth in a Synod of Apostles and Elders who are lawfully conveened by our brethrens confession and speaketh authoritatively Gods Word by the holy Ghost Act. 15. 28. they cannot speake it as a counsell and brotherly advise onely for that a brother may doe to another a woman to a woman Abigail to David a maide to Naaman wee desire a warrant from Gods Word where an instituted societie of Pastors and Elders conveened from sundry Churches and in that Court formally consociated and decreeing by the holy Ghost as Act. 15. 28. against such and such heresies shall bee no other then a counsell and advise and no Church-commandement nor binding decree backed with this power Hee that despiseth you speaking by the holy Ghost the Word of God despiseth mee and whether doctrines or canons concerning doctrine comming from a lawfull Court conveened in Christs name have no ecclesiasticall power of spirituall jurisdiction to get obedience to their lawfull decrees for if every one of the suffrages of Elders bee but a private counsell having onely authoritie objective from the intrinsecall lawfulnesse of the thing and no authoritie officiall from the Pastors because Pastors then the whole conclusion of the Synod shall amount to no higher rate and summe then to a meere advise and counsell If it bee said that when they are all united in a Synod and speaking as assembled Act. 15. 25. and speaking thus Assembled by the holy Ghost v. 28. the authoritie is more then a counsell yet not a power of Church-jurisdiction Then 1. give us a warrant in Gods Word for this distinction 2. Wee aske whether this authoritie being contemned the persons or Churches contemnibg it bee under any Church-censure or not if they bee under a Church-censure what is this but that the Synod hath power of censure and so power of jurisdiction if you say non-communion is a sufficient censure But I pray you spare mee to examine this 1. If the sentence of non-Communion bee a sentence of 〈◊〉 it must proceed from a judicature that hath a 〈◊〉 of jurisdiction but give mee leave to say as all Church 〈◊〉 have and must have warrant in Gods Word so must 〈◊〉 such as non-communion for the ordinary Church punishments such as publike rebuâ—ing have warrant in the Word as in 1 Tim. 5. 20. and excommunication 1 Cor. 5. 4. 〈◊〉 1â— and the great Anathema Maranatha 1 Cor. 16. 22. and forbearing to eate and drinke with scandalous persons 1 Cor. 5. 10 11. withdrawing from his company 2 Thâ—s 3. 14. and I pray you where hath the Word taught us of such a bastard 〈◊〉 ensure or if you will not allow it that name a censure indicted by the Church or Churches as is non-communion May our brethren without Christs warrant shape any punishment equivalent to excommunication without Gods Word 〈◊〉 they may as well without the Word mould us such a censure as excommunication if they say separation warrenth this censure of non-communion But 2. By what Law of God can an equall give out a sentence of non-communion a 〈◊〉 an equall an equall cannot as an equall punish when a Christian denieth followship to another because hee is excommunicated hee doth not punish as an equall for the punisher in this case denying fellowship to the excommunicated doth 〈◊〉 an equall but as having authoritie from the Church who hath given this commandement in the very sentence of communication 1 Cor. 5. 4. compared with v. 10 11. Separation under a great controversie and denyed in many cases â—â— the way of those who are more rigid therein even by our 〈◊〉 2. Christ Matth. 18. 15 16. will not have any brother who 〈◊〉 but private authoritie and no Church-authoritie over a broâ—â—â—◠〈…〉 non habet potestatem to presently renounce 〈◊〉 give up all communion with his brother though hee bee 〈◊〉 before two or three witnesses and inflict on him the sentence of non-communion while hee first tell the Church and non-communion is inflicted on no man as if hee were a heathen 〈◊〉 to speak no thing of delivering to Satan while hee â—â— conveened and judicially sentenced before the Church 〈◊〉 our brethrens sentence of non-communion is in inflicted by an equall Church upon a â—â—ster Church in a meere pâ—â—â—â— way and by no Church-proces 4. Non-communion if it bee warranted by the law of â—â—ture as communion of equalls is yet should wee not bee refused of the like favour when wee plead that the Law of nature pleadeth for combination and communion of joynt authorities of sâ—sâ—er-Churches in one presbytery for if non-communion of Churches bee of the law of nature so must communion of Churches and authoritative communion and authoritative and judiciall non-communion by natures law must be as warrantable upon the same grounds They 6. Object â— the Apostles were in this Synod as ordinary Elders thâ—n The Synod might have censured and in case of obsâ—inacie excommunicated the Apostles which were admirable Answ. For reâ—ukeing of Apostles wee have against Papists a memorable warrant in Paul Gal. 2. withstanding Peter to â—ce face and Peter his giving an account Act. 11 1 2 3. to the Church of Jerusalem of his going in to the Gentiles which Parker acknowledgeth against Papists and Prelats to bee a note of Peters subjection to the Church Papists say it was Peters humilitie other Papists say Peter gave but such a brotherly account to the Church such as one brother is oblieged to give to another also all our Divines and those Papists who contend that the Pope is inferiour to universall councels doc with good warrant alledge that by Matth. 18. Peter is subjected to the Church-censures if hee sinn against
principally seated in the Presbytery in regard of the latter Synods are the first subject of the occasionall Church-power in things which â—e in common belong to many Presbyteries or to a nationall Church But to returne if the Synodicall power bee different in essence and nature and not gradually onely from the counsell and advise of Christians then first it is not a determination that bindeth by way of counsell and brotherly advise onely but under some higher consideration which is as like a Church-relation of Church-power as any thing can bee seeing here bee Pastors acting as Pastors 2. formally gathered in a councell 3. speaking Gods Word 4. by the holy Ghost But this shall bee against the Church-government of New England 2. If it bee essentially different from an advise and councell and warranted by divine institution why doe not our brethen give us Scripture for it for if they give us Act. 15. then can they not say that the Apostles in this Synod did determine and voyce as Apostles by an Apostolick and immediatly inspiring Spirit for the spirit Synodicall is a spirit imitable and a rule of pertually induring moralitie in all Synods and must leade us for an Apostolick spirit is not now in the world 3. As they require a positive divine institution for the frame of a Presbyteriall Church in power above a Congregation and will not bee satisfied with the light of nature which upon the supposall of a spirituall government instituted by Christ in a Congregation which is a part may clearely by the hand lead us to the inlarging of that same spirituall government in the whole that is to a number of consociated Churches which are all interessed as one common societie in a common government so they must make out for their Synod endued with dogmaticall power a positive divine institution 4. We desire a warrant from the Word why a colledge of Pastors determining by the Word of God as Pastors having power of order and acting in a colledge according to that power should not bee a formall and ordinary great Presbytery 5. How can they by our brethrens determination exercise such pastorall acts out of their owne Congregations towards those Churches to which they have no pastorall relation virtute potestatis ordinis 6. How can the wisedome of Christ who provideth that his servants bee not despised but that despisers in a Church way should bee censured 1 Tim. 1. 19 20. cloth his messengers in a Synod with a power dogmaticall and deny all power of iâ—â—â—diction to them upon the supposall that their determinations be rejected I feare there bee something under this that none are to bee censured or delivered to Satan for heterodox opinions except they erre in points fundamentall But farther it may bee made good that a power dogmaticall is not different in nature from a power of jurisdiction for we read not of any societie that hath power to meet to make Lawes and decrees which have not power also to backe their decrees with punishments if the Jewish Synedry might meet to declare judicially what was Gods Law in point of conscience and what not and to tie men to it they had power to conveene and make Lawes farre more may they punish contraveners of the Law for a nomothetick power in a societie which is the greater power and is in the fountaine must presuppose in the societie the lesse power which is to punish and the power of punishing is in the inferior judicature so a nomothetick power ministeriall cannot want a power of censuring It is true a single Pastor may ministerially give out commandements in the authoritie of Christ but hee cannot his alone censure or excommunicate the contraveners of those commandements but it followeth well in an assembly hee hath power to censure and excommunicate now here Pastors and Elders are in an assembly It is objected Pastors in a Synod have no jurisdiction as Pasters for what they doe as Pastors that they may doe there alone and on of a Synod but they doe not nor cannot determine and give out Canons there alone and they cannot there alone determine juridically therefore they doe not wholly and poorely as Pastors in relation to those Churches give out these decrees yet doe they not give out the decrees as privite men wholly but in some pastor all relation for Pastors as Pastors have something peculiar to them in all Churches whither they come to preach so as a speciall blessing followeth on their labours though they be not Pastors in relation to all the Churches they come to even as a Sermon on the Lords day is instamped with a more speciall blessing bâ—â—â—use of Gods institution imprinted on the day then a Sermon preached in another day Answ. This argument is much for us it is proper to acts of jurisdiction ecclesiasticall that they cannot bee exercised by one onely but must bee exercised by a societie now a Pastor as a Pastor his alone without any collaterally joyned with him exerciseth his pastorall acts of preaching and of administrating the Sacraments but those who give out those decrees cannot give them out Synodically but in a Synod and Court-wayes as forensicall decrees and so in a juridicall way and because Pastors whither so ever they come doe remaine Pastors 1. The Apostles are not in this Synod as Apostles Secondly nor yet as gifted Christians to give their counsell and advise nor thirdly as this answerer granteth meerely as Pastors then it must follow that fourthly they are here as such pastors conveened Synodically by divine institution and that this is the patterne of a Synod Object 2. But there is no censuring of persons for scandalls in this meeting because there is nothing here but a doctrinall declaration of the falsehood of their opinion who taught a necessitie of circumcision and that all is done by way of doctrine and by power of the Keyes of knowledge not of jurisdiction is cleare from the end of this meeting Act. 5. 2. Paul and Barnabas were sent from the Church of Antiocâ— unto Jerusalem unto the Apostles and Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning this question and v. 6. the Apostles and Elders came together to consider 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this matter consideration of questions being the end of the Synod is a thing belonging to doctrinal power meerely so Mr. Mather Answ. 1. It is false that there is no censuring of persons here for to say nothing that Peter accuseth those of the wrong side as personally present at the Synod either being summoned or comming thither by appeale v. 10. Now therefore why tempt ye God to put a yoake upon the necke of the Discip'es c. which reproofe comming from one man onely cannot be called a Synodicall reproofe It is more then evident that the publick Synodicall censure of rebuke is put upon those who held and urged the necessitie of circumcision and why not excommunication also in case of obstinacy for the Synodicall censure
of a publick Synodicall rebuke is onely gradually different not specifically from excommunication and both must proceed from one and the same power Now the Synodicall censure is evident in the Text v. 24. certaine went out from us so it is cleare they pretended they were in this point followers of the Apostles and Lorinus thinketh that some deemed them schismaticks 2. They have troubled you with words Lorinus citeth the Sy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vedalacachum they have terrified you as if your salvation were not sure except you keepe Moses his Law of ceremonies and the morall Law 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destraying by false arguments your soules it is a word contrary to building up in sound knowledge as Aristotle taketh the word saying that you must bee circumcised and keepe the Law 4. They abused the name of the Apostles as having an Apostolick commandement and so a divine warrant for their false doctrine and therefore are they refuted as liars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence it is cleare they did labour to prove a necessitie of circumcision not onely from the old Testament and an expresse divine Law but also from the authoritie of the Apostles which was manifestly false out of which I argue thus If the Apostles doe not onely in a doctrinall way refute a false doctrine in this Synod but also in a Church-way and by a juridicall power rebuke and Synodically charge the authors as subâ—erters of soules and liars then they doe not onely use a meere doctrinall power in this Synod but also a juridicall power but the former is true Ergo so is the latter 2. Observe two things in these obtruders of circumcision First the error of their judgement It is more then apparent that they had a heterodox and erroneous opinion of God and his worship and the way of salvation as is cleare Act. 15. 1. And certaine men which came downe from Judea taught the brethren and said except yee bee circumcised after the manner of Moses yee cannot bee saved This doctrine is clearely refuted both by Peter v. 10. That yoake of the Law wee disclaime there is a way of salvation without that yoake v. 11. But wee beleeve that through the grace of the Lord Jesus wee shall bee saved as they and it is synodically refuted v. 24. wee gave no such commandement it is not the mind of us the Apostles of the Lord that you keepe Moses Law as you hope to bee saved there was for this error in their judgement required a doctrinall or dogmaticall power and this the Synod used 2. Besides this erroneous opinion in their judgement there was another fault and scandall that the Synod was to censure to wit their obtruding of their false way upon the soules and consciences of the Churches as vers 1 They taught the brethren this false doctrine 2. That they wilfully and obstinately did hold this opinion and raised a Schisme in the Courch v. 2. wherefore Paul and Barnabas had no small 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dissention the word signifieth sedition which was raised by those who held that erroneous opinion and great disputation with them 3. They laid a yoake upon the brethren v. 10. and v. 7. They made great disputation against the Apostles and v. 24. They troubled the brethren and perverted their soules This was not simply an heterodox opinion which is the materiall part of a heresie but had something of the formall part of an heresie to wit some degrees of pertinacie of brutish and blind zeale even to the troubling and perverting of the soules of the Churches while as they would make disciples to themselves and lead away soules from the simplicitie of the Gospell now the Synod doth not helpe this latter simply in a Synodicall way by a dogmaticall and doctrinall power but by an authoritie Synodicall and therefore they authoritatively rebuke them as subverters of soules and whereas these teachers laid on an unjust yoake to keepe Moses his Law upon the Churches v. 10. the Synod by their ecclesiasticall and juridicall authoritie doth free the Churches of that yoake and they say in their decree v. 28. It seemed good to the holy Ghost and to us not to lay the yoake of Moses his Law on you as those who trouble you have done to lay upon you no greater burden then these necessary things c. now if there had beene nothing to doe but to resolve the question if this had beene the totall and adequat end of the Synod in a meere doctrinall way to resolve the question Whether must wee bee circumcised and keepe the Law morall and ceremoniall of Moses upon necessitie of salvation as the argument of our brethren contendeth Peter v. 10. 11. made a cleare issue of the question We are saved by the grace of God both â—â—nes and Gentiles and it is to tempt God to lay the yoake of the Law of Moses upon the brethren the resolving of that question is the end of the Synod but not the adequat end for here that not onely the doctrinall power was to bee used but beside that 1. the schisme was to bee removed and the authoritie of the Synod to bee used against the wilfulnesse and obstinacie of those obtruders of circumcision in rebuking them as perverters of soules 2. For the scandall which might have been taken if the Gentiles should have eaten blood and things strangled and meats offered to idols and therefore the Apostles and Elders behoved as a conveened Synod to forbid a grievous scandall and a spirituall homicide against the Law of nature to wit that the Gentiles for feare of scandalizing weake beleevers amongst the Jewes should abstaine from the practise of some things at this time meerely indifferent in their nature though not indifferent in their use such as were to eate things offered to idols things strangled and blood and whereas our brethren 3. Object If the Apostles did any thing more then might have been done by private Pastors out of a Synod it was meerely Apostolicall and the Elders did but assent to the Apostles Apostolicall determination and every one did here Apostles Elders and Brethren more suo Apostles as Apostles Elders and Brethren as Elders and Brethren after their manner as consenters to the Apostles but other wayes it is a begging of the question for to say the Apostles and Elders rebuked Synodically the obtruders of circumcision it s but said because one Pastor might have rebuked those obtruders for the specification of actions must not bee taken from their efficient causes but from their formall objects therefore this is no good consequence the Synod rebuked those obtruders Ergo the Synod rebuked them as a Synod and by a power of jurisdiction it followeth not for Paul Gal. 2. rebuked Peter Ergo Paul had a power of jurisdiction over Peter I thinke your selves will deny this consequence I Answer 1. These two answers are contradictory and sheweth that our brethren are not true to their owne
principles for sometime they say the Apostles gave out this decree as Apostles and sometime there is nothing here done by a meere doctrinall power such as Paul had over Peter or one single Pastor hath over another now it is sure that Paul had no Apostolick power over Peter and that one Pastor have not Apostolick power over another 2. When our brethren say here that the Apostles as Apostles by an infallible spirit gave out this Decree they doe in this helpe the Papists as Bellarmine Becanus Grâ—â—rut and in particular the Jesuit Lorinus who saith decrâ—um authenticum cujus inspirator spiritus sanctâ— and so saith Cornelius a lapide visiâ—m est nob is inspiratis decretis a Spiritu sanctus therefore saith hee the councell cannot erre and so Salmeron and Cajetan say and expresly Stapleton saith this Apostosack definition flowed from the instinct of the holy Ghost observandum saith Stapleton quanta habenda sit ecclesiae definienth authoritâ—s hence our brether here must yeeld either that all Synods are infallible as Papists say this Synod the patterne of all Synods being concluded by an Apostolick spirit could not erre and so neither can councells erre or they must with Socinians and Arminians say there is no warrant for Synods here at all And certainly though wee judge our brethren as farre from Popery and Socinianisme as they thinke wee detest Anti-Christian Presbytery yet if this Synod bee concluded by an Apostolick spirit it is no warrant to bee imitated by the Churches and wee have no ground hence for lawfull Synods Whittakerus Calvin Beza Luther and all our Divines do all alledge this place as a pregnant ground not of Apostolick but of ordinary and constant Synods to the end of the world and Diodatus good to the holy Ghost because they did treat of ecclesiasticall reders concerning the quietnes and order of the Church wherein ecclesiasticall authoritie hath place the Assembly used this tearme it seemed good to us which is not used neither in articles of faith nor in the commandements which meerely concerned the conscience and to shew that authoritie was with holy reason and wisedome there is added and to the holy Ghost who guided the Apostles in these outward things also 1. Cer. 7. 25. 40. 2. If our brethren meane that the Elders and brethren were in this Apostolick and immediatly inspired Synodicall determination not as collaterall penners of Scriptures joyned with the Apostles but onely as consenters and as consenters by power of an ordinary holy Ghost working consent in them more suo according to their capacitie as ordinary Elders 1. They yet more helpe the Papists because they must say onely Apostles and so onely their successors the Prelates had definitive voices in this Synod the Presbyters and Brethren did no more then Papists and Prelates say Presbyters did in generall councells of old and therefore the Presbyter is to subscribe Ego A. N. Presbyter consentiens subseribo whereas the Prelate subscribed say they Ego A. B. Episcopus definiens subscribo wee crave a warrant in Gods Word to make an Apostle or a Prelate a Synodicall definer having a definitive voyce and the Elder Brother or Presbyter to have a consultative voyce for here all the multitude if there was a multitude present doe make Synodicall decrees by consulting and consenting yea all the nation may come to a nationall Synod and both reason dispute and consent because matters of doctrine and government of the Church concerneth all therefore all have an interest of presence and all have an interest of reasoning and 3. by consequent all have an interest of consenting yea of protesting on the contrary if the Synod determine any thing against the Word of God If they say there is a threeford consent in this Synod 1. an Apostolicall 2. a second Synodicall agreeing to Elders as Elders and a third that of the people or a popular What a mixt Synod shall this be but 1. then as the Epistle to the Tlxssalonians is called the Epistle of Paul not the Epistle of Silvanus and Timotheus though Silvanus and Timotheus did consent so these dogmata or decrees should not be called the decrees of the Apostles and Elders as they are called Act. 16. 4. Act. 15. 6. Act. 21. 25. but onely the decrees of the Apostles seeing the Elders did onely consent and had no definitive influence in making the decree by this doctrine as Silvanus and Timotheus were not joynt pen-men of Scripture with Paul 3. When as it is said the specification of actions must not bee taken from the efficient cause but from the formall object and all that a done in this Synod might have beene done by a single Pastor I answer wee doe not fetch the specification of this rebuke and of these decrees from the efficient causes but from the formall object for an Apostle might his alone have rebuked these obtruders of circumcision and made this decree materialiter for Paul did more his alone then this when hee wrote the Eâ—istle to the Romans but yet one Pastor could not have Synodically rebuked and given out a decree formally Synodicall laying an Ecclesiasticall tie on moe Churches then one there is great ods to doe one and the same action formally and to doe the same action materially and I beleeve though actions have not by good logick their totall specification from their efficient cause yet that ordinances of God as lawfull have their specification from the efficient causes in part our brethren cannot deny For what made the difference betwixt Aaron his fire offered to the Lord and Nadab and Abihu their strange and unlawfull fire that they offered to the Lord but that the on fire had God for its author the other had men and the like I say of Gods feasts and the feasts devised by Jeroboam else if a woman preach and administrate the Lords Supper in the Church that preaching and sacrament administrated by her should not have a different specification and essence if wee speake morally or Theologically from that same very preaching and celebration of the Supper performed in the Church by a lawfull Pastor it is as I conceive of the essence of an action Synodicall I say not its totall essence that it cannot bee performed by one in a Church-way and with an ecclesiasticall tie but it must be performed by many else it is not a Synodicall action and it is true that Paul Rom. 14. and 1 Cor. 8. 10. hath in substance the same Canon forbidding scandall which is forbidden in this Canon prohibiting eating of meats offered to Idolls and blood in the case of scandall but I pray you is there not difference betwixt the one prohibition and the other yea there is for Rom. 14. 1 Cor. 8. 10. it hath undenyably Apostolick authoritie here it hath onely Synodicall 2. There it is a commandement of God here it is a Canon of the Church 3. There it commeth from one man here from a
of the resurrection for I hope a simple sanction maketh a Law though no penaltie bee expressed in it and though there had beene in the Decree Act 15. 28. an expresse punishment this should to our brethren prove no power of jurisdiction exercised by many for this which is said Gal. 1. 8. Though wee or an Angel from heaven preach unto you another Gospel then that which wee have preached let him bee accursed and that 1 Cor. 9. 16. Woe unto mee if I preach not the Gospel and many other threatnings in Scripture though a punishment bee annexed expressely cease not to bee meerely doctrinall and are not threatnings importing formally any power of Church-jurisdiction and therefore though mention should have beene made of a censure if there bee not here a Synod 2. Having power and authoritie from Christ. 3. Commanding by the holy Ghost as these indeed are all here the name of censure should prove no power of jurisdiction Object 5. The laying on of the yoake spoken of v. 28. is a meerâ— doctrinall yoake and it importeth no more a poner of jurisdiction then we can conclude that the obtruders of circumcision bad a power of jurisdiction because they are said to lay on a yoake also and to tempt God in so doing vers 10. Answ. I retort this reason for we can then no more conclude that the Apostles by an Apostolick authoritie layd on this yoake then wee can conclude that the obtruders of circumcision did lay on this yoake because they are said to lay on a yoake and to tempt God v. 10. It is a most unequall reasoning to argue against a iust Synodicall power from a sinfull and unjust power for these obtruders of circumcision had no lawfull power at all to lay a yoake on the Disciples but sinned and tempted God in laying on that yoake but it is not denyed by our brethren but the Apostles and Elders had a lawfull power to lay on a yoake in this Synod onely it is controverted whether it bee a meere dogmaticall or doctrinall power or if it bee a power of jurisdiction nay the obtruders of circumcision by neither of these two powers layd on a yoake upon the Dsciples Object 6. These decrees which did no other wayes bind the Church of Jerusalem then they did bind all the Churches of the world cannot bee decrees of power of jurisdiction over the Church of Jerusalem and over the Church of Antioch But these decrees did no otherwise bind the Church of Jerusalem then they did bind all the Churches of the world for the decrees of Apostles and Elders at Jerusalem Act. 6. 4 5. were sent to all the Churches of the world to bee observed and seeing they could not as Synodicall Canons obliege all the Churches of the world by an ecclesiasticall tie because all the Churches of the world sent not Commissioners and all the Churches of the world couldnot be represented in this Synod but onely the Churches of Jerusalem and Antioch yea wee see not that this Synod is any more then the Church of Antioch seeking counsell from the sister Church at Jerusalem as one Church may advise another Church that is weaker in knowledge in a matter of such difficultie because the Apostles were at Ierusalem and that 〈◊〉 1. The whole Canons are ascribed to the Church of Jerusalem onely to the Apostles Elders and the whole Church Act. 15. 22. and Act. 15. 22. and Act. 16. 4 5. and Act. 21. 25. the Elders of Jerusalem take this act or canon to themselves 2. It cannot be proven that the Churches of Syria and Cilicia had any commissioners heâ—â— farre lesse had all the Churches of the Gentiles who yet are commanded to keepe those decrees by commissioners there C. 15. 19. Act. 21. 25. Act. 16. 4 5. 3. It cannot bee proven that Antioch sent Elders to this meeting but onely Commissioners Act. 15. 2. Answ. This answer is much contradicent to what our brethren other waies hold for if it be a patterne of a sister Church giving advise and counsell to another this is imitable to the worlds end and if the Canon come from the Apostles as Apostles it is not imitable 2. That one sister Church can lay burdens on another and give out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decrees to bee kept is unwarrantable now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they are called by all that understandeth Greeke are not friendly advises of brethren the Seventie Interpreters use the word Daniel 6. 26. to expresse a Law made by Darius Luke useth the word c. 2. 1. saith a decree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came from Augustus Caesar to taxe all the World 2. It is a graver businesse then we can thinke of to beleeve that these who onely give advise and counsell and must conveene in a Synod as Apostles and Elders doe here v. 23. 2 that they can say as it is v. 28. It seemed good to the holy Ghost and to us to lay no other burden on you then tâ—â—se necessary things for a counsell or advise can never amount to the burden imposed by the holy Ghost speaking in a Synod 2. It is denied that this decree oblieged the Church of Jerusalem no other way then it oblieged all the Churches of all the world for here bee three sorts of Churches and three sorts of Churches are under a tie by this Synod first Jerusalem secondly Antioch Syria and Cilicia thirdly universally all the Churches of the Gentiles The Church of Jerusalem have formall commissioners here under an ecclesiasticall tie as concerning the faith of the things contained in the decree that it is lawfull for the Gentiles to abstaine from things offered to idolls from things strangled and from blood and they were simply under a tie both of the seventh Commandement and by the fifth Commandement to abstaine from fornication because the Synod had forbidden it 2. They were under a tie by due proportion not to keepe the Law of Moses and not to bee circumcised by any necessitie of a Divine Law but onely by permission to use these ceremonies for feare of scandall 3. They are tied by proportion also to give no offence in things indifferent 4. Not to reject the Gentiles whom the Lord had called to his heavenly kingdome as well as the Jewes 2. These Churches of the Gentiles who never heard of the Synod and so were not oblieged to bee there in their Commissioners or not tied at all by this Decree by vertue of any ecclesiasticall tie but are onely tied by the Law of Nature not to abuse their libertie in the use of things in their owne nature indifferent and so this is false that the Church of Jerusalem was tied no other way by these acts then all Churches of the world for some of the Churches of the world were not tied at all by any ecclesiasticall bond but onely for the necessitie of the Law of Nature 3. Jerusalem Antioch Syria and Cilicia were tied by an ecclesiasticall tie because Jerusalem
nor being a witnesse of the life death and resurrection of Christ then the authoritie of James and Peter who werâ— eye-witnesses of Christs life doctrine and sufferings and saw him visibly ascend to heaven and the believers doubted if hee was an Apostle and the Synod was convened to have theresolution of the Apostles and so it was meerely Apostolicall Ans. Though I grant there beesome truth in this that Pauls Apostolick calling was now more question 〈◊〉 then the rest of the Apostles and I easily yeeld that these who disputed with him could not rest upon his authority yet I deny that hence wee can inferre no Synod for if the Apostles had convened in Synod to satisfie those who doubted of Pauls authoritie as an Apostle then they would have reterred the matter to James and Peter who to these beleevers were undoubtedly the Apostles of the Lord but if the Apostles had had no intent but to end the controversie in a mere Apostolick way and not intended a Synodicall and an â—clesiasticall and perpetuall remedy in such cases of controversies in particular Churches I shall not beleeve that the Apostles when they were to determine by a superior an Apostolick and infallible light they would have joyned with them the Elders as Act. 15. 16. to consider of the question and that the Church of Auâ—ioch doubting if Paul was an Apostle would have decreed to seeke a resolution from Elders and that in an Apostolick way for they sent to the Elders at Jerusalem for a resolution as well as to the Apostles Act. 15. 2. and judge yee if the Apostles being to determine infallibly as Apostles would joyne the falliblo and inferiour light of Elders v. 6. and Brethren v. 22. if tlloy had not had a mind to determine the question in a Synodicall way Object 9. But it is not cleare that in this act they either censure persons or doe any thing in order to Church-censure but onely exercise a naked doctrinall power Answ. A doctrinall power was in a higher measure in the Apostles then in all the Elders of the world who were all but fallible men and James and Peter to these beleevers who moved the question were undenyably Apostles and what doctrinall power could they seeke in the Elders to whose determination by intention both of Antioch ch 15. 2. and by the Apostles intention v. 6. the question is referred as well as to the Apostles if the matter was not to bee ended by a formall Synod 2. Nor can they deny a power of jurisdiction though there were no persons rebuked and censured in this Synod for the object of a juridicall power is not onely persons but things of order decencie circumstances questions of doctrine as is cleare Reâ—el 1. 14. 15. officers to be ordained Act. 6. 3 4 5 6. 1 Tim. 5. 22. 2 Tim. 2. 2 3. 3. Our brethren cannot deny but the sentence of non-Communion is a censure and a great one yea and of kindred and blood most neare to excommunication and that if any Churches should have refâ—â—sed those Canons by this Canon the Churches might have pronounced the sentence of non-communion against them and to pronounce this sentence is an act of government as properly so called as to pronounce the sentence of excommunication for it is the formall halfe of the sentence of excommunication Object 10. It seemeth that Apostles here determine as Apostles for they condenme the obtruders of circumcision because they taught these things without any Apostolick Commandement v. 24. They teach that you must bee circumcised and keepe the Law to whom wee the Apostles gave no such commandement Answ. This is no more a good argument to prove that the obtruders of circumcision did teach false doctrine and were not condemned by the Apostles and Elders Synodically then if one should say this is not a Synodicall decree of the Church because it is proven and made good by the Word of God for Synodicall decrees exclude not Gods word though they bee not formally Scripture for in some part of the Epistle the Apostles may well speak of themselves as distinguished from Elders and as Apostles and yet the assembly is an ordinary Synod and not an Apostolick meeting for if wee should argue thus the whole Church men and women v. 22. sent messengers to Antioch as the Church and not as Apostles our brethren would thinke it a weake consequence to inferre Ergo this was nothing but a Congregational not an Apostolical meeting Yet our brethren contend that the whole Church and single Congregation of Ierusalem did concurre in this meeting as consenters and having power also though not of jurisdiction but I wonder why our brethren should so contend that there was no power of censuring put forth in this Assembly seeing one of their speciall answers whereby they would prove that this it not a patterne of an ordinary Synod and such a Synod as wee contend for having power of jurisdiction is that this was an ordinary meeting of the Elders and Church of Ierusalem giving counsell and advise with the Apostles to the Church of Antioch but I am sure the businesse of not scandalizing did as much concerne the Church of Ierusalem and therefore in the Synod they ought to put forth power of jurisdiction if any of their members hearing that the Apostles contended that the ceremoniall Law did not lay a tie on the conscience of either Jew or Gentile in foro dei before Gods court as the places cited by Iames prove v. 15 16 17. Peter saith expresly that God now putteth no difference betwixt Iewes and Gentiles v. 9. but 〈◊〉 are saved through the grace of our Lord Iesus v. 11. should ab â—aine from blood to the offence of the weaker should not this Congregation all Church condemne such in ordine ad censuram in order to excommunication yea the Eldership and Congregation of Jerusalem here convened as our brethren say should have failed in this first Synod and also the Apostles with them if they neglected to exercise juridicall power over their owne Congregation in the case of scandall and a scandall as possible to them to fall in as the Gentiles and therefore either this assembly consisting of Apostles and of the particular Church of Ierusalem erred which wee cannot say or then they did exercise power in order to excommunication towards their owne Church and so there is some juridicall power put forth in this meeting Object 11. Though the Apostles in this Synod proceed by way of disputing and borrow light one from another it followeth not thâ—â— they goe not on here as Apostles yea though Peter and Paul dâ—e not say all the truth nor fall upon that which is the conclusion of the Assembly as I ames doth it doth not hinder but they are led in all these Synodicull debaâ—eâ— by the infallible and Apostolick spirit because some things are revealed to one Evangelist and to one Prophet which is not revealed to another Iohn the
they are registred in the bookes of Old Testament bee formally Scripture yet as cited by the Apostles they dâ—e not become Scripture except these saying bee cited tali modo that is by the influence of the immediatly inspiring holy Ghost which influence onely maketh formally any saying to bee Scripture Object 12. If the Apostles did not in a Synod with the Elders dispute and voyce as Apostles it should follow that as Apostles they did plant Churches but after the Churches were planted they ceased to bee Apostles and did all as ordinary Elders which is most incongrâ—oâ—s for then should they descend from an infallible to a fallible spirit Answ. The Apostles did onely use their Apostolick power when there was need of it as God worketh not miracles but in some necessitating exigence of second causes and what they could doe by an ordinary power when the Churches were once constituted they did not attempt to doe by their Apostolick power and though their Apostolick power was in them as a habit yet the exercise thereof was rather under the dominion of an extraordinary and immediate rapt and influence of God then under the mastery of their owne free-will I would aske why the Church of Antioch no doubt most lawfully Act. 15. 2. did send to seeke resolution at the fallible spirit of Elders and also as our brethren teach at the infallible spirit of the Apostles and why did they not from their infallible and Apostolick spirit seeke out and choose seven men to bee Deacons but remitted to the fallible spirit of the multitude who are not infallible or Apostolick in their choise both the nomination and election of these seven men but the Apostles did much honour the Churches of Christ in cooperating with them and in doing most things with their consent that by example they might interdict dominion and assert a ministeriall power and make Christ most Monarch-like in the government of his spirituall Kingdome nor did they put off or interdict themselves nor forfeit their Apostolick power after Churches were constituted but used their Apostolick power at the Commandement of that great King exalted Jesus Christ whose Catholick Ambassadours they were as God immediatly moved them Object 13. Paul exercised the power of the Keyes of knowledge upon Barbarians and might have preached to Indians and did presâ—h to the scefling Athenians Ergo hee might exercise power of jurisdiction over them and judge those who are without it is no consequence and against the word of God 1 Cor. 5. 12. Yea Paul by this power dogmaticall rebuked the Athenians Act. 17. 22. I perceive that in all things yee are too superstitious yet Paul had no power to excommunicate the Athenians Mr. Mather Answ. I deny not but there is great odds betwixt a concionall rebukinâ— by way of preaching which may bee and is alwayes performed by one and a juridicall rebuking by a power juridicall of the Keyes which is performed onely by a Church-sâ—ciâ—tie now it cannot bee denyed but the rebuking of men because they subverted soules v. 24. is not a meere concionall rebuking which may bee performed by one 1. it is a rebuking v. 24. 2 it is a rebuking performed by many by a whole Synod v. 6. v. 22. 3 It is performed by a politicall societie and body having a dogmaticall power to judge and determine in a doctâ—inall way as our brethren say and consequently as wee say having a juridicall power v. 25. It seemed good unto us being assembled with one accord to send chosen men unto you c. which is undenyably a politicall body an assembled company as v. 6. met about a question which concerneth the Churches of Christ as is cleare v. 2. v. 6. v. 23. c. 16. 4 5. c. 21. 25. compared with v. 22. hence a businesse of doctrine which troubleth the Churches of Antioch c 15. 2. and of Jerusalem v. 5 6 7 8. and Syria and Cilicia v. 23 24. must bee a Church-businesse in respect of the subject 2. The question is a Church-question in the matter of practise it conoâ—rneth the consciences of the Churches in the point of taking and giving offence in a Church-societie as this doth v. 19. That yee trouble not them which amongst the Gentiles are turned unto God and v. 28 29. compared with 1 Cor. 10. 24 25 26 27 c. Rom. 14. 14 15. this was a Church-â—candall or publick offence as touching the matter materia quâ—nt 2 The forme and manner of deciding the controversie was a publick Church-way by the Word of God Act. 15. so 〈◊〉 proveth v. 7 8. 9. and James v. 15 16 c. maketh good 4 The efficient causes and agents in the question are 1. Church 〈◊〉 v. 6. Apostles and Elders 2. Church-officers conveened Church-wayes in a Church-body or societie v. 6. c. 15. and The Apostles and Elders came together in a Synod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word which cur brethren acknowledgeth doth 1 Cor. 5. 4. note a formall Church-assembly to consider of this matter and â— 25. It seemed good to us being assembled with one accord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the very word Church is not wanting though with reverence of others it seemeth not to bee the multitude seeing the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beeing so generall must have its signification from the action and end for which the meeting is intended as before I said as is cleare v. 22. It pleased the Apostles Elders and whole Church 5. The action they performe when they are met in a politicall body is to decide a Church-controversie that troubled many Churches Act. 15. 2. v. 23 24. 6 The end is the peace and edifying of the Churches as that the Churches of the Gentiles bee not troubled with needlesse ceremonies as James saith v. 19. and the good of the Churches v. 29. from which if you keepe your selves yee shall doe well c. 16. 4. And â—s they went through the cities they delivered them the Decrees to 〈◊〉 v. 5. so were the Churches established in the faith Consider 〈◊〉 is the happy end and fruit of this Synod The establishâ—â—â— of the Churches Therefore have our brethren without reason I speake with reverence of their learning and godlinese denied the word Church to bee given to a Synod or a meeting of Elders which to mee is cleare Act. 15. v. 6. The 〈◊〉 sending is the Eldership of Antioch the Church receiâ—â—â— v. 4. is the Eldership at Jerusalem and cannot conveniently bee exponed of the whole and numerous thousands that â—â—eâ—ed at Jerusalem the rebuking cannot then bee meerely â—â—â—â—inall by the power of the keyes of knowledge which is exercised by one nor are the Apostles and Elders here considered as meerely Preachers and Teachers in the Act of teacher for why then should they not bee formally a Church and a Church-assembly as our Brethren say if they bee an assembly meeting for preaching the Word for the exercise of the keyes of Knowledge in the hearing of a multitnde
is essentially an act of preaching the Word Object 14. This Synod declares only in a doctrinall way what is necessary what is scandalous the same way that Paul doth Rom. 14. 14 15. i Cor. 8. 1 Cor. 10. Answ. This Synod and Paul declare one and the same thing Ergo with one and the same authoritie it followeth not Paul writeth 1 Cor. 5. that the incestuous man should bee excommunicated and this hee wrote as canonicall Scripture by the immediat inspiration of the holy Spirit if then the Church of Corinth should have excommunicated him shall it follow that they gave out the sentence of excomunication by the immediate inspiration of the holy Spirit I thinke not their Churches sentence had been given out by a meere ecclesiasticall authoritie according to the wch Churches of Christ to the worlds end doth excommunicate following the Church of Corinth as a patterne Obj. 15. Though these obtruders of ceremonies did pervent soâ—ks v. 24. yet the Synod doth not summond them before them nor excommuncite them but remit them to the particular Churches to whom it properly belonged to censure and not to any Synod or superiour Judicature Answ. There was no need to summon them for these subverters of soules were personally present at the Synod and rebuked in the face of the Synod as perverters of soules v. 24. for if they were not present 1. to whom doth Peter speake v. 10. Now therefore why tempt yee God to put a yoake on the necke of the disciples c. the Apostles and Elders did not impose the yoake of Moses Law upon the beleeving disciples nor any other save onely the obtruders of circumcision 2. Who were they in the Synod who made much disputing v. 7. note the Apostles not any save these obtruders Ergo they were personally present at the Synod nor needed they to excommunicate them for I judge that they acquiesced to the determination of James which was the sentence of the Synod and the great dispute spoken of v. 7. ceased v. 13. and the conclusion is agreed upon 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then it seemed good to the Apostles Elders and whole Church and there was reason why these obtruders should acquiesce so that there was no need of further censure for there was satisfactiou in part given to both siddes The question was whether or no are beleevers now to keepe the Law and the ceremonies of Moses his Law It was answered by the Synod by a distinction which favoured in part both sides 1. There is no necessitie that the beleeving Gentiles who are saved by grace as well as the Jewes bee troubled to keepe all the ceremonies and this satisfied the Apostles who taught that the Gentiles were now made one people with the Jewes and both are freed in conscience from Moses his yoake the other part of the distinction it was this yet there bee some ceremoniall commandements as not to eate things offered to Idols blood and things strangled for fornication is of another nature and abstinence therefrom is of perpetuall necessitie 1 Cor. 6. 13 14 15 16. 1 Thess. 4. 3. Col. 3. 5. these must bee avoided for scandals sake by all the Jewes but especially by the Gentiles lest the weake Jewes who take these to be divine commandements yet in force take offence and this was satisfactorie to the obtruders and wee heare no more of their disputing and there is an end of the controversie by the blessed labours of a lawfull Synod 3. I could easily yeeld that there is no necessitie of the elicit acts of many parts of government such as excommunication ordination admitting of heathens professing the faith to Church-membership in Synods provinciall nationall or oecumenicall but that Synods in the case of neglect of presbyteriall-Churches command these particular Churches whom it concerneth to doe their dutie and in this sense the Synod Act. 15. is to remit the censure of excommunication to the presbytery of Antioch and Jerusalem in the case of the obstinacie of these obtruders of circumcision but so some power of government is due to the Synod as prescribing of Lawes and Canons for presbyteries and Congregations Object 16. Therefore was the Synagogue of the Jewes no compleat Church because all the ordinances of God cannot bee performed in the Synagogue and therefore were the Jewes commanded onely at Jerus salem and in no other place to keepe the passeover and to offer offerings and sacrifices which were òrdinary worship Deut. 12. but there is not any worship or sacred ordinance saith that worthy Divine Dr. Ames of preaching praying Sacraments c. prescribed which is not to bee observed in every Congregation of the New Testament Nor is there any ordinary minister appointed who is not given to some one Assembly of this kind So also Mr. Mather and Mr. Thomson teachers in New England Others say because there was a representative worship of sacrificing of all the 12. Tribes at Jerusalem therefore all the Synagogues were dependent Churches and Jerusalem was the supreme and bighest Church but there is no representative worship in the New Testament and therefore no need of Synods as higher Churches Answ. Surely the aforesaid reverend Brethren of New England have these words But it seemeth to us that the power of a Synod is not proporly a power and exercise of government and jurisdiction but a power of doctrine and so a Synod is rather a â—aching then a governing Church from which I inferre 1. That out Brethren cannot deny a power of governing to a Synod but it is not so proper governing as excommunication and ordination performed in their Congregations but say I it is more properly governing as to make Lawes and rules of governing is a more noble eminent and higher act of governing as is evident in the King and his Parliament then the execution of these Lawes and rules 2. Our brethren incline to make a Synod a teaching Church but I inferre that Synodicall teaching by giving out decrees tying many Churches as our Brethren of New England and the forenamed authors teach is an ordinance of Christ that can bee performed in no single Congregation on earth for a doctrinall Canon of one Congregation can lay no ecclesiasticall tie upon many Churches Ergo by this reason our Congregations shall bee dependent as were the Jewish Synagogues 3. With favour of these learned men it is a begging of the question to make Jerusalem the supreme Church and the Synagogues dependent Churches because it was lawfull onely at Jerusalem to sacrifice for I hold that Jerusalem was a dependent Church no lesse then the smallest Synagogue in all the tribes for in a Catholick meeting of all Judah for renewing a Covenant with God Ierusalem was but a sister Church with all of Iudah Benjamin Ephraim Manasseh who 2 Chron. 15. 9. 10. 11 12. made up one great Church which did sweare that Covenant Ordinances doe not formally make Churches visible nor divers ordinances divers
Presbyterie yea I much doubt if a Catholick councell can formally excommunicate a nationall Church though such a councell may use a power analogicall like to the power of excommunication Object 18. But you cannot demonstrate from Gods Word that there is such a thing in the New Testament as a Catholick visible Church Answ. I said something of this before but I conceive the subject of the 1 Cor. 12. is a Catholick visible Church But 1. wee doe not understand a politicall body with ordinary visible government from one man who maketh himselfe the vicar of Christ the Pope whose members are Cardinals Bishops c. and such like But the Catholick body mysticall of Jesus Christ and that as visible and 1. that the Apostle is to bee understood of an universall not of a Congregationall and particular politick Church that meeteth in one place is cleare 1. hee speaketh of that Church wherein are diversities of gifts for the good of the whole Catholick body as miracles the gift of prophecie the gift of interpretation the gift of healing c. of whom hee saith v. 5 6. there is the same spirit and the same God who worketh all in all the particular Congregation is not such an all in all 2. Hee speaketh of such a Church as taketh in all baptized into one spirit but this is the whole visible Church not one single Congregation onely 3. Hee speaketh of such a Church as taketh in all both Jewes and Gentiles making them one body v. 13. and that taketh in all the world 4. Hee speaketh of such a Church as hath an adequat and full relation to Christ from which this Church is denominated Christ mysticall all the beleevers meeting in one mysticall body of Christ as lines in one center v. 12. now a single Congregation hath not a foot to fill this measure 5. Hee speaketh of such a body as hath need of the helpe one of another as the head hath need of the feet v. 15 16 17. those of a single Congregation have need of those who are eyes and eares without the congregation 6. Hee speaketh of such a body as is not to separate in their members one from another to make a schisme in the body v. 25. but a single Congregation ought not to separate from the rest of the great body made up of many sister Churches 7. Hee speaketh of such a body the members whereof must care one for another and suffer one with another v. 26. now single Congregations are such members of this great bodie as must mourne with these that mourne and rejoyce with these that rejoyce therefore one single Congregation cannot bee this whole body but its part onely 8. Hee speaketh of such a body in which God hath set v. 28. Apostles Prophets Teachers miâ—â—cles c. now Christ hath not wedged in Apostles the Catholick Pastors of the whole world to one single Congregation nor hath hee confined such a multitude of officers ordinarie and extraordinary to one single Congregation And that hee speaketh here of a Catholicke visible Church is cleare 1. Hee speaketh of such a body to which is given the manifestation of the spirit to profit withall v. 7. this must bee a visible policie 2. Hee speaketh of a politicall and organicall body having eyes eares hands feet c. which must bee a visible ministery 3. Hee speaketh of a body capable of the seales such as Baptisme v. 13. We all are baptized by one spirit into one body this must bee a visible baptized body discerned by the visible character of baptisme from all societies of Jewes Pagans and others who professe not Christ Jesus 4. Hee speaketh of such a body as standeth in need of the helpe one of another as the eye cannot say to the hand I have no need of the v. 21. this evidently cryeth that hee supposeth a visible and externall policie in this body 5. Hee speaketh of a body so tempered of God as that there should bee no schisme in the body nor separation from it v. 25. now this cannot bee a separation from the invisible body of Christ for so hypocrites which are members of this visible body and are often officers as eyes and eares yea Pastors and Teachers remaining in the body without any schisme or separation are yet separatists from the invisible body of Christ and no more parts of that body then a woodden leg or arme is a member of a living man 6. He speaketh of that body which is to expresse its care in praying praising mourning and rejoycing with the rest of the members as they are in a good or adverse condition of prosperitie or adversitie v. 23 26. and this must bee a visible Church praying or praising God 7. Hee speaketh of such a Church as the fellow members may see and know by their senses to suffer and bee in a hard condition or to rejoyce as v. 25. 26. and this is more then apparently cleare to bee a visible Church 8. Hee speaketh of such a Church as God hath furnished with severall officers in severall orders visibly knowne to bee different officers as v. 28. Now God hath set some in the Church first Apostles secondarily Prophets thirdly teachers these bee parts and most eminent and considerable organs of a visible Church And the like I might prove by divers of these arguments of that body politicall of which the Apostle speaketh Rom. 12. 3 4 5 6. to the end of the Chapter These speciall exceptions there bee against this 1. That the Church 1 Cor. 12. is the invisible and mysticall body of Christ because it is a body baptized by one spirit 2. A body called Christ that is Christ mysticall Answ. It is true that this visible body hath also an inward and spirituall baptizing answerable to the externall and outward baptizing and so according to that internall and mysticall union it is an invisible body as these reasons prove but the question is if the Apostle speake of the body of Christ in that notion we deny that for hee speaketh plainly here of the Church as it is a politicall organicall and visible body Object 2. If one should say God hath placed in the common-wealth Emperours Kings Dukes Princes and Rulers as the eyes and eares of the Commonwealth it should no wayes follow that all the Common-wealths in the earth are one visible civill body having a government so though it hee said God hath placed in the spirituall Common-wealths of the Church Apostles Prophets Teachers c. it followeth not that the Church is all one spirituall politick visible body it followeth onely that the Lord hath placed in the Church Apostles Prophets Teachers indefinitly that is that these may bee in any one single Congregation as it is said James 2. 2. If there come into your Assembly or Synagogue a man with a gold Ring c. now this will not prove that all the dispersed Jewes to whom James wrote were all but one Congregation Answ. 1. It is
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
evident that the Apostles were persecuted cast in prison and beaten Act. 4. 3. c. 5. 18. 26. 33. 40. it is as evident that they had Assemblies and Churches meetings Act. 2. 37. 41. 46. c. 4. 1 2 3. c. 5. 10. v. 25. now the question then is not if they could not meet for extrinsecall impediments of persecution for both our brethren and wee agree in this that they had their Church-assemblies for Word and Sacraments then the question is upon the supposall of Church assembles which the persecution of the Jewes then fearing the people was not able to hinder c. 5. 26 whether or no was the Church at Jerusalem of such a competent number onely as that they could meet not occasionally onely to heare a Sermon but in an ordinary Church-meeting to heare the Word and communicate in the breaking of bread and seales of the Covenant and though the want of a capacious house bee also an extrinsecall impediment why they could not meet yet that they wanted such a capacious house as the Temple will prove nothing but it cannot bee said that they wanted a capacious house for the ordinary meeting of a Congregation the ordinary and genuine use whereof is to bee edified by the Word and Sacraments and that an ordinary house could containe such a number of thousands and multitudes as can bee edified in a Congregationall way is denyed 2. Our brethren say that they did not eate the Supper in private houses for the breaking of bread Act. 2. 46. was common bread and they had the use of the Temple and taught in the Temple for the Senate of the Jewes durst not extend their malice to the highest Act. 5. 26. for they feared the people and Act. 4. 21. So when they had sâ—â—â—her threatned them they let them goe finding nothing how they might punish them because of the people for all men glorified God for that which was done so the people favouring the Apostles they made use of their libertie to the full and bad their publick meetings for Word and Sacraments in the Temple and did meet in private houses Act. 20. 20. in a private way not in a Church way So Act. 2. 47. They had favour with all the people Answ. It is said these beleevers v 44. were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one place and those who v. 46. did eate bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from house to house met then being in one place and eating of bread from house to house must bee exponed as wee doe distributively that is divided in small Assemblies for the argument that we bring militateth against the eating of their common meat in houses all being in one private house were three thousand in â—ne place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all at one banquet and that daily 2. It is true divers expone the breaking of bread v. 46. not of the Supper of the Lords yet of the banquets of love where there was an assembly of many but v. 42. It is cleare these three thousand did receive the Supper of the Lord together and it is so true that the Syriack hath it in his exposition thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unâ—isht anâ—hephin bavau but luthi uâ—aktsaâ—a deuâ—haâ—rskia it is memorable saith Lorinus that hee retaineth the name of Eucharistia it is rendred Et communicaâ—ant in oratione fractione Eucharistia yea and Lutherus and Calvin both expound it so and as Lorinus Cajetanus Cornelius a Lapide they bee all spirituall exercises named here But how can wee imagine that many thousands could in one meeting communicate at one Table in the Lords Supper and that ordinarily 1. What voyce could reach to so many thousands as they did grow unto 2. What Table could suffice to a Congregation of so many thousands added to the Church for the supper is a Table ordinance and requireth Table communion Table gestures which the Apostles could not so soone remove and change into an Altar that all might conveniently heare and bee edified 3. Can wee beleeve that seeing Congregationall meetings of fewer and that in private houses was lesse obnoxious to the indignation of authoritie then meeting in the Temple as is most evident Act. 4. 1 2. and seeing the Apostles had libertie to meet Act. 5. 26. that they would draw the first mould of the Christian visible Church after the patterne of a convention most unfit yea unpossible for attaining the intended end to wâ—t edification especially not being compelled thereunto by an extrinsecall necessitie Our brethren say three thousand five thousand might all communicate in one place though not at one time súccessively as it is in many numerous Congregations But I answer 1. after they were five thousand ch 4. I dare say taking in the hundreth and twentie the five hundreth brethren that all saw Christ at once 1 Cor. 15. 6. and the fruit of the preaching of the other ten Apostles all now present at Jerusalem when the 〈…〉 the Spirit on all flesh joe 2. 28 29. 〈◊〉 15 16 17. was now to take effect at this time there were 〈◊〉 thousand but after there all it is said Act. 6. 1. The 〈…〉 were multiplyed v. 7. And the Word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The 〈…〉 Disciples grew exceedingly and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great 〈◊〉 the Priests were obedient to the faith how many of the people were then obedient to the faith could all these make on Congregation to eate at one Table But 2. when they are put to this shift to say that they did communicate suc 〈◊〉 〈◊〉 Table and which must bee not all in one day then 〈◊〉 brethren grant there was not here such a Congregation as is 1 Cor. 11. 20 When you come together therefore into one 〈…〉 eat the Lords Supper 23. Wherefore my brethren 〈…〉 together to eate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tarry one for another when 〈◊〉 come to eate at the love-feasts especially at the Lords Supper saith Diâ—datus if every one of the Congregation bee to waite on while another come then in the Apostolick Church all the Congregation came together to the Lords Supper to one place and at one time and this is not the Congregation where of hee speaketh 1 Cor. 14. 23. if therefore the whole Church câ—me together to the same place and all speake with tongues 〈…〉 in thâ—se that are unlearned and unbeleovers will they 〈…〉 mad Hence all the Congegration come together to one place at one time and the place was so that heathen and unbeleevers might come into their worship of the Congregation but our brethren make the meeting of this Congregation such as they were not to sâ—ay one for another 〈◊〉 〈◊〉 all at one time but successively and so as the whole Congregation could not come to one place at once but by 〈◊〉 and quarters and fractions and divided parts now one 〈◊〉 or two thousand then another two thousand the next day for the Apostles then celebrating
the supper at night and after Supper 1 Câ—r 11. 21. few thousands should bee able to communicate after Supper 2. There was no necessitie that these wise master-builders should divide the Church and the first visible Church in so many parts and this successive communion doth clearely prove our point that there were many Congregations for every successive fraction being a competent convention of beleevers having the Word and Sacraments and so power of jurisdiction not to admit all promiscuously to the Lords Table is to our brethren a compleat Church for to it indeed agreeth the essentiall Characters of a visible instituted Church for there is here a ministery the Word and Sacraments and some power of jurisdiction within it selfe and so what lacketh this successive fraction of an intire Congregation But what ground for so needlesse a conjecture that the Apostolick Church did celebrate the Lords Supper in the Temple never in private houses The contrary is Act. 20. 7. And upon the first day of the weeke the Disciples came together to breake bread Paul preached unto them v. 8. And there were many lights in an upper Chamber where they were conveened so the Text is cleare the first day of the weeke 1 Cor. 16. 1. was the day of the Christians publick worship and Augustine Calvin Luâ—her Melancthon Bullinger Diodatus and so Lorinus and Sanchius say this was the Lords Supper who can imagine that the Apostles did bring so many thousand Christians after Supper to the Temple to celebrate a new Evangelick feast and that immediatly after Peters first Sermon Act. 2. 42 1. Before the Apostles had informed the Jewes that all their typicall and ceremoniall feasts were now abolished yea while they stood in vigor and the Apostles themselves kept them in a great part was this like the Spirit of the Gospel which did beare with Moses his ceremonies for fortie yeares 2. The Apostles Act. 4. 1. are indited before the Synedry that they taught in the Temple Jesus Christ if they had with so many thousands gone to the Temple with a new extraordinary ceremoniall ordinance as a new Sacrament so contrary in humane reason to all the sacred Feasts Sacrifices and ceremonies should not this with the first have beene put in their inditement that they were shouldering Moses out of the Temple yet are they onely accused for teaching the people yea Christ the Law-giver who preached the Gospell daily in the Temple would not take the last Supper to the Temple but celebrated it in a private Chamber and Paul being accused alwayes as an enemy to Moses and the Temple his enemies the Jewes who watched him heedfully could never put on him that hee celebrated a Sacrament in the Temple as for Baptisme it being a sort of washing whereof the Pharisees used many Matth. 15. Mark 7. it was performed often sub diâ— in rivers never in the Temple wee desire any author father Ocecumenius doubteth onely Doctor Divine Protestant or Papist late or old who said the Apostles celebrated the Supper in the Temple 3. Our brethren say all These did conveâ—ne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Act. 4. 31. When they had prayed the place was shaken where they were assembled together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2. 46. and they continued daily with one accord in the Temple and breaking bread from house to house did eate their meat with gladnesse Answ. The place Act. 4. 31. saith not that all the five thousand beleevers were in that one place which was shaken for v. 21. that when the Apostles were let goe by the Priests and Captaines of the Temple they returned to their owne company 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to their owne but no circumstance in the Text doth inferre that they came backe to the whole five thousand but onely to some few of the first beleevers that were converted before the first Sermon of Peter was made cap. 2 they returned Lyra and Hugo Cardinalis to their owne company ad domesticos suos and so saith Lorinus who citeth the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hachaiehin ad fratres suos Salmeron ad suos â—apostolos sive condiscipulos domesticos fidei and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signifie the whole Church but friends and domesticks as Mark 5. 19. Goe home to thy own house and shew thy friends Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compared with Luk. 8. 39. and Gal. 6. 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 1 Tim. 5. 8. therefore the place saith that the five thousand were gathered together in this one place which was shaken 2. Giving and not granting that they were all conveened to prayer it doth not follow that they did meet ordinarily in one place for partaking of Word and Sacraments as one Congregation for â—oe might conveene to prayer and hearing the Word then could meet ordinarily in a Congregationall-way Neither will any Text inforce us to expone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 collectively but distributively as wee say all the Congregations in Scotland met 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one every Lords day that is every one of the Congregations is in one place but the sense is not that all the Congregations collectively are in one place And wee may justly aske what this place was which was shaken it is not like that it was the Temple that which should have beene more prodigious like and presaged a ruine to the Temple would not have beene concealoâ— by the holy Ghost for it would have more terrified the Jewes and the Temple is never called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sine adjecto without some other thing to make it bee knowne to bee the holy place if it was a private house give us leave to say it could not containe five thousand to heare prayer farre lesse a more numerous multitude Wee reâ—it it to the judgement of the wise if the Apostles were so lazie to propagate the Gospell that where twelve of them were present undoubtedly Act. 4. 23 31. Act. 6. 2. and as many of the learned thinke the seventie Disciples that eleven Apostles did heare the Word onely and one did speake to one Congregation onely which consisted of so many thousands for to the five thousand if there were no moe c. 5. 14. mere beleevers were added to the Lord multitudes both of men and women who could not conveniently heare This I thinke not imaginable for 1. now the harvest was large thousands were to bee converted 2. The Spirit was now powred upon all flesh 3. Christ when hee sent the twâ—lve but to Judeâ— hee sent them two and two and would have every man at worke and the Apostles went out in twoes Act. 13. Paul and Bâ—rnaâ—as and sometimes but one Peter was sent to the Jewes Paul to the Gentiles and the world divided amongst them 1. of other officers Timothy is sent to Ephesus Titus to Crete that so they might the more swiftly spread the Gospell to all the world What wisedome could wee
imagine would lead the twelve Apostles to speake to one single Congregation met in one place at one time the rest to wit the eleven and the seventic Disciples being silent for in the Church the God of order will have one to speake at once 1 Cor. 14. 31. But our reverend brethren seeing and considering well that the Church at Jerusalem could not all meet in one Congregationall way and that they were a Christian Church and so behooâ—ed to bee a Presbyteriall Church they doe therefore betake themselves to another Answer for they say that this Church at 〈…〉 an extraordinary constituted Church and 1. wanted an Eldership and presbytery as Christian Churches have now 2. the government was meerely Apostolicall 3. the constitution was somewhat Jewish rather then Christian for their service was mixed with legall ordinances and Jewish observances for many yeares and therefore cannot bee a patterne of the Christian visible Church which wee now seeke To which I answer 1. Because our brethren consider that the Church of Jerusalem will not bee their independent Congregation before wee obtaine it for us as a mould of a presbâ—tâ—riall Church they had rather quit their part of it and permit the Jewes to have it for us both but wee are content that their Congregations in some good sense bee given to them and not to Jewes 2. There is no reason but the Church of Jerusalem bee a Christian Church 1. The externall profession of a visible Church maketh it a visible Christian Church but this Church professeth faith in Christ already come in the flesh and the Sacraments of the New Testament baptisme and the Sacramentall breaking of bread Act. 22. 41 42. wee desire to know how saving faith in a multitude constituteh an invisible Church and the externall and blamelesse profession of that same saving faith doth not contitute a visible Church also and how this is not a Christian visible Church not differing in essence and nature from the 〈◊〉 Churches that now are to which the essentiall note of a visible Church agreeth to wit the preaching or profession of the sound faith if it bee called an Apostolick and so an extraordinary Christian Church because the Apostles doth governe â—it that is not enough if the Apostles governe it according to the rule of the word framing the visible Churches of the New Testament this way the Church of Corinth 1 Cor. 5. shall bee an Apostolick and so an extraordinary Church which our brethren cannot say But wee desire to know wherein the frame of this first patterne Christian Church at Jerusalem is so extraordinary that it cannot bee a rule to us to draw the mould of our Churches according to it for if the Apostles make it a patterne of an ordinary Christian Church in Word and Sacraments to say it was extraordinary in the government except you shew that that government was different from the rule that now is in government is petitio principii to begge what is in question for these same keyes both of knowledge and jurisdiction that by your grant were given to the Church Matth. 18. 15 16 17. were given to the Apostles Matth. 16 17 18. and Joh. 20. 21. If you say it is extraordinary because as yet they had not Deacons for the Apostles did as yet serve tables where as afterward Act. 6. that was given to the Deacons by office and so they had not Elders nor Doctors nor Pastors as we now haâ—e but the Apostles were both Pastors Ruling Elders Doctors and Deacons and they were the onely governing Eldership and this was extraordinary that they had no Eldership and so they were for that same cause no presbyteriall Church whence it followeth that you cannot make this Church which had no presbytery a patterne of a presbyteriall Church But I answer this will not take off the argument if wee shall prove that after they were more then could meet in one Congregation and so after they were so numerous that they were moe Congregations then one they had one common government and 1. wee say though the Apostles had power to governe all the Churches of the world and so many Congregations yet if they did rule many Congregations as Elders and not as Apostles wee prove our point Now we say where baptisme and the Lords Supper was there behoved to bee some government else the Apostles admitted promiscuously to baptisme and the Lords Supper any the most scandalous and prophane which wee cannot thinke of the Apostles it is true say you they admitted not all but according to the rule of right government but this right government was extraordinary in that it was not in a setled Eldership of a Congregation which was oblieged to reside and personally to watch over that determinate flock and no other flock but it was in the hands of the Apostles who might goe through all the world to preach the Gospell and were not tied to any particular flock and so from this neither can you draw your classicall Eldership nor wee our Congregationall Eldership But I answer yet the question is begged for though it bee unlawfull for a setled Eldership not to reside where their charge is yet the question is now of a government in the hands of those who are oblieged to reside and give personall attendance to the flock and the government in the hands of the Apostles who were not oblieged to personall attendance over this and this particular flock which they did governe were governments so different in nature as the one is a patterne to us not the other and the one followeth rules different in nature and spirit from the other for though it were granted that the Apostles did governe many Congregations as Apostles not as Elders yet there was no extraordinary reason why these many Congregations should bee called one Church and the beleevers added to them said to bee added to the Church as it is said Act. 2. 47. And the Lord added to the Church daily such as should bee saved except this Church bee one entire body governed and ruled according to Christs Lawes 2. There bee seven Descons chosen to this Church Act. 6. and Deacons are officers of the Church of Philippi which our brethren calleth Phil. 1. 1. a Congregationall Church and Pnebe was a Deaconisse say they of the Church of Cenchrea Rom. 16. 1. and if they had Deacons they could not want Elders who are as necessary 3. This Church could not bee so extraordinary as that it cannot bee a patterne to us of the constant government of Churches by Elders which wee call Aristocraticall seeing it is brought as a patterne of the Churches government by the voices of the people which is called by Divines in some respect democraticall and this place is alledged by our brethren and by all Protestant Divines against Bishops and Papists to prove that the people have some hand in government to wit in election of officers and so the words are cleare Act. 6. 5.
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
hand in it 2. The formall acts of a politicall Congregation not fixed are one and the same in nature and essence with the formall Church-acts of a fixed Congregation For 1. the Word and Sacraments are one and the same 2. their acts of government in rebuking accusing and joynt consenting to deliver to Satan an incestuous man are one and the same whether the Congregation bee fixed or not fixed shew us a difference But it is said they are different in a politicall or in a Church-consideration 1. Because this determinate Congregation is to subject their consciences in the Lord to this fixed Eldership whom they have called and chosen to bee their Elders and not to the ministery of any others as 1 Thess. 5. 12. Know them that labour amongst you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not those who are over others and that are over you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and are over you in the Lord not over others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and admâ—nish you not others and 2. The Pastors are to feed such a flocke over which the holy Ghost hath set them Acts 20. 28. and they are to feede the flocke amongst them 1 Pet. 5. 2. not any other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore Pastors are fixed by the holy Ghost to a fixed congregation 3. Pastors are not rebuked by the Spirit of God for remisse exercise of jurisdiction and Church-power but over their owne fixed Congregation not because they doe not exercise their power over other Congregations over which they are not and for whose soules they do not watch as is evident in the severall rebukes tendered by Christ to every Angell or Eldership of the seven Churches in Asia Revel 2. c. 3. where every Angel and Church is rebuked for their owne omissions towards their owne fixed and particular flocks Answ. The places doe not come up to prove fixed Congregations in the Apostles times for 1. wee deny that the Church of Thessalonica was one single fixed Congregation or the Church of Ephesus either and farre lesse can the Churches of Pontus Galatia Cappadocia Asia and Bythinia to which Peter writeth and whose Elders 1 Pet. 5. 1. 2. hee exhorteth to feede the flock of God bee one fixed Congregation nor doe they prove that fixed Congregations were though I thinke it not unprobable that when Phebe Rom. 16. 1. is called a Deacâ—nisse of the Church which is at Cenchrea that there were fixed Congregations at that time but many things not without apparent strength of much probabilitie may bee said by the learned on the contrary 2. The Eldership of Ephesus I dare not call the Eldership of one Congregation farre lesse of one fixed Congregation and they are all commanded to feed the flocke over which the holy Ghost had set them and no other Church that is most true But how doe our brethren inferre a fixed Congregation at Ephesus from thence farre lesse I think can they in ferre that the formall Church-acts of a fixed and a not fixed Congregation are different in nature and therefore if we can show that in the Apostolick Churches they had many Congregations though not fixed under one common Eldership which did feed them in common with Word Sacraments and Discipline as is clearely proved then have wee a patterne of a Presbyteriall Church 3. The Elders of Ephesus and these Elders 1 Pet. 5. 1 2 3. had all of them a burden of the soules amongst them and over which the holy Ghost had set them and they had not a burden and charge in particular of others as watching in particular for the soules of others but how fixed Congregations are hence inferred I see not for I may have with other six Pastors a Pastorall burden and charge to watch for three Congregations according to my talent and strength though I bee not a fixed pastor to all the three collectively or to any fixed one distributively so as all the omissions of my six fellow-labourors shall bee laid to my charge in the Court of the Judge and Lord of all if I do what I am able which I demonstrate thus 1. That morall obligation of conscience which did obliege the Apostles as Pastors of the Christian world which was to bee converted is not temporary but perpetuall and morall and did obliege the Apostles as Christians Therefore this morall obligation did lie upon the Apostles to feed the Catholick fiocke of the whole Christian world over which the holy Ghost had set them just as the Elders of Ephesus Act. 20. 28. are commanded to feed the whole flock of God which is at Ephesus now I aske if every single Apostle is to make a reckoning to God for the soules of all the Christian world 2. If Peter must bee answerable to God because Paul by negligence should incurre the woe of not preaching the Gospell 1 Cor. 9. 16 3. If upon this morall ground of an obligation lying on the Apostles to feed the Catholick flock of the whole world amongst which they were for the most part by speciall commandement of Christ to preach to all nations Matth. 28. 19. to every creature Mark 16. v. 15. If I say the Apostles bee tied to plant Churches in such determinate quarters and fixed kingdomes of the habitable world and if the dividing of the world into twelve severall parts and large parishes to the twelve Apostles bee juris divini of divine institution I believe this can hardly bee proved by Gods Word 2. Where there bee six Elders in a Congregation supposed to bee independent every one of the six are oblieged in their place to feed the whole flocke over which the holy Ghost hath set them and that by the commandement of God Act. 20. 28. 29. 1 Pet. 5. 1. as our brethren teach but I hope by these places no humane logick would inferre nor could our brethrèn collect that 1. every one of these six should by divine institution bee set over each of them the sixt determinate and sixt part of that Congregation 2. That every one of the sixt were not to give a reckoning for the whole Congregation and did not watch for the whole Congregation according to his Talent 3. That one might not be accused even one Archippus possibly at Colosse Col. 4. 17 for his owne particular neglect to the whole flock though others were also joyned with Archippus who fulfilled their part of their ministery Col. 2. v. 5. yea we justly aske if all the Elders of Thyatira were guiltie of remisse discipline against the false Prophetesse Jezabell and if all the Church of Sardis did become sleepie and secure and had a name that they were living and yet were dead though the Eldership under the name of the Angel of the Church bee indefinitely rebuked Revel 2. 20. c. 3. 1 2 3. 4. yea it is like to mee that seeing the Lord Jesus commendeth the one for love service faith patience Revel 2. 19. and the other that c. 3. 4 they had a few names that had
not defiled their garments that onely those who were guiltie were rebuked I beleeve and therefore this is to bee proved that Elders are not rebuked but for their remisse watching over an unfixed Congregation the places to me doe not prove it Now whereas our brethren say that they read of no Eldership before the dispersion of the Church at Jerusalem Act. 8. 1. and therefore of no presbyteriall government and after the dispersion the number was so diminished as they might all meet in one Congregation becâ—use it is said Act. 8. 1. They were all scattered abroad throughâ—â—â— the regions of Iudea and Samaria except the Apostles It is easily answered 1. To what effect should the twelve Apostles not also have followed their scattered flocks and to what end did twelve Apostles stay at Jerusalem to preach to one single handfull that might all conveniently meet in one house and a private house for I thinke the persecution could as easily put them from publick meetings in the Temple and Synagogues as it could scatter them all to so few a number as one congregation was the the harvest so great and the Apostolick labourers so sparing in reaping as eleven should bee hearers in one Congregation and one speake onely at once 2. Our brethren may know that wee prove a Presbyterlall government before the dispersion 3. If our brethren elide the force of our argument from multitude of beleevers at Jerusalem to prove a presbyteriall Church they must prove that this dispersion did so dissolve the Church as that three thousand Act. 2. and some added daily v. 47. and five thousand Act. 4. 4. and beleevers more added multitudes both of men and women Act. 5. 14. and Jerusalem was filled with the doctrine of the Apostles c. 5. 28. and yet the number of the Disciples multiplied c. 6. 1. and the Word of God increased and the number of the Disciples multiplied in Jerusalem greatly and a great company of the Priests were obedient to the faith they must I say prove for affirmanti incumbit probatio that all this number and all these thousands by the dispersion Act. 8. 1. came to one thousand and to a handfull of a single Congregation 3. I see no necessitie that these all be the whole body of the Church I grant Diodâ—tus saith so and Baronius conjectureth that there were fifteene thousand killed at this first persecution but Dorotheus saith there were but two thousand killed and c Salmeron saith of Dorotheus his relation Quae si vera sunt profecta magna fuit persecutio if it bee true the persecution was indeed great and wee cannot but thinke seeing the spirit of God saith this was a great persecution but the Church was greatly diminished but let us see if the Text will beare that so many thousands for I judge at this time that the Church hath been above ten thousands were partly killed partly scattered so that the Church of Jerusalem came to one single Congregation which might meet ordinarily for Word and Sacranâ—ents in one private house where the tewelve Apostles came to them for my part I cannot see it in the Text onely the persecution was great 2. All were scattered except the Apostles 3. Act. 26. Paul saith of himselfe at this time 10. Many of the Saints did I shut up in prison having received authoritie from the high Priests and when they were put to death I gave my voyce against them 11. And I punished them oft in every Synagogue and compelled them to blaspheme and being exceedingly mad against them I persecuted them to strange Cities all which saith many were imprisoned 2. Some scattered but the Text saith not that thousands were put to death and it is not like that the holy Ghost who setteth downe the other sort of persecution and the death of Steven would have beene silent of the killing of thousands 3. Whereas it is said they were all scattered except the Apostles I see no ground of the Text to say that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all scattered hee understandeth all the Disciples as Lyranus saith so saith Eusebius though Sanctius saith hee meaneth of the 70. Disciples And my reasons are 1. The Text saith v. 3. Saul entering into every house â—aling men and women committed them to prison as you may read Act. 26. 10 11. Ergo all and every one without exception of any save the Apostles were not scattered 2. Amongst so many thousands of men and women many for age weakenesse and sicknesse and having young children and women with child were not able to flee therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot bee taken according to the letter every way 3. Paul after this dispersion Act. 26. 11. punished them in every Synagogne What punished hee Jewes no Christians Ergo after the dispersion there were Christians left in Synagogues at Jerusalem which were not dispersed 4. The Text saith that the scattered abroad were Preachers and as I prove elsewhere here after extraordinary Prophets and therefore all were scattered except the Apostles seemeth to imply that especially the whole teachers were scattered except the Apostles and Chrysostome Athanasius Nissenus observes that God out of this persecution tooke occasion to spread the Gospell by sending scattered Preachers to all the regions about so Lorinus Sanctius Cornelius a Lapide say they were not all sattered and Cajetan exponeth these all onely of those upon whom the holy Ghost descended 4. Though this Church should come to one Congregation now this is but by accident and from extrinsecall causes of persecution and scattering but wee have proved at the first founding of this Church Apostolick the Church of Jerusalem called one Church the first draught and patterne of the visible Christian Church was such as could containe many Congregations and could not all meet in one 5. There is no ground to say that Apostles after this dispersion erected an ordinary Eldership in Jerusalem whereas before there was an extraordinary because the Apostles was present with them and you read of no Elders while after the dispersion because 1. you read not of the institution of ordinarie Elders in the Church of Jerusalem after the dispersion more then before and so you are here upon conjectures 2. There is no ground to say that the Apostles changed the government of the first patterne of the Christian Churches from extraordinary to ordinary 3. Nor is there ground that the government of the first samplar of Instituted Churches of the New Testament should rather bee extraordinarie then that first ordering of the Word and Sacraments should bee extraordinary seeing the Apostles the first founders of instituted Churches under the New Testament had as ordinary matter to institute an ordinary presbytery and government having beleevers in such abundance upon whom by the laying on of hands they might give the Holy Ghost as they had ordinary matter to wit a warrant and command from Christ
to preach and administer the Sacraments 4. The Apostles abode many yeares at Jerusalem after there was an erected Eldership Act. 15. 2. 22. Act. 16. 4. Act. 21. 18 19 20. Gal. 1. 18 After three yeares I went up to Jerusalem to see Peter Gal. 2. 1. Then foureture yeeres after I went up againe to Jerusalem c. 9. And when James Cephas and John who seemed to bee pillars perceived the grace that was given unto mee they gave to mee and Barnabas the right hands fellowship 5. Though wee should give and not grant that this dispersion did bring the Church of Jerusalem to so low an ebbe as to make it but one single Congregation yet after the dispersion all the Churches Act. 9. 3. had peace and were edified and multiplyed and so the Church of Jerusalem also was multiplied if all France be multiplied Paris which is a part of France must bee multiplied and if there were many thousands of the Jewes that did beleeve Act. 21. 20. though these many were for a great part come up to the feast at Pentecost as some thinke yet may wee well thinke a huge number of these thousands were of the Church of Jerusalem it is said v. 21. They are informed of thee that thou teachest all the Jewes which are amongst the Gentiles to forsak Moses these belike were the Jewes at Jerusalem who heard that Paul was come to Jerusalem and Act. 12. 24. The Word of God grew and multiplied it is the same phrase that is used Act. 6. v. 7. to expresse the multiplying of the Church by the multiplying of the Word for there is no other multiplication of the Word but in the hearts of numbers who receive the Word in faith Our brethren object 1. Though there bee Elders at Jerusalem Act. 15. 2. v. 4. and Act. 21. 18. yet that doth not prove an Eldership o◠a formall presbytery even a presbytery of a classicall Church doth not prove that these Classicall Elders are Elders of a Classicall Church Answ. Our brethren should give to us the measure which they take to themselves for they prove from that which the Scripture Act. 20. 28. doe name the Elders of the Church of Ephesus that there was an Eldership at Ephesus which governed all the people of Ephesus and from Bishops and Deacons at Philippi Phil. 1. 1. that there was an Eldership in that Church and from the Angel of the Church of Smyrna Pergamus Thyrtira c. that there was a colledge of Elders or a Presbytery in those Churches for if those Churches had elders in them though they were in their meaning Elders of a particular Congregation and so an Eldership and a presbytery they must give us the favour of the like consequence in many of those Churches they had Elders Ergo they had a presbyteriall or classicall Eldership and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as seldome in Scripture to our brethren to prove their Congregationall Eldership as it is to us to prove our Presbyteriall or classicall Eldership and in this jam sumns ergo pares and one government and combination voluntary under one Congregationall presbytery shall bee as hardly proven as one government and one voluntary combination of many Congregations and where the multitude is so numerous as that they cannot meet in one it is unpossible to prove that so many thousands did all agree and that according to Christs institution to meet ordinarily in one for doctrine and discipline whereas the meeting in one of so many thousands is most inconvenient 2. An Eldership doth prove there is a relation of those that make up the Eldership to all the Church distributively to which they have the relation of Elders but doth not prove that the Eldership is an Eldership in a Church-relation to any one single person and that that single person hath a reciprocall Church relation to that Eldership so here the classicall Eldership carrieth a relation to a classicall Church and a classicall Church doth retort and reflect a reciprocall relation to the Eldership but it doth not follow that every Congregation of the Classicall Church doth reflect a reciprocall relation of a Church classicall to either the classicall Eldership or to any one Elder of the classicall presbytery 2. They affirme that there was no presbyteriall government exercised by the Apostles in the Church of Jerusalem for they say for the substance of the Act it is true The Apostles did governe as Elders that is their Acts of government were not different from the Acts of government of ordinary Elders but the Apostles did not governe under this formall reduplication as ordinary Elders but as Apostles because as Apostles they were Elders both in the Church of Jerusalem and in all Churches of the world but this proveth not an ordinary Eldership Titus at Crete did but the ordinary Acts of an ordinary Elder at Crete in appointing Elders in every citie yet this proveth not that there is in the successors of Titus an ordinary Episcopall government for because of the extent of the Apostles power to all Churches on earth you may from this prove as well an Episcopall power as a presbyteriall power in an Eldership over many Congregations and before you prove a presbyteriall power you must prove an extent and an ordinary extent of an Eldership over many Congregations which you shall never prove from the extent of the Apostles power which was universall and alike in all Churches I answer if our brethren had formed their arguments in a syllogisme I could more easily have answered but I will doe it for them Those who did rule with an universall extent of power of government in all Churches these did rule as Apostolick rulers and not as ordinary presbyters in the ruling and governing the Church of Jerusalem but the Apostles before the dispersion did rule thus Ergo the Apostles before the dispersion did rule as Apostles not as ordinary presbyters The proposition they make good because if those who rule with an universall extent of power doe it not as Apostles they have then prelates to succeed them as ordinary officers in their extent of power and extent of pastorall care over many Churches But I answer by granting the major and the probation of it in the connex proposition because those who rule with an universall extent of power doe it as Apostles but I deny the assumption that the twelve Apostles did rule the Church of Jerusalem with an universall extent of power over all Churches for it is true the Apostles who did governe the Church of Jerusalem had an universall power over all Churches but that they did rule the Church of Jerusalem as having this universall power and by virtue of this universall and Apostolicall power I utterly deny and I deny it with the reduplication and except our brethren prove that the Apostles did governe the Church of Jerusalem as having this Apostolick power and under this reduplication they doe not prove that they ruled
formally in collegio this they did not nor could they doe in appointing the office for they were immediatly inspired by the Spirit to appoint new offices but in ordaining the officers in concreto that is in ordaining the men Steven Philip c. they proceed after a presbyteriall way every way as an ordinary presbytery doth Object But they ordaine Elders here upon this Apostolick â—round because they were Apostles and Pastors to all the world c. if the ground was Apostolick the action was formally Apostolick Answ. Wee must distinguish betwixt ordination comparative and absolute ordination comparative is in relation to the place if the question bee upon what ground doe the Apostles ordaine in all the world I answer because they are Apostles and every where Ergo they may ordaine every where but as for absolute ordination here in Jerusalem if the question bewhy they did ordaine Stephen Philip c. tali modo by conveening the Church I answer because the Apostles were Elders But our brethren say Then the Apostles in this act laid downe their infallible Apostolick spirit I answer they laid downe the ininfallible spirit which they had as Apostles and tooke them to â— fallible spirit but they did not operate and governe in this Act from this infallible spirit but from an ordinary spirit else you must say 1. when the Apostles did eate and drinke they laid downe an infallible and Apostolick spirit and tooke an ordinary and fallible spirit for they did not eate and drinke by immediate inspiration and as Apostles but as men 2. because they were Apostles where ever they came it shall follow by this that they did all by this Apostolick spirit as if the question bee upon what ground Did the Apostles every where baptize pray pasiâ—aâ—â—y exhort as Pastors governe in Corinth deliver the incestuous man to Satan at Corinth If you answer because they were Apostles then I say because they were Apostles alwayes and in every place they never used the ordinary power of the keyes given to them as common to them and all Pastors to the end of the world Matth. 18. 18. Matth. 16. 19. John 20. 23. and so they could not doe any thing as ordinary Pastors or ordinary Elders 2. Christ gave to the Apostles an ordinary power which they could never put forth in Acts 3. we have no warrant from the Apostles preaching baptizing exhorting governing retaining and remitting sinnes excommunicating rebuking to preach baptize exhort governe retaine and remit sinnes excommunicate and rebuke because the Apostles in Acts Apostolick and extraordinary are no more to bee imitated by us then wee are to imitate them in speaking with divers tongues and raising the dead Hence upon these grounds wee are certainly induced to beleeve that the Apostles did here ordaine not as Apostles but as ordinary Elders 1. Because in these Acts the Apostles are imitable but in what they doe as Apostles they are not imitable 2. What ever rules of the Word doth regulate the ordinary classicall presbytery the Apostles goe along in all these acts here condescending to these rules such as the meeting of the presbytery the twelve do meet 2. They tacitely acknowledge a neglect of the daily ministration to the widowes which is an act of misgovernment of the Deaconrie which is an ordinary office of the presbytery and therefore they desire of the Church to bee freed of this office 3. They referre the nomination and election of the seven men to the people 4. They ordaine seven constant and perpetuall officers as the presbytery doth Ergo they doe not ordaine by their transcendent power as Apostles 3. From this place our brethren prove their Congregationall presbytery which they would not doe if the Apostles did here manage affâ—ires as extraordinary officers 4. This colleâ—ium of Apostles doe nothing in all this which by confession of both sides may not bee done and to the end of the world is not done in the transacting of the like businesse by the ordinary presbytery 4. What the Apostles doe as Apostles agreeth onely to Apostles and can be done by none but Apostles or by Evangelists having their power by speciall warrantable commission from them as what a man doth as a man what a Pastor doth as a Pastor a Deacon as a Deacon a Prophet as a Prophet can bee done by none but by a man onely a Pastor onely a Deacon onely except whereas one Act as to teach agreeth both to a Pastor and a Doctor which yet have their owne differences but all here done the Apostles might have done if wee suppose they had not beene Apostles 5. If as Apostles they ordaine any one of the twelve Apostles should compleatly and entirely ordaine all the seven and so the seven Deacons should have beene twelve times ordained at this time which needles multiplication of Apostolick actions were uselesse served not for edification and is not grounded in the Word for the whole twelve in collegio doe ordaine and what any one Apostle doth as an Apostle by the amplitude of a transcendent power every Apostle doth it compleatly and wholly his alone as without helpe of another Apostle Peter worketh a miracle especially any one Apostle as Paul his alone might ordaine Timothy an Evangelist 6. If they did here act as Apostles any one Apostle might have ordained the Deacons in an ordinary way as here but that wee cannot conceive for then one and the same action should have beene ordinary and not ordinary for one man cannot bee a Church or a societie to doe the ordinary Acts of an ordinary societie for it should bee extraordinary to one to act that which is the formall Act of many as many and should involve a contradiction except it were an Act which cannot bee performed by many as when one Paster speaketh for many for a whole Church but that is ordinary and necessary because a multitude as a multitude cannot speake without confusion in a continuated discourse for that all the people say one word Amen is not a multitude as a multitude using one continuated speech Object 1. If the Apostles did not all their Ministeriall acts as Apostles they did not fulfill their commission given to them as to Apostles Matth. 28. Goe and teach all Nations Answ. The consequence is nought if they had not done all things which by vertue of their Apostolicall Office they were commanded to doe they had not then fulfilled their commission given to them by Christ. That is true but now the assumption is false they were under no commandement of Christ to doe all their Ministeriall Acts as Apostles prove that they did neither Preach nor Baptize as Apostles but only as Apostles they did preach infallibly 2. In all places of the world as Catholick Pastors 3. With the gift of Tongues 4. Working of Miracles which by divine institution were annexed to their preaching but their preaching according to the substance of the act was ordinary Object 2. The Apostles went
to Jerusalem by revelation as Paul did Gal. 1. Ergo all their acts that they did there they did them by immediate revelation Answ. The consequence is null Paul went by revelation up to Jerusalem and there Gal. 2. hee rebuked Peter as an Apostle no as a Brother for then Paul should have exercised Apostolick Authority over Peter which is popish Object 3. If the Apostles did act as Presbyters here they did wrong the particular Churches and took their Liberty from them in exercising ordinary Ministeriall acts there which are proper to that Church Answ. It followeth upon the denyed principles of an independent Congregation onely for a Church without Elders hath no Presbyteriall power and therefore such a power can not bee taken from it you cannot take from a Church that which by Law it hath not If the Acts of the government in the Apostles are according to the substance of the Acts all one with the Acts of government in the ordinary presbytery Ergo say I those Acts come not from an Apostolicall and extraordinary power even as the Apostles preaching and baptizing are not different in nature and essence from the Acts of preaching and baptizing in ordinary Pastors though they had power to preach and baptize every where and wee onely where wee have an ordinary calling of the Church and from the Apostles preaching and baptizing every where wee may inferre it is lawfull for the ordinary Elders their successors to preach and baptize in some place why may we not inferre because the Apostles in collegio in one presbytery did ordaine ordinary officers that we have thence a patterne for an ordinary presbytery Object 4. If there were no institution for preaching and baptizing but onely the Apostles naked practise we were not warrantably to preach and baptize from the sole and naked example of the Apostles Answ. Shew us an institution for preaching and baptizing then for that which we alledge is an institution Matth. 28. 19 20. Mark 14. v. 15. to you is a commandement given to the Apostles as Apostles as you said in the 1. objection proponed by you and therefore we have no more warrant to preach and baptize from the Apostles example then we have to work miracles and because by the same reason of yours Christs command to his Apostles to preach before his death Matth. 10. is not ordinary presbyteriall preaching but conjoyned also with the power of casting out devills Matth. 10. 1 2 3. it must also upon the same ground bee a Commandement given to the Apostles not as ordinary Pastors but as Apostles if we compare Matth. 10. 1 2 3. with Mark 16. 15 16 17 18. If you flee to John Baptist his practise of baptisme 1. you are farther off then you were 2. What warrant more that John Baptist his practise should warrant preaching and baptizing if it want an institution then the Apostles preaching and baptizing when it is separated from an institution 2. This argument pincheth you as much as us for a thousand times in your bookes a warrant for our ordinary Elders to preach and baptize is fetched from the sole practise of the Apostles 3. By this the argument for the Christian Salbath from the Apostles observing that day shall also fall 4. This also shall make us loose in fundamentalls of Church government which are grounded upon the Apostles practise 5. The Apostles had no Apostolick and extraordinary ground which moved them to preach and baptize according to the substance of the Acts for they did preach and baptize upon these morall and perpetuall motives and grounds which doe obliege ordinary Elders to preach and baptize even to Christs second comming Ergo their very practise not considered with the institution is our patterne and rule It is as evident that there was a Presbyteriall Church at Ierusalem after the dispersion seeing the dispersion as we have proved did not reâ—rench them to one Congregation because our Brethren doe conclude from a company of Elders of the Church of Ephesus Acts 20. of Ierusalem from the Angell of the Church of pergamus of Thyatira a formall ordinary Presbytery of Ephesus of Ierusalem of Thyatira Let us have the favour of the same argument upon the supposall of many Congregations which the word doth warrant and upon the supposall that it is called one Church alwayes as Acts 2. 47. The Lord added to the Church Acts 5. 11. feare came upon all the Church Acts 8. 1. there arose a great persecution against the Church Acts 12. 1. Herod stretched forth his hand to vex certaine of the Church v. 5. prayer was made without ceasing of the Church unto God Acts 15. 4. and when they were come to Jerusalem they were received of the Church and of the Apostles and Elders Acts. 21. 15. Paul went up to Jerusalem and v. 18. The day following Paul went in with us into James and all the Elders were present Here be Elders of the Church of Ierusalem and Ierusalem is named one Church frequently and alwayes before and after the dispersion it is called a Church in the singular number not onely in relation to persecuters but also in relation to government and because they were a politicall society to which there were many added Acts 2. 47. and which hath Elders Acts 15. 4. Acts 21. 15. 18. And a Church-union in a constituted body hearing the Word and receiving the Sacraments as this Church did Acts 2. 42. is not a Church but in regard of Church-policy and Church-government They reply That enemies doe persecute the Church Acts 8. 1. Acts 12. 1. Acts 8. 3. Saul made havock of the Church that is of the faithfull of the Church for Saul had no regard in his persecution to a Church in their government or Church combination therefore the enemies are said to persecute the Church materially I answer this objection I tooke off before But 2. Principally the enemies persecuted the Church under the notion of â— Society politicall holding forth in a visible Church-profession their faith in Christ and that by hearing receiving the Seales and subjecting themselves in a visible way obvious to the Eye of all to the government of the Christian Church Yea the enemies had no better character to discerne them to be Saints and so worthy of their malice then Church-characters of a Church-profession But 2. Whereas the Holy Ghost giveth the name of one Church to the Church of Ierusalem all constantly speaking of it both as a Church and in relation to persecuters and that every way in that notion as our Brethren say that the Scripture speaketh of their own Corgregationall Church wee have the same reason to call it one Church because of one government for the question is not now if it bee many Congregations but it it bee one Church Object 2. They are called the Elders at Jerusalem not the Elders of the Church of Jerusalem Ergo from this it is not concluded that they were one Church Answ. Acts 16. 4.
they are called Apostles and Elders in or at Ierusalem Acts 16. 4. for another cause these were Elders from other Churches from Antioch no lesse then Elders of Ierusalem they onely sate in Synod at Ierusalem 2. All Ierusalem was not converted to the Christian Faith and therefore they may well bee tearmed Elders at Ierusalem as the Church at Ephesus at or in Thyatira 3. I deny that the Scripture speaketh any other wayes of the Elders of the Church of Ierusalem then of the Elders of other Churches 2. Those Elders ought to meete for the governing of the Church of Jerusalem for this was their duty Ergo they were one Presbytery 2. They did meet Acts 15. 14. to receive Paul and Barnabas and to heare what God had done by them for their edification and Acts 21. Paul goeth to Ierusalem and is received v. 15. by the Brethren but the next day v. 18. The day following Paul went in with us unto James and all the Elders were present and there the Elders doe presbyterially act for the removing of a Church-scandall v. 21. The believing Jewes were informed that Paul taught all the Iewes which were amongst the Gentiles to forsake Moses This was a publick scandall 2. The offended multitude were to convene v. 22. as plaintiffs 3. The Eldership ordaineth Paul to remove the scandall by satisfying the offended by purifying himselfe after the manner of the Jewes and it is cleare Paul should not have satisfyed the scandalized Iewes except Iames and the Elders had injoyned him so to doe 4. This the very course of a presbytery yea our Brethrens doctrine which a Congregationall presbytery would and doth take with any other person who doth give offence yea though it be taken and not given if the way of remedy be lawfull and expedient as this presbytery conceived Pauls purifying of himselfe to be and if any scandalizing person should be disobedient to the voyce of a Congregationall eldership such as our Brethren believe the Eldership of Jerusalem to be they would say they are to censure him and therefore if Paul should have beene disobedient to this he should have incurred a censure It is true Lorinus saith that Chrysostome and Oecumenius will have this to be a Counsell not a Synod to command Paul and they deny any Juridicall power here but v. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mee it is They were gathered together Diodatus calleth them The colledge of the governours of the Church Beda saith there were foure Synods and hee maketh the Synod Acts 1. at the chusing of Matthias the first the second at the chusing of Deacons Acts 6. the third Acts 15. and this the fourth Acts 21. 2. The Text seemeth to mee to say it for as Acts 15. there was course taken for the Gentiles that they should abstaine from blood lest they should either scandalize or bee scandalized so the Eldership here taketh course that the infirme Iewes be not scandalized as is cleare v. 25. As touching the Gentiles which believe we have written c. and to me they seeme to do both Synodically some thinke that this fact of the Elders and Paul was not lawfull but how ever though it was not a generall councell a presbytery I take it to be taking course to remove a scandall from the weake Iewes in this place as they had by a Synodicall power removed it from the Gentiles Act. 15. It is objected by Master Mather that if a Church in an Island by Divine institution and so this first founded congregation at Jerusalem which did meete in Salomons porch had once an entire power of Iurisdiction within it selfe though in an extraordinary case 1. The case is ordinary as in the Dominion of Wales there is scarce a congregation to be found within twenty or thirty miles 2. Suppose the case were extraordinary and rare may they violate the ordinary rules of Christ for so some may thinke and say that though according to ordinary Rules Baptisms and the Lords Supper must be dispensed only by men and by Ministers yet in the want of these the one may be dispensed by a Woman or Mid-wife and both of them by such as are no Ministers Answ. We thinke a Ministery and Discipline more necessary to a Congregation in a remote Island or to the Church of Ierusalem before they increase to such a number as cannot meet for their numerous multitude in one Congregation then the Sacraments when there be no Ministers to dispense them 1. That the Church be so in the Island its alone may possibly be extraordinary but that in such a case they have the Word preached and entire power of Discipline whole and entire within themselves to excommunicate scandalous persons is not extraordinay when there be no consociated Churches whom excommunication concerneth that are in danger to be scandalized for it floweth connaturally from a Church to which agreeth the essence of a Church to exercise Jurisdiction over all its owne members if there be no more consociated with that Church that is by accident and an extraordinary exigence of Gods providence As a master of a Family is to do his duty to educate his children in the feare of God but if God take all his children from him by death he doth not transgresse the ordinary rule of educating his children in the feare of God when hee hath none This argument supposeth that a Congregation hath no power of excommunication at all either compleat or incompleat as the Mid-wife hath no power to Baptize at all either compleat or incompleat neither doth a Congregation transgresse any rule of Christ at all when it exerciseth entire power of censures within it selfe whereas there be no consociated Churches to share with it in that power A Congregation is capable of entire Jurisdiction because it is a Church But a woman in no case is capable of administrating Baptisme or the Lords Supper except shee were extraordinarily and immediatly inspired to be a prophetesse but for the exercise of entire power of Jurisdicton by a Congregation in a râ—mote Island I hope it hath no such need of immediate inspiration 2. There is no such morall necessity of the Sacraments as there is of the Ministery of the word and consequently of some use of the Keys where a scandalous person may infect the Lords flock For where vision ceaseth the people perish but it is never said where Baptisme ceaseth the people perish and therefore uncalled Ministers in case of necessity without ordination or calling from a presbytery may preach and take on them the holy Ministery and exercise power of Jurisdiction because the necessity of the Soules of a Congregation in a remote Island requireth so but I hope no necessity in any the most extraordinary case requireth that a Midwife may Baptize or that a private man remaining a private man may celebrate the Lords Supper to the Church without any calling from the Church But Mr. Mather if the power of Iurisdiction
flow immediately and necessarily from the essence of a Church and a congregation be essentially a Church then this power agreeth to all Churches whether consociated or not consociated and without respect of what neighbours they have whether many or few whether any or none 2. A congregation its alone cannot have sole power of jurisdiction and then be deprived of it when God sendeth neighbour Churches for then neighbouring Churches which are given for helpe should be given for losse the contrary whereof Ames saith Nor doe Synods saith he constitute a new forme of a Church Answ. Power of Iurisdiction floweth from the essence of a congregation in an Iland Ergo a totall and compleat power of jurisdiction floweth from the essence of a Church or congregation consociated it followeth no wayes so a pastor of a Congregation hath as a pastor power to rebuke sinne and to administrate the Sacraments Ergo when three pastors are added to help him he hath the sole power of rebuking sinne and the sole and entire power to administrate the Sacraments and none of these three pastors hath power with him it followeth not and because these three pastors are added to help him and their pastorall power added to him is cumulative and auxiliary but not privative or destructive of his pastorall power therefore the first pastor suffereth losse by the addition of these three to him who will say this our Brethren do conceive the power of Congregations in its kind and essence to be Monarchicall so as if any power from consociated Congregations be added thereunto the Congregations power Monarchicall is d minished and the essence of it changed 2. Compleat and entire power to rule both the Congregation and the Members of consociated Churches in so far as they do keep communion with that Congregation and may either edifie or scandalize them floweth not immediatly and necessarily from the essence of every Congregation even in remote Islands not consociated with others that we never said 3. A power to governe well and according to the rule of the word added to another power to governe well and according to the word is an auxiliary power and no way destrective of that power to which it is added indeed a power to governe well added to a power of male administration in a Congregation is distructive of that power and reason it should be so because Christ never gave any such power of male administration to a Congregation but a power of right governing added to a power of right governing is neither destructive thereof nor doth it constitute a new forme of a Church or a Church power but only inlarge the prâ—existent form to extend it selfe farther for the edification of more soules But saith Mr. Mather if it be against the light of nature that the adverse party be the sole judge which must be if the sâ—le power of Iurisdiction be in the Congregation as we grant in an extraordinary case when a Congregation is in an Island its alone and so it shall be lawfull for a single Congregation to doe that which is against all equity and the very light of nature it must then follow that it is not against the light of nature that a Congregation though consociated with other Congregations have entire jurisdiction within it selfe Answ. None of us do teach that it is against the light of nature that the adverse party be the judge it might fall out in a generall councell lawfully convened from which there is no provocation yea and in a nationall councell for all councels may erre the adverse party may judge as it was a lawfull councell according to a Church-constitution that condemned Christ of blisphemy and they were also his enemies but we teach that it is not congruous to the wisdome of Christ nor to the light of nature that Christ should have appointed all the ordinary Churchcourts so many thousand congregations who may rather erre then extraordinary and higher Synods to be the onely ordinary judges in their owne cause Nor doth any thing more follow from this argument that when there is one congregation its alone in an Iland destitute of the helpe of consociated Churches which is a defect of an extraordinary providence of Christ in that one singular exigence that that congregation shall be both judge and party in its owne cause if we suppose that one Micaiah shall contend for the truth and all the rest of the Prophets and people of that congregation to be against the truth and to judge and condemne one man who seeketh the Lord in truth It is a wonder to me that Thessalonica was but one single congregation all hearing one Word partakers of one Lords Supper at one Table yet the Apostle ascribeth to them that which is a note to worthy Baynes of the numerous multitude of the Church of Ierusalem from whence went the Word of God to all the world 1 Thes. 1. 8. For from you sounded out the Word of the Lord not onely in Macedonia and Achaia but also in every place your faith to God-ward is spread abroad I deny not what Mr. Mather and Thomson say but 5000 may meet to heare the word and many thousands were gathered together Luke 12. to heare Christ but these reverend brethren doe leave out 1. The inconvenience of thronging so all at once for they trode one upon another 2. Christ preached not to all those thousand at once for it is expresly said v. 1. He began to say to his Disciples So Christ refusing to preach to such a disorderly confluence of people who could not heare and his doctrine being all for his Disciples the very Sermon being preached to his Disciples onely Matth. 10. 2 3 4 c. and the Parable of the rich man v. 22. he applieth to his Disciples Then he said to his Disciples therefore I say unto you take no thought for your life c. It evidenceth to me that Christ condemneth a numerous multitude in one congregation to heare at once And whereas Chrysostome saith 5000 persons did heare his voyce at once in one congregation by meanes of Scaffolds and Galleries and Mr. Mather is willing to yeeld eight thousand an hundred and twenty were all assembled in one place to heare the Word and that all the multitude of converts at Ierusalem were together in Salomons porch Act. 5. 12. I grant three thousand could heare one at once but alas this is a great uncertainty for independent congregations But 1. this is to be proved that eight thousand Mr. Mather hath not added many other multitudes mentioned Act. 5. 14. Act. 6. 1. v. 7. and elsewhere did meet daily in the Temple 2. Daily and ordinarily from house to house 3. To celebrate the Lords Supper daily in the Temple and in every private house there were need of many Scaffolds and Galleries to sit at one Table 4. To make one judicature and have more then power of consenting in Church censures as our brethren
prove the whole Church of beleevers had from Matth. 18. 17. 1 Cor. 5. 4. Act. 15. 22. 1 Cor. 14. 23. for my part I thinke such a miraculous Church cannot be the first mould of independent Churches to be established congregations meeting in one place for to be edified by word seales and censures Yea Mr. Mather will have the whole convening as one independent congregation Act. 6. 2 3 4. and the many myriades or thousands of beleeving Jewes Act. 21. 21 22 23. to meet as one congregation Certainly the Apostles practice must be our rule and then five hundred or a thousand being so farre beneath ten or eight thousand may wel seem a number for fewnesse not competent and what shall we then thinke of seven onely or ten Now let it be considered if Rome being granted to be one Church and in which to me there was a congregation and Church in the very family of Aquila and Priscilla Rom. 16. v. 5. and whose faith was spread through all the world Rom. 1. 8. so as famous writers say the halfe of the City beleeved if they be but one single congregation meeting all in one place ard to me it is cleare there was a single congregation in the very house of Aquila and Priscilla Act. 18. 1 2 3 4. v. 26 27 28. and that Paul preached when he was there daily beside his disputing in the Synagogue when he was at Rome there was a Church at his house Rom. 16. 5. So Diodati saith on the place That the Church at Aquila his house was the assembly of beleevers who assembled themselves in their house for there were divers small assemblies in one and the selfe same City 1 Cor. 16. 19. Col. 4. 15. Greet the Church that is at their house Col. 1. 15. Salute Nymphus and the Church at his house Where Paul speaketh of believers only in a house he giveth them not the name of a Church as Ro. 16. 10. Salute them that are of Aristobulus houshold V. 11. Greet them that are of the houshold of Narcissus Phil. 4. 22. All the Saints salute you especially those that are of Caesars house I desire to know a reason of the difference of this Grammar if there were no constituted Church in the house of Aquila and Priscilla why in one Chapter the Apostle should change the phrase and I desire know what reason we have to goe from the literall meaning of the word that is a Church at Aquila his house as well as a Church at Câ—rinth For whereas some say that Rom. 1. 6. he saluteth not all of the house of Narcissus but onely v. 11. those which are is the Lord 1. this exception is not brought concerning the house of Aristobulus v. 10. 2 This exception confirmeth what I say because where there is not a Church and an institured Society and politicall Church-meeting in the house of any of the Saint there they are called beleevers of such a house and not a Church at such a house 3. This phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Rom. 16. 5. 1 Cor. 16. 19. Col. 4. 19. Phile. 2. must be the same with the Saints assemblea for the Word Sacraments Act. 5. 42. in the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from house to house daily and it must be allope with Act. 2. 46. Where they continued daily in the Temple with one accord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and breaking bread from house to house and all one with the assembly of Disciples Act 20. 7. where they assembled for the Word and Sacrament of the Supper especially seeing as the learned acknowledge the Christians could not have Temples or houses built for the publique assemblies of the Saints as Rome and Corinth but they met in private houses which seeing it cannot be denied then were there at Rome two Churches at least one at the house of Aquila and Priscilla 1 Cor. 16. 15. and another also pertaining to the rest of the Saints at Rome And this saith that if there had beene but one single Congregation at Rome whereas one family had a Church c. 165. and so many illustrious families received the faith of Christ it is like their faith could not have been published through all the world Rom. 1. 8. if the Christian faith had not had a greater prevalency in comparison of the false Godâ— then worshipped at Rome then to be in one poore single meeting And for the Church of Corinth I humbly conceive they could not be one single congregation if these foure circumstances be considered 1. The multitude of beleevers there 2. The multitude of Teacherâ— 3. The diversity of Tongues 4. A Presbyteriall meeting of Prophets 1 Cor. 14. For the first Act. 18. 9. Many of the Corinthians believed and were baptized Now if we shall believe that the Apostolique Church conjoyned preaching and baptizing the Word and the Sacraments and that the Apostles baptized none but those to whom they preached I conceive it cannot be denied but there were divers assemblies for the Word and the Sacrament for Paul 1 Cor. 14. 15. Baptized nâ—ne but Crispus and Gaius and the houshold of Stephanus it many were baptized other Pastors not Paul baptized them 1 Cor. 1. 14 15 16. and so they were baptized in other assemblies then in those in which Paul baptized 2. It is cleare that to comfort Paul whose spirit could not but be heavy as you may gather from Rom. 7. 2 3. because he was Act. 18. 6 7. resisted so in his ministery by the blasphemies of the Jewes rejecting the Gospel that he shooke his rayment on them and said your blood be upon your owne heads I am cleane from henceforth I will goe to the Gentiles The Lord saith unto him in a vision 9. Be not afraid but speake and hold not thy peace 10. For I am with thee and no man shall set on thee for I have much people in this City 11. And he continued there a yeere and six moneths teaching the Word amongst them Now let this in equity be considered if the gaining of one single congregation which meet for the Word Sacraments 1 Cor. 11. 20 21 22. 1 Cor. 14. 19. and also to acts of Church-censures 1 Cor. 5. 4. as our brethren teach which could not exceed one thousand conveniently in a setled and daily meeting had first been much people secondly much in comparison of thousands of the Jewes who rejected the Lord Jesus as may be gathered from comparing Act. 18. 5 6. and Act. 13. 43 46 47. with Act. 21. â—0 where it is said many thousands of the Jewes believed for the greatest part of the Iewes rejected Christ as is cleare 1 Thess. 2. 14. 15. 16. and so many more thousands behoved to reject Christ then believed Now what comfort could Paul have had in this that many thousands of the Jewes rejected the Gospell and yet all the much people that God had in Corinth were but foâ—sootâ— to the number of one compleat Assembly of a
And so the gift of Tongues as touching its edifying use and end was fruitlesse and of no effect yea as we teach against Papists unlawfull in Gods publick worship except there had been diverse assemblies and Congregations which understood these Tongues Nor can it be said that all in Corinth understood Greeke And therefore these of divers Tongues might be understood by all for 1. This layeth a ground that there was no Tongue a strange Tongue but the Greeke Tongue 2. That all speaking with strange Tongues was well understood whereas the Apostle sayth the contrary v. 10. 11 12. v. 16. v. 23. That many spake with Tongues in that Church and yet the hearers could not say amen to them nor be edified by their preaching or praying v. 19. if then strange Tongues were gifts of God given to that planted Church to edifie these who believed and to edifie the Church as well as to gaine heathen there must needs be divers Congregations at Corinth and therefore I cannot but thinke that weak which Mr. Mather and Mr. Thomson say But the place 1 Cor. 14. 23. That speaketh of the whole Church comming together to one place doth unavaydably prove that Corinth had their meetings and not by way of distribution into severall congregations but altogether in one congregation and it is plaine that though they had variety of Teachers and Prophets yet they all used to câ—â—â—e together to one place I answ 1. The place 1 Cor. 14. 23. if the whole Church come together c. doth evince the contrary for the Apostle doth there reason ab absurdo from a great incongruity it were incongruous saith he and ridiculous that the whole Church of Corinth and all their gifted men speaking with diverse Tongues so that they could not be understood by Infidells should all convene in one place and speake with divers Tongues for the unlearned and the unbelievers would say they were madde therefore hee presupposeth that the whole Church should not all come to one place but that they should so come to one place v. 24. in diverse assemblies and all prophecy in a Tongue knowen to the Infidells as the unbeliever being convinced and judged of all the Prophers he might fall down on his face and worship God and say God is in you of a truth 2. The whole Church is not the whole much people of Corinth that believed that did ordinarily meet in one place the Text saith no such thing and that is to be proved and not taken as granted and so the consequence is most avoydable for 1. You must say that at any one Assembly all the Prophets and Teachers of Corinth did prophecy for the Text saith v. 24. He is convinced of all he is judged of all Whereas the consequence should be absurd it should be a longesome and weâ—â—â— some meeting for Interpreters say they meet in diverse Assemblies and the Text saith expresly v. 29. That at one meeting they prophecied but two or three now if two only prophecied in one Congregation at one Assembly as this Text will warrant clearely then how doth this whole Church consisting of all the Believers of Corinth aâ— is supposed by our Brethren convince the infidell so as it may beare this sense v. 24. He is convinced of all he is judged of all can two Prophets be all Prophets And how doth it beâ—re this v. 24. But if all prophesie c surely for my part I think it must unavoydably be said that they all prophecied distributively and in severall Congregations And it is very probable to me that as women prophecied so many prophecied at once and that the Apostle correcteth their abuse when he will have them to prophecy by course v. 27. And that too numerous a multitude did prophecy in one Assembly and therefore the Apostle reducing this Church to order retrencheth the number v. 29. to two or three and so this which he saith v. 31. for you may all prophecy one by one c. must unavoydably be understood distributively in divers Congregations and Assemblies and so must we take the words where it is said v. 24. all the Prophets convince all judge distributively and the whole Church v. 23. by this cannot beare this sense that the whole Church of Corinth comprehending the the whole Prophets Teachers and â—elievers did all collectively meet in one single Assembly And that the much people which the Lord had at Corinth Acts 18. 9. was one society partaking of one Table of the Lord in one private house and all in one consistory judging and censuring and excommunicating Lastly I thinke with reverence of the learneder that these Prophets were a Colledge of Teaching Prophets whose gifts were imployed in edifying severall Congregations only some say they were Prophets extrordinarily inspired 2. They were not Prophets of the Church of Corinth and therefore are not any patterne of a Presbytery but I answer 1. Though they were Prophets extraordinarily inspired yet do they prove well some ordinary acts of a Presbytery and that 2. They were Prophets of that same Church of Corinth I conceive For they do here Prophecy according to the analogy of Faith and that they have common with Prophets now adayes 2. They are by these same rules regulated that our Pastors are now 3. They exercise these same acts of Jurisdiction which Pastors do now exercise 1. They are to prophecy in a knowen Tongue v. 19. 20 21 22 and that the edification and comfort of the Church â— 31. even as Pâ—stors now adayes only the internall principle to wit the insused gift of prophecying made them extraordinary Prophets in fiâ—ri as our Prophets become Prophets by ordinary industry and studies in furi but in facto esse and according to the substance of the acts of prophecying these extraordinary Prophets and our ordinary Prophets and Pastors differ not in specie and nature As the Eyes put in the man borne blind Ioh. 9. and these Eyes which we suppose he was capable of from his mothers wombe and the Wine miraculously made out of water by Iesus Christ Ioh. 2. and the Wines that grew in Iudea according to their manner of production and in fieri differed but in facto esse they were of the same nature Hence you see in the Text these Prophets are every way regulated as ordinary prophets and as the Prophets of the Church of Corinth 1 Because it is acknowledged by all Interpreters that the scope of the Chapter is to prescribe what is order and decency in the publick worship in the Church of Corinth as the last verse saith v. 40. let all things be done decently and in order and consequently how these Prophets should edifie the Church of Corinth v. 4. 12 16 17. â— That these Prophets should not speake in publick the language of Barbarâ—an v. 11 12. to the which the hearer could not say Amen v. 16. and this way are our ordinary Prophets regulated except that Papists will but say service in
Latine 3 A direction is put on the Prophets on these who speake with Tongues that they be not children in understanding and that they be in malice as children but as concerning understanding men v. 20. which agreeth well to Prophets as they are ordinary Pastors 4 What more ordinary then the comming together of the whole Church for prophecying v. 23. 24. and convincing of unbelievers aâ— 25. 5 the Prophets are to be limited to a way of speaking to edification as he who speaketh with Tongues who must speake by an Interpreter or then be silent in the Church v. 27. 28. 6 These Prophets aâ— our ordinary Prophets must speake orderly and that but one at once to eschew confusion v. 29. 7 What they speake is to be judged and put under censure for the whole Colledge must judge v. 29. 8. 8 And as the women are here put under a rule when to speak and when to be silent v. 34. 35. So are these prophets all which and divers other rules doe regulate our ordinary Prophets which clearely saith to me that this is a patterne of a Colledge of ordinary Prophets under that same policy and rules of policy as the ordinary Colledge of Pastors at Corinth and 3. To this Colledge agreeth a power dogmaticall of judging and censuring the Doctrine of the Prophets delivered 29. let the Prophets speak two or three and let the other judge This is not a power of judging that every Christian hath For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Piscator doth relate to the Prophets who are to judge But as I take it a propheticall judging which may by good anology warrant the juridicall power of a presbytery to judge and examine these who preach the word that there creep not in false Teachers into the Church And for Ephesus The huge number of Believers and yet making one Church Rev. 2. 2. saith that Ephesus was a presbyteriall Church as many circumstances evince Acts 19. for 1. Paul established twelve men Prophets who spake with Tongues and prophecied To what end did Paul set up twelve Labourers at Epheseus with diverse languages but to establish divers Assemblies did they all meet dayly in one house with Paul to heare him and turned silent Prophets themselves when they were indeed with the gift of Tongues to speake to the edification of Assemblies of divers tongues It is not credible 2. And v. 10. Paul continued here for the space of two yeares and was this for one competent number who did all meet in one private house how can this be credible 3. All that dwelt in Asia heard the Word of the Lord Iesus both Jewes and Greeks then in great Ephesus there behoved to be more then one Congregation 4. The great miracles done by Paul v. 11. 12. to admiration of all and to procure the imitation of false Prophets 5. The name of the Lord Iesus was magnified by the Iewes and Greeks that dwelt at Ephesus 6. There behoved to be a great work of God when great Ephesus turned to the faith It is 1. Remarkable that Christ the wisdome of the father directed his Apostles to the most famous Cities to cast out their nets for conquering of soules to Christ as in Indea they came to Samaria and to great Jerusalem in Syria to Antiochia in Grecia to Corinth in Italy to Rome in Asia the lesse to Ephesus now the Scripture is cleare the Apostles that ever we read planted but one Church as is cleare in one City in Ierusalem in Antiochia in Corinth in Rome in Ephesus and observe the basis and prime principle of our Brethrens independent Churches doth all ly upon this meer conjecture that the Lords Grace did restrict and limit the fruits of the triumphing Gospell in the hands of the Apostles the conquerors of the World to Iesus Christ that they planted but in the greatest Cities they came to and they appoynted Elders in every City onely one poore single Congregation as a patterne of all independent Churches and this consisted of no more then could meet conveniently in one House for Word Sacraments one Lords Table and one Ecclesiasticall Church court for censures Certainly this Church being a patterne to all instituted Churches could not exceed the number of a thousand men or two thousand Believers and this is a greater number by some hundreds I am sure then can make a competent Church-meeting and I hope no man could say we erred if we should now make eight or ten thousand one Congregation in ordinary as our Brethren say the first Congregationall Church of Jerusalem waâ— Bâ—t 2. This City was the mother City and flower of Asia 2. It was noble because of Diana's Temple the length whereof was foure hundred and twenty five foot the breadth two hundred and twenty foot the pillars were an hundred and twenty seven the height of every pillar was sixty foot Amongst which there were thirty pillars most curiously carded Others say they were an hundred and thirty seven pillars made by severall Kings the Temple was built by all Asia for the space of two hundred and twenty some say fourty yeares It was inlarged by Alexander And thither came all Asia the lesse to the Temple of great Diana For they had no other Religion here dwelt the proconsull of Asia as saith Philostratus It abounded with artes and Sciences Philosophers and Orators Chrysostom saith that in it were Pythagaras Parmenides Zeno Democritus it was compassed with excellent Cities and noble for Asiatick commodities see Plinius and Alexander Neopolitanus Ignatius highly commendth it from the purity of the Gospell All this I relate not as an unpertient digression but to shew that the Gospell behoved to be more mighty here then that Paul set up but one single Congregation and an Eldership congregationall only Acts 20. 28. v. 36. 37. Especially consider what Beasts Paul fought with at Ephesus for here were many Jewes who opposed him 2. All the multitude by the instigation of Demetrius avowing that their Diana was the goddesse not only of Ephesus but of all Asia yet God made the word so mightily to prevaile for v. 10. Paul remaining there by the space of two yeares all that dwelt in Asia heard the word of the Lord both Jewes and Greeks I aske how it could stand with Pauls universall commission to preach to Iew and Gentiles 1 Cor. 9. 20. 21. as an Apostle to â—emâ—ine neere three years at Ephesus for one single congregation and the erecting of one Congregationall presbytery 3. We see how zealously mad they have been on their Religion when they had such a curious Temple for Diana And 4. Demetrius and the crafts had their living by making silver shrines to Diana And 5. What power of the Gospell it behoved to be which made their learned men who used curious arts to submit to the Gospell and bring their Books and burne them before all men and the sums of these Books extended to a great
sum of mony the common people ordinarily follow the learned and the wise of the City and Land This could not have been done except the far greater part of the City had submitted to the Gospell for when they were well neer ready to tear Paul in peeces they behoved to be wounderfully tamed when many Believed and came and confessed and shewed their deeds v. 18. Baynes com on 1. ch Ephes. saith Ephesus was a City sogiven to riot that it banished Hermodor Upon no other consideration but because he was an honest sober man And also Paul 1 Cor. 16. saith v. 9. for a great doore and effectuall is open to me at Ephesus This was as all Interpreters Protestant and popish say uno ore a large harvest Upon these considerations I leave to our reverend Brethren their judgement if Mr. Mather and Mr. Thomson say right we doe not thinke they were more in number at Ephesus then in Corinth and Ierusalem where the Christians met all in one place Likewise Samaria a numerous City was one Church for that it is said of them Acts 8 5 6. They heard Philip v. 14. Samaria received the Word it was a publick visible Churchreceiving of the word and v. 12. They believed and were Baptized both men and women Where a multitude no better then Heathen as Samaria was receive the Seale of the Covenant to wit Baptisme they must receive it in a Church-way except we thinke that promiscuously all come to age were received to the Seales and when Peter and Iohn came to Samaria to helpe Philip in the worke it cannot be that they all went to one House and to one single Assembly to preach the Word The Church of Antiochia must be a Presbyteriall Church aâ— it is Acts 11. v. 19. 20. for the multitude of Believers may be collected from These who were scattered abroad upon the persecution that arose about Steven 20 when they were come to Antioch spaks unto the Grecians preaching the Lord Jesus 21. and the hand of the Lord was with them and a great number believed and turned to the Lord. This is not like to be one Congregation seeing they are 1. much people 2. many scattered preachers 3. And the Hand of the Lord accompained their labours 2. v. 23. when Barnabas sent by the Church of Ierusasalem came and saw the Grace of God he exhorted them all That with purpose of heart they would cleave to the Lord and upon Barnabas his preaching v. 24. much people was added to the Lord. Here is a second accession made to the Church of Antioch 3 v. 25. Then departed Barnabas to Tarsus to seek Saul 26. And when hee had found him hee brought him to Antioch And it came to passe that a whole yeare they assembled themselves with the Church and taught much people here is a third accession And such a huge multiplication that the Church of Antioch giveth a denomination of Christianity to all the Christian Churches of the World All which saith it cannot be one poore single Congregation for there was at least if not more then one Congregation at Antioch when tidings came to Jerusalem that the Lord had a Church at Antioch before they sent Barnabas to these Churches v. 22. and what might this Church grow to when much people was added to the Lord by the labours of Barnabas v. 24. And how was it increased when Barnabas and Paul after that taught the Word to much people a whole yeare v. 26. It grew after that a great Church so that Chrysostom commendeth Antioch for the prime Church And Oecumenius saith for this cause there was a Patriarch appointed at Antioch which certainly sayth thus much that it was a more numerous Church then one single Congregation and Cyrillus so extolled the Church of Antioch because the Disciples were first named Christians there that he saith this was the new name that Esaiah said the Mouth of the Lord should name and so doth Hilarius expound the Text which seeing it is clearely the new glory of the Church of the Gentiles adjoyned to the Church of the Iewes it cannot arise from a handfull of a single Congregation in the mind of these Fathers and though we love not with some antiquity to make Antioch the first Church before Rome yet seeing it was of old before Rome we may hence collect that that Church which was patriarchall was not Congregationall and therefore I make no use hereof Volaterranus who saith of old the Patriarch of Antioch had under him 14. Metropolitans 53. Bishops and 366 Temples onely it is like that Antiquity hath believed that there was a great number of Believers in this Church at first Now to These which to mee prove it was more then one Congregation wee may adde that there was Ch. 13. 1. in the Church that was at Antioch certaine Prophets and Teachers as they are reckoned out These at Antioch Ministered to the Lord in publick prayers saith Beza and preaching and saith Diodatus in administration also of the Sacraments and other parts of the Evangelick Ministery Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now I would know what all these Prophets and Doctors beside Paul and Barnabas who preached a whole yeare at Antioch did in peaching to one single Congregation and also it is said Acts 15. 35. Paul and Barnabas continued at Antioch Teaching and preaching the Word of Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with also many others Certainly here is a Colledge of preaching Pastors who also did lay hands on Paul and Barnabas Acts 13. v. 3. which all could not be busied in Teaching one single Congregation at Antioch Mr. Mather saith that the whole multitude of the Church of Antioch were gathered together Acts 14. 27. and Acts 15. 30 31. to heare the Epistle read which was sent from the Synod Therefore this Church was no more then might meete in one place Answ. I answer the place Acts 14. 27. is the representative Church for they met for a poynt of Discipline at least for a matter that concerned all the Churches to wit to know how God had opened the doore of faith to the Gentiles then must the many thousands of Men and Women which made up the Church at Ierusalem Acts 2. 42. Acts 4. 4. Acts 5. 14. Acts 6. 1. v. 7. Acts 21. v. 22. be many Congregations now any Man may judge how unpossible it was for the many thousands of the Church of Ierusalem to meet as one Congregation for the Lords Supper and matters of Discipline and it is knowen that the many thousands of the believing Iewes convened to the feast did not make one Church Acts 21. 20. 21 22. for our Brethren say that was an extraordinary confluence of many people from all â—udea came to the feast of Pentecost And this many learned Protestant Divines answer to that place But 2. I doe believe that the assembling of the multitude at Antioch c. 15. v. 30. which sayth
of the evill of their doings and to prevent the Babylonish captivity or a worse judgement except the KING will and all Religion and. 2. Church-worship must bee resolved ultimately on the KINGS will and pleasure for if it be not the KINGS pleasure to reforme the people must continue still where they were and Scotland who contrary to the will and heart of authority at our first Reformation put away the Masse and Popery and established Religion in sincerity is greatly to bee condemned Luther had authority against him and the powers of the World it was one point of Reformation that John Baptist tooke up against the Law of the Land to preach against Herods sinne for if Popery be in a Land to leave Popery is a great degree of Reformation and if the people without the Prince may goe on in the greatest step of Reformation why not also in the lesser except you say the people without the King are not to abstaine from the grossest Idolatry under the Sunne which is to worship and adore the worke of the Bakers hands Mr. Mather Mr. Thomson The name Church 1 Cor. 14. 4 5. 35. 26 27. 28. is plainly given to that company that did assemble and come together for performance of spirituall duties and for the exercise of spirituall gifts as Acts 14. 27. Acts 11. 26. 15. 4. 22. 30. 1 Cor. 11. 18. 20 22. 23. 3. Ioh. 6. which places doe abundantly shew that a company gathered together to one place is called by the name Church as Cencâ—rea Rom. 16. 1. which could not containe many Congregations being but the prot of Corinth Answ. We seeke no more if it be called a Church which conveneth for performance of spirituall duties as some of your places doe well prove Ergo no assembly should have the name of Church but such as assemble for Word and Sacraments this now you cannot affirme and it followeth not the Church spoken of Matthew 18. is not assembled to Word and Sacraments But to bind and loose on Earth The meeting 1 Cor. 5. 4. is not for Word and Sacraments but to deliver to Satan for ought wee can read the word Church Acts 14. 27. is not an Assembly for Word and Sacraments but to heare how God had opened the doors of Faith to the Gentiles and whether this was preaching of the Word and receiving the Sacraments or rather a matter that concerned the Apostles and Elders that they might not thinke hard to preach the Gospell to the Gentiles I leave to the judicious Reader and if to be received of the Church Acts 15. 4. be a matter of word and Sacraments let all judge And if to lend a decree of a Synod Acts 15. 22. be the act of a Church assembled for word and Sacraments let the World judge and therefore all these places doe strongly confirme a Presbytery assembled for acts of Iurisdiction and matters that belong to many Churches as is most cleare Acts 14. 27. Acts 15. 4. Acts 15. 22. and seeing wee finde the name Church given to a meeting assembled onely for discipline or things that concerne many Churches for any thing wee can read or observe from the word as Acts 14. 27. Acts 15. 4 22. 30. Matthew 18. 17. and also the word Church given to a meeting assembled for the word 1 Cor. 14. 1 Cor. 11. 18. 20 22 23. Rom. 16. 1. and not for acts of Jurisdiction for ought that wee can collect from the word I beseech you Brethren why doe we contend if the word Church be a meeting of persons assembled to one place for spirituall duties sometimes for word and Sacraments onely sometimes for acts of Jurisdiction onely then is the word Church by our brethrens argument taken both for the Congregation and for the Elders of one or of diverse Churches and so wee have our intent And we desire our brethren to prove which they must prove if they oppose our principles that the word Church is never taken for the Eldership onely in all the Word of God but these places prove the contrary as I have shewen 2. Whereas our brethren say a company gathered into one place which is nothing else but a Congregation are called by the name of a Church I answer 1. Such a company is onely called by the name of a Church as I have proved for a company meeting for discipline onely Matthew 18. 17 1 Cor. 5. 4. is a Church also 2. It is false that a company gathered in one place are nothing else but a Congregation As you take the word Congregation for to you Congregation is an assembly of men and Women meeting for word and Sacrament with the Elders of the Church I appeale to the judgement of our reverend brethren If the Church Mat. 18. 17. assembled to bind and loose if the Church 1 Cor. 5. 4. though the Text speake nothing of the word Church assembled to deliver to Satan If the Church assembled Acts 14. 27. Acts 15. 2. to heare things which concerned the Apostles and many Churches rather then one If the multitude convened Acts 15. 30. to heare the decree of the Synod read and if the Church of Apostles and Elders from Antiosh and Ierusalem Acts 15. 22. be a Congregation or a Congregationall Church assembled for word and Sacraments as the word Church is taken Acts 11. 26. 1 Cor. 11 20 22 33. Mr. Mather and Mr. Thomson Num. 8. 10. The children of Israel which were not the Church of Officers layd on hands on the Levites therefore when a Church hath no Elders the people may conferre ordination and it is not to be tyed to the Presbytery onely Hence other of our Brethren say ordination is but accidentall to a Ministers calling and may be wanting if the people shall chuse in the defect of Elders Answ. Here two poynts are to be discussed shortly 1. If Ordination belong to the People 2. If Ordination to a certaine stick be necessary for certainly the people doe not call but to a certaine flock To the first I say There is not a place in all the Word of God where the people conferre ordination to the Pastors of the New Testament Therefore our brethren flee to the Old Testament to prove it from the Levites who received imposition of hands from the children of Israel but our brethren hold that the calling of the Levites and of the Pastors of the New Testament are different as the Officers and Churches of the Jewish and Christian Church are different 2. Our brethren grant pag. 49. That it wanteth all example in the New Testament that the people lay on hands 3. These who layd on hands on the Levite Num. 8. were Elders and our brethren say It is like they were but. 1. They did it not as Elders 2. But as representing the people not as Elders civill for that belonged to Aaron and his sonnes Levit. 8. else it will follow that where the Church hath no Magistrate to lay on hands the
of these congregations as where there is not a head of a Family and members there is not a Family and so you prove not Jerusalem a presbyteriall Church over many fixed and formed Churches as they are in Scotland and if the Apostles were pastors in a circular and fluid way to many congregations every one was a pastor to many congregations and so elected by many congregations which is absurd Ans. 1. Fixed or not fixed cannot vary the essence of the government 1. The Priests Levites and Prophets teaching in the wildernes from place to place and the people by war scattered to sundry Tribes doth not make these meetings not to be under the government of the great Sanedrim more then if the meeting made a fixed Synagogue divers members and dverso heads in one Family occasioned by death and pestilence diverse Souldiers and new Commanders in a Regiment diverse Inhabitants yea and weekly altered rulers and watchmen in a City doth not infer that that family Regiment and City is not under one government of the City one of the whole army and one parliamentary law of the whole kingdome no more then if all were fixed in members and heads 2. Churches their persecution may have both members and teachers removed to a corner and altered yet they remain the same single Congregation having the same government 3. Officiating in the same word seales censures by Peter to day and by Andrew to morrow though members also be changed is of the same species and nature even to the worlds and if we suppose the Church of Ierusalem to be one Congregation induring a patterne these sixteen hundred yeares members and officers must be often altered yet it is one Congregation in specie and one single Church in nature though not in number and the government not altered through the fluidity and alteration of members and officers as it is the same Parliament now which was in the raigne of King Iames though head and members be altered fluidity and alteration of rulers and members must be by reason of mortality accidentall to all incorporations and yet their government for all that doth remaine the same in nature if these same Lawes and Government in nature by these Lawes remaine CHAP. 4. SECT 5. Why we doe not admit the Members of the Churches of Old England to the Seales of the Covenant Quest. I. VVHether the Seales of the Covenant can be denyed to professors of approved piety because they are not members of a particular visible Church in the New Testament Our Brethren deny any Church Communion and the seales of the Covenant Baptisme to the children of Beleevers the Lords Supper to beleevers themselves who come to them from Old England because they be not members of the particular Congregation to which they come and because there is no visible Church in the New Testament but one particular Parish and all who are without a particular Parish are without the visible Church and so are not capable of either Church censures or the Seales of the Covenant because 〈◊〉 have right to the seales of the Covenant but onely this visible Church We hold all who professe faith in Christ to be members of the visible Church though they bee not members of a visible Congregation and that the seales of the Covenant should not be denyed to them And for more full clearing of the question let these considerations be observed First Dist. All beleevers as beleevers in foro Dei before God have right to the seales of the Covenant these to whom the Covenant and body of the Charter belongeth to these the seale belongeth but in foro Ecclesiastico and in an orderly Church-way the seales are not to be conferred by the Church upon persons because they beleeve but because they professe their beleeving therefore the Apostles never baptized Pagans but upon profession of their faith Second Dist. Faith in Christ truely giveth right to the seales of the Covenant and in Gods intention and decree called voluntas beneplaciti they belong onely to the invisible Church but the orderly way â—f the Churches giving the seales is because such a society is a professing or visible Church and orderly giving of the seales according to Gods approving will called voluntas signi revelata belongeth to the visible Church Third Dist. The Church may orderly and lawfully give the seales of the Covenant to those to whom the Covenant and promises of grace doth not belong in Gods decree of election Fourth Dist. The Church may lawfully adde to the Church visible such as God addeth not to the Church invisible as they may adde Simon Magus and the Church may lawfully cast out of the visible Church such as Christ hath not cast out of the invisible Church as the Church may excommunicate regenerate persons for scandalous sinnes Fift Dist. Then the regenerate excommunicated have right to the seales of the Covenant as they have to the Covenant and yet the Church doth lawfully debarre them hic nunc in such a scandalous case from the seales of the Covenant Wee hold that those who are not members of a particular Congregation may lawfully be admitted to the seales of the Covenant First Because those to whom the promises are made and professe the Covenant these should be baptized But men of approved piety are such though they be not members of a particular Parish The proposition is Peters argument Act. 2. 38. Secondly Those who are not Members of a particular Church may be visible professors and so members of a visible Church Ergo the seales of the Covenant belongeth to them Thirdly The contrary opinion hath no warrant in Gods Word Fourthly The Apostles required no more of those whom they baptized but profession of beleefe as Act. 10. 47. Can any forbid water that these should not be baptized who have received the Holy Ghost as well as we Act. 8. 37. If thou beleevest with all thy heart thou mayest he baptized no more is sought of the Jaylor Act. 16. 31. 34. The Authour saith To admit to the Seales of the Covenant is not an act of Christian liberty that every Christian may dispense to whom he pleaseth but an act of Church power given to the Ministers to dispense to those over whom the Holy Ghost hath made them overseers but we have no Ministeriall power over those of another Congregation and who are not members of a particular Congregation Answ. First To dispense the Seales to whom we please as if mens pleasure were a rule were licentiousnesse not Christian Liberty There may be a communion of benefits where there is no communion of punishment Beneficia sunt amplianda Secondly It is false that Pastors have no Ministeriall power over those who are not of their Congregation for if so all communion of Churches should fall for Letters of recommendation from other Churches whereof they are Members cannot make Pastors of New England to have a Ministeriall power over those of another
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-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
Lords Supper in all Churches for if he be Baptized to Christs death he is Baptized to all Churches And 2. professedly in Covenant with God in all Churches and so hath right to the seales of the Covenant in all Churches for Gods Covenant is not principally and first made with a Parishionall Congregation but with the Catholike and universall Church comming under the name of Israel and Iudah and secondarily with a Parishionall Congregation Is a beleever a member of Christs body in one Congregation and not in all Congregations Hath he the keyes as a member of Christs body and a dwelling house for the holy Spirit in one Congregation and loseth them and the holy Spirit both when he goeth to another Congregation Manuscript Those who come from England to us are under publike scandals and reproach It is an offence that they come to us as members of no particular Church visible for they leave that relatiin where they left their habitation but of one Nationall Church whereof Christ hath given us no patterne in the New Testament and in 〈◊〉 he hath appointed no Nationall worship to be performed Answ. It is admirable that leaving a Parishionall Church in England they leave not the true visible Church so all the Parishionall Churches in England must be separated from as â—â—om no Churches yet in that Church many of you had your Baptisme your conversion to Christ your calling to the Miniâ—eâ—â— 2. How can it be an offence to be Members of no independent Churches in England whereas no such may be had there 3. Is it a fault to be members of a Nationall Church see if Act. 1. Act. 6. Act. 15. there be not a Church-meeting and publike exercise of praying discussing of matters by the Word choosing of officers refuting of false Doctrine This is worship and it is not the worship of a particular Church but there be no true Churches but yours and all are in offences and scandalls who are not members of your Churches this Augustine layeth to Donatists this Pareus layeth upon Auâ—baptists that they taught they onely were the true Church I conceive our deare Brethren are not of this mind Manuscript It is a publike offence that though they were Baptized in some Parish Church in England saith the Author upon somâ— Covenant and stipulation of Parents or God-fathers which also was without warrant yet they come to the Lords Table without any publike profession of their faith or repentance Answ. To say nothing of God-fathers who are civill witnesses that the Parents shall take care to educate the childe in the true Faith we see no publike profession by a Church-oath as you meane in the Church of Corinth but onely that every man was to trye himselfe and then to eate nor in the Apostles Church at all if you debarre them from the Lords Supper who are not inchurched by your Oath all the reformed Churches on Earth did never worthily eate and drinke the Lords body and blood It is saith he a publike offence that in the Parish Communion which not Communion of spirits but cohabitation begetteth they partake with all ignorant and scandalous persons not excluding drunkards prophane swearers whereby it commeth to passe that not a little leavin but a great measure of leavin doth deepely leavin the whole lumpe Answ. This tolleration of drunkards and swearers in the Lords Church and at his Table infecteth and is apt to leavin all with their evill conversation but doth not leavin the worship to the fellow-worshippers nor is the sinne of private persons yea nor of our Ministers who hath not power to helpe it but it is the fault of the Church except you make no separation from a Church where a scandalous person is tolerated for suffering moe or sewer doth not vary the spece to be a sin publickely to be repented before any can be members of your Church which is prodigious to us Fourthly It is a publicke offence saith the Authour that they have worshipped God according to the precepts of men c. Answ. This is the crime of conformity which I wish were publickely repented by all which hath defiled themselves with submitting to a Antichristian government and the Will-worship of men yet doth not this make Ministers no Ministers so as they must receive Ordination to the Ministery of new Peters fall took not away his Apostleship nor Jonahâ— flying from God nor Davids adultery made them not leave off to be Prophets Other arguments that I find in Papers from New England are these First There is not a Church say they under the New Testament but a Congregationall Church so it will follow that as City priviledges belong onely to the Citizens and their children so baptisme and the Lords Supper being Church priviledges belong onely to the Members of particular Churches and their seed and that seeing sigillum sequitur donum to apply them to any other is to abuse them As the scale of an Incorporation is abused when it is added to confirme a gift to one who is not a Free man of that Incorporation he being incapable thereof Answ. First The case is not here as in earthly Cities a man who is a free Citizen in one burrough is not for that a free Citizen of all the Burroughes and Cities on earth nor is he who is civilly excommunicated and cast out of his City priviledges in one City cast out of his City priviledges in all other Cities whereof he is a free member and the reason is there is not one common owner and Lord of all the Cities on earth who can give or take away in a Law-way City priviledges but the case is farre otherwayes in the priviledges of visible Churches for he who is a member of one visible Congregation is by his baptisme and sincere profession and his professed standing in Covenant with God a Member of all visible Congregations on earth as he is baptized in all Congregations on earth and if he be excommunicated out of a single Congregation he is excommunicated out of all and loseth right to the Scale of the Lords Supper in all visible Congregations as his sinnes are bound in heaven to all also for that one common head and Saviour who giveth him right to the Seales of Christs body and blood in one giveth him right to these Seales in all For we worthily communicate with Christ in his body and blood 〈◊〉 his body was broken and his blood shed for one single visible Congregation but as broken and shed for the whole 〈…〉 universall But this forme of reasoning utterly abolisheth all Communion of Churches nor can a member of one Noble Church be capable of the Seales of grace in another visible Church because he is not a Member of that visible Church no more then one is capable of the Priviledges of Paris who is onely a Citizen of London and not a Citizen of Paris If it be said one who is a member of a visible Church
because their calling is ordinarily traffiquing and so not consistent with a membership in a setled congregation are they I say without not to be edified by the censures of the Church but left to the immediate judgement of God this is contrary to Gods Word and an insolent interpretation and I find iâ— not in your place of Amesius They reason from inconveniencies Hence say they Church assemblies shall be confused meetings if all out of Church membership â—e admitted Answ. If by confused meetings you meane meetings of sound beleevers and hypocrites then Christs Kingdome compared to a draw-net wherein are good and bad are confused meetings and unlawfull which none can say but Anabaptists But if you meane meetings of these of your owne Congregation and strangers of approved piety these are not confused meetings but you begge what is in question and utterly abolish all Communion of Churches They adde the Church shall endanger the propbaning of the Seales and want a speciall meanes whereby their grace and piety shall be disâ—erned if without respect of their Church estate men be admitted to the seales for their owne testimony is not enough also how can they be of approved piety who against light refuse to professe subjection to the Gospell by an orderly joyning themselves with some approved Church when they have opportunity seeing Church-fellowship is an action of piety required in the second Commandement and this meane of tryall hath beene so blessed that many approved men have beene after tryall found light to others and to their owne consciences Answ. Meanes of discovering sincerity or hypocrisie would be warranted by Gods word and meanes of eschewing the prophaning of the Seales also Simon Magus was not so tryed yea when Peter found him in the gall of bitternesse we sinde not that he cast him out of the visible Church in respect his sinne was not that publikely scandalous as to offend the whole Church 2. We grant that strangers are not rashly to be admitted to the Seales but you prove them not to be of approved piety because they will not sweare your Church-oath and your discipline as the onely true way and in so doing you say they refuse Church-fellowship commanded in the second Commandement but this is to be proved and not to be nakedly averred by you they beleeve and can give evidences of their beliefe so should by the word of God be admitted to the Seales Act. 10. 47. Act. 8. 37. Act. 16. 14 15. ver 31 32 33. 1 Cor. 11. 38. you deny them the Seales as iâ— they were dogges and unworthy prophaners of the Seales onely because they cannot sweare to your Church-government which you cannot prove from the word of God 3. You deny them to be of approved piety who will not joyne to an approved Church you meane your owne onely But you adde if they have opportunity but what if they want opportunity then the strong hand of God deharreth them their seed from the Seales of Grace now if any be to traffique by Seas and to travell to farre Countries in a lawfull calling he is legally uncleane and incapable of the Seales to himselfe or his seede for he cannot in Conscience and through necessity of his lawfull calling sweare your Church-oath for he must sweare to observe the manners of his fellow-members to edifie them by exhortation consolation rebuking to joyne himselfe in an eternall Covenant to that visible Church yea never to remove thence except the Congregation consent so your oath obligeth him to all these now this is impossible because of his lawfull calling and because he cannot be a Church-member for ever while he traffiqueth in his lawfull calling the comfort of the Lords supper is denyed to him and Baptisme to all his seede and that by a strong hand of providence without any fault in him shew us a warrant from the Law and the Testimony where any are to be debarred from the Seales of the Covenant and that ordinarily where sicknesse and some other Physicall impediments doth not occurre where there is no morall unworthinesse or guiltinesse in the persons debarred Will you debarre all from Church-comforts the presence of Christ in his Church the comfort of his walking beside the Candlestickes and his influence in the word Preached the power of the keyes the rebukes of the Saints their exhortation and private comforting of sinners the comforts of the Ordinances of Baptisme and the supper of the Lord because a strong hand of providence in a lawfull calling doth perpetually debarre them 4. You say your trying of Church-members is a meane blessed of God to try many mens sincerity I answer Unlawfull meanes as the persecution of Tyrants may have this successe what then is it a lawfull meane 2. I would Gods name were here spared it is not a meane blessed of God it chaseth away many from the net of the Gospell and the Pastorall care of the Shepheards and is not a conquering way to gaine Soules John Alasto say they in the dayes of Edward the sixth would bapize none but such as were members of that Church and therefore pâ—â—paned this question to the Fathers Are these infants that you 〈◊〉 the seede of this our Church that they may lawfully be Baplized Answ. John Alasto had reason because of some present abuse some indifferent Atheists infidels in heart refused to joyne to either Churches either Protestant or Papists and sought Baptismeto their children in either Churches as they might have it and therefore was that question proponed to the Fathers but it proveth not your point Alasto excluded the Children of Atheists who would joyne to no Church as his words cited beare Ergo approved Christians and their seede are to be excluded from the Seales of the Covenant How weake is your reasoning If the Rechabites say they the Posterity of Jethro shall live in the â—idst of the Common-wealth of Israel some of them prove true beleeters as Jonadab the sonne of Rechab yet if they shall refuse to take bold of the Covenant of Israel to become Prâ—selytes it is no sinne for Israel to withold the Passeover from them circumcision from their Children Answ. You might have proved your point a nearer way many legally uncleane and yet sound beleevers because of leprosie for no sinne were debarred from the Seales amongst the Jewes but have you any law to debarre any from the Seales of the Covenant of grace under the New Testament and that ordinarily for no sinne 2. Calvin thinketh their Vow not lawfull Bucanus Polyander and Willet think it the lawfull Vow of the Nazarites commanded Numb 6. What then If by Gods Law of the Nazarites they abstained from wine and the Passeover God is above his owne Law Ergo you may debarre men from the Seales under the New Testament for no sinne it doth not follow 3. How prove yee they abstained from the Passeover being so divine a Law might not their Vow suffer
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-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
professor at Rome Joan. de Lugo teach that the Sacraments are morall causes of grace but not physicall It is grosse that Henricus saith that God createth grace per tactum Sacramentorum by the touch of the Sacraments as Christ cured the Leper by the touch of his hand for Sacraments are not miracles as Papists say Phisicke worketh upon a mans body when he sleepeth so doe Sacraments justifie and worke grace ex opere operat◠though the faith of the Sacrament-Receiver doe worke nothing at all 4. Sacraments are considered 1. As holy signes 2. As Religious seales 3. As instruments by which faith worketh 4. As meanes used by us out of conscience of obedience to Christs commandement who hath willed us to use them Sacraments as signes are objective and morall causes exciting the mind as the word doth in a morall way they represent Christ and him crucified and this Sacraments have commune with the word The Sacrament is a visible word teaching us 2. Sacraments have the consideration of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tantum they be seales and not teaching and representing signes onely this way also they have no reall or physicall action in them or from them for a seale of a Prince and State as it is such conferreth not an acre or rigge of land but it is a legall Declaration that those lands written in the body of the Charter doe duely belong to the Person to whom the Charter is given But Arminians do here erre as Episcopius and also Socinus and Smalcius who teach that the Sacraments be nothing but externall rites and declarative signes scadowing out Christ and the benefits of his death to us because they find a morall objective working in the Word of God but a substantiall and Physicall working betwixt us and Christs bodie they say is ridiculous but they would remember that this is an insufficient enumeration the seale of a Kings Charter hath besides a morall action on the mind by bringing to the mind such lands given to such a man and so the seales worketh upon the witnesses or any who readeth the Charter as well as upon the owner of the Charter I say beside this the seale hath some reall action I grant not in it but about it and beside it for it sealeth that such lands are really and in effect given by the Prince and State the action is about the seale not in or from the seale When a Generall of an Army delivereth the keyes of a Castle to a Keeper thereof he saith I deliver the house to you when he delivereth the Keyes onely Physically and not the stones walls or timber of the house by a Physicall action or Physicall touch contactu Physico yet in delivering the keyes he doth really deliver to him the Castle but in a legall and morall way Arminians and Socinians may see here that there is neither an action by way of naked representation and teaching for the Sacrament is a teaching signe to the beholders who receive it not nor is it a Physicall action as if Christs Physicall body in a Physicall way were given yet it is an action reall and morall so the Sacraments are signes exhibitive and not naked signes Our brethren doe side with Arminians and Socinians who so often teach that Sacraments make nothing to be what they were not but onely declare things to be what they are It is true the formall effect of a Sacrament is to seale and confirme to seale and confirme is but a legall strengthning of a right and not the adding of any new thing Yet in this the Sacrament differeth from a seale 1. That to a civill seale there is not required the beleeving and faith of the owner of the Charter to make the seale effectuall for whether the Lord of the lands beleeve that his seale doth confirme him in the lands or not the seale of it selfe by the Law of the Prince State maketh good his right to the lands but Sacraments doe not worke ex opere operato as civill seales doe worke even as Physicke worketh upon the body without the faith of the mind though the man bee sleeping Hence the third consideration of a Sacrament as an instrument Faith in and through the Sacrament being wakened and stirred up layeth hold upon Christ his death and benefits and for this cause there is a reall exhibition of the thing signified and the Sacrament is an exhibitive seale 4. The Sacrament in the use is considered as wee use it in obedience to God who saith in the Lords Supper Do this in remembrance of me and in this it differeth from a civill seale also The Prince doth not conferre a seale to confirme a man in his land upon condition that he will make use of it otherwayes it shall be to him as no seale But God hath given the scale of grace upon condition that wee make use thereof in Faith else the Sacrament is blanke and null Therefore if you beleeve and not otherwayes the Sacrament of the Supper sealeth and confirmeth you in this that Christ is given already and is in the present given to be nourishment to your soule to life eternall and so oft as you eate the certioration and assurance groweth and the faith is increased and a further degree of a communion with Christ confirmed but it is not so in civill seales though yee repeate and reiterate the same seale of lands ten thousand times it never addeth one aker more to the in heritance because the repetition of a civill seale is not commanded under the promise of addition of new lands nor is it commanded as obedience to the owner of the Charter that hee should make use of the seale but from the using in faith the Sacrament we receive increase of Grace and a Sacramentall Grace Hence Baptisme is a seale of our incorporation in Christs visible Church 1 Cor. 12. 13. For by one spirit we be all baptized into one body whether we be Jew or Gentile or whether we be bound or free Act. 2. 41. Then they that received the word were baptized and the same day there were added unto them three thousand souls so Matth. 28. 19. the taught Disciples are to bee baptized in his name Act. 8. 38. Philip was this way received in the Christian Church and Cornelius Act. 10. 47. and Lidia Act. 16. 15. and the Jaylor vers 23. 2. That which distinguisheth by a visible note the Church as visible from the invisible Church and from other visible societies and sealeth our visible union with Christs body that is the seale of our entry in the visible Church but baptisme is such Ergo. 3. What circumcision was to the Church of the Jewes that baptisme is to the Christian Church because in re significatâ in the thing signified and inward substance of the Sacrament they were both one Col. 2. 11. 12. Phil. 3. 3. But circumcision was a seale of the
Jewish entry in the visible Church Gen. 17. 13. It being the Covenant of God in the flesh the uncircumcised being commanded to be cut off from Gods people v. 14. 4. This is according to the Scriptures and the doctrine of the fathers Augustine Cyrill Basilius Tertullian Hieronymus Theophylact Theodoret Ambrose Cyprian who constantly so teach so doe our Divines Calvin Beza Buâ—nus Pareus Piscator Anton. Wallaeus Tilenus Kickermanus So Zanchius Polanus Sihrandus Rivetus Fennerus Whittakerus Raynoldus Willetus and the professors of Leyden 〈◊〉 Our Brethren say it is the opinion of the Anabaptists that the Church is made by baptisme and Papists have the same conceit and therefore place their Font at the Church doore to signifie mens entry into the Church by baptisme but we beleeve not that baptisme doth make men members of the Church nor to be administrated to them who are without the Church as the way to bring them in but to them that are within the Church as a seale to confirme the Covenant of Grace to them Answ. 1. Anabaptists deny that any ought to be baptized while thy come to age and while they beleeve and be regenerated and they say not farre from your selves in this who teach it to bee absurd to put a blanke seale upon a falshood and so you presuppone all to be regenerated and truly within the Covenant before they can be sealed to be within the Covenant by baptisme and yet you do not think all Infants of beleeving parents to be regenerated and truly within the Covenant then is the seale blanck Also you say baptisme is not to be administrated to those who are without but onely to those who are within the Church you meane not within the Church by profession for Infants have no profession and you say the Sacrament cannot be put on a blanke or a falshood Ergo you thinke all that are baptized ought to be within the Church really and not in profession ouely Ergo they must all come to age and beleeve before they can be baptized 2. We say not that baptisme maketh a Church mysticall and the true and lively body and Spouse of Christ but that it is a seale confirming us of our entry in the visible Church 3. The placing of the Font at the Church doore as a mysticall signe of our entry in the Church is an Antichristian ceremony of mens devising which wee disclaime 4. If Infants baptized must bee within the Church before they can be baptized how deny you to receive them to the Lords Supper when they come to age while they bee againe by your Church-oath received within the Church then are they both within the Church because they are baptized and without the Church because they are not received in by your Church-oath againe 5. If baptisme be a seale of grace to confirme the Covenant of grace to those who are within the Church that is onely a single Congregation for you deny that there be any visible Churches in the New Testament save these onely then are persons baptized persons and confirmed in the Covenant of grace onely within a single Congregation I would know if baptisme should not then be repeated and reiterated in every ones person as they come to a new Congregation for they are confirmed in the Covenant of grace by baptisme onely in one single Congregation as you teach Their second and third reason is Baptisme and all ordinances are priviledges given to the Church so it maketh not the Church but the Church is before baptisme and all ordinances the use also of baptisme is to be a seale of the Covenant now a seale is not to make a thing which was not but to confirme a thing which was Answ. 1. The Church is indeed the Church mysticall and the invisible body of Christ before baptisme but this proveth not but baptisme is a seale of our entry in the visible Church for if this be a good argument your Church-covenant which to you is an ordinance of God falleth to the grrund for persons are the true Churches of Christ before all the ordinances of Christ Ergo by your Church-covenant men doe not become Christs visible Church 2. The argument hath no feet for the ordinance of preaching the Word is a priviledge of the Church and ordinance of God yet is not the Church before the preaching of the Word for birth is not before the seed but the seed before the birth the preaching of the Word is the seed of the Church 1 Pet. 1. 23. and a meane of gathering the Church Rom. 10. 14. and it is also a priviledge of the Church for hee dealeth not so with every nation to send his Gospell to them Psal. 147. 19 20. 3. When you say that a Seale doth not make a thing that was not but confirme a thing that was while you would seeme to refute Papists who vainely teach that Sacraments doe confeâ—re grace ex opere opâ—rato by the deed done yet doe you make the Sacrament but a naked signe and take part with Arminians and Socinians whose very arguments in expresse words you use for Socinius goeth before you in this argument and so doth Smalcius follow him 〈◊〉 and sealing there is required the trying of the thing and some â—â—â—hing or document but that ceremony a baptisime and that rite though it bee â—â—ly doth nothing to the remission of sins but it doth onely shadow out and as it 〈◊〉 delineâ—ue and point forth remission of sinnes by the washing of water â—xpâ—ned in the Word of God You say Sacraments 〈◊〉 make a thing that was not but confirme a thing that was before you can have no other meaning then to deny all cansalitie and all reall exhibition of grace in the Sacraments for if a Sacrament make not a thing that was not before or if God give nâ—t and really produce conferre and exhibite grace and a stronger measure of faith and assurance of remission of sinnes at the due and right use of the Sacrament the Sacrament is a naked signe and not an exhibitive Seale But if Christ give and in the present exhibit as surely remission of sinnes as the infant is washen with water as our Divines and the Palatinate Catechise teacheth yea and the confession thereof and the Synod of Dort teacheth then by the Sacrament of Baptisme a thing is made that which it was not It is true a civill seale as I said before addeth no new lands to the owner of the Charter but if Christ by his Seales rightly and in faith used doe not onely confirme grace and pardon but also really exhibite and give grace and pardon in a further degree and a new measure of assurance to the conscience which there was not before you goe not a streas breadth from Arminians and Socinians especially seeing Episcopius Henricus Welsingius saith that remission of finnes is not sealed by
baptisme but signified onely and the Remonstrants in their Apologie while they expone our Communion with Christ in the Lords Supper and will reject a Physicall union of our soules with the Physicall substance of Christs body which we also reject they say that communion signifieth onely a profession of one and the same worship whereby Christians solâ—mnly testifie that they adhere to Christ as to â—â— partaker of the Table of devils and of devils themselves 1 Cor. 10. 18 20. is a testimony of a communion with the Devills but the Word of God saith more Gal. 3. 17. As many of you as are baptized have put on Christ So Rom. 6. 3. Therefore we are buried with â—im by baptisme unto his death that like as Christ was raised up from the dead by the glory of the Father even so we also should walke in newnesse of life Ephes. 5. 26. That he might sanctifie and cleanse his Church with the washing of water by the word T it 3. 5. and 1 Pet. 3. 21. The like figure whereunto even baptisme doth also now save us c. all this is more then a naked signification otherwise Manna saved Israel and the water of the rocke did wash them from their sinnes and the sacrifice of bulls and goates did cleanse from sinne and open heaven to sinners Therefore by baptisme and the Lords Supper something is made what it was not before as by partaking of the Table of Devils the partaker is really made a partaker with the devill and an Idolater and his Idolatry that he committed before was not onely confirmed and signified to be what it was before And in this civill Seales and Sacraments differ as I observed before Argu. 4. God say they had a Church when there was neither baptisme nor circumcision yea baptisme hath beene administrated and no Church-members made thereby and men have beene made members of Christ and not then baptized and John and Christs Disciples baptized Matth. 3. 6. John 4. 1. but neither Christ nor John made new Churches they all living and dying members of the Jewish Church of which they were before and if any of them after became members of Christian Churches they were not then baptized when they were so admitted having beene baptized before Answ. We teach not that baptisme constituteth the Church simply as the Church but that it is a seale of a visible membership and all baptized by John Baptist and the Disciples of Christ were thereby entred in a visible profession that they beleeved in Christ already come and so were made members and citizens by that publicke symbole and seale that they were members of the Christian Church though as yet it received not that name of a Christian Church and they were members both of the Jewish and Christian Church For these are not contrary incorporations and they needed not to bee baptized againe when they were added to the Christian Church for they were never added to the visible Christian Church nor needed they to be added seeing they were members of that Church before Argu. 5. These inconveniences say they should follow 1. Baptisme should be administrate by such as are not ministers at all for who should baptize them who are converted without the Church extraordinary officers are ceased and ordinary are limited onely to their owne fâ—â—ks also the Church is before the ministers for the Church hath power to choose ministers now if baptisme make the Church then must â—â—n be baptized before there be ministers to baptize them Answ. You see to what absurdities your owne grounds drive you for if none can baptize but these of a fixed Congregation and if they can baptize none but their owne Congregation none as a sent Pastor whose feet is pleasant on the mountaines can preach and beget faith in a company of unbeleevers not in a Church-state which is a limiting of the wise God who by Pastors as Pastors can beget faith in men without a parishionall Church which is contrary to Gods Word Rom. 10. 14. 2. It is false that the Church ministeriall which only can baptize is before the officers for they should then be before themselves which is absurd nor is there such necessitie of baptisme as that those who are no ministers should baptize 2. Inconvenient It should follow that Papists should be members of the Church for they have baptisme so farre right as that it cannot be repeated Answ. If your Church-covenant bee that which essentially constituteth a Church-member then Papists Atheists and Hypocrites may be Church-members also by this reason because they may sweare your Church-oath Hypocrites doubtlesse doe it And this argument is as much for the Anabaptists as against us for it should prove that none should be baptized but members of the true Church and sound beleevers now by baptisme none aâ—e made members of the true Church except where baptisme is received by true faith which is more nor can bee done by a Papist nor is it inconvenient to say that Papists as baptized under that reduplication are members of the visible Church though as baptized thus and thus they be not members of the true visible Church professing the sound faith Also say they baptisme may remaine where as Church-membership is dissolved as in the case of excommunication Matth. 18. 17. or of voluntary and unjust departure 1 Job 2. 19. Jude 19. Heb. 10. 25. in which case such Schismaticks are no members of the visible Church as Amâ—sius saith and if the Church bee dissolved the Church membership ceaseth for Relata se mutuo ponunt tollunt Answ. This is against your selves and doth as well prove that baptisme is not a seale of the covenant of grace for an excommunicate person may remaine externally without the covenant to the visible Church when baptisme remaineth a seale and may be a seale of a grace or priviledge which is interrupted or removed in act but remaineth in habite as to bee the eldest sonne of a King may be a seale of the sonnes heiâ—eship and yet he may for a fault be disherited and cast out of his place The Church and Church-membership are Relata secundum esâ— not secundum dici onely or relata 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but baptisme and Church-membership are not so perfect relatives but baptisme doth remaine and the Church-membership may bee dissolved as the Burgesse ticket whereby a man hath right to all the citie priviledges may remaine when the man for some crime committed against the citie hath lost all his citie priviledges and is not now a free citizen in which case his Burgesse ticket sealeth nothing to him so baptisme sealeth not actuall membership in case of excommunication yet remaineth baptisme valid in the acts of sealing other things As for Schismatickes who onely for Schisme are out of the Church and doe hold no erroneous point of doctrine and are not yet convinced they are yet members of the visible Church as Morton saith from
Gerson as also Glorianus but he who is casten out as a Schismaticke is in the same case with an excommunicate person Lastly baptisme is not a priviledge of a particular visible Church onely nor doth the place of 1 Cor. 12. vers 13. meane of the visible parishionall Church of Corinth but of the whole visible Church of Jew and Gentile bond and free as the words doe beare Quest. III. In what cases it is lawfull to separate from a Church In this discourse three things must bee discussed 1. With what Church retaining the doctrine of fundamentalls we are to remaine 2. Whether our separation from Rome bee not warrantable 3. Whether wee may lawfully separate from true Churches for the sinnes of the Churches 1 Cor. 3. 11. Another foundation can no man lay then that which is laid Jesus Christ. Hence Jesus Christ is the foundation of faith reall or personall and the knowledge of Christ is the dogmaticall foundation of faith Upon this foundation some build gold that is good doctriae some hay and stubble that is as Calvin faith curious doctrine Pareus vaine and frivolous doctrine We are to distinguish betwixt articles of faith or res fidei matters of faith and fundamentall points of faith Matters of faith I reduce to three 1. Fundamentall points 2. Supra-fundamentalia superstructions â—â—illed upon fundamentalls 3. Circa-fundamentalia things about maâ—ers of Faith for praeter fundamentalia things indifferent and besides the foundation in matters of Religion and morall carriage I acknowledge none fundamentalls are the vitall and noble parts or the soule of Divinitie The ignorance of fundamentalls condemneth which is to be understood two wayes 1. The Ignorance of fundamentalls such as are supernaturall fundamentalls condemneth all within the visible Church as a sinne but it doth not formally condemne those who are without the visible Church Job 15. 22. It onely maketh those who are without the Church incurable but doth not formally condemne them as medicine not knowne and so not refused maketh sicke men incurable as a losse but doth not kill them as a sinne 2. Superstructures which by consequence arise from fundamentalls are fundamentalls by consequent and secondarily as the second ranke of stones that are immediatly laid upon the foundation are a foundation in respect of the higher parts of the wall and therefore are materially fundamentall and the ignorance of these virtually condemne and the denying of such by consequence is a denying of the foundation Things about the foundation circa fundamentalia are all things revealed in the word of God as all Histories Miracles Chronolâ—gie things anent Orion the Pleiades the North starres Job 38. 31. 32. That Paul left his cloakc at Troas The knowledge of these is considered three wayes 1. As necessary by necessitie of a meane necessitate medii and the knowledge so is not necessary to salvation many are in glory I doubt not who lived in the visible Church and yet knew never that Sampson killed a Lion but the knowledge of all these is necessary necessitate praecepti because all in the visible Church are oblieged to know these things therefore the ignorance of these onely doth not actually condemne but virtually and by demerit lead to condemnation 2. This knowledge is considered as commanded in the excellency thereof and so error and bad opinions about these are sinfully ill though in the regenerate by accident such errors condemne not where the foundation is holden 3. The knowledge of these is considered as commanded and enjoyned to us with the submission of faith for the authority of God the Speaker and the malicious opposing of these is a fundamentall error not formally but by evident consequent for though the matter of these errors be not fundamentall yet the malicious opposing of these is a fundamentall error against this principle What ever God saith is true but God saith there were eight soules in the Arke of Noah Hence because the historiall things of Scripture and things about the foundation as that Paul purified himselfe with the Jewes Act. 21. that Paul rebuked Peter Gal. 2. is no lesse true because God hath so spoken in his Word then this fundamentall point Jesus Christ came into the world to save sinners it is cleare that the specifice and essentiall forme of a fundamentall article is not taken from the authoritie of God speaking in the Word seeing Gods authoritie is one and the same in all that he speaketh but from the influence that the knowledge of an article hath to unite us to God in Christ and bring us to salvation And secondly it will follow that this Thou shalt not by the use of things indifferent kill him for whom Christ died and the like be no lesse fundamentall by evident consequent in respect it is spoken by Gods own authority then articles of our faith Thirdly it followeth that formalists ignorantly divide matters of Gods worship into matters of Faith or points fundamentall and things indifferent as if many Scripturall truthes were not to be found in Gods Word such as the miracles of Moses and Elias the journeyes of Paul which are neither matters fundamentall nor yet things indifferent Fourthly many things may be fundamentall by consequent to one who can reade the Word and heareth it read which is not by consequent fundamentall to a rude and ignorant man The knowledge of points fundamentall is necessary 1. To obtaine salvation 2. To keepe communion with a true Church for we are to separate from a Church subverting the foundation and laying another foundation Fundamentalls are restricted by many to the Creed of Athanasius and Gregorius Nazimzen and Cyrillus of Jerusalem to the Apostles Creed as it is called others reduce all fundamentalls to the famous Creeds of Niâ—e of Constantinople of Ephesus of Chalcedâ—n Estius restricteth fundamentalls to things necessary for the well ordering of our life Davenantius saith better That such are fundamentall the knowledge whereof is simply necessary to salvation iâ— ignorance whereof doth condemne Doctor Potter calleth them Pâ—ime and capitall doctrines of our Religion or of that faith which essentially constituteth a true Church and a true Christian which is good but that he contradivideth from these things not fundamentall which may be disputed on either side and cannot be determined by the Word of God and must lie under a non liquet is his error Yet he may know that Bellarmine saith right many things are of faith and cleare in Scripture as historicall relations which are not fundamentall Camero and a greater Divine then Camero Dom. Beza reduceth all fundamentalls to things which necessarily belongeth to faith and obedience and great Calvin retrincheth fundamentalls within the Apostles Creed Occam will have the militant Catholicke Church alwayes explicitely or expressly beleevings things necessary to salvation and our Divines teach that the Catholike Church cannot erre in fundamentalls they meane with pertinacie and obstinacie 2. In
all fundamentalls 3. Totally and finally But wee are not to beleeve Papists who say things are fundamentall materially in themselves as all points necessary to bee beleeved but things are not formally fundamentall but such things onely as the Church dâ—fineth to be fundamentall But 1. the foundation of our Faith is Gods Word and Gods Word is necessary to be beleeved to salvation whether the Church define it or no to abstaine from Idolatry is necessary to be beleeved though Aaron and the Church of Israel say the contrary neither doth Gods Word borrow authority from men 2. If the Church may make points to be fundamentall by their definition whereas before they were not fundamentall then may the Church make articles of faith Sure I am Paipsts as Gerson Occam Almaine Suarez yea and a very Bellarmine is against this Yea and by that same reason they may make fundamentall points to bee no fundamentall points and they may turne the Apostles Creed into no faith at all for ejusdem est potestos creare annihilare 3. There cannot be a greater power in the Church to define Articles of faith then is in God himselfe but the very authority of God doth not define a matter to bee an article of faith except the necessitie of the matter so require for God hath determined in his word that Paul left his cloake at Treas but that Paul left his cloake at Troas is not I hope an article of faith or a fundamentall point of salvation 4. What can the Church doe saith Vincentius Lyrinens but declare that that is to be beleeved which before in it selfe was to bee beleeved and Bellarmine saith Councells maketh nothing to be of infallible verity and so doth Scotus say Verity before heresies erat de fide was a matter of faith though it was not declared to be so by the Church Determinatio non facit vertatem saith Oâ—cam The Churches determination maketh no truth 3. The evidence of knowledge of fundamentals is gravely to bee considered Hence these distinctions 1. One may beleeve that Christ is the Sonne of God by a Divine faith as Peter doth Matth. 16. 17. and yet doubt of the necessary consequences fundamentall Ergo Christ must bee delivered into the hands of sinners and bee crucified as the same Peter doubted of this for as one may fall in a grievous sinne though regenerated and faile in act and yet remaine in grace in habitu the seed of God remaining in him so may Peter and the Apostles doubt of a fundamentall point of Christs rising from the dead John 20. v 8 9. in an act of weakenesse and yet have saving faith in Christ as it is like many of of the Saints at Corinth denyed an article of their Faith the rising againe of the dead one act of unbeleefe maketh not an infidell 2. Dist. A simple Papist and a Lutheran not well educated doth beleeve upon the same former ground that Christ is true man hath an habitual faith of this article that Jesus Christ is truly the Son of David yet holdeth transubstantiation or consubstantiatiâ— that Christs body is in many sundry places in heaven and earth on this side of the Sea beyond Sea yet the connâ—xion betwixt Christs humanitie and this monster of transubstantiation not being possible all the error may be meerely philosophick that the extention of quantitative parts without or beyond part is not the essence of a quantitative body while as the rude man beleeveth firmely that Christ is true man and so beleeveth contradictory things by good consequence therefore the qualitie of the conscience of the beleever is to be looked into since fundamentall heresie is essentially in the mind and pertinacy and selfe-conviction doth inseparably follow it 1. There is a conscience simply doubting of fundamentall points this may be with a habit of sound faith 2. A scrupulous conscience which from light grounds is brangled about some fundamentall points and this is often in sound beleevers who may and doe beleeve but with a scruple 3. A conscience beleeving opinions and conjecturing and guessing as in Atheists this is damnable but where obstinacy is as defending with pertinacie transubstantiation and that it is lawfull to adore bread this pertinacious defending of Idolatry doth inferre necessarily that the faith of the article of Christs humanitie is but false and counterfeit and not saving 3. Dist. There is a certitude of adherence formall and a certitude of adherence virtuall A certitude of adherence formall is when one doth adhere firmly to the faith of fundamentalls A certitude of adherence virtuall is when with the formall adherence to some fundamentall points there is an ignorance of other fundamentall points and yet withall a gracious disposition and habit to beleeve other fundamentalls when they shall bee clearely revealed out of the word so Luke 24. Christ exponed the resurrection and the articles of Christs sufferings and glorification vers 25 26 27. to the Disciples who doubted of these before and yet had saving faith of other fundamentall points Matth. 16. 17. 18. 4. Hence there be two sorts of fundamentalls some principally and chiefely so called even the elements and beginning of the doctrine of Christ as Credenda things to be beleeved in the Creed the object of our faith and pâ—tenda things that we aske of God expressed in the Lords Prayer the object of our hope specially 2. Agenda things to be done contained in the decalogue the object of our love to God and our brethren Others are so secundarily fundamentall or lesse fundamentalls as deduced from these yea there be some artcles of the Creed principally fundamentall these all are explicitely to be beleeved noted by Vigilius Martyr and Pareus as that Christ died and rose againe c. Other Articles are but modi articulorum fundamentalium and expositions and evident determinations of cleare articles As Christs incarnation and taking on our flesh is explained by this conceived of the holy Ghost and borne of the Virgin Mary the death and suffering of Christ is exponed by subordinate articles as that he suffered under Pontius Pilate was crucisied c. and these lesser fundamentalls are to be beleeved necessitate praecepti because God commandeth them but happily non necessitate medii It is possible many bee in glory who beleeve not explicitely but onely in the disposition of the mind as some are baptized in voto in their desire onely these lesser fundamentalls it is enough they have the faith of non-repugnancy or negative adherence to these so as they would not deny them if they had beene proponed to them in a distinct and cleare way 5. The faith of fundamentalls is implicit three wayes 1. In respect of the degree of beleeving 2. In respect of the object 3. In respect of the subject or our adherence to things beleeved In respect of degrees the faith is implicite and weake three wayes as Calvin may teach 1. Because we are
ignorant of some lesse fundamentalls 2. Because we see in a mirror and imperfectly 3. In respect of beleeving upon a false ground as for miracles In respect of the object the certaintie is most sure as sure as that God cannot lie In respect of our adherence of understanding and affections in this respect the knowledge of fundamentalls must bee certaine 1. By a negative certitude which excludeth doubting and so Pastor and people must have a certitude of fundamentalls as Rom. 14 5. Col. 1. 9. Heb. 5. 12. but for a positive certitude there is not that measure required in a teacher that is in a scholler for all the body cannot be an eye 1 Cor. 12. 17. yet is a Christian certitude and fulnesse of perswasion required even of all Christians Colos. 2. 2. Colos. 3. 16. highest and greatest in its kind though many may bee saved with lesse yet a distinct knowledge of fundamentalls in all is not necessary by a necessitie of the meanes necessitate medii as Beza and Doctor Ames teach There is a faith of fundamentalls implicite in respect of the will and affections which Papists make a wide faith as the Jâ—uâ—e Becanus thinke to beleeve these two fundamentalls 1. That there is a God 2. That this God hath a providence conâ—â—â—ning mens salvation though other particulars be not knowne Or implicite faith is saith Estius when any is ready to beleeve what the Church shall teach which faith Suarez saith though it include ignorance yet keepeth men from the danger of errors because it doth submit the mind to the nearest rule of teaching to wit to the Church the knowledge of fundamentalls in this sense doth not save but condemne Thomas saith better then he 6. Dist. They are not alike who beleeve fundamentall hereâ—ies 2. And who defend them 3. And who teach them and obtrude them upon the consciences of others For the first many beleeve fundamentall errors who are ignorant of them and doe thinke that they firmely adhere to Christian Religion Oâ—cam termeth such haereticos nescientes ignorant heretickes as the Marcionites and the Manicheans and these the Church should tolerate while they bee instructed It is true the Jesuite Meratius saith When many things are proposed to the understanding for one and the same formall reason to wit for divine authoritie the understanding cannot imbrace one but it must imbrace all nor â—â—ject one but it must reject all which is true of a formall malitious rejecting the Manichean beleeveth nothing because God saith it and hath faith sound and saving in nothing but it is not true of an actuall or virtuall contempt in one or two fundamentalls because beleevers out of weakenesse ignorance and through strength of tentation may doubt of one fundamentall as the Disciples doubted of the resurrection Joh. 20. 9. and yet in habite beleeve all other fundamentalls but the Church is to correct such as professe fundamentall heresies and to cast out of the Church seducers and deceivers 7. Dist. It is one thing to hate a fundamentall point as that Christ is consubstantiall with the Father as the Arians doe and another thing by consequence to subvert a fundamentall point as Papists by consequence deny Christ to bee true man while they hold the wonder of Transubstantiation yet doe not they hate this conclusion formally that Christ is true man 8. Dist. Though it were true which Doctor Christo. Potter saith If we put by the Points wherein Christians differ one from another and gather into one body the rest of the articles wherein they all gnerallaly agree we should finde in these propositions which without all controversie are universally received in the whole Christian world so much truth is contained as being joyned with holy obedience may be sufficient io bring a man to everlasting salvation I say though this were true yet will it not follow that these few fundamentalls received by all Christians Papists Lutherans Arians Verstians Sabellians Maccdonians Nestorians Eutychanes Socinians Anabaptists Treithitae Antitrinitarii for all these be Christians and validely baptized doe essentially constitute a true Church and a true Religion Because all Christians agree that the old and New Testament is the truth and Word of God and the whole faith of Christian Religion is to bee found in the Old Testament acknowledged both by Jewes and Christians for that is not the Word of God indeed in the Old Testament which the Jewes say is the Word of God in the Old Testament Yea the old and new Testament and these few uncâ—nâ—â—averted points received universally by all Christians are not Gods Word as all these Christians expone them but the dreames and fancies of the Jewes saying that the old Testament teacheth that Christ the Messiah is not yet come in the flesh the Treithitae say there be three Gods yet are the Treithitae Christians in the sense of Doctor Potter so that one principall as that There is one God and Christ is God and man and God is noely to be adored not one of these are uncontraverted in respect every society of Sectaries have contrary expositions upon these common fundamentalls and so contrary Religions Who doubteth but all Christians will subscribe and sweare with us Protestants the Apostolicke Creed but will it follow that all Christians are of one true Religion and doe beleeve the same fundamentalls now these fundamentalls are the object of faith according as they signifie things To us and to the Treithitae this first Article I beleeve in God as I conceive doth not signifie one and the same thing now joyne this I beleeve in God with holy obedience as wee expone it and as the Treithitae expone it it could never bee a step to everlasting salvation for it should have this meaning I beleeve there is one only true God and that there be also three Gods and what kind of obedience joyned with a faith made up of contradictions can bee availeable to salvation 3. One generall Catechise and confession of faith made up of the commonly received and agreed upon fundamentalls would not make us nearer peace though all Christians should sweare and subscribe this common Christian Catechise no more then if they should sweare and subscribe the old and new Testament as all Christians will doe and this day doth 9. Disl Though the knowledge of fundamentalls be necessary to salvation yet it cannot easily be defined what measure of knowledge of fundamentalls and what determinate number of fundamentalls doth constitute a true visible Church and a sound beleever as the learned Voetius saith Hence 1. They are saved who soundly beleeve all fundamentalls materially though they cannot distinctly know them under the reduplication of fundamentalls nor define what are fundamentalls what not 2. Though a Church retaine the fundamentalls yet if wee beforced to avow and beleeve as truth doctrines everting the foundation of faith against the article of one God if we must worship as many Gods as there bee hosties if Christs
Kingly Priestly and Propheticall office be overturned as we were forced in Popery to do we are to separate from the Church in that case It is not true that Master Robinson saith This distinction of fundamentalls and non-fundamentals in injurious to growing in grace whereas we should be led on to perfection as if it were sufficient for a house that the foundation were laid Answ. It followeth not for the knowledge of fundamentalls is onely that wee may know what is a necessary meane of salvation without which none can be saved notwithstanding he who groweth not and is not led on to perfection never laid hold on the foundation Christ nor are we hence taught to seeke no more but so much knowledge of fundamentals as may bring as to heaven that is an abuse of this Doctrine 2. Robinson faith fundamentall truthes are holden and professed by as vile heretickes as ever were since Christs dayes a company of excommunicates may hold teach and defend fundamentall truths yet are they not a true Church of God Answ. Papists hold fundamentalls and so doe Jewes hold all the old Testament and Papists hold both new and old but we know they so hold fundamentalls that by their doctrine they overturne them and though there bee fundamentalls taught in the Popish Church which may save if they were beleeved yet they are not a true and ministeriall Church simply because though they teach that there is one God they teach also there is a thousand Gods whom they adore and though they teach there is one Mediator yet doe they substitute infinite Mediators with and besides Christ so that the truth is not a formall ministeriall and visible active externall calling is in the Church of Rome as it is a visible Church in the which wee can safely remaine though fundamentalls be safe in Rome and the bookes of the old and new Testament be there yet are they not there ministerially as in a mother whose breasts we can sucke for fundamentall points falsely exponed cease to be fundamentall points yea as they be ministerially in Rome they be destructive of the foundation though there bee some ministeriall acts valid in that Church for the which the Church of Rome is called a true Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some respect according to something essentiall to the true Church yet never sine adjecto as if it were a true Church where we can worship God Fundamentalls are safe in Rome materially in themselves so as some may be saved who beleeve these fundamentalls but fundamentalls are not safe in Rome Ecclesiastice Ministeraliter Pastoraliter in a Church way so as by beleeving these from their chaires so exponed they can be saved who doe beleeve them 2. Out of which we may have the doctrine of faith and salvation as from a visible mother whose daughters we are Some say the fundamentalls amongst Lutherans are exponed in such a way as the foundation is everted I answer There is a twofold eversion of the foundation 1. One Theologicall Morall and Ecclesiastick as the doctrine of the Councell of Trent which is in a ministeriall way with professed obstinacy against the fundamentall truths rightly exponed and such an eversion of the foundation maketh the Popish Church no Church truely visible whose breasts we can sucke But for Lutheranes their subversion of the foundation by philosophick consequences without professed hatred to the fundamentalls and that not in an Ecclesiasticke and Ministeriall way doth not so evert the fundamentalls as that they bee no visible Church The learned Pareus sheweth that there be no difference betwixt us and Lutherans in heads absolutely necessary to salvation the dissention is in one point onely anent the Lords Supper not in the whole doctrine thereof but in a part thereof not necessary for salvation There were divisions betweene Paul and Baâ—nabas betwixt Cyprim an African Bishop and Stephanus Bishop of Rome anent baptisme of hereticks which Cyprian rejected as no baptisme betwixt Basilius Magnus and Eusebius Ceâ—ariensis because Basilius stood for the Emperour Vaâ—ns his power in Church matters so was there dissention betwixt Augustine and Hierâ—nimus anent the ceremonies of the Jewes which Hyeronymus thought might be retained to gaine the Jewes so there was also betwixt Epiphanius and Chrysostome anent the bookes of Origâ—n The Orthodox beleevers agreed with the Novations against the Arrians anent the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the consubstantialitie of Christ and though excommunicate persons defend and hold all fundamentalls sound and so may bee materially a true Church yet because their profession is no profession but adenying of the power of godlinesse they cannot be formally a visible Church but are for scandalls casten out of the visible Church But saith Robinson most of England are ignorant of the first rudiments and foundation of Religion and therefore cannot bee a Church Answ. Such are materially not the visible Church and have not a profession and are to be taught and if they wilfully remaine in that darknesse are to be cast out But saith he the bare profession of fundamentalls maketh not a Church they must be a company of faithfull people and if they must not be truely faithfull then they must be falsely faithfull for God requireth true and ready obedience in his word according to which wee must define Churches and not according to casuall things Answ. This is a speciall ground that deceiveth the Separatists their ignorance I meane of the visible Church for the visible Church consisteth essentially neither of such as be truely faithfull nor of such as must be falsely faithfull for the ignorant man seeth not that the visible Church includeth neither faith nor unbeliefe in its essence or definition It is true to the end that professors may be members of the invisible Church they must be beleevers must beleeve except they would be condemned eternally but to make them members of the visible Church neither beleeving nor unbeleeving is essentiall but onely a profession ecclesiastically in tear that is not scandalous visibly apparently lewd and flagitious such as was the profession of Simon Magus when he was baptized with the rest of the visible Church Act. 8. And God indeed requireth of us true worship and ready obedience as he saith but not that a visible Church should be defined by true and sincere obedience for essentials onely are taken in a definition and casuall corruptions are only accidentall to Churches and fall out through mens faults and therefore should not be in the definition either of a visible or an invisible Church nor should ready and sincere obedience which is a thing invisible to mens eyes be put in the definition of a visible Church for it is accidentall to a visible Church and nothing invisible can be essentiall to that which essentially is visible the visible Church is essentially visible Anent separation from Rome we hold these Propositions 1. Profession consistetly not onely in a publike ministeriall avowing
of the truth but also in writing suffering for the truth and death-bed-confessions of the truth These worthy men in their owne bowells as Occam Petrarcha Gerson Mirandula these who in their death bed renued confidence in merits Saints Images were the true Church and the other side the false Church all the Churches of Asia excommunicated by Victor as Bellarmine saith and Binnius Pope Stephen then and his Councell denying communion to Cyprian and fourescore of Bishops must bee the Separatists and Cyprians and his adherents the true Church 2. In this division we are united to the true Apostolick to the ancient Church to the true ancient Church of Rome which opposed the Apostate Church of Rome but an immediate and personall adherence to and union with the ancient Church is not essentiall to a visible Church The separation from a true Church where the Word of God Orthodox is preached and the Sacraments duely administred wee thinke unlawfull and the place for separation mainely I would have vindicated 2 Cor. 6. 14. Be ye not unequally yoaked together with unbeleevers c. Robinson will have this strong for their separation and saith 1. It is true he findeth fault with the beleeving Corinthians communicating with the unbeleeters in the Idol feasts but with all it must be considered that the Apostle up in this particular occasion deliveâ—eth a generall doctrine as from â—â—â—â—â—tion 1 Cor. 5. to forbid commingling with fornicators with 〈◊〉 persons with Idolaters c. and as he forbiddeth partaking with the wicked in their evills yet then therein did he forbid all religious communion with them since their very prayers and other Sacrifices are their evills wherein whilst the godly doth communicate with them what doe they else but acknowledge their common right and interest in the holy things with them Answ. 1. It is good that Robinson with the interpreters doth acknowledge that Paul forbiddeth communicating with unbeleevers aâ— Idol feasts as the place will command us to separate from the Masse Service and therein let it be that hee inferreth a generall Ergo you are to separate from all the worship of the Gentiles Idols and are not to be mixed with them in their service which they give to their false gods but this is not the generall which includeth separation from a Church in the service of a true God the service being lawfull and onely evill to some worshippers and by accident because they eate to themselves damnation but not damnation to others 2. But he forbiddeth saith he all partaking with the wicked in their evills I distinguish their evills in their evills of their personall sins in not worshipping the true God in faith sincerity holy zeale that I deny and it is to be proved Christ himselfe and the Apostles eated the Passeover and worshipped God with one whom Christ had said had a devill and should betray the Sonne of man and was an uncleane man Job 13. 11 12. 18. He forbiddeth all partaking with the wicked in their evills that is in the unlawfull and Idol-worship or in their superstitions and will-worship that is true but nothing against us or for your separation If it be said Judas was neither convicted of his Traitory to Christ nor was he knowne to the Apostles by name to be the man for some of them suspected themselves and not Judas to bee Traytor but you communicate with such as be professed and avowed Traytors and persons knowne to be scandalous and so you acknowledge you have a common right in these holy things with these persons Answ. 1. Christ shewed to the Disciples that they were an uncleane societie and that one had a devill and therefore though they knew not the man by name who had the devill they knew the societie to have a devill and to be uncleane for that one man his cause and so neither Christ nor his Disciples should have taken part with the evills and the Prayers and sacrifices of the wicked for in so doing they acknowledge that they have commune right and interest in the holy things of God with some who have a devill and with an uncleane societie but you cannot condemne Christ and the Disciples communicating at that Supper 2. Though the scandalous person bee not convicted of the scandall that doth make the scandall more grievous and haynous to the scandalous person in that he dare remaine in a sin though he be convicted of his guiltinesse by the Church but it doth not make the persons scandall to be no scandall and no uncleannesse at all for magis minus non variant speciem more or lesse of sinne doth not vary the nature of sin now if Paul will the Corinthians to meet together to eate the Lords body as hee doth 1 Cor. 11. and know that there bee amongst them carnall men such as goe to Law with their brethren before Infidels such as deny the resurrection such as come drunke to the Lords Supper though they bee not convicted of these sinnes by the Church yet if they be knowne to others as Paul doth declare them in that Epistle they must pollute the Lords Table before the Church convict them no lesse then after the Church hath convicted them though the pollution may bee more and greater after Church-conviction then before yet Paul willeth all the Corimbians to acknowledge their communion with the sinnes of the non-convicted and with their abominable and wicked sacrifices and prayers which none can teach or beleeve of the Apostle led by an infallible spirit and therefore to communicate with them is not to take part of their evills 3. He saith at last They who communicate at the same Table with scandalous persons what doe they else but acknowledge their commune right and interest in the holy things of God with such scandalous persons And this is that which Master Coaâ—hman saith This banquet of the Lords Supper is the nearest fellowship that the Saints have in this world what lying signes and decâ—avable demoustâ—ations dâ—e these make who communicate they care not where nor with whom but thinke if they examine themselves it is well enough forgetting that it is an act of communion for if we sever the word Sacrament from communion we put out Gods tearme and put in our owne But I answer 1. These who are baptized by one spirit unto one body as all the visible Churches are 1 Cor. 12. 13. professedly heare one Word preached doe thereby acknowledge they have one communion right and interest in these holy things to wit in a communion with Christ in remission of sinnes and regeneration sealed in baptisme and in one common Saviour and common faith preached in the Gospell and is this communion unlawfull and this fellowship a lying signe because all baptized and all hearing one Gospell and that in an avowed profession are not knowne to be regenerated Then should no Infants be baptized except they know all in the visible Congregation baptized with them to
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
order and he hath reference to the separating of the Jewes from all other people as appeareth Levit. 23 24 26. 11 12. And this must be the condition of the Israel of God to the worlds end Answ. There is a separation from Idol-worship here such as is proper to the people in Covenant with God de jure the visible Church should separate from Idols and the prophane world in their Idol-worship and sinfull conversation Ergo they should separate from the worship of God What sewing is here this is nothing for separation from the true Church or true worship for the sinnes of worshippers Heare what interpreters say as Non debet hoc simpliciter de solo discessu â—xâ— migratione quae corpore fit accipi quasi mox migrandum sit exâ—mnibus locis in quibus vel superstitiones exercentur vel stagitiâ—sâ—ct inhoneste vivitur sic ex hoc mundo migrandum esset Calvin de sugienda idololatria hic concionatur Item Nihil non sibi liceâ— putabant in externis promiscue se impiis super ft itionibus polluâ—bant siquidem insidelium couvivia frequent ando communicabant prophanos â— impuros ritus cum ill is atqui cum gravissime peccarent sibi tamen â—idebantur innoxii ergo hic invehitur Paulus in externam idololatriâ—â— Bullinger Ego quam simplicissime intelligo de contagione â—orum voluptâ—tum sacrorum adeoque idolothytorum et rerum prophanarum omnium communione putant quidam protâ—nus migrandum â—x quibuslibet urbibus si non omnes in his per omnia deo obediant Meyer Objurgat ne majorem quam dedeceret Christianos cum Ethnicis haberent consuetudinem vel idolothytis vescendo vel â—â—â—jugium contrahendo vel ludos theatrales spectando Marlorat Hâ—tur ut caveant ab omni contagione tot sordium Ita Theophylactus Ambrosius et Augustinus Paraphrastes non in 〈◊〉 inquit sed in affectibus est fuga quam suadet so Beza and Papists are not against this Estius neque Corinthii vocabantur hâ—bitare cum infidelibus neque negotiari neque cibum sumere Chap. 8. v. 10. Signis vocat vos ad mensam c. Vetat arctam soâ—iâ—atem et necessitudinem ex qua oriebatur periculosa quaedam necessitâ—s communicandi in moribus et religione Salmeron docet non liâ—ere Christianis jungi cum idelolatris non relinquendo patriam aut lxum sed cultum illorum All which Divines accord in this that separation from Idolatry and the Idoll-tables of the Gentiles is here commanded and that because the Church of God in the New Testament is no lesse a people in covenant with God to whom the promises doe belong and the presence of God working in them then the people of the Jewes were of old But it followeth not hence that one part of the Israel of God under the New Testament should separate from the other What weaknesse is this he alludeth to Israels separation from the Nations which was personall therefore we are in person to separate from the true Church for their personall sinnes when the worship is right But Robinson saith Papists Atheists Idolaters Anabaptists and many more doe worship Jesus from whose societies notwithstanding you professe separation 2. The Ismaelites and Edomites doe worship the true God though not after a true manner and yet the Israelites were a people separated from them an Edomite might not beare any publike office among the Jewes to the third generation yea Israel was commanded to separate from Israel for a usurpation of the ministery Num. 16. and upon Jeroboam his defection in the ministery worship and new devised holy dayes 2 Chron. 11. 13 14 15. 1 King 12. 28 29 30 31 32. Answ. 1. Papists Anabaptists Idolaters are disavowed by us and from them we separate because though they professe the true God as Edom did yet they closely doe evert the fundamentals neither we nor the reformed Churches in words or by consequence doe evert the fundamentals and necessary points of salvation and if the Church of Corinth was not to be separated from nor Thyatira where the resurrection was denyed and false doctrine maintained you have no reason to parallell us with Papists Atheists Anabaptists 2. No Covenant is made with the one true God and the Edomites and Ismaelites but the promises are made to us and to our children and to as many as the Lord shall call by the true Gospell preached Act. 2. 39. Robinson The Apostles saith he disjoyneth righteousnesse and unrighteousnesse light and darknesse as farre asunder as beleevers and unbeleevers as the Temple of God and Idols in which former also the union betwixt Christ and Belial is as monstreus as in the latter also all unbeleevers are led by the devill and cannot be the marter of the true Church and that some persons led by the devill and some not should be the marter of the true Church is unknowne to Scripture Answ. 1. In the Text 2 Cor. 6. Righteousnesse and unrighteousnesse light and darknesse are as farre asunder as the temple of God and Idols and as Israel and Edom. I answer in respect of the object materiall of false worship they cannot morally be united that is true beleevers at Corinth worshipping the true God in Christ cannot be united with such as in Idols temples are at one and the same Idol worship and as to marry Christ and Belial light and darkenesse is a monster so it is no lesse morally monstrous that the true worshippers of God in Corinth who give themselves out for the servants of God should be joyned in any Societie with the service of dumbe Idols and thus farre Israel and Edom a servant of God and an Idolater must separate and part companies but in respect of the persons they may be united in one visible corporation and Church else you may say by this argument because faith in the eleven Apostles and unbeleefe in Judas are as contrary as light and darkenesse Christ and Belial and as Israels true worship and Edoms false worship and because the righteousnesse light and faith of the Apostolick Church Act. 8. and the unrighteousnesse darkenesse and unbeleefe of Simon Magus are contrary to others as they are as contrary as light and darknesse that therefore the eleven Disciples and Judas made not one visible Church and the Apostolick Church and Simon Magus and others in the gall of bitternesse with him though baptized and joyned to the Church did not make up one visible Church now since you acknowledge no visible Church but there be in it beside unbeleevers though not seene there is no visible Church of your owne wherein this monstruous combination of light and darkenesse is not And so all your Churches are false in their constitution if there may not be a union of the persons of men led by God and regenerated and of Hypocrites led by Satan and unregenerated and these meeting to one and the same true worship as Judas and the
would plant the Lords vâ—neyard with such impes or gather unto the Church flagitious persons drunkards iâ—â—esâ—tous persons or such as denied the resurrection Answ. 1. Paul never insinuateth in one letter that these wicked persons marred the constitution and matter of the visible Church but onely that they marred the constitution of the invisible Church that being bought with a price they should give their bodies to harlotry and that in denying the resurrection they denyed the Scriptures and turned Epicures who said Let us â—aâ—e and drinke for to morrow we shall die but there is nothing to insinuate separation from the Church as false in the constitution 2. Paul doth not plant wicked men as impes in the Lords Vineyard they plant themselves in the roome of true members of the Church invisible and as the redeemed of God when they are not so indeed and this sort of planting is given improperly to the pastors But if you understand by planting the casting out of the draw-net of the word of the kingdome preached and the inviting of as many to come in as the Pastors doe finde Matth. 22. 9. 10. even good and bad this way it is the mouth of truth and not a prophane mouth that Pastors invite professors to come in and bee members of the visible Church though their act of inviting have no kindly influence in the hypocrisie of their profession who are invited To professe the truth is good and laudable and to deny it before men damnable and to invite men to this profession of the truth is good and laudable also And wisedome sendeth out her maidens and by them inviteth simple ones and fooles to professe the truth and to come to the visible Church Prov. 9. 4. Prov. 1. 20 21. but Pastors doe not plant drunkards and flagitious persons in the visible Church but the Apostolike Church calling to her communion Simon Magus Act. 8. but doth not plant them as hypocrites but as externall professors Mr. Coachman saith It is no wrong to leave the carnal multitude as it was no hurt to Jehosaphat when Elisha in his presence protested against Joram as one betwixt whom and God hee would not intercede Answ. Put case Jehosaphat be a Church visible worshipping God aright you wrong his societie if you leave the shepheards tents where Christ feedeth amongst the Lilies till the day breake because there bee foxes in these tents and wicked persons Is it not saith he sweeter to converse with the Godly then with the ungodly Is not the presence of faithfull Christians sweeter when one commeth to powre out his prayers and offer his oblation then the society of carnall men Answ. This will prove it is lawfull to separate from Pharisees preaching the truth in Moses his chaire the contrary whereof you were Sect. 4. Pag. 10. because it is sweeter to heare the word with the Godly then with the ungodly We have not found saith Coachman the honorable name of Christians or godly men given to liars swearers c. no comfort no priviledges belong to them in that state it belongeth not unto them but unto us to build the house of the Lord Ezra 4. 3. Answer Yea God bestoweth the priviledges of externall calling unto good and bad even to those who preferre their lusts to Christ Matth. 22. 9. Luk. 14. 17 18 19. 2. The place of Ezra is corrupted for those were the open adversaries of Judah and Benjamin v. 1. and were not the Church at all 3. Onely Pastors are publicke and authoritative builders of the Church not private Christians The wicked saith he have the things of this life above the godly Ergo they should not be invested in the highest prerogatives above the godly also it is a presumption to say to any carnall man This is the body of the Lord that was given for thee Answer It is the cry of a stone to reason thus this argument is as much against Gods providence as against us for God sendeth to Capernaum and Bethsaida the priviledge of Christs presence in preaching the Gospel and working miracles yet they are an unworthy people 2. Pastors of the separation give the body of Christ to lurking Hypocrites are they not herein presumptuous also They object To live in the want of any of Gods ordinances is not lawfull as Matth. 28. 20. 2 Chron. 30. 8. Cant. 1. 7. 8. so saith Robinson A man is not onely bound in his place to admonish his neighbour but also to see his place be such as be may admonish his brother a calling absolutely tying a man to the breach of any of Gods Commandements is unlawfull and to be forsaken Answ. Seeing affirmative precepts tye not ad semper and Christian prudence is to direct us here there be some in Church communion whom we cannot without palpable inconveniences rebuke The Ministers of New-England in their answer to the nâ— question say such as are not free servants or sonnes may stay in paroch Assemblies in Old England so as they partake of no corruptions and live not in the want of any ordinances they meane wanting the Lords Supper through their default now to separate from the Lords Supper because of the wickednesse of the fellow-worshippers is their default which is against Robinson yet we see not how masters or fathers should separate from Christs true Church more then servants or sonnes 2. Not to admonish in some cases is not a breach of a Commandement nor living besides scandalous persons in a Church or for any to abstaine from the seales because such be in the Church except we would goe out of the world for Robinson presseth alwayes personall separation no lesse then Church separation Robinson There is the same proportion of one member sinning of a few of many of a whole Church now if one brother sinne and will not be reclaimed he is no longer to be reputed a brother but a heathen Ergo so are we to deale with a Church though there be a different order the multitude of sinners doe no wayes extenuate the sinne Answ. 1. Then may a whole Church by this reason be excommunicated which our brethren deny 2. There is the same proportion to be kept when one sinneth and when a whole Church sinneth but by observing due order one may admonish a private brother but not any one or many private persons may admonish and proceed after our Saviours order against a whole Church in a Church way in respect they are still inferiour to a whole Church sister Churches and Synods are to keepe this order with one particular Church that is incorrigible for private persons have relation of brotherhood to private persons and the relation is private and Churches have Church relation to Churches and the relation is publike Nor are whole Churches to be excommunicated while God first remove the Candlesticke as we see in Rome and the seven Churches in Asia 2. It is considerable 1. If the whole Church be obstinate and incorrigible or some few or
the most part 2. If the sinnes be against the worship of God as idolatry or sinnes of a wicked conversation the worship of God remaining pure and sound at least in professed fundamentals 3. If the idolatry be essentiall idolatry as the adoring of the worke of mens hands or onely idolatry by participation as Popish ceremonies the Surplice and Crosse being as meanes of worship but not adored and so being Idols by participation as Amesius and M. Ball doe well distinguish and before them so doth the learned Reynold and Bilson make use of the distinction 4. All lenity must be used against a Church if not more lenity then we use in proceeding against single persons 5. Divers degrees of separation are to be considered hence these considerations 1. There is a separation Negative or a non-union and a separation Positive Though a Church of Schismaticks retaining the sound faith yet separating from other be deserted by any it is a Negative separation from â— true Church and laudable as the faithfull in Augustins time did well in separating from the Donatists for with them they were never one in that faction though they separated not from the true faith holden by Donatists but kept a Positive union with them so doe all the faithfull well to separate from the Churches of the Separatists 2. If the whole and most part of the Church turne idolatrous and worship Idols which is essentiall idolatry we are to separate from that Church the Levites and the two Tribes did well as Mr. Ball saith to make a separation from Jeroâ—oams Calves and the godly laudably 2 King 16. 11. did not separate from the Israel and Church of God because the Altar of Damascus was set up and because of the high places Things dedicated unto Idols as Lutheran Images may be called and are called 1 Cor. 10. 34. idolatry yet are they idolatry by participation and so the Cup of Devils 1 Cor. 10. Paul doth not command separation from the Church of Corinth and the Table of the Lord there 3. Consideration There is a separation from the Church in the most part or from the Church in the least and best part In Achabs time Israel and the Church thereof for the most part worshipped Baal Elias Micajaâ— Obadiah and other godly separated from the Church of Israel in the most part Jeremiah wished to have a Cottage in the Wildernesse no doubt a godly wish that he might separate from the Church all then for the most part corrupted yet remained they a part of the visible Church and a part in the visible Church and therefore did he not separate from the Church according to the least and best part thereof The godly in England who refused the Popish ceremonies and Antichristian Bishops did well not to separate from the visible Church in England and yet they separated from the mainest and worst part which cannot be denied to be a ministeriall Church 4. Considerat If a Church be incorrigible in a wicked conversation and yet retaine the true faith of Christ it is presumed God hath there some to be saved and that where Christs ordinances be there also where Christs ordinances be there also Christs Church presence is And therefore I doubt much if the Church should be separated from for the case is not here as with one simple person for it is cleare all are not involved in that incorrigible obstinacy that is yet a true visible communion in which we are to remaine for there is some union with the head Christ where the faith is kept sound and that visibly though a private brother remaining sound in the faith yet being scandalous and obstinately flagitious be to be cast off as an Heathen yet are we not to deale so with an orthodox Church where most part are scandalous 5. Considerat I see not but we may separate from the Lords Supper where bread is adored and from baptisme where the signe of the Crosse is added to Christs ordinances and yet are we not separated from the Church for we professedly heare the word and visibly allow truth of the doctrine maintained by that Church which doe pollute the Sacraments and we are ready to seale it with our bloud and it is an act of visible profession of a Church to suffer for the doctrine mentioned by that Church 6. We may well hold that Ambrose saith well that a Church wanting the foundation of the Apostles is to be forsaken 7. There is a forced separation through Tyranny from personall communion and a voluntary separation David was forced to leave Israel and was cast out of the Inheritance of the Lord the former is not our sinne and our separation from Rome hath something of the former the latter would be wisely considered 8. There may be causes of non-union with a Church which are not sufficient causes of separation Paul would not separate from the Church of the Jewes though they rejected Christ till they openly blasphemed Act. 13. 44 45 46. Act. 18. 16. And when they opposed themselves and blasphemed Paul shooke his â—ayment and said unto them Your blood be upon your owne heads I am cleane from henceforth I will goe to the Gentiles There is a lawfull separation and yet before the Jewes came to this there was no just cause why any should have joyned to the Church of the Jewes who denyed the Messiah and persecuted his Servants Act. 4. Act. 5. seeing there was a cleaner Church to which Converts might joyne themselves Act. 2. 40 41 42. 9. There is no just cause to leave a lesse cleane Church if it be a true Church and to goe to a purer and cleaner though one who is a Member of no Church have liberty of election to joyne to that Church which he conceiveth to be purest and cleanest 10. When the greatest part of a Church maketh defection from the Truth the lesser part remaining sound the greatest part is the Church of Separatists though the maniest and greatest part in the actuall exercise of Discipline be the Church yet in the case of right Discipline the best though sewest is the Church for truth is like life that retireth from the maniest members unto the heart and there remaineth in its fountaine in case of danger CHAP. 4. SECT 6. The way of the Churches of Christ in New England IN this Section the Reverend Author disputeth against the Baptizing of Infants of unbeleeving or excommunicated neareit Parents of which I have spoken in my former Treatise Onely here I vindicate our Doctrine And first the Authour is pressed with this the excommunicated persons want indeed the free passage of life and vertue of the Spirit of Jesus till they be tuitched with repentance yet they are not wholly cut off from the society of the faithfull because the seed of faith remaineth in them and that knitteth them in a bond of conjunction with Christ. The Authour answereth It is true such excommunicates
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-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
required no calling of the Church to make one a Lawfull minisâ—er And your Arguments they have and you have their Arguments to evert all ministerie and order of calling of pastors so teach the Arminians and so Episcopius disp 26. thes 4. 5. Necessitatem missionis jam cessare dicendum est ac pâ—inde fas licitumve esse homini Christianâ— non tantum in magno necessitatis casu aut in enormi ecclesiae defectione sed quovis etiam tempore vâ—rbum divinum docere si ad docendum sit idoneus qui doari vâ—lunt id serio obnixè postulant So doe the Socinians Aâ— lr Roddeccius in not is in lib. Smiglecii pag. 3. Confitemur olim â—â—lâ—sie ministros vocari potuisse imo vocatos fuisse nunc etiam vocâ—ri posse in vero id quod olim factum est hodie fieri potest ad mâ—nus ministrorum requiratur hoc vere perpetuo quaeritur Catâ—ch siâ— Raccoviensis cap. 11. 305. 306. Cum per hujusmodi ex praesâ—ripto Apostolicae doctrinae constituuntur in his duabus rebus praest â—ut vitae innocontiâ ad docendum aptitudine propter ejusmodi constitutionem apud omnes authoritatem suam merito in venire debent Smaleius in refut thes D. Frantzii parte 2. disp 4. pag. 377. Hoc enim in questione est an hujusmodi constitutio sit prorsus necessaria ad constituendum verbi dei ministrum hoc autem nos negamus nihil enim tale quod caput reiest in descriptione eorum quae ad episcopum constituendum requiritur nec uspiam judicatum vel levissime videmus cum qui talis sit postea vocari mittiab aliquo debere imo posse aliquem per se munus tale concupiscere vel affâ—ctare manifeste scriptum legimus Theoph. Nicolaid in refut tract de miss ministrorum cap. 10. pag. 80 87. 88. Munus docendi non tam est honos quam labor laborem autem semper sumere liâ—et hâ—ores non item pag. 91. Docet Paulus rectâ— id fieri posse unumquâ—mque munus docendi aggredi mâ—do ad id aptus sit quod aggredi cogitat vel cupit Quest. II. Whether or not all gifted persons may preach the Word of God publikely and ordinarily for the gathering in of soules to Christ though they be destitute of all officiall authoritie or Church calling to that ministery Our brethren hold all gifted persons not in office may ordinarily preach publikely So teach Mr. Robinson in a Treatise intituled The peoples ple t for prophecying the Arguments of which booke I shall shortly discusse Hence these considerations 1. Distinct. There is one power of publike preaching in a Church not constitute and another in a Church constitute gifted persons in extraordinary cases where a Church is not planted may publikely preach but the case is otherwise in a Church constituted 2. Distinct. Pastors not onely as gifted men but as Pastors are â—illed of God for the conversion of soules and the visible Church is Christs visible kingdome and visible society to make persons members of the invisible Church of the first borne 3. Dist. Publike preaching as it is the ordinary meane of saving such as beleeve is proper and peculiar to the Church both subjectively as being onely in the Church and objectively as being onely exercised on the Church members perse but upon Pâ—gans by accident 4. Dist. There is a call to an habituall and ordinary propheâ—ying here is required not onely a calling by gifts but also a collation of authoritie to the office either immediately by God or mediately by the Church and there is a call to some particular or occasionall acts of exhorting as the Martyrs and Stephen are called to give consession of their faith and a King in battell to exhort his army or a Prince his Subjects to piety and to this latter there is no other call required but the place and profession of the exhorter though hee bee not by office a Pastor 5. Dist. There is a formall calling of the Church as the laying on of the hands of the Elders and a virtuall and interpretative calling or tacite approbation of the Church when learned men of eminent gifts not in office do write Commentaries Sermons on Canonick Scriptures and tractates resuting heresies to this the tacite approbation of the Church is required but these have not ordinary pastorall care nor are they the ordinary converters of soules to Christ as the pretended Prophets of Separatists are 6. Dist. Gifted Christians may occasionally admonish warne rebuke and exhort one another 1. privately 2. without any Pastorall care of soules as they are a Church but onely as they occasionally converse with them 3. Excommuni officio charitatis by the Law of nature charitie tying one member to helpe another 4. Not authoritatively by speciall office but all authoritie here is from the word occasionally spoken The Pastor is to preach 1. Publikely 2. To the Church as the Church 3. With a pastorall obligation to all alike whether he converse daily with them or not 4. Not onely by the tie of common Charitie but by a vertue of a speciall office 5. With authority both objective from the word and officiall from his charge 6. And is obliâ—ged to separate himselfe for this charge allanerly as a watchman who must give an account in a speciall manner to Jesus Christ. Our brethren hold that the ordinary and established way in the Church of Christ to the end of the world is that all that are converted are made fit materialls for the visible Church by private Christians as gifted of God to preach publikely and to gather a true Church to Christ. 2. That none unconverted as they are such are under any pastorall care of Christs officers 3. That Pastors as Pastors doe convert none but onely confirme those who are already converted and that if Pastors shall convert any to Christ it is by accident as we say with Aristotle Musicus curat aegrotum a Musician cureth a sick man which he doth no wayes as a musician for Pastors doe convert as gifted persons and not as Pastors and conversion of soules is no proper Church-worke but accidentall to Pastors But that none can take on him lawfully to preach the Word publikely in the established and ordinarily approved way of Christ for the conversion of soules but he who is not only gifted but also called thereunto by God and his Church I prove 1. Argum. If faith come ordinarily by hearing a Pastor sent of God and such Pastors as are called messengers with good newes and watchmen not onely gifted but also instructed with authority of office then are not gifted persons because gifted called of God to be ordinary converters of soules But the former is true Rom. 10. 14. for they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of these the Prophet saith Isa. 52. 8. Thy watchmen shall lift up the voyce And it is thus confirmed That Gospel which is the power
of God and the wisedome of God to those who are saved is the Gospel preached by such as are sent both to preach and baptise but the Gospel preached by gifted men only out of office is not the Gospel preached by those who are sent both to preach and to baptise Ergo the Gospel preached by onely gifted persons voyd of all office is not the power and wisdom of God to those who are saved The assumption is granted for gifted men out of office may not lawfully baptise I prove the proposition 1 Cor. 1. 23. but wee preach Christ c. That this wee is to bee understood of those who are sent both to preach and baptise is cleare vers 17. But Christ sent mee not to baptise but to preach that is he sent mee not to baptise principally Ergo in one and the same Patent from heaven Paul was warranted to preach and to baptise as one commission is given Matth. 28. 19. to teach all Nations and to baptise yea it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then it is such a preaching as must bee backed with the sealing by baptisme also if he had meant that preaching was not peculiar to Apostles and other successors hee should have said But yet preach Christ crucified c. for Separatists do teach with Socinians that there was a multitude of unofficed Prophets at Corinth Robinson as if he had learned in Socinus his schoole saith to this But for the word sending which he so much urgeth it must bee knowne that all who teach lawfully are sent by Christ in respect of their personall gifts and graces so ordinary officers are not sent by those who appoint them to minister as was the extraordinary Apostles sent by Christ who appointed them Sending importeth a passeth of the sent from the sender to another and so the Apostles were sent by Christ to preach the Gospel to the Jewes and Gentiles and so are not Pastors sent by the Church which calleth them unto others but to minister unto her selfe after the exercise of publike ministery is ended the Church doe publikely exhort and require as the Rulers doe Paul and Barnabas Act 13. 14. that if they have any word of exhortation they would say on Answ. Surely Mr. Yates and wee both have much for us to urge the necessitie of sending except men would runne unsent and so be guilty of intrusion for so doth the Scripture Exod. 28. 1. Take to thee Aaron thy brother c. Numb 1. 49. Thou shalt appoint the Levits over the Tabernacle of the Testimony and over all the vessels and all that belongeth thereunto so saith Hezekiah to the Levites The Lord hath chosen you to stand before him and to minister unto him Esay 6. 8. And I heard the voyce of the Lord saying Whom shall I send and who shall goe for me 9. and hee said goe and say to this people Jerem. 1. 4. And the Word of the Lord came unto me saying v. 5. Hos. 1. 1. and the Word of the Lord came to me Heb. 1. 1. Joh. 1. 6. There was a man sent of God Luk. 3. 2. Matth. 10. 5. Those twelve Jesus sent forth Isa. 48. 16. Isa. 61. 1. Heb. 5. 4. Joh. 20. 21. Matth. 28. 19. Mark 16. 15. Rom. 11. 1. Rom. 1. 1. Gal. 1. 1. Act. 14. 13. Paul and Barnabas ordained Elders in every Church 1 Tim. 4. 14. 1 Tim. 5. 22. 2 â—im 2. 2 3. Tit. 1. 9 10. If you urge not sending you goe from the Scriptures 2. He saith all who lawfully teach are sent of God in respect of personall gifts But 1. where doth the holy Ghost speake so in the Scripture All then who have gifts to be Kings and Magistrates are sent of God to the throne and bench what bloody confusions would hence fellow Yea if they have gifts to bee Kings and do not all flie to the throne they resist the calling of God and sinne in so doing as Jonah did and hide their Lords Talent 2. Women in whose lipps is the Law of grace Prov. 31. 26. and who are to teach the younger women Tit. 2. 3. 4. are so sent of God to preach O but say they they are forbidden to preach I answer true then to be gifted to preach is not all one with this to bee sent to preach for to bee sent to preach of God is to be commanded to preach If then women bee sent in respect of gifts they are commanded to preach and that by God and yet Gods Word forbiddeth them to preach Ergo that same will of God revealed doth command and forbid one and the same thing which is absurd Ergo to be gifted is not to be sent to preach 3. You here clearely side with Arminians and Soâ—inians for Episcopius requireth no more to preaching but that the man bee idoneous and apt to teach And Theoph Nocolaides that there be in him an holy life and aptitudo ad docendum alios aptitude to teach others 4. Arminians and Socinians teach that the sending Rom. 10. 14. and other places are meant of extraordinary sending which is now ceased since the Apostles are dead So c Episcopius and Arminians in their confession Socinus Ostorodius expound the place Rom. 10. 14. Paulum de suo duntaxat tempore loqui and so there is no need of sending now and Robinson sympathizing with them saith Ordinary officers are not sent now by the Church as the Apostles were then sent of Christ but the professors of Leyden refuting the Arminians say there is a necessitie of sending now as there was then and Calvin Beza Paraeus accord to this that Paul speaketh of ordinary calling 4. The Word of God differenceth the giving of gifts to the ministery and the giving of authoritie and sending authoritative by a lawfull calling the one being collatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other 〈◊〉 as Matth. 10. 1. Then he called the twelve and gave them power and v. 5. their sending and gifting by authoritie is cleare these twelve he sent out So Jer. 1. 5. I have separated thee c. this is calling and sending v. 9. Then the Lord put forth his hand and touched my mouth this is a giving of gifts and Isa. 1. 1. Isaiah is gifted when he saw the visions of God but Chap. 6. 7. he is sent and receiveth authority to goe beside that v. 8 9. and Job 20. when Christ breathed upon the Disciples hee giveth them the gifts of the holy Spirit but when he saith Go and teach and as my father sent me so send I you he giveth them authoritie and sendeth them yea though Prophets did prophecie true things that should come to passe yet were they false Prophets Deâ—t 13. 1 2. because the Lord sent them not And for the place Rom. 10 14. cited from Isa. 52. though Prophets hearing Isaiah and Jeremiah prophecie of the peoples returne from Babylon should prophecy the same that Isaiah
and Jeremiah had prophecied yet not being sent of God they should have beene false Prophets and after the Spirit is entered unto Ezecbiel ch 2. 2. and so he is gifted yet is there another sending v. 3. then said the Lord unto me c. And might I pray you Baruch have preached all his Master Jeremiahs Prophecies But I thinke that should not have made him a Prophet yea and Christ in whom was all fulnesse of gifts and grace Job 1. 16. Col. 2. 9. yet tooke not on him to be a Priest of the New Testament till he was called of God as Aaron Heb. 5. 4 5. Job 1. 18. and Calvin Musculus Gualter expone the Prophets and Pastors prophecying peace Isa. 52. to be the Prophets who not onely were gifted to preach but sent with speciall authority to prophecie the peoples deliverance out of Babylon And lastly by this also have the gifted Prophets a calling of God to administrate the Sacraments because if to be gifted be to be sent of God certainly they are gifted to administrate the Sacraments no lesse then to preach and so saith the Arminians with their Socinians as Socinus and Smalcius If they say Christ requireth a particular Minister to the Sacraments but not so to the word I answer to pastorall preaching he requireth also a peculiar minister as our brethren teach from Act. 20. 28. 1 Pet. 5 4. 5. but to teaching by vertue of a gift any gifted man is sufficient the same distinction may as well hold that there is a pastorall administration of the Sacraments and a common administration of them by vertue of a gift yea and Gerardus observeth well that to the calling of the ministery belongeth the administration of the Sacraments as a speciall part thereof 1 Cor. 12. 29. Ephes. 4. 11. Jam. 3. 1. 7. yea and if ministers bee stewards 1 Cor. 4. 12. are they not dispensators of the Sacraments by their office as of the Word 5. Robinson giveth for shame a sort of calling to the unofficed Prophets to wit that the Church requireth them if they have a word of exhortation to speake on as Act. 13. But 1. not his Church but the rulers required Paul and Barnabas to speake 2. The Rulers knew them to be Apostles and Pastors by office for there were Prophets there Chap. 14. 1. but the Apostles would have none to preach as Pastors by office but such as are proved and authorized by the Elders 1 Tim. 3. 10. ch 4. 14. 1 Tim. 5. 22. 2 Tim. 2. 2 3. 3. This calling of the Church is onely for orders cause in the constitute Church but a thing not necessary by divine institution and so the Socinians So Smalcius teach us that the Churches sending and calling in the Apostolick Church was a custome 〈◊〉 decorum arbitramur saith Smalcius u◠id observaretur and and so saith Andr. Raddecius and the Arminians have also the same distinction But this place approveth not that every by person so to speake might preach in the Jewes Synagogues 2. Argum. If Christ ascending on high led captivitie captive and gave gifts unto men some to be Apostles and some Pastors and Doctors and that for the gathering of Christs body and if some not all are Prophets 1 Cor. 12. 29. then hath God appointed Pastors in office to bee the ordinary gatherers of soules in to Jesus Christ and if this bee not said when hee ascended on high hee made all private Christians de jure preachers to edifie publikely the whole Church and if any bee not gifted it is their owne fault for they are obliged to bee such 3. Argum. He who Matth. 10. 42. contradistinguisheth the prophet and the righteous man as different persons and having different rewards he doth not acknowledge a righteous man to be a Prophet hoc ipso because he is a righteous man But Christ doth contradistinguish them v. 41. He that receiveth a Prophet in the name of a Prophet shall receive a Prophets reward and he that receiveth a righteous man in the name of a righteous man shall receive a righteous mans reward Ergo Christ acknowledgeth them to differ Now if a righteous man hoc ipso because hee is a righteous man and a member of the Church should exercise these same specifice acts with a Prophet that is if hee should publikely preach to convert soules he should by this place bee a Prophet and the reward of a Prophet should be given to the receiver of the righteous man yea and more then the reward of a Prophet in respect he is both a righteous man and a Prophet 4. To all Prophets a speciall promise of Gods assistance and presence is made in the word as Jerem. 1. 18 19. Matth. 28. 20 Luk. 21. Verse 14. 15. Act. 9. Verse 17. But to these who are not prophets by office there is no such promise in the word Ergo 5. All that are sent of God as ordinary converters of soules from the kingdome of darkenesse to the kingdome of Jesus Christ must seeke out fit words as the Preacher did Eccles. 12. 11. 12. hee must convince and judge the hearer and make manifest the secrets of the heart as 1 Cor. 14. 24 25. he must cut the word aright as a Timothy 2 Tim. 2 15. he must give every one of the house meate in due season Matth. 24. 46. he must know and try the wayes of the people Jerem. 11. 18. When he seeth the sword comming he must warne the wicked to turne from his evill way Ezech. 3. 18 19. Hee must watch for soules as one who is to give an account Heb. 13. 17. Hee must exhort the people to bee reconciled to God and this hee must pray and request in Christs stead 2 Cor. 5. 20. And hee must give himselfe wholly to reading 1 Tim. 4. 15 16. And not intangle himselfe with any 〈◊〉 calling 2 Tim. 2. 4. All these cannot be done by Prophets not in office And all these are duties of Pastors in office and to ty private Christians who are commanded to attend their owne callings were unreasonable and repugnant to the Word of God The proposition is cleare no man can preach but hee who must give himselfe to reading and must watch and speake to the present case of the hearers but especially such Preachers as are the onely ordinary converters of soules to Christ must give warning that the unrighteous die not in his sinne now to say that all these were duties incumbent to merchants artificers fashioners carpenters cloathiers were to mocke the word of God and to say these and these onely were the gatherers of a Church and Kingdome to Christ were unknowne Divinity 6. All Prophets are set downe in Christs roll of lawfull officers 2. The rules and canons for the right exercise of their ministery is set downe especially seeing these pretended prophets are presumed to be the greatest part of the visible Church 3. The onely ordinary gainers of
soules to Christs kingdome and visible Church even to the second comming of Jesus Christ. 4. Seeing the Lord doth so often complaine of idle Pastors of dumbe dogges by whose sleeping soules are losed Now this Argument for the proposition seemeth most reasonable In the old Testament Priests Levites Prophets and all the edifying officers are set downe there and so are the officers and canons anent their government set downe in the New Testament Eph. 4. 11. 1 Cor. 12. 28. 1 Tim. 3. 2 Tim. 2. Act. 2. 17 18. Ioâ—l 2. 28. Act. 20. 28. But no such things are written in the old or new Testament of gifted Prophets not in office 7. All lawfull officers have power authoritatively from Iesus Christ to remit and to retaine sinnes by the preaching of the Word But Preachers out of office have no such power Ergo Preachers out of office are not lawfull Preachers The proposition is Ioh. 20. 21. The assumption is evident for where are they sent as the Father sent his Sonne Christ and that promise is made onely to the Apostles and to their successors Prophets without office are not the successors of the Apostles Robinson saith the commission there given is peculiar to the Apostles onely and confirmed by the miraculous inbreathing of the holy Ghost and by them to be dispensed principally to unbeleevers of all which nothing is common to ordinary officers but else where this power is given to the whole Church Matth. 16. 17. 1 Cor. 5. 2 Cor. 6. 6. Yea to every faithfull brother Matth. 16. 18. Ch. 18. 15. Luk. 17. 3. This is that which Anabaptists teacheth as Chemnitius saith and the very doctrin of Ostorodius Nicolaides Socinus but except the miraculous inbreathing of the holy Ghost there is nothing here peculiar to the Apostles onely for the loosing and retaining of sinne is nothing but binding and loosing of the sinnes and this is nothing but the forgiving and retaining of sinne by the preaching of the word and censures of the Church and that binding and loosing Matth. 16. is not given to the whole Church of beleevers for the Text saith no such thing but power of the keyes is given to Peter that is to the Church-guides the successors of Peter 2. Authoritative power of forgiving of sinne is not Matth. 18. said to bee ratified in heaven but onely when the Church doth bind and loose and forgiving Luk. 17. is betwixt sister and sister who have not power to bind and loose in heaven 8. All Prophets are either ordinary or extraordinary as is cleare in Gods Word extraordinary now are not in the Church and the ordinary Prophets now are not gifted to preach the Word except as Timothy from their youth they have beene trained up in the Scriptures and have learning sciences knowledge of the tongues if he would bee a man able to teach others 2 Tim. 2. 3. 1 Tim. 3. hee must meditate reade and give himselfe wholly to these things 1 Tim. 3. 15 16. and so must leave his calling contrary to the Apostle his commandement 1 Cor. 7. 20 21 22. 1 Thess. 4. 11. Ephes. 4. 28. but if hee have a gift for publicke preaching he is to separate himselfe for it seeing a gift is a token of Gods separation Quest. III. Whether the Arguments of Mr. Robinson for the pâ—ophecying of private persons not in office doe strongly conclude I shall set them downe in order and discusse them If a Bishop must be apt to teach then he must be tryed before he beâ— admitted to the office Ergo while be is oâ—t of office he must prophecie Answ. This Argument concludeth not the Question for by as good reason the sonnes of the Prophets or young Prophets who behoved to exercise their gift as 1 Sam. 10. 5. 2 King 2. 7. 2 King 4. 1. 1 King 20. 35. before they bee fully received as Prophets must be prophets and officers not in office differing from Prophets in office even as their lay Prophets are different from Pastors but an apprentise of a trade is not a different tradesman from the master to whom hee serves as apprentise but he is onely different from him in degree But their Lay-Prophets are tradesmen not sonnes of the Prophets not ayming at the pastorall charge but ordinary officers for converting of soules and doe differ from Pastors as those who are non-Pastors differ from Pastors Robinson If the Lords gifting of Eldad and Medad Numb 11. 29. with the spirit of prophecying inabling them to prophecy and made them extraordinary Prophets why should not by due proportion an ordinary gift inabling a man to an ordinary prophecy serve also to make him an ordinary Prophet Now Moses in wishing that all the people were Prophets wisheth as well the use as possession of the gift Answ. The Jewes say that Eldad and Medad were of the 70. Elders upon whom was powred part of that spirit of prophecy that was on Moses and they say they were written in the 70. papers but not elected because they drew the papers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a part and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Senex but it is not like Joshuâ— would have envied if they had beene now Judges or that Moses would have likened them unto the people However prophets they were But both the Antecedent is false and the consequence nulle for if you meane by the Lords gifting of Eldad and Medad a naked and a bare revealing to them of the visions of God without an impulsive commandement from God setting them on action to prophecie this impulsion is an authoritative sending and calling the antecedent is false for that gifting of them onely made them able but not formally authorized Prophets but if the gifting of them did include both the gift and the command of God to use the gift as certainly it did now the consequence is null for the naked giving of an ordinary gift except God by himselfe and now by the authority of his Church command the use of the gift no gifted man because gifted is by and by a Prophet but he must have a commandement ecclesiasticke now to preach as Eldad and Medad had impulsive commandement to prophecy and if any be gifted by an ordinary way as Eldad and Medad was extraordinarily then they are to be thrusted out to the pastorall calling and none but a fleshly man will envie them Robinson 2 Chron. 17. 7. Jehosâ—aphat sent his Princes to preach or teach in the cities of Iudah and with them the Levites so the 70. Interpreters so Pagnine so Ierom and the English translation Ergo Princes are Prophets not in office who may teach Answ. 1. Doctor Alexander Colveill my reverent colleague and as learned so well experienced in the Hebrew saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and noteth the accusative case and is to bee read And he sent the Princes as Buxtorfius noteth Thesaur l. 1. e. 12. and this Chaldaisme
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-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
place is to be such as so aboundeth in the knowledge of God as to teach rebuke admonish and comfort mutually one another in a private way not to preach publikely in the Church for the ordinary conversion of soules for which sort of Prophets you do contend Robinson addeth The Apostle cannot meane extraordinary Prophets 1 Cor. 14. there could not bee such a number of extraordinary Prophets now when extraordinary Prophets were beginning to cease in the Church Answ. 1. When the Church of Corinth abounded in every thing in all knowledge and utterance and came behind in no gift 1 Cor. 1. 5. 7. and so much grace was given them in Jesus Christ v. 4. It is cleare there were abundance of Prophets even then in Corinth 2. It is not to purpose for lay-Prophets whether they were ordinary or extraordinary Prophets They were Prophets as the Spirit of God calleth them 1 Cor. 12. 29. set in the Church as officers even as Apostles and Governors and Teachers who are officers And there is no reason that you should impose significations on words at your owne pleasure without warrant of the Word Now shew us in all the old or new Testament when the word Prophet signifieth a naked gifted man out of office in the Lords house for you have as good warrant for you to say there were lay-Apostles lay-Teachers lay-Governors who were gifted persons not in office as you have for lay-Prophets 3. Multitude of Prophets may consist with the time when Seers and foretellers of things revealed in visions were beginnings to cease even as the gifts of the holy Ghost given abundantly at the Pentecost Act. 2. 17. 18. Ioel 2. 28. did consist with the time when things concerning Christ must now have an end Luk. 22. 37. Luk. 24. 44. Robinsons 3. Argument is The Apostle in forbidding women to prophesie in the Church licenceth men 1. The Apostle in and for the worke opposeth the men to the women Sexe to Sexe and in forbidding women hee must license men when the holy Ghost opposeth faith and workes in the cause of justification and denyeth that we are justified by workes is not then the consequence good we are justified by faith 2. If in prohibiting women he gave not libertie to men where were the prerogative of men above women which is the onely ground upon which hee buildeth the prohibition 3. Ver. 34. 35. Women are not permitted to speake in the Church yet may they speake to their husbands at home now if the husbands might not speake in the Church more then the women what reason can be rendred of the Apostle his so speaking 4. The Apostle in the whole Chapter taketh order that some should prophesie in the Church and debarring women therefrom he must either admit men or then we have a third sort of Persons to prophesie who are neither men nor women Answ. Here is a great noyse of Arguments for just nothing and a faire sophisme concluding that secundum quid which should be concluded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for we deny not but some men in office are permitted yea and commanded to prophesie in publick and we grant that Sex and Sex are opposed but the opposition made by Robinson is creeple and throwne-backed for all and every one of mankind are not permitted to prophesie as all and every woman is forbidden to prophesie or teach in the Church by the Lawes of France a woman may not sit on the Throne and sway the Scepter but friend can you say then the Lawes of France doth license any Frenchman whatsoever he be to sit on the throne and be King Mr. Robinson proveth men are licensed to preach Sed indefinita propositio in materia contingente â—quipollet particulari but he knoweth all men are not licenced to prophesie in publick for ungifted men are not sent of God and we say neither all gifted tradesmen never called by the Church nor educated in Schooles or sent of God to preach in the Church This he covereth and proveth never onely he setteth downe foure armies of Arguments to prove I know not what to prove forsooth that men may prophesie in publike and not women but who denyeth that And the similitude of faith and workes crooketh here for saving faith is opposed to all good workes whatsoever both in kind and individualls for wee are neither justified by good workes in specie nor by any one good worke in individuo but though all women be debarred from teaching in the Church yet are not all men licensed to teach in the Church but onely those say we who are called of God as was Aaron 2. I would bandy the Argument thus It is not permitted to women to administer the Sacraments Ergo It is permitted for any man though not a Prophet by office to administer the Sacraments The Antecedent is Pauls the consequence is yours and so all these foure Arguments prove not what is in question to with that Ergo a gifted person not in office may preach publickly Mr. Robinson addeth In restrayning women he sheweth his meaning to be of ordinary not of extraordinary Prophets because women immediatly and extraordinarily inspired might speak without restraint Exod. 15. 20. Jud. 4. 24. Luk. 2. 36. Act. 2. 17 18. Answ. Robinson cannot show that the same kind of prophecying in women v. 34. is taxed by Paul which is regulated in men v. 26 27 28. and therefore that connexion is denied hee restraineth women from ordinary prophecying in the temple Ergo he speaketh of the ordinary prophecying of men for 1. he compareth prophecying with tongues extraordinary with extraordinary and he desireth them to covet to prophesie ordinary he cannot meane for in all the Word you find not private professors are commanded to desire to bee ordinary Prophets for so God should command them to pray that they might leave their callings and stations contrary to 1 Cor. 7. 20. and give themselves to study sciences and tongues for if the holy Ghost command the meanes he must command the end and if hee command the end hee must command the meanes But v. 34. he setteth downe a new canon about women who tooke on them to prophesie publickly and hee inhibiteth so much as ordinary prophecying yea so much as speaking in the Church and I deny not but Irenaeus Eusebius yea and Tertullian Cyrill Chrysostome Theophylactus with warrant teach that alwayes women extraordinarily inspired may prophesie for in that God immediately exalteth them above men But for ordinary prophecying in publick it is of morall equitie and perpetuall that the women should not teach for Adam was first formed this Paul bringeth as a morall argument against womens preaching His fourth Argument is from 29 and 32. verses Let the Prophets speake two or three and let the rest judge The Apostle cannot saith Robinson speake of extraordinary Prophets for they cannot erre but are infallible but the Prophets here spoken of are not infallible because they are to be censured
and their doctrine judged by the Prophets now if such could erre our faith were not immediately builded upon the doctrine of the Prophets and Apostles Answ. This is before examined by me the consequence is null for the holy Spirit saith Pareus did not dite all things which the Prophets spake they might have mixed in some thing of their owne Robinson saith that Paul could not have said if any thinke himselfe to be a Prophet c. let such an one acknowledge that the thing I wrote are the commandements of the Lord if these had beene extraordinary Prophets they should have knowne Pauls writings undoubtedly to have beene the Canonick word of God and could not have beene ignorant thereof Answ. This presupponeth that these extraordinary Prophets might have beene ignorant that the Apostles commandements was the commandements of the Lord which is not absurd for Nathan and Samuel were ignorant of Gods will in some points for Prophets see and know sometimes as men and sometimes as Prophets in the former they may erre in the latter they are infallible He subjoyneth The word of God came it to you or came it from you if the word of God came after a sort to the Corinthians and not from them then were they not immediatly and extraordinarily inspired whereas indeed the Word of God came from the Apostles Answ. This proveth not the point for hee condemneth the arrogancie of some immediately inspired Prophets Came the word of God from you that is are yee above the Apostle to whom the word of God was committed that it may bee preached to all the world that it might come from the Apostles to others Or came it to you onely as to the only Apostolick teachers that you neede no admonition but hence it followeth not but they were extraordinarily inspired Prophets for Peter might be rebuked though an Apostle a chief one Neither is it any imputation to Paul or to any who hath received the Spirit in measure to be censured It is true Canonick doctrine as it is such cannot be censured but the teachers thereof though infallible even Paul Act. 17. 10 11. and every spirit is to bee tried whether they be of God or no 1 Joh. 3. 1. yea to say that the Church cannot be builded upon the foundation of the Prophets and Apostles as Mr. Robinson saith pag. 68. if these Prophets extraordinary can erre or can bee subject to the censure and judgement of the Church is the very argument of Papists for they say that the Word of God borroweth authoritie quoad nos in respect of us from the Church and is to be beleeved because Peter Paul the Prophets and Apostles the then present Church say it is the Word of God So Stapleton as Whittakerne teacheth that Christ was the Sonne of God dependeth to our faith upon the testimony of John Baptist. See Bellarmine Gregorius de Valent. Gretser So three famous commentators say Jansenius Cardinalis Cajetan and Cardinalis Toletus But our Divines answer that the Word of God is true in it selfe and the authentick ground of our faith not because the Prophets and Apostles say it is the word of God not because Paul or an Angel from heaven saith it is so Gal. 1. 8. for even the Prophets and Apostles were but men and so their testimony not infallible but because God himselfe saith so See for this Rivetus Whittakerus Bucerus Calvinus yea and the Fathers most expressely say that the Prophets and Apostles are not the foundation of our faith nor their word because they were infallible but Gods word by their mouths and penne So Theaâ—â—â—lact Chrysostome Beda Ambrosius Occam and Gerson doe roundly acknowledge that their Popes word is not the foundation of faith quia Papa potest heretiâ—ari because the Pope may erre What because Samuel was deceived in calling Eliah the Lords annointed are not his bookes a part of canonick doctrine whereupon our faith is builded Lastly saith Robinson Pastors must preach and pray before they hee put in office otherwise they cannot bee trâ—ed if they bee apt to teach as they must be 1 Tim. 3. 2. Tit. 1. 9. It is decreed that all may preach Ministers Teachers Elders Deacons and if there beam ex ipsa plebe any of the common people who would imploy their gift for the good of the Church and it is practised in the Colledges where all must preach though they were never Priests Answ. 1. It is lawfull that these ayming at the office 2. Brought up in humane sciences 3. Called by the Church preach by way of tryall before they be admitted to the office but hence it cannot be concluded that tradesmen and artificersvoyd of learning and ignorant of the Scriptures should preach not for try all or as ayming at the office of the Ministery but as ordinary ministers of the conversion of soules to the faith and that without any calling of the Church either to the office or to the degree preparatorie to the office 2. All gifted should preach yea and in England ought to bee put in office where there is a reading ministery which Christ never ordained to bee in his house and this the harmony of confession and Synods teach and no more It is a fault that in Colledges all doe preach whether Christ hath called them or not such unsent runners Mr. Robinson cannot approve Ambrose saith at the beginning it was granted that all should preach and baptize that the Church might grow and Origen said the same But otherwise Hieronymus saith it is praesumptio temeritatis a rash presumption for any to preach who are not sent and Theophylact calleth them false Prophets Augustine will have them all to come before Christ and so to bee theeves and robbers who commeth not sent Sicut Moses Prophetâ— as Moses and the Prophets were sent Coachman saith if preaching be tyed to the ministery and that order there shall neither bee faith nor grace in a Church where there is no ministery Answ. It followeth not for faith may come by reading by conference and you expone Rom. 10. 14. As Arminians and Socinians doe 2. We as Embassadors pray you in Christs stead to be reconciled 2 Cor. 5. 20. Ephes. 4. 11. 1 Cor. 12. 29. Are all Prophets Ergo would you say no reconciliation in a land without apostolick Ambassadors It followeth not ex negatione unius medii for then there should be no grace nor salvation where there be none of your lay-Preachers Coachman Knowledge judgement utterance with gravitie authoritie power maketh a man a Minister whether he be in office or not Preaching is accidentall to the office and no part of the office but onely an ornament or appendix of it a Minister is in full office of the order of Priesthood though he never preach an office maketh not a Preacher it maketh him onely such
a peoples Preacher when they have chosen him hee preacheth by vertue of his gift not by vertue of his office Answ. 1. Here are Socinian mysteries revealed Gerardus saith by this meane the Heretickes called Pepuziani permitted in the primitive Church to women the Ministery of the Sacraments And upon this ground the Socinians and Anabaptists proceeded that except a man would digge his Talent in the earth hee may preach though he have not a calling of the Church so doth Mr. Coachman make talents as judgement and utterance enough to constitute one a Minister whether he be called to the office or not And Gerardus setteth downe a good answer of Luther to the Argument God giveth talents but to those whom hee calleth therefore gifted men should in the use of their calling attend and accept the calling of God It may be the Church perversly set denyeth a calling to one who is gifted Then I say let him use his talent in private God reapeth not where he doth not sow 2. This is a wild saying A man is a Minister whether he be in office or not A ministery is essentially an office or a place that the Lord hath called a man unto else define what an officer is and how can he expone that Rom. 10. 14. how can they preach except they he sent if as our Divines doe then none are sent but such as are called to the office and this is against him if as Sâ—iniâ—ns say all gifted men are sent of God to preach then gifts essentially constituteth a sent man and what is a sent man â—ut a man called to the office 3. Preaching is accidentall to the office of a man that maketh court and the world his conscience it is true indeed but that preaching is accidentall to the office of a Pastor is Popish and Prelaticall for what is essentiall to the office to administer the Sacrament and consecrate the body of Christ Well said for the Popish cause Pope Eugenius in his decree and the councell of Florentine teach us that the essential forme of the office of the Priests is in these words receive power to offer a sacrifice in the Church for the living and the dead for saith Scotus and the Councell of Trent teach us that all the essentials of the Priesthood be in two â— In a power to consecrate Christs body and this is given in the last Supper 2. In a power to absolve a sinner so saith Meratius the Jesuite where the reader shall observe silence of preaching the word and Bellarmine saith the same Gulielmus Eslius saith the essentiall and most principall worke of the Priest is to offer Christs body and then to absolve from sinnes and this they have from their Master Aquinâ—s and further warrant for a Priest essentially dumbe you may find in Suarez And Vasquez doth collect from the fainzed Canons of the Apostles from Clemens his Epistles such a Priest I desire if preaching be accidentall to the office of a Pastor to know if feeding of the people Act. 20. 28. and â—eeding the flock Ezekiel 34. 2. be all in administring of the Sacrament It is strange if a watchman as as a watchman and by office should not preach and give warning Ezek. 3. 17 18. if an Ambassadour as an Ambassadour in Christs stead should not pray the people to be reconciled to God 2 Cor. 5. 20. if a Pastor as a Pastor should not feed the flocke with knowledge Jer. 3. â— 15. if as a workeman and a Minister he should not divide the word aright 2 Tim. 2. 15. if as a fisher he should not catch men but of this enough Lastly 1 Cor. 1. v. 17. Christ sent mee not to baptize but to preach Joh. 4. 2. Christ baptized none but was sent to preach Luk. 4. 43. Chap. 5. Sect. 3. The way of Church judging in New England VVE doe not saith the Author carry matters either by an over-ruling power of the presbytery nor by the consent of the major part of the Church but by the generall and joynt consent of all the members of the Church and we are of one accord as the Church of Christ should be Act. 2. If any disassent out of ignorance we labour to bring him to our mind by sound information 2. If by pride bee disassent the libertie of his voyce is taken from him If 3. the matter be difficill we seeke advice of sister Churches Answ. Unitie is much to be desired in the Church with veritie but your way we understand not Nor doe we in our Synods carry matters by the major and maniest voices because they are maniest nor because they are the the voice of men but because the thing concluded is agreeable to the word of God but what if the Church be divided and the people upon whose voyces principally the conclusion of the Church dependeth goe against both the truth and the Elders They answer These are miserable mistakes either to thinke that the people or Elders must needs disassent or that except they all consent there can be no rule I answer it is a miserable necessitie through the corruption of our nature not a mistake for Simon Magus and fortie like to him in a Church consisting of threescore must dissent from twentie whose hearts are streight in the truth You have no refuge here but let the maniest carry the matter to a mischiefe and the other twentie must separate and make a new Church presently Againe say I what if the Church differ They answer That ought not to bee nor will it bee if the Church will lay aside corrupt judgement and affections and if they attend the rule and depend upon Christ considering the promises made to the Church Jer. 32. 39. Zech. 3. 9. Matth. 1. 10. But if such a thing fall out as not often it doth if the Elders and major part consent and one disassent it is either of corrupt affection and pride and so he Ioseth his voyce or of weaknesse and then he is to submit his judgement to the Church Answ. But to beginne at your last if one out of weaknesse disassent he is to submit his judgement to the Church But I say what if forty out of weaknesse disassent from twenty may not that whole Church as well submit to a Synod as Act. 15. as one must submit his judgement to a Church the conscience of one should no more be fettered then the consciences of a whole Church 3. I grant the maniest should have Scripture but what if they say the Scripture yea and the Apostles are with them when there is no such thing as the case was Act. 15. 20. the wrong side alleadged Scripture and the Apostles commandement when the Apostles gave no such commandement should you not take Gods remedy to appeale to a Synod as the Apostolike Church doth Act. 15. 6. They answer in our Churches hitherto the major part yea all mind one thing as
if they stand in need thereof more then other As Peter gave an account Act. 11. to the Church of Jerusalem of his going in to the uncircumoised Answ. 1. If a warrant or example from the word that one single company of sole beleevers wanting Elders did in a Church way censure any one Pastor or a whole Eldership and that the Church of Jerusalem consisting onely of beleevers without Elders called Peter before them judicially to give an account of going in to the uncircumcised is a dreame and though Peter should have given satisfaction to a number of sole beleevers to remove the scandall it proveth not that they had authoritie over Peter for one private offender is obliged to give an account and a satisfaction to another private brother whom he hath offended Matth. 18. 15. yet hath not a brother Church authoritie over one another to excommunicate him as our brethren say that a company of onely private beleevers may excommunicate all the Elders of the Congregation 2. It followeth not that Elders should want the medicine of excommunication when they stand in need thereof because the people may not excommunicate them for there be others who of office should excommunicate and also the want of a meane of salvation as the want of baptisme where such are wanting as have the onely Church power to administer such means doth not condemn men On the other side saith the Author the Elders have rule over the Church and that in sundry Acts as 1. in calling together the Church upon any weighty occasion Act. 6. 2. Answ. 1. This power of conveening the multitude cannot bee the power of governing Gods house spoken of 2 Tim. 3 4 5. Tit. 1. 5. to obey those who watch for our soules Heb. 13. 17. cannot bee to conveene to a Church meeting at their commandement 2. To conveen the Church meeting or Synods is an action of the whole Church for Christ hath given power to his owne Church an ecclesiastick power to conveen her owne Courts and this can no more be a peculiar act of authoritie agreeing onely to the Elders or to a Pastor then the act of excommunication for it is given to all the faithfull by your owne grounds 1 Cor. 5. 4. 1 Cor. 11. 18 1 Cor. 14. 23. how then is it a peculiar act of auhoritie in the Elders 1. The Elders if they bee to bee accused and censured are they to conveen the Judicatory as the Consull did conveen the Senate and to summon themselves also if they have any power to conveen the Church it is but delegated for orders sake to them by the Church Ergo this authoritie is principally and first in the Church and so it is no authoritie peculiar to the Elders also if it be but a thing of meere order it is not an act of jurisdiction over the Church a Moderator who conveeneth the Synod or a Consul who conveenth the Senat have not in that jurisdiction or authoritie over the Synod or Senat and may the Elders hinder I pray you the conveening of the Church I thinke not 3. This is but a Popish argument Pope Julius the third in his Bull taketh this upon him to conveene Councells The Cardinall de Monte President for the Pope gave leave by a speciall Bull from the Pope to the Councell of Trent to advise about the translating of the Councell from Trent to Bonony And Good Bellarmine and Harding as Jewell teacheth us make this a part of the transcendent power and authoritie of the Pope over the Church to conveen the Church Catholick and if it bee an act of authoritie over the Church to conveene the Church farre more must it bee in the Pope to conveene the Catholick Church Lastly this power in Elders should bee made good by the Word of God Secondly saith hee their authority over the Church is in opening the doores of speech and silence to any of the Assembly Act. 13. 13. unlesse it be where the Elders themselves lie under offence or suspition then the offended party may begin with them Act. 11. 2. Yet with due reverence observed as to their yeares so to their place 1 Tim. 5. 3. Answ. If to speake first in a Church meeting prove that the Elders have authority over the Church then one Elder hath authority over all the rest of the Elders and must be a little Pope or a great Prelate for two or foure Elders cannot all speake first We seeke now an act of authority due to Elders or Pastors as they are such and above the people if you make this an act of authority you then give us in every Church-meeting and Synod a Pastor of Pastors and an Elder of Elders and a Pope 2. If this be an act of authority over the Church then have Papists well proven that Peter hath an authority and power over all the Church for Suarez and Bellarmine and Harding prove Peter to be a Pope because he speaketh first in the councell Act. 13. 13. and the text that you cite they cite also But Whittakerus and Gerson saith as also Lyran and Carthusian It is like that James spake first as President of the Councell 3. The Author leaveth this act of authority as weake and saith that the offended party may speake first Ergo say I to speake first is not an authoritative act of Pastors as Pastors agreeing to them by vertue of their office seeing this act is communicated to those who are out of office Ergo they have not shewen as yet any Pastorall act of office due to the Elders as Elders and if it were most convenient that Elders should first speake our brethren will not say that it is due to them by their office but for their age and gifts and so they say nothing Thirdly saith the Author Elders have rule over the Church in preaching the word and they have power to teach and exhort to charge and command to reprove and rebuke with all authoritie 1 Tim. 5. 7. and 6. 17. 2 Thes. 3. 6. Answ. It can not be denied but Elders that is preaching Elders or Pastors have authoritie over the people in preaching and rebuking with all authoritie but 1. I aske at our brethren by what authoritie of the Scripture is pastorall binding and loosing an authoritative act of the preaching Elder onely for the concionall or preaching power of remitting and retaining sinnes Joh. 20. 21. is all one with the power of the keyes Matth. 16. and that is given saith our brethren to the whole Church and by these texts are not restricted to Pastors as they expone them 2. Our brethren alledge there is a two-fold power of preaching in Pastors one by vertue of their gift another by vertue of their office By the first Pastors doe preach to Infidels Turkes and unconverted ones now this preaching is not proper to Pastors as Pastors nor is it any authority peculiar to Pastors over all the flocke for
all gifted persons as our brethren teach may preach and so the gifted ones amongst the people have authority over the Pastors in this meaning as well as the Pastors have over them and so the difference of rulers and ruled of feeders and the fed is taken away Now for the power of Pastorall teaching the Pastors have authority over the Church but that is over the invisible Church of beleevers and regenerated persons for Pastors as Pastors doe not convert Soules and so they preach to the unconverted not as Pastors or with any Pastorall care for they teach that Pastors Doctors and Church-officers are given Ephes. 4. 11. onely for confirming of those who are already converted not for converting of Soules and by this meanes 1. Pastors doe not preach the Law for the humbling of unconverted sinners they doe not as Pastors or by vertue of the office open the eyes of the blinde nor are they Ministers by whom men beleeve 1 Cor. 3. 5. nor are they Fathers who begot men in Christ Jesus through the Gospell as 1 Cor. 4. 25. Nor doe they pray men in Christs stead to be reconciled unto God as 2 Cor. 5. 20. Which is strange and uncouth Doctrine of our brethren for all these acts ministeriall are performed upon non-converts who are not properly members of Christs mysticall body nor of the spouse of Christ nor members of the visible Church nor the Sonnes and Daughters of the Lord God Almighty nor have some measure of sincerity and truth as this author Chap. 3. Sect. 3. requireth of members of the visible Church and these are not under any pastorall care really and in very deed who are yet unconverted to the faith therefore the Pastor if hee convert any by his preaching he doth it by vertue of his gift not as a Pastor or by vertue of his office as they teach in their answer to the 32. questions so as Pastors they have no authoritie over the unconverted within the visible Church and this authoritative act of Elders over the people falleth to the ground by their principles 3. This authoritative preaching doth not yet make over to the Elders authoritative power above or over the people such as wee now seeke For 1. By this ruling Elders who do not preach and labour not in the Word and doctrine 1 Tim. 7. 17. by office have not this power Ergo yet you give no peculiar authoritie to the whole Eldership over the people 2. The Spirit of God requireth an authority of overseeing and governing to bee in Pastors beside the authoritative power of preaching for besides that a Bishop should bee â—apt to teach 1 Tim. 3. 2. hee must also v. 4 5 6. bee one who can both govern his own house and also the Church of God and not onely must hee not neglect the gift of prophecying 1 Tim. 4. 14. but also hee must know 1 Tim. 3. 13. how to behave himselfe in the Church of God and must bee circumspect in receiving accusations against an Elder and lay hands suddenly on no man and not be partaker of other mens sinnes 1 Tim. 5. 19. 22. he must not onely bee an approven workman to divide the Word aright 1 Timothey 2. 15. and preach in season and out of season 2 Tim. 4. 2. but also must commit the Word to faithfull men who are able to teach others 2 Tim. 2. 2. All which are singular points of authoritative power of government different from authoritative power of teaching And so Titus must not onely have the oversight by sound doctrine to exhort and convince the gainesayers Tit. 1. 9. but hee hath power in governing to order the things of discipline and to appoint Elders in every citie Tit. 1. 9. Act. 4. 23. yea there is an oversight in watching for soules in governing no lesse then in teaching Hâ—b 13. 17. Now this Author sheweth us nothing that is a peculiar authoritative power in ruling governing and a disciplinary overseeing of soules which the Word giveth to Elders as they are Elders and called Governors of Gods people as yet yea all the people are governors rulers and overseers in government by them no lesse then the Elders 4. The Author saith Elders have rule over the Church in dispensing all the censures of the Church unlesse it bee in their owne cause for though they take the consent of the Church in dispensing a censure yet they set on the censures with great authoritie in the name of the Lord yea it is no small power that they put forth in directing the Church what censures are due according to the word as though the Judge dispense no sentence but according to the verdict of the Jury yet his authority is great both in directing the Jury to give their verdict according to the Law and in pronouncing the sentence with power and terrour the like dâ—e the Elders in dispensing Church censures Answ. This dispensing of Church censures hath two branches 1. A directing of the Church in the qualitie of the censures 2. A binding of the censures upon them or in executing the censures of the Church For the former if it bee a pastorall direction it is all one with preaching of the Word and is not an act of authority by way of governing but by way of pastorall teaching But 1. Wee would have a word from God giving this power of the keyes peculiarly to the Pastors for if you give the keyes to all the Church of beleevers as beleevers and because they are Christs Spouse his mysticall body the habitation of his Spirit by faith then with your good leave there bee neither keyes nor any power of the keyes given to the Pastors as Pastors and in respect of their office but onely as they are a part of Christs body now as Pastors or Elders they are neither beleevers nor the bride nor a part of the bride but at best the friends of the Bridegroome Joh. 3. 29. especially seeing the Church as the Church and as using actually the keyes doth censure and judicially prescribe the qualitie and quantitie of the censure as they are directed Matth. 18. 1 Cor. 5. 2 3 4 5. yea and the Church judicially and authoritatively pronounceth the sentence and maner of the censure on the sentence for example of ten collaterall and coequall Judges if two of these ten bee skilled Juristes and shall direct the rest in the qualitie of the punishment to bee inflicted upon a malefactor that direction commeth from them not as Judges over the rest nor by any peculiar power that they have above the rest seeing all the ten are equally and joyntly Judges of a like power but that direction commeth from them as skilled Jurists So here though the Elders direct the Church anent the qualitie of the censure they doe not this by an authority above the Church seeing the Church with them have received the Keyes yea they principally as the Spouse of Christ and his mysticall body have received the keyes and
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-state no Church-priviledges no Church-worship in relation to a 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-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-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
matters darke and doubtsome Answ. We seeke a warrant from the word for this for Elders are present at the admission and choosing of officers as prime agents by authority not by way of naked counsell and advise Act. 1. 13. c. 6. 26. c. 14. 23. Act. 13. 3. 1 Tim. 1. 13. Manuscr The fourth way saith he is by gathering many Churches or their messengers in a Synod to examine and discusse either corrupt opinions or suspicious practises Here 1. the Magistrate is acquaint with our Assembly he being a nourishing Father of the Church 2. They meete in Christs name 3. The Elders declare their judgement in order and the reasons thereof 4. All may speake till the truth either be cleared and all either convinced or satisfied as Act. 15. 7. 5. If things be not fully cleared and if it seeme that the nature of them admit farther disquisition yea and difference of judgements without disunion of affections or prejudice of salvation each man is left to his Christian liberty and if any be otherwayes minded God shall reveale the same thing to him Answ. This Section being closed I have here two considerable points to be discussed the one anent the power of Synods the other anent the power of the civill Magistrates Quest. I. Whether or not Synods have authority by divine right to obleige the Churches to obedience in things lawfull and expedient For the fuller clearing of this grave question I would have these considerations weighed by the godly reader Consider 1. Canons of Councells may be thought to â—ye as authoritative Commandements or as advises and friendly counsells 2. An advise or counsell doth obleige and tye both for the intrinsecall lawfulnesse of the counsell it being for matter Gods word and also for the authority of the friends counselling because the first Commandement enjoyneth obedience to all our betters not onely inplace and officiall relation as to Kings Fathers Pastors c. but also to all above us in age gifts knowledge experience 3. Hence there is a superiority of dominion or jurisdiction and a superiority of reverence and endowments the former is the narrower inadequate and straiter subject of the fifth Commandement and both are considerable objects in this Commandement 4. All who as friends equalls brethren and indued with more grace experience and light doe advise and counsell good are superiors in so farre but it is a superiority of reverence not of jurisdiction for by this they who are aged and may counsell what is lawfull have not power to censure or excommunicate those who follow not their counsell Yet if David had rejected the counsell of Abigail disswading him from passionate revenge he had in that despised God unlessethe Prince or the High-Priest had given that counsell by way of command though there be degrees of Latitude in despising the one rather then the other 5. There is a difference betwixt hability to judge and right or power to judge a Presbyteriall Church may have right jus and ecclesiasticall Law to judge of a point to the judging whereof they want hability and therefore de facto it belongeth to a higher Synod where more learned men are though de jure the Presbytery may judge it 6. Though government of the Church by Synods be Gods positive Law yet upon the laid downe ground Christ hath given the keyes and power of Government to every visible Church the Government of united Churches by Synods is a branch of the Law of nature 7. Synods are necessary for the well-being of the Church and still are in the visible Church in more or lesse degrees for the authority of Synods consisting of fix onely differeth not in nature and essence from a generall councell of the whole Catholike visible Church Magis et minus non variant speciem And therefore if Synods be warranted by the word of God as no question they are there is no neede to prove by particular places of the word the lawfulnesse of every one of these a sessionall meeting of the Eldership of a single Congregation 2. A Presbytery or meeting of the Elders or Pastors Doctors of more Congregations 3. A Provinciall Synod of the Presbyteries of a whole province 4. The Nationall Assembly or meeting of the Elders of the whole Nation 5. The generall and Occumenick Councell of Pastors Doctors and Elders of the whole Catholick Church visible for all these differ not in essence but degrees and what word of God as Matth. 18. 16 17. proveth the lawfulnesse of one is for the lawfulnesse of all the five sorts of Synods 8. Grant the consociation of authorities in sundry Churches and you cannot deny the authority of Synods above particular Churches 9. Consociation of Churches to give advise and counsell is not Consociation of Churches as Churches but onely consociation of Christian professors who are obleiged to teach admonish and rebuke one another 10. There is a right of dominion and a right of jurisdiction as we shall heare anon Hence our first conclusion a generall councell is a Congregation of Pastors Doctors and Elders or others met in the name and authority of Jesus Christ out of all Churches to determine according to the word of God all controversies in faith Church-government or manners no faithfull person who desireth beeing excluded from reasoning and speaking Neither is the definition of Aâ—mâ—in and Gerson much different from this save that they thinke that councells are lawfully conveened if such and such onely as are of the Hierarchike order be members thereof which we thinke Antichristian 2. As also the Pope president here we disclaime Yet doth Almain confesse that a generall councell may be conveened without the Pope in three cases 1. when the Pope is dead either departing this life or civilly dead being excommunicated for any crime of heresie for the Apostolike Sea hath vaiked often two yeares together 2. When the Pope is averse and opposeth reformation 3. When time and place hath beene assigned for the next generall councell as was done in the councell of Basil and the Papists grant that Matth. 18. Tell the Church is a warrant for a generall councell 1. Because it is a meane for the saving of the spirits of all men even Pastors and Apostles in the day of the Lord. 2. Because Apostles though in prophecying and writing canonick Scripture when they were inspired could not erre yet otherwise they might erre and if Peter should have remained obstinate in his Judaizing Gal. 2. and resused to heare Paul or the Church hee was to bee excommunicated 3. By the Church Matth. 18. saith the Schoole of Paris cannot bee understood the Prelats of the Church onely because Christ did speake to Peter and saith Almain and Gerson Peter cannot bee both an acâ—user a witnesse and a Judge 4. There is a power of the keyes to bind and loose given immediatly by Christ to all the rulers of the Catholick or universall Church visible Ergo the exercise of this power though it
bee sometimes physice impossible because of the corruption of mans nature there being bloody warres in Christendome yet it is morally lawfull for many things may bee inconvenient through mans wickednesse and so hic nunc not expedient which are morally lawfull 2. Conclusion Every particular Pastor hath a power though unproper of dominion and authoritie even out of a Synod about the Acts of preaching and determining truth according to the word of God as Jer. 1. 10. See I have this day set thee over the nations and over the kingdomes c. 1 Tim. 6. 17. Charge them that are rich that they bee not high minded c. 2 Tim. 4. 1. I charge thee before God and the Lord Jesus Christ who shall judge the quick and the dead c. So any Pastor hath power of dominion and authoritie over a Synod and Paul as a Pastor might preach even before the councell at Jerusalem passed their Synodicall determination Act. 15. that circumcision was not necessary and that to obstaine from things strangled from blood and fornication was necessary and lawfull yea and in preaching truth the Pastor is subject to no Synod But the Pastor hath not full power of jurisdiction about his acts of preaching necessary truth 1. Because the Church may for just causes deprive him from preaching 2. Because hee cannot use the censure of excommunication against those who refuse to receive his true and necessary doctrine without the Church joyne her power of jurisdiction with him 3. He his alone cannot in a Synod determine ecclesiastically and in an authoritative Church power that same truth which as a Pastor hee determined and with the power of pastorall dominion hee pressed upon the consciences of the Church yea of the whole Synod because one man is not the Church or Synod and James his alone Act. 15. v. 15. could but say Wherefore my sentence is that yee trouble not them which from among the Gentiles are turned unto God though this was the very word of God which James as a Pastor even as an ordinary Pastor might have preached in the name of God yet is it not the decree of the Church which the Churches is to keep Act. 16. 4. while it bee determined by the Church An example wee may have possible not unlike to this A man hath a power of dominion over his owne proper lands and goods to use them in God for his owne use but the supreme magistrate and Parliament hath a dominion of jurisdiction in a judiciall sentence over those same lands to forfeit them for crimes committed against King and State or this may cleare it Samuel hath a power immediately from God to annoint David King and in this hee is not subject to the suffrages of the tribes of Israel hee hath a power of dominion here but suppose wee that Samuel live till Gods time when all Israel shall crowne David King at Hebron Samuel as a part of the Assembly of Israel his alone without the suffrages of Israel could not make him King at Hebron Hence wee may see how weake the assertion of our brethren is who say That Synods should have power to bind the Churches say they wee see not Bellarmine indeed holdeth so But orthodox writers hold that the sentence of councels is but a certaine inquisition of the truth and a ministeriall and limited sentence so that the decree of a councell is of as great force as the reason thereof so saith Amesius and Junius But certainly this is a meer mistake of our brethren as if they were not orthodox writers but conspirers against the truth with Bellarmine who hold the authoritie of Synods The essentiall end to speak so of Synods is unitie and the eschewing of schisme and wee doubt not but Peter Paul James had in their Sermons and doctrine determined that same veritie to wit that the Law of Moses and ceremonies was a yoak not to bee laid upon the Christian Churches yet it was not a decree for unities sake and fuller authoritie binding the Churches to observe these as Act. 16. 4. while it was determined in a Synod Act. 5. 24. 25. But truely wee hold nothing in this common with Jesuites and Papists for wee condemne not that in Bellarmine that hee holdeth that lawfull Synods for of such wee dispute with him do bind the Churches to obedience in God to their decrees not because they say it but because they say it authoritatively from Gods Word authoritie of Synods no orthodox writers deny authoritie officiall as the representative Church of Christ they have He that heareth you heareth mee hee that despiseth you despiseth me Where two or three are gathered together in a Synod say our Divines I will bee amongst them But authoritie objective they have not so as what they say because they say it therefore the very matter object and thing said by them is no lesse the Word of God then if the Prophets and Apostles by divine inspiration had said it at least it is not infallibly true because they say it for that wee disclaime and it is that authoritie of Synods which Bellarmine and Papists hold Councells saith Bellarmine and Scripture are both infallible and the Jesuits of Rhemes and Lorinus the Jesuite said councells are infallible the holy Spirit is there present Gratian said all the decretall Epistles of Popes and the Canons of the Councells are of equall authoritie with the Scriptures and their Gregorius said hee received with the same reverence and authoritie the foure generall Councells the foure Evangelistâ— it is certaine saith Suarez that a Councell is an infallible rule of faith and Turrecremata saith the same It is certaine saith Bailius Councells are â—â— the Oracles of God to us in difficulties so saith Cajetanus Canus and Gregorius de Valentia wee hold the authoritie of Councels but ascribe to them as much power over the conscience as there is reason in them from Gods Word and no more But 2. This is a weake reason councels have no power to command obedience because their Canons and Decrees are of no more force then they have reason from Gods Word For 1. Friends brethren equals by that have no warrant to rebuke because their rebukes have but as much force as they have reason from the word of God for the reason is alike in both lawfull Pastors cannot command obedience in the Lord your independent Congregations cannot command that which bindeth the Church to obedience because the word or a commandement of a Pastor or your independent Church is onely a commandement ministeriall and limited and hath as much force as there is reason in it from the Word of God yea the Church of Corinâ—h hath not then the power of the Lord Jesus to excommunicate the incestuous person nor the Church of Thyatira to cast out and condemne Jezabell the false prophetesse nor do these commandements of the Synod
or Church assembly have any power to bind the Churches to obedience because these commandements and decrees of censure are but ministeriall and limited and in so farre onely of force as they have reason from the Word of God as you say 3. Conclusion There is an authoritative power in Synods whereby they may and doe command in the Lord the visible Churches in their bounds the whole Churches are subject to the ordinance and decree of the Church Act. 1. where with common consent of a Synodicall meeting Matthias is ordained an Apostle Ergo all the Churches are to take him for an Apostle This argument cannot bee repelled because the Apostles by their extraordinary power did choose Matthias Because 1. they themselves cite this place to prove the peoples power ordinary which is to indure to Christs second comming in calling and electing their owne officers and Elders 2. Almain a Papist alleadgeth the place with good reason to prove that a generall councell is above Peter or the Pope because Peter would not choose Matthias without consent of the Apostles and Church 3. If this was extraordinary that Matthias was chosen why then is the vow and consent of the Church sought for there is nothing extraordinary and Apostolick flowing from an Apostolick spirit which is concluded or done by the spirit ordinary of the Church of beleevers So also Act. 6. If the Apostles did not by the ordinary and Synodicall power of ordinary Pastors choose seven Deacons how doe they first require that the Churches of Grecians and Hebrewes should seek out seven men v. 3. and did ordaine them with the common consent of the whole multitude v. 5. Act. 15. A Synod of moe Churches give decrees which obliege the Churches v. 28. ch 16. v. 4. Ergo Synods have authoritie over the Churches Those who say this Synod is not a patterne for after Synods say farre aside for their reason is this was 1. An Apostolick Synod 2. the holy Ghost was here 3. the thing determined was canonick Scripture But this is a way to clude all the promises made to Pastors in the word when as they are first made to Apostles this promise Behold I am with you to the â—nd of the world and this I will send you the other Comforter who 〈◊〉 lead you in all truth cannot bee made to faithfull Pastors and the Christian Church that now is for it is certaine Christ is otherwise present with his Apostles then with his Pastors after them And that he gave them a tongue a spirit when they were before the councels and rulers as to Apostolick men as Act. 4. 8. 9 10. Act. 5. 29. as Christ promised Matth. 10. 19. 20. Luk. 21. 13 14 15. for they were full of the holy Ghost before rulers but by our brethrens doctrine it shall follow none of these promises belong to Pastors now adayes in the like because no pastors now are Apostles Surely this were to fetter and imprison many glorious promises within the pale of the onely Apostolick Church and because Christ ascending to heaven sent downe the Apostolick spirit to his Apostles to write and preach canonick Scripture it shall follow he fulfilleth that promise John 16. 13. to none now adayes because none have the Apostolike spirit in the manner and measure that the Apostles had Yea further it is canonick Scripture that the Apostles at the last supper did shew forth the Lords death till be come againe therefore it shall follow that we have no warrant to shew forth the Lords death till he come againe 2. But that the Apostles in an ecclesiastick way did determine in the Synod for our imitation and not in an Apostolike way is cleare by many evidences in the text as Act. 15. 2. Paul and Barnabas were sent commissioners to the Apostles and Elders about this question Paul as an Apostle needed not be sent to know more of the matter then he knew as an Apostle for as an Apostle he knew the whole mystery of the Gospel Gal. 1. 16. 17. Ephes. 3. 4 5. Ergo he was sent to the Synod as a Pastor and that as an ordinary Pastor 2. They came together v. 6. to consider of this businesse but as Apostles they needed not the help of a Synod Ergo they came together as ordinary Pastors for the Churches after imitation 3. There was much debating and disputing v. 7. about the matter 4. They set down their minds and sentences in order one after another as Peter first v. 7. 8. then Barnabas and Paul v. 12. then James v. 13. and to James his sentence the whole Councell agreeth v. 22. Now what the Apostles as Apostles and from an infallible Spirit do they doe it not by seeking light and help one from another 5. The Decree of the Councell is a thing that Apostles Elders and Brethren and the whole Church resolveth after much dispute v. 22. But all these especially brethren and the whole beleevers as our Brethren say doe not joyne themselves with the Apostles either to write canonick Scripture or to give their consent to the writing of it therefore they doe consent by a synodall authority for the after imitation of the Churches Also there bee reasons of moment for Synods and 1. if according to the Law of nature and nations no man can bee a Judge in his owne cause then are appeales from the Eldership of one congregation when they are a party to the accused person naturall and from a Session to the Presbyteries and Synods of many moe Elders But the former is reason nature Law of Nations Ergo so is the latter 1. It is best reason which hath most of Scripture Paul and Barnabas Act. 15. 1. 2. had no small disputation with those who said circumcision was necessary finding their parties could not be Judges They appeale to a generall councell at Jerusalem where were the Apostles and Elders The Church of the Grecians and the Church of the Hebrewes strive neither of them can judge other and both appeale to a higher judicatory to the twelve Apostles and their owne Churches meeting with them and there is the matter determined aâ—ent helping the poore by Deacons if the Judge doe wrong and one particular congregation shall oppresse one sincere and sound beleever what remedy hath the care of Christ provided for this that the oppressours may be edisied by Church censures and the oppressed freed and delivered by remedy of discipline of Christ whose it is to judge the poore of the people and to save the children of the needy Ps. 72. 4. Now it is knowne that Diotrephes doth sometime excommunicate and the evill seâ—vant ruleth all Hieronymus saith Arrians ruled all in the dayes of Constantius and Valens Basil saith we may say in our time that there is neither Prince nor Prophet nor Ruâ—â—â— nor oblation nor incense Athanasius and Vincentius Lirinent complain'd that it was in the Arrians times as with the Church and Prophets in the
dayes of Elias and amongst Papists Occam the author of Onus ecclesiae and Picus Mirandula complaine there was in their time no saith no truth no Religion no discipline no modesty but all sold offices Churches dignities and benefices and that ambitious Popes spill all the Clergy entered by Simony ruled by Simony the holy place corrupted At which times all the godly were crying for a free generall councell as a remedy against the corruption of inferior judicatories Saâ—anoâ—ala reputed a Prophet counselled Charles the eighth of France to reforme the Church as he would returne from Italy with honour as saith Philip de Comines Gerson pleadeth for the necessity of a generall Councell Genebrard saith for an hundred and fifty yeeres Popes to the number of fifty had made defection from the faith and godlinesse of their Ancestors Aventinus maketh the same complaint and Almain also that Prelats were more eaten up with the zeale of money then the zeale of Gods house Is there not need then of a generall Councell Hence came also appeales from the Pope The Emperour Lodovicus Bavarus saith the German Chronicle appealed from Pope John 22. misinformed to a generall Councell and the Pope better informed and the crime was because he had taken the title of Emperour before he was confirmed by the Pope for which he was excommunicated Sigismond Duke of Austria appealed from Pope Pius the second to the next succeeding Pope and a generall Councell under him for the Pope excommunicated Sigismond because he kept backe Cardinall Cusan from the Bishoprick of Brixen within his Dominion for the Bishoprick was given to him by a commendam by the Pope See Aeneas Silvius Philip the fourth appealed from wicked Boniface the eighth to the Sea Apostolike then vacant and to a future Councell so Platina relateth The University of Paris appealed from Leo the tenth who wickedly condemned the Councell of Basill to a future Councell as you finde it in the treatise called Fasciculus c. The Archbishop of Cullen excommunicated by Paul the third appealed to a lawful Councel in Germany because the Pope stood accused of heresie and idolatry as Sleidan saith The glosse of the Canon Law saith the Pope cannot be Judge in his owne cause and we all know how justly Luther appealed from Leo the tenth to a generall Councell all which saith that the like is warranted by the Law of nature where a particular Eldership and congregation is accused of scandals that superiour Synods there must be to discusse such causes And the good use of councels you may see in one The Councell of Constance Sess. 11. art 67. condemned John 23. because he taught there was no life eternall Nequeâ—aliam post hanc vitam pertinaciter credidit animam hominis cum corpore mori extingui ad instar animalium brutorum dixitque mortuum semel esse etiam in novissimo die minime resurrecturum The necessity of Assemblies when common enemies trouble the Church prove that Christ hath instituted Synods And 1. our present Authour reasoneth from the Churches necessity Synods may conveene to examine saith he either corrupt opinions or suspitious practises and citeth for this the Councell of Jerusalem Act. 15. Now this councell did authoritatively command Act. 15. 28. Act. 16. 4. Act. 20. 19. and not give advise or counsell onely 2. If by the Law of nature and by vertue of the communion of Saints Churches conveened may give advise then say I as communion of counsels and advises is lawfull so by the Law of nature communion of authoritative power is lawfull As after the eye saith Almain seeth the danger of the body it should give warning to the rest of the members to use their power And this power saith he denunciative or by way of charity though not authoritative is in private persons for the conveening of a Councell As after saith Almain in the same place any is instructed by a skilled Physitian of that which is necessary for the health and safety of the whole body he is obliged to use that necessary meane not now by vertue of the precept or rather counsell and advise of the Physitian but by vertue of the precept and authoritative power of the Law of nature for the safety of his body yea further saith he if the right band were fettered with chanizees or should refuse pertinaciously at the nodde of the imagination to defend the body then the whole power of defending the body should remaine in the left hand And certainly this is most naturall if a forraine enemy should invade a whole Land or any part of a Land the whole Land by the Law of nature were obliged with joynt authority and power to resist that common enemy Now seeing a number of consociated sister Churches make one visible Church body having visible communion together as the Author granteth in the Sacrament of the Lords Supper which is saith he a seale of the communion of all the Churches of the Saints and in other externall acts of Church communion as hearing the Word exhorting rebuking comforting one another then are all these visible Churches with united authority and Church power as Churches and not as Christians onely to conveen and condemne a common heretick infecting all or any part of that visible Church body and if any one Church or Congregation under the pretence of plenitude of independencie of government within themselves should refuse to joyne with the whole yet the authoritative power of Synodicall judging and condemning such a heretick doth reside by the Law of nature in the rest of the body If there bee a communion of gifts there is also a communion of authoritie And if a nation have intrinsecally authoritative power under a Prince to repell a common enemy for the safetie of the whole then hath a visible body of many Churches in joyning one externall communion of sisterly consociation under one Christ one Church power to repell a scandalous heretick who is a common enemy to the whole Churches visible This Argument is grounded upon the necessitie of Synods our brethren are forced to acknowledge their necessitie by way of counselling and advising but Synods as Synods to bee necessary they thinke popish The best popish councell wee read of is that of Basil where it was ordained that a generall councell should be holden within five yeers next following the next councell within seven yeers and alwayes after that every ten yeers and in the councell of Basil the Pope is discharged to transgresse that time of convocating a councell Now the councells as councells are no popish devices but rather hated by right downe and well died Papists as is cleare by Gersons complaint who saith omission of generall councells is the Churches plugue a lover of reformation Franc. Zabarell saith wicked Pâ—pes neglecting generall councells have undone the Church The learned author of the
review of the councell of Trent saith gravely It is but a theating of Christâ—ndome above board to leave the judgement of the necessitie of generall councells to the Popes will and no marvell then Popes decline councells for the councell of Pisan as Bellarmine granteth was convocated against Julius the second that wicked man and therefore was rejected by Julian the second in the councell of Lateran yet this councell and all the decrees thereof was approven and confirmed by Alexander the first who was accounted lawfull Pope and b Platina faith this councell was approved and that in it Gregory 12. and Benet 13. were deprived of their papall dignitie all nations assenting except neither Spaine the King of Scotland and Earle of Arminac who followed Pope Benet and for approbation of the councells of Pise Constance and Basil which censured Popes and deprived them and subjected them to a generall councell let any man read the Review of the Councell of Trent and Bellarmine is therein fully consuted Also generall councells have condemned the doctrine of the Church of Rome for which they thinke them not necessary as the councell of Frankford saith Bellarmine and Basil and Constance are not approved in all because they favour not the Roman Churches doctrine and the Popes supremacy above Councells yea and generall councells cannot bee simply necessary saith hee because the Catholick Church remained safe the first three hundreth yeers after Christ without generall councells and might have remained safe other three hundreth yeers and so a thousand yeers and faults may bee amended by the Lawes of Popes and by provinciall councells saith hee and their Costerus saith the Pope him selfe without councells hath condemned many heresies and this is a shorter and more compendious way then by councells for it is hard and laborious to conveene councells therefore the Churches salvation doth not depend upon them saith Bellarmine yea it is in vaine saith the Jesuit Pererius to doe that by many which may as conveniently bee done by fewer he meaneth councels may be wanted Our brethren rejecting councells and their necessitie at all in this sideth with Papists Though Calvin saith Nullum esse nec melius nec certius remedium that there is no better nor surer remedy to find out the truth then a Synod of true Pastors And Arminians and Socinians thinke that Synods are neither necessary nor profitable for as our brethren here give no authoritie to Synods but to counsell and advise the very same is taught by a grand Arminian Episcopius who saith Synods are not profitable for the establishing the truth or rooting out of errors and heresies but onely to advise sist examine and by reasons and arguments to perswade and therefore are not profitable either for the being or for the well being of the Church Synodici conventus nec ad â—esse nec ad bene esse ecclesiae absolute necessarii sunt ad veritatis divinae stabilimentum hereseon errorumque averruns itionem vel exstirpationem eo tantum casu utiles esse statuimus si ad deliberandum ventilandum examinandum rationibus argumentisque persuadendum congregentur litium finem facere circa religionis capita aliter quam persuadendo est tyrannidem in ecclesiam invehere libertatem conscientiarum si non omnino tollere saltem vehementer astringere ligare To â—nd controversies in the Church any otherwise then by perswading is to bring in a tyranny in the Church of Christ and to hurt if not altogether to evert the libertie of consciences of men And the Arminians in their Apologie teach us that a decision or a determination of a Synod obligeth not those who were not present at the making of that decision And so have I shown from Answorth and our brethrens doctrine that they teach people cannot assent without tyranny of consciences to the decrees of the Elders at the making whereof they were not present and present consenters 2. A Synods decision doth incline the mind to consider of the decision but doth not compell authoritatively to consent and obey 3. This is violence to the conscience 4. To setch expositions of the word from confessions of faith or decrees of councells is dangerous and this is the doctrine of Socinians for Theophil Nicolaides saith the Church in a Synod cannot decide controversies because shee may erre neither can shee take them away for that were to doe violence to mens consciences and Smalcius saith this were tacite quietly to leave the writings of the Apostles and commend humane traditions So our brethren give nothing but a power of counselling and morall perswading to Synods and no authoritie to command because say they in their answers to the 32. questions Synods may erre and their decrees have no more force then they fetch reason from Gods Word and truely our brethren with Socinians and Arminians here do fall in many foule errors For 1. all preaching of the Word and all power of authoritie of Pastors commanding in the name of the Lord faith and obedience is onely morall and to perswade and not authoritative to command because Pastors may as well erre in preaching as the Church may erre in Synods 2. Because what Pastors preach hath no more force over the conscience then they have warrant to speake from the Word of God as is cleare Ezek. 3. 7. Gal. 1. 9. 1 Thess. 2. 13. 2. All confessions of faith that are set downe by lawfull Synods are null 3. Libertie of prophecying and a Cassandrian licence of beleeving in things controverted any thing in this or on that side is lawfull 4. A perpetuall doubting of conscience except in two or three points fundamentall that all Christians beleeve yea and all hereticks is brought in in the Church 5. The Lords working with the word preached is but by way of morall perswasion 6. But our Divines hold the authoritie of Synods and of Pastors preaching the Word from the Scriptures but I find both our brethren and Arminians do misken the authority of the Church and of Pastors in both Preaching and Synods for they thinke to set up the authoritie of Synods is to cast downe the authoritie of the Scriptures because things to bee distinguished are confounded for wee deny that Synods or Pastors have peremptory absolute and illimited authoritie and power to determine as they please in Sermons and Synods their Power is limited according to the Word of God and their word is onely to bee beleeved in so farre as it is agreeable to the Word of God but hence it followeth not that Pastors and Synods have no power and authoritie at all to determine but onely to counsell advise and perswade for private Christians our equalls and inferiours have power to counsell perswade and advise in a private way by teaching admonishing exhorting rebuking conference They build upon the reproving of events of councells by
plant soules who were non-converts and branches of the wild olive in Christ Jesus and to make new visible Churches but it is certaine that the Apostles as Apostles and as Pastors by vertue of their office converted obstinate sinners to the faith of Christ and planted them in a visible Church consisting of professors of the faith partly converted partly not converted but the pastors by your doctrine have no power as Pastors or by any Pastorall authoritie to plant the Gospell where it hath never beene that pastorall spirit is dead with the Apostles and in this contrary to all reason and sense and contrary to the Scriptures you make private Christians the successors of the Apostles to plant Churches and to convert soules and to make them fit materialls for the visible Church of regenerate persons for Pastors as Pastors and visible Churches as visible Churches doe nothing at all to the multiplying of Churches seeing Pastors and visible Churches as they are such by your doctrine are but nurses to give suck to those who are already converted but not fathers to convert them for private Christians or pastors as Christians gifted to prophesie not as Pastors doe multiply Churches and convert men to Christ as you teach now wee all know that nurses as nurses doe not propagate or by generation multiply people in the Common-wealth that fathers and mothers onely can doe your Churches have no ministeriall breasts but to give suck to babes who are already borne but wee see by your doctrine no ministeriall power of Pastors or Churches to send forth members to enter in a Church covenant or to enter in a new Church relation of a daughter or a sister visible Church if they send a number to bee a new Church your Pastors or visible Church did not multiply them it is presumed they were converts before they were members of the visible Church which now sendeth them out and if they bee multiplied in the bosome of your visible Church and converted they were not truely members of that visible Church before their conversion and also that they were not converted by any publike ministery but by private Christians gifted to prophesie who are the onely successors of the Apostles to plant visible Churches but what pastorall authoritie have you to send them forth to bee a new visible Church none at all they have as beleevers power to remove from you and because of multiplication to make themselves a new Church and this ministeriall power of making themselves a new Church they have not from you but from their fathers who converted them so that you make a visible Church within a visible Church but not a Church begotten or borne of a visible Church as a child of the mother and wee desire a word of God either precept promise or practise of such a Church multiplication mans word is not enough 2. Wee hold that the sending of the Apostles to all the world was not in it selfe that which essentially distinguisheth the Apostle from the now ordinary Pastor who is fixed to a single Congregation but the gift of tongues to preach to all the world upon the Lords intention to send the Gospel to all nations that as many as were chosen to life might beleeve was that which essentially differenceth the Apostle from the ordinary pastor together with a speciall revelation of God to goe to such and such people to Macedonia and not yet to Bythinia And now seeing these two are taken away the ordinary Pastors which now are have as Pastors a sufficient calling to preach the Gospel to all nations to whom by Gods providence they shall come and can understand their language whether of their owne Congregation or not Neither is a Pastor tied as a Pastor by Gods Word to one onely Congregation for then it should bee unlawfull for a Pastor as a Pastor to plant a new Church but shall it bee lawfull for private Christians to plant new Churches who are not the Apostles successors and yet it shall bee unlawfull for Pastors who are the undoubted successors of the Apostles to plant new Churches I would think that admirable doctrine for so you give to private Christians that which you make essentiall to the Apostles and you deny it to the undoubted successors of the Apostles to wit to Pastors But we hold a lawfull Pastor is a Pastor in relation to all the world with this distinction hee is by Christs appointment and the Churches a Pastor to all congregations to plant and water and preach but by speciall designation of Gods providence and the Churches appointment designed and set apart for such a determinate flock just as the Apostles in generall were made Pastors to all the world Matth. 28 19. Go teach all nations but by speciall revelation and Apostolick appointment Peter was appointed the Apostle of the Jewes Paul of the Gentiles Gal. 2. 9. yet Paul was a Pastor in relation to the Jewes and Peter also in relation to the Gentiles so by speciall revelation Act. 16. they are forbidden to preach the word in Bythinia and commanded to preach it elsewhere and for this cause pious antiquity as Morton observeth called some learned fathers Pastors of the World Athanasius is saluted Pontifex maximus as Russinus saith and Origen magister ecclesiâ—rum master of the Churches so Hieronymus and Cyprian totius orbis praeses Cypâ—ian the Bishop of all the world yea and Pope so Nazianz. Hilarius is called by Augustine insignis ecclesiae doctor a renowned teacher of the Church and Nazianzenus calleth Basilius the light of the word and Damascenus the light of the whole world and Theodoret saith Chrysostome is called totius orbis terrarum doctor the Doctor and teacher of the whole world all which titles saith evidently that antiquitie beleeved never a Pastor or Bishop not to bee a Pastor onely in relation to the one single Congregation whereof hee is Pastor but a Pastor in relation to the whole visible Church though by designation of the Church his ministery bee appropriated to one particular Church Thus it is cleare that our brethren deny all communion of Churches while they confine a visible Church to one onely single and independent Congregation subjected in its visible government to Christ Jesus immediatly and to no universall visible Church or Synod on earth Quest. II. Whether the Magistrate hath power to compell persons to a Church profession Anent Magistrates sundry things are questioned to make presbyteriall government odious And first our brethren complaine that our Churches are constitute by the authoritie of the Magistrate Robinson saith it was a presumptuous enterprise that people were haled against their will into covenant with God to sweare obedience to the protestant Faith being a profane multitude living before in grosse idolatry and that by the authority of the supreme magistrate for the commandement of the magistrate say they can make no members of the visible Church or of
Bucanus Zanchius Perkinsius Daneus Bullingerus the Professors of Leiden teach All that can be said commeth to this that Hereticks should not bee punished 1. Cyprian saith to Demetrius that hee was greater then his Gods because he revenged the wrongs done to his Gods and that it was a shame for him to hope for helpe from the Gods which hee behooved to defend Answ. This proveth that the false Gods of Demetrius were but false Gods because they were not able to revenge the wrongs done to themselves as the true God who made the heaven and the earth can doe but nothing against the punishing of the Hereticks for then it should follow that blasphemy against the holy Ghost and no sinnes should bee punished for all sinnes are injuries done to God and therefore neither Magistrates nor parents nor doctors yea nor the Church should use any rod either corporall or spirituall against subjects children or scandalous persons because God can revenge his owne quarrell yea excommunication is a revenging of a wrong done to God 2. They object the Apostles way was to watch against Hereticks Act. 20. 29. 31. and Rom. 16. 17. to esâ—hew them 2 Tim. 2. 25. the servant of the Lord must bee gentle Answ. This is objected by Gerardus as also because they may bee converted Ergo they are not to bee killed Christ would not have fire comming downe from heaven to destroy the Sa 〈◊〉 for afterward they were converted but wee thinke not any should be put to death for simple heresie as Musâ—uâ—us and Whittaker teach they are to bee instructed censured rebuked eschewed but though Ananias and Saphira might bee converted Peter strake them with death and Paul did right in â—iking Elymas the Sorcerer with blindnesse Act. 13. because he laboured to turne away Sergius Paulus from the faith these were extraordinary judgements but yet they doe well prove that where the Magistrate is armed with authority hee ought to inflict bodily punishment upon the seducing hereticks so it hee done as Augustine saith Animo corrigendi non vindicandi See Beza Professors of Leyden and what Elias did by an extraordinary power in killing Baals Priests that Achab the then supreme Magistrate should have done 3. They object that it is contrary to the meeke spirit of Christ in the New Testament that any should bee punished for heresie and that it is proper to enemies of the truth and Antichrist so to doe as their practise declare Nestorius being made Archbishop of Constantinople said to the Emperour I will give thee heaven O Emperour if thou with free the earth of hereticks Dioscorus compelled with armed souldiers the Bishops to subseribe to the heresie of Entyches Eudâ—xius the Arrian obliged Valens the Arrian Emperour to root out 〈◊〉 orthodox professors The Turke in his Alcoran commandeth to kill all who obey not his law Answ. The sword is expressely given by God Rom. 13. to Christian Magistrates and this is not against the meeknesse of Christ no more nor to deliver to Satan or to curse and excommunicate Apostats with that great curse called Anathâ—ina Maranatha 1 Cor. 16. 22. And though Hereticks and Mahomet teach that Hereticks as also they teach that manslayers adulterers paricides should die the death it followeth not that we are not to teach the same Fourthly The parable of letting the Tares grow while the day of judgement is alleaged It is true Chrysostome saith that many innocent persons are killed in the rooting out the tares by bloody warres Chrysologus saith Neither Matthew the publican nor Paul should have beene comerted if the Sword had beene used and Augustine seemeth to call the tares haereticorum falsitates and Theophylact Zizania sunt haereses But I answer Christ exponeth the tares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syriace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza filii illius improbi Erasmus diaboli the children of the devill and Theophylact addeth Zizania sunt hâ—reses vel malae cogitationes and Gerardus perverteth Theophylact for he extendeth the tares not onely to Hereticks but also to wicked men to Matthew who was a publican but not a Heretick properly And first the field is the world of the visible Church where the seed of the Word is sowne and it must bee meaned of all scandalous persons in Christs visible kingdome so all shall bee spared and there shall neither bee use of the Magistrates sword nor of the Church discipline in the Church as Anabaptists expone the place 2. There should not so much as rebukes and threatnings beene used but wicked men should bee permitted to grow while the day of judgement that the Angels root them out Now it is knowne that the power of the word preached hath rooted out some tares because it hath converted them 3. Hereticks are not all things which offend the incestuous Corinthian offended also 2. Onely Hereticks are not such as worke iniquitie there bee others also in the visible Church as our brethren expone Revel 22. 15. nor are onely hereticks to be cast out in the furnace of fire where there shall bee weeping and gnashing of teeth 3. Nor are onely the good wheat those who are orthodox and opposite to hereticks who shall shine as the Sunne in the kingdome of their father p. 42. 43. except wee would say that all sound in the faith and holding no hereticall doctrine shall shine in the firmament as the Sun 4. The casting out of Hereticks out of the visible Church by excommunication is a rooting of them out of the field of the visible Church Let more of this be seen and considered in those who have written thereof as in Gâ—rardus loc cit Beza de puniend Haeret. Bellarm. de laicis c. 21. Costerus Enchirid. de moriâ—us haereticor Pelr. Gregorius lib. 12. de repub c. 4. Suarez de tripl virtut theolog disp 18. sect 2. Gregorius de Valent. 〈◊〉 3. disp l. q. 10. punc 6. Jus Canonicum C. Quid autem dist 49. Meiser lib. 4. de legibus sect 1. â— 10 11 12. Lipsius l. 4. 〈◊〉 c. 2. Coâ—â—d Bâ—unus l. 3. de haeretic c. 13. Paulus Windeck lib. de exsâ—irpandis haeretic APPENDIX A further consideration of compelling or tolerating those of contrary Religions and Sects in the Church WEe still hold as is already said that Christian Magistrates cannot compell Pagans to embrace the Christian faith Nor can the Church in a Church-way compell Pagans or Jewes comming to remaine amongst us Christians because Pagans are to bee gathered to a Church by the preaching of the Word and by that way that the Apostles planted Churches which was by the sword of the Spirit only as Matth. 28. 19 20. 1 Cor. 2. 1. 2. 2 Cor. 10. 4 5 6. But the argument which the Jesuit Tannerus other Papists bring for it I judge most weake for they will not have them compelled to the faith because 1. faith is a voluntary and
our opinions learned and holy men yea and whole Churches may looke beside their booke and be deceived and these we take not to be the subject of a sworne confession of faith and here we grant a non liquet on both sides and doe allow some graine weights of reserve to persons and Churches to retract in those things but hence it is badly concluded that we beleeve these non-fundamentals of discipline for which we have certainty of evidence from Gods Word with a reserve and with a loosnesse of assent and credulity to beleeve the contrary to morrow for so the same argument should militate against the certainty of faith in some fundamentals for a person yea any particular Church may erre in denying the resurrection of the dead as some did in the Church of Corinth and Christs Disciples though true beleevers doubted of his rising from the dead John 20. 9. Peter and the disciples doubted of Christ dying for the losed world Mat. 16. 21 22. Luke 24. 25 26. and because any true beleever may fall in that temptation and weaknesse as to deny all the articles of faith taken divisively for they may deny this or this article fundamentall though I doe not thinke a regenerated person can deny the whole systeme and body of fundamentals collectively it shall follow by this argument that regenerated persons and particular Churches are to beleeve some fundamentals with a reserve and keeping roome for light to beleeve the contrary and so if this argument be good wee have no certainty of faith in beleeving any one fundamentall article its alone Nor can Nathan or Samuel have certainty of faith in beleeving their owne prophecies flowing from the immediate inspiration of the Spirit but they are to beleeve them with a capacity to receive the faith of the contradicent prophecies because Nathan had no certainty of faith in commanding David to build the Temple and Samuel had as little certainty in pronouncing Eliah to be the Lords annoynted Another doubt against this is That if any out of weaknesse and meere tendernesse of conscience deny some superstructures which are indeed scripturall truths they are not to be counted hereticks because out of weaknesse not out of obstinacy they erre nor to be censured with excommunication or censures of Church or Magistrate and therefore in these we are to beleeve truths with a reserve and to tolerate the contrary minded if they agree with us in fundamentals Answ. That this may be answered 1. The object of these opinions would be distinguished 2. The persons weak or strong 3. The manner of refusing instruction or of admitting light of meere weaknesse or of obstinacy For the first if the matter be faultlesse or light as eating meats or not eating meats in time when they are meerely indifferent and the person weake and scarce capable of disputation he is to be tolerated and not received into knotty and thorny disputations about things indifferent for so Paul Rom. 14. is to be understood when he will not have the weake taken in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Michael strove with the Angel disputing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if the matter concerne an institution of Christ and our necessary practise in a Church and the party be not weake It is a question what maketh obstinacy and what tendernesse and weaknesse Turrecremata saith he who is ready to yeeld to light is not obstinate Scotus grosse ignorance Canus saith affected ignorance maketh obstinacie Malderus saith that grosse ignorance may leave a man ready to yeeld to the information of the Church Alphonsus a Castro saith better he is obstinate who 1. defendeth an opinion against the Scripture or saith he which is his error against the definition of a generall Councell or of the Pope 2. Who being admonished doth not amend 3. Who seeketh not resolution from the learned with a purpose to render himselfe truths captive 4. Who sweareth that he shall adhere to the end to that opinion By the light and knowledge of the holder of the opinion it may be collected whether he seeketh truth and is ready to yeeld himselfe and his understanding thereunto and except the point be fundamentall it can hardly be judged heresie if the point may be holden without any scandall or breach of peace much tolerance is required where error seemeth to be a temptation to holy men but finall tolerance and unlimitted where the party is of great knowledge and hath sway in the minds of many to prevaile to draw others after him is harder Object But hee that serveth God in these is acceptable to God Rom. 14. 18. and if a man judge some doctrine to bee error though it bee no error yet to him that so judgeth it is error if hee suffer death for that hee judgeth truth hee suffereth for righteousnesse being truth in his judgement and therefore libertie of conscience is to bee given to all sects Christ would not forbid a man that preached in his name to preach though hee did not follow him Mark 9. 38. Luk. 9. 50. The best way to hinder Sects is to reâ—ute them by the Scriptures and not to set decrees of Synods to others because that is done already by Christ and his Apostles for Gods judgement shall still bee on you while you establish Christs Jubilee and freedome of consciences Luke 4. 18. Answ. Let none thinke that these bee the words of our brethren but of a certaine Anabaptist and of Arminians and Socinians who object the same for Paul Rom. 14. 18. hee that serveth God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to bee understood as the context teacheth us that is that they relate the words going before v. 17. hee who serveth God in righteousnesse in peace in joy of the holy Ghost the meaning is not that hee is acceptable who serveth God in following the inditement of his light and conscience because it is his conscience for then some should please God in sinning against God But it is a point worthy our consideration what tie and obligation an erroneous conscience layeth on men hence with correction these considerations 1. The true cause why an erring conscience obliegeth to abstinence from the fact in the case of error and misrepresentation of conscience is 1. Because conscience is the nearest divine principle of our morall actions and standeth in the roome of God and therefore hee who doth any thing against the very erroneous ditement of conscience is hence convinced to have a perverse will to sinne against the majestie of God because hee who should beleeve usury to bee theft though we should suppose with Calvin and other great Divines usurie to bee in some cases lawfull should yet take usury hath a theâ—teous will in that and doth steale 2. Because the oblieging Law of God is not applyed to our actions at all but by the interveening actuall use of our conscience see Pirerius 2. Consideration In the question whether an erroneous conscience doth obliege
a man or no. It is taken for a thing out of controversie yea that this is no question at all Whether or no doth an erroneous conscience so bind that we can doe nothing against the standing enditement of an erring conscience for the Scripture is cleare in this Rom. 14. 14. I know and am perswaded by the Lord Jesus that there is nothing of meat-kind now under the Gospel uncleane or unlawfull to eat of it selfe but to him that esteemeth any thing to bee uncleane in the light of his il-informed and erroneous conscience to him so thinking it is uncleane that is to this man now under the actuall darknesse and errour of an ill-informed conscience it is not lawfull to eat but hee must abstaine from eating not simply from eating but from eating â—â—li modo So all who have commented on the place Calvin Beza Parâ—us Rollocus c. and of the Fathers all who either commented on or handled the text occasionally as Theodoret Chrysostome Basilius Augustine Cyprian Ambrose Origen Anselm all the Popish writers Lyra Hugo Cardinalis Aquinas Toletus Pirerius Estius Cornelius a Lapide c. yea Adrianus Vasquez Pezantius say it is manifestly against the Scripture and hereticall to say it is no sinne to doe contrary to the commandement or prohibition of an erring conscience 3. Hence the conscience carrieth to the agent from God a twofold obligation most considerable here 1. one from the action it selfe to be done or not done and this commeth wholly from the oblieging Law of God and not from the conscience there is another obligation that consisteth not in the action and commeth not from the action but in the manner of doing and this obligation commeth from conscience it selfe and that is that we doe nothing in such a manner that is against the light or inditement of our conscience for this is an imbred Rose Flower of divinifie and majestie that groweth kindly out of conscience according to that high place of some sort of royaltie that it hath to bee something of God a little breast-God a little Deputie and Judge not to bee contemned so when a proconsull bringeth to mee a forged commandement from my Soveraigne and Prince I may receive it with non-obedience if I know it to bee a forgery but I am not to despise and put any note of disgrace upon the proconsull be cause hee is in respect of his office the deputie of my Soveraigne though in this particular mandat hee doth prevaricate and not represent the soveraigne power and Prince whose deputie otherwayes he is by vertue of his office so is this the deputed royaltie of conscience that it standing to me bic nunc as representing a message from God though it represent it falsely that I can doe nothing in the contrary that deputry and message standing actually in vigor 4. I desire that these two obligations of conscience bee carefully kept in mind hence I say that conscience carrying the former obligation of Gods Law from which formally the action hath its lawfulnesse and in an eccentrick and irregular discrepance from which it hath its unlawfulnesse it doth not obliege mee to the action because it is conscience simply for when it offereth an action to mee as lawfull which in very deed and a parte rei in it selfe is unlawfull I am not oblieged to that unlawfull action for as God hath given to no ruler made of clay any royall power to bee a tyrant and to destroy where as his office is as a father to save and governe so hath not God given to conscience any power to obliege me to sinnes yea and conscience remaineth conscience when it representeth forged and illegall mandates under the notion of things good even when men love to goe to hell by reason yet in that false representation conscience is not Gods deputie therefore though if a man judge some doctrines to bee errors though they bee in themselves truths to him that so judgeth they are errors yet are these truths not to bee rejected simpliciter and absolutely by him who judgeth so ony they are to be rejected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some respect as they come in under the notion and garments of errors also if any suffer death for an error which in conscience he conceiveth to be truth that error is to him truth Distinguo it is to him truth that is he conceiveth and dreameth that it is truth that is most true but to him it is truth that is it ought to bee beleeved by him as truth and practised as lawfull that is most false for it ought to bee rejected both in point of beleefe and in point of practise and the erroneous opinion thereof should bee rejected and therefore if hee receive it as truth and professe it and die for it hee dieth not for righteousnesse sake but hee dieth for errour and for the dreames of his owne head and so is not blessed as one who dveth for righteousnesse for this vaine reason saith 1. that it is no sinne for the mind to beleeve a lie to bee a divine truth and it is righteousnesse upon the beleefe whereby I beleeve a lie to bee a truth to suffer for a lie under the notion of a truth Both these are false the former is false for the mind is under Gods oblieging Law to conceive aright of all divine truths as all the faculties of the soule are under a Law 2. The latter is false for to beleeve lies as divine truths and suffer for them because the erring conscience saith they are divine truths is not righteousnesse but sinfull credulity and blind zeale 1. Because wee are not to beleeve what our conscience dictateth as truth under this formall reduplication because our conscience thus doth dictate and saith it is truth but because Gods spirit saith to our conscience it is a divine truth not because our owne spirit and our owne dreaming and misâ—ed conscience saith so This is the controversie betwixt us and Papists anent the authoritie of Gods Word but with a little change for our conscience or the testimony of our conscience as such is no more the formall object of our faith and the formall medium and reason why with a divine faith I beleeve a divine truth to bee a divine truth then the testimony of the Church or the Pope is the formall reason of my faith so An â—baptists make a Pope and an infallible spirit of their owne conscience but the whole formall obligation tying mee to receive this and this point as a divine truth is because God hath revealed it in his Word the consciences representing of it is but a necessary condition of my beleeving but not the formall object of my beleeving the conscience is the cause why I beleeve it tali modo after a rationall way and by the evidence of practicall reason but it is not the formall cause why I beleeve it simpliciter for Papists Arrians Macedonians and the most
a Christian he is a member of the Church 5. The Kings power as King in things ecclesiasticke is not serviâ—e and meerely executive as the Churches servant to put their decrees in execution but it is regall princely and supreame 6. The object of the Kings power is not simply a peaceable life and externall peace of humane societies but also honesty and godlinesse but to be procured by a civill politicke regall and coactive way by the Sword of the secular arme as the object of the Church power is honesty and godlinesse to be procured by a ministeriall ecclesiasticall and spirituall power without any forcing of men by externall power 7. The end of Kingly power de jure by Gods right and divine Law exintentione Dei approbativâ is godlinesse but the end of Kingly power according to its essence and de facto is a quiet life though it attaine not Godlinesse as it doth not attaine that end nor can it attaine it amongst Pagans and yet there is a Kingly power in its essence whole and intire amongst Pagans where there is no godlinesse or Christian Religion 8. There is in Heathen Kings a regall and Kingly power to establish Christian Religion and adde regall sanctions to Christian Synods though there neither is nor can be during the state of Heathen Paganisme any Christian Religion there this power is essentially and actu primo regall yet as concerning execution it is vertuall onely 9. There is a difference betwixt a royall command under the paine of 〈◊〉 punishment with a royall power to punish the contraveners 〈◊〉 ecclesiasticke and a nomotbeticke power to make Church Lawes 〈…〉 hath the former power but not the latter 10. If the royall power be of that transcendent and eminent greatnesse as to make Lawes in all things belonging to Church 〈◊〉 and so as Camero must be heard saying that the â—ing is the supreame ruler and Church-men be as servants and instruments under him and doe all in the externall government of the Church by vertue of the Kings supreame authority the King is not much honoured by this for they must say that the King in the Physitian giveth dregs to the sicke in the Plow-man laboureth the earth in the fashioner seweth and sâ—aâ—eth garments whereas Paraeus who without reason also giveth to the Prince a nomothetick power in Church-matteâ—s doth except some things that the Prince cannot doe sometimes for want of right and law other sometimes for want of knowledge sometimes because it is against the dignity of his Majesty as in sordid and base arts 11. The power of governing the Church of the Jewes though it was ordinarily in the Priesthood the Sonnes of Aaron whose â—ippes did preserve ex officio knowledge Mal. 2. yet as the Prophets were raised up by God extraordinarily to teach they 〈◊〉 by that same extraordinary power did governe and therefore though the Kings of Israel were not Priests yet without doubt some of them were Prophets and as Prophets they did prophecy and as Prophets determine many things of Government by that same extraordinary power by which some of them to wit David and Solomon did prophecy and pen Caâ— niâ—k Scripture 12. There is one consideration of abuses and heresies manifestly re 〈◊〉 to Gods word and another of those things that are ordinar◠〈◊〉 〈◊〉 In the former there is no neede of the Churches ministeriall power of condemning them and therefore Ezechias Josâ—as Asa â—â—osaphat did manifestly by the light of nature and Gods word 〈◊〉 abuses and Idolatry in Gods worship without the Churches 〈◊〉 seeing the Church representative was guilty of these cor 〈◊〉 us themselves but in the latter seeing the Kings place is to com 〈◊〉 and compell by externall force and bodily punishments and it is the Churches part to teach inserme binde and loose therefore the King can make no Church Canons Hence our first conclusion The Christian Magistrate as a Christian is a member of the Church but as a Magistrate he is not formally a member or part of the Church 1. Because he is neither a Pastor Doctor Elder nor Deacon as is cleare to any for these offices were compleate in the Church without the Magistrate Ephes. 1. 11. else Christ ascending to heaven should have given Kings for the edifying of his body Neither is hee as a Magistrate a part of the company of beleevers 1. Because then all Magistrates as Magistrates should bee professors of the faith which is knowne to bee false 2. Because the Magistrate as such is the head of an externall politick civill societie not of Christs body 2. The Magistrate as a Magistrate wanteth such things as essentially constituteth a member of the Church as a Magistrate onely hee hath neither baptisme profession nor faith because then heathen Magistrates should not bee Magistrates the contrary whereof the Word of God saith Jeremiah in Gods name commanded to obey the King of Babylon and Paul commanded to pray for Kings and heathen Magistrates 1 Tim. 2. 1. Hence let us have leave to deny these Hee who is the Churches nurs-father is the Churches father and a part of the family 2. Whose office it is to cause all in the visible Church to professe the truth obey God and keep his Commandements hee is a member of the Church 3. Hee who is a keeper and preserver of Law and Gospell by his office hee is by his office a member of the Church For the first hee is a father metaphorically and doth by an externall coactive power and by the sword nourish the Church and therefore is not the Church nor a part of the Church ex officio by his office as the nurs-father is not the child nor a part of the child whereof hee is nurse-father and this and both the other two are to bee denyed because the Magistrate doth neither nurse the Church nor cause the Church doe their dutie nor desend the Law and Gospell by any power that is intrinsecally Church-power but by the sword and coactive power which in no sort belongeth to Christs kingdome as a part thereof either as it is internall and invisible or externall or visible which is not of this world Joh. 1â— 36. 3. By no word of God can Salcobrigiensis and Weemes prove that the Magistrate as the Magistrate is a mixt persen and his power a mixt power partly civill partly ecclesiastick for â—â— the ruler commeth in amongst the ordinary Church-officers â— m. 12. Ephes. 4. 11. 1 Tim. 2. 2. which the Word of God doth â—â—ver insinuate and hee should no lesse watch for soules as â—â—e who is to give an account to God then other Church-officers Heb. 13. 17. for the Magistrates office may bee performed by himselfe alone hee himselfe alone may use the sword in all things which hee doth as a Magistrate as is cleare Rom. 13. 1. and 1 Pet. 2. 13. 14 the King judging his alone and the Kings deputie sent by him judging his alone is to
bee obeyed but no Church power mixt or pure and unmixt is committed to any one man but to many as to the Church Matth. 18. 17. 1 Cer. 5. 2. 3 4. 2 Cor. 2. 6 4. The Magistrate as the Magistrate hath a civill dominion ever the body goods and lives of men 2. And hath the sword to compell men to doe their duties 3. And compelleth to externall obedience and leadeth men on to godlinesse and to eternall life by externall pompe force and the terrors of bodily and externall punishment and his warfare is carnall aâ— the Scripture doth prove but the Church and members of the Church as they are such have no majoritie of dominion 1 Pet. 5. 3 4. Luke 22. 24. 25. over the body and goods and blood of men 2. They have not the sword nor power of the sword Joh. 18. 36. John 8. 11. Luke 12. 13. 14. 2 Cor. 10. 4. 3. The Church as the Church dealeth by the word of admonisting teaching rebuking excommunicating praying and requesting as the Scripture cleareth therefore the power of the Church and the power of the magistrate must dister in spece and nature 5. If the Magistrate be a chiefe member of the Church as a Magistrate with mixt power to make Church-Lawes then is the Church not perfect in its beeing and operations to obtaine the end convenient to the Church as the Church so long as it wanteth the Magistrate because it should bee made defective and not able to exercise all its operations for the edification of Christs body and gathering of the Saints Ephes. 4. 11. without this principall member especially seeing the Magistrate is alleadged to bee a member or integrall part of the Church such as the head or eyes otherwise without this or that professor a Church may be perfect as an army may be perfect without this or that common Souldier but wanting a Leader it should not bee perfect But so it is that the Church is and was perfect in its being and operations without the civill Magistrate the Church of Corinth where the Magistrate was a heathen and a Pagan 1 Cor. 6. 1 2 3. is yet a Church sanctified in Christ Jesus called to bee Saints 1 Cor. 1. 2 graced v. 4. inriched by Christ in all utterance and knowledge v. 5. comming behind in no gift v. 7. with power of excommunication which attaineth its proper end the saving of the spirit in the day of the Lord Jesus 1 Cor. 5. 4. A perfect body of Christ 1 Cor. 12. able to edifie the whole body 1 Cor. 14. 12. 25 26 27. having power of the seales of the Covenant 1 Cor. 11. 20 21 22 23. So was there a perfect Church-Synod without the civill Magistrate Act. 1. Act. 6. Act. 15. and all for the saving of the redeemed Church is laid upon the Eldership of Ephesus Act. 20. 28 29 30 31. without the Magistrate 6. If the King bee a mixt person indued with Church power to make canons and because annointed with holy oyle capable of jurisdiction ecclesiasticall as some say then as hee is a King by birth so is hee also borne with an ecclesiasticall power to exercise spirituall jurisdiction but Paul saith all ecclesiasticall power that hee had was given of God not borne with him hee was made not borne a Minister Col. 2. 25. the power to edifie was given him 2 Cor. 10. 8. 2. Conclusion Wee cannot by the Word of God acknowledge that difference betwixt the Magistrate and the Christian Magistrate that the Magistrat as a Magistrate hath a kingly power to rule over men as men and the Christian Magistrate hath a Christian kingly power to rule over men as they are Christians Because by one and the same kingly power the King ruleth over men as men and men as Christian men commanding by the sword and kingly power that Pastors preach sound doctrin administrate the Sacraments aright that all the Church professe Christ and abstaine from blasphemy and Idolatry Hee is the minister of God for good Rom. 13. Ergo hee is the Minister of God for all good for a Christian good and is a King compelling to a Christian good Also though the King were not a Christian magistrate yet hath hee a Kingly power to command men as Christians and it is by accident that hee cannot in that state actually command Christian duties and service to Christ because hee will not and cannot command these duties remaining ignorant of Christ even as a King ignorant of necessary civill duties cannot command them not because hee wanteth kingly power to command these civill things for undeniably hee is a Judge in all civill things but because hee hath not knowledge of them 3. Christianitie maketh him not a King over Christians as Christians for then hee could not bee their King and were not a King over Christians so long as hee wanteth Christianitie which is false for the Christians acknowledged heathen Emperours as their Kings the people of God were to obey Nebuchadnezzar Darius Cyrus and other beathen Kings Paul will have obedience and subjection due to every power Rom. 13. 1 2. 1 Tim. 2. 1 2 3. 1 Pet. 2. 7. 18. 4. It maketh way to the popish dethroning of Kings when they turne hereticks and leave off to bee members of the Christian Church which wee abhorre 5. A King is parens patriae the father of the Commonwealth Now Christianitie addeth no new fatherly power to a father over his children for a heathen father is as essentially a father as a Christian Father and a heathen commander in warre a heathen husband a heathen master a heathen doctor or teacher are all as essentially commanders husbands c. in relation to their soul diers wives servants and schollers as are the Christian commander the Christian husband the Christian master and Christian Doctor in relation to Christian souldiers Christian wives c. and no man can say that Christianitie giveth a new husband-right to the husband once a heathen over his wife that hee had not before 3. Conclusion The King is not debarred as King from the inspection oversight and care of ecclesiasticall affaires but the end of the Kingly power is not onely externall peace but also godlinesse 1 Tim. 2. 2. And in the intrinsecall end of magistracie as magistracie is not onely naturall happinesse and a quiet of life as Spalatâ— and after him that learned author Apollonius saith but also godlinesse that wee may lead a quiet and a peaceable life in all godlinesse and bâ—nesâ—ie Ergo in all that may conduce to life eternall hee is a King by office but in a coactive and regall way 2. The ruler is Rom. 13. 4 The minister of God to thee for good v. 3. Do that which is good and thou shalt have praise of the Ruler then looke how farre good and well doing which is praiseworthy extendeth as farre doth the intrinsecall end of magistracy reach but this good and welldoing which the magistrate as
the magistrate procureth is not onely a naturall happinesse and the quiet life of a civill societie but also the good and well doing of Christians as Christians to wit publick praying praysing preaching hearing of the word religious administration and receiving of the Sacraments all which the King as King is to procure for what ever good externall Pastors as Pastors doe procure that same also but in a civill and coactive way is the King as the King to procure and therefore his end as King is godlinesse and eternall life but he is busied about this end after a farre other and more carnall way then the pastor the weapons of whose warfare are not carnall 3. That the Kings end intrinsecall as King is more then externall and naturall peace is cleare because ill doing against which he as the Minister of God is to execute vengeance and wrath Rom. 13. 3 4. is not onely that which is contrary to externall quietnesse of the commonwealth and the naturall happinesse of civill societies but also that which is contrary to the happinesse supernaturall of the Church as beleevers in the way to life eternall for hee is to take vengeance upon blasphemy idolatry professed unbeleefe neglect of religious administration of the seales and the eating and drinking damnation at the Lords Table which are ills not formally contrary to externall quietnesse but which are directly scandalls and morall ills hindering men as members of the Church in their journey to life eternall for though men should never falle oâ— sinne against the externall quietnesse of the naturall happinesse of the members of a commonwealth yet the magistrate as the magistrate is to execute vengeance upon all externall ill-doing as blasphemy adoring of idolls 4. The magistrate as the magistrate in the zeale of God is to set himselfe against sinnes as dishonorable to God and his glory seeing the judgement that hee executeth is not mans but the Lords 2 Chron. 1â— 6. and hee is a little God in the roome of God yea God â—â—tteth judging in and through him Psal. 82. v. 1. and therefore his end is not onely to punish sinnes as they trouble the externall peace of the commonwealth but all externall sinnes that may wound the honour of God and against which the magistrate as he is such is to be armed and cloathed with zeale 5. Those who with Spalato teach that life eternall is not the end of the magistrate as a magistrate but onely the extrinsecall end of the magistrate or the end of the person who is the magistrate must foulely erre so it is not in their meaning the end of the office or kingly art to maintaine religion and piâ—tie but this is the end of the person cloathed with the office and so they deny that God hath destined the kingly office to helpe men as Christians to heaven and to promove Christs kingdome mediatory and they must bee forced to say God hath ordained magistracie to helpe men as men or as they have a life common to them with the beasts and not to helpe them as Christian men to â—â—ie from the wrath to come and obtaine life eternall which certainly is against the honour of magistracie which of its owne nature is destined for the promoving of religion else the magistrate as the magistrate is not a nurs-father in the Church nor to bring his glory to the new Jerusalem nor to kisse the Sonne nor to exalt the throne of Jesus Christ contrary to the Word of God 6. Yea they were onely to promove the Church as a societie of men and to set up the throne of justice for the second table of the Law and not a throne for pietie and for the first table of the Law which is observed by Augustine who will have Kings to serve the Lord not onely â—â—men but also as Kings in such sort which none can doe who are not Kings and that â—â— onely in civill â—ffaires but also in matters concerning divine religion which passage as Bellarmine corrupteth it on the one hand making the King a Governour of men according to their bodies and his old father the Antichrist a governouâ— of men according to their soules so doth that virulent libeller Lysimachus Nicanor with no reason inferre that the King is head of the Church and hath a Nomothetick power to impose the service booke and booke of Canons upon the Church of Scotland But because the King as King is to promove religion therefore saith Junius Minos Lyâ—urgus Charondas Zeleuâ—us and Numa obliâ—ged men to their Lawes by some colour of religion 7. Nor doe I thinke what is said against this by some learned men of great weight see Guliel Apollonius Spalatensis Tilenus Daneus Buâ—anus Professor Leidens Some say the magistrates power and the ecclesiastick power differ in the objects the Magistrates powers say they object is things earthly and the externall man the power of the Church is things spirituall and the inner man I answer these two powers differ in the objects no question I meane in the formall objects not in the materiall for the magistrate as a magistrate is a nurs-father and keeper and avenger of both Tables of the Law and hath a coactive power about hearing the word administration of the Sacraments Idolatry blasphemy and the right serving of God in Jesus Christ and these things are not res terrenae earthly things or things of this life but spirituall things Yea the affaires of Jehovah and the Kings matters 2 Chron. 19. 11. saith Amesius are not so different non it a disparata sunt as that the care and knowledge of the things of God belongeth not to the King sed it a distinguuntur ut in modo procurandi rex politice suas partes agat sacerdos ecclesiastice suas the objects of the magistrates power and of the Churches power may be materially and are one the same but the King worketh in a coactive and kingly way and the Church in an ecclesiastick and spirituall way For doe not both the King as King and the Church as the Church command and forbid one and the same thing doth not the King command the right worship of God and forbid Idolatry and the Blasphemy of God and doth not the Church in their Synodical Canons command and forbid one and these some things yea certainly but the King doth command and forbid by a kingly and coactive power under the paine of boâ—â—lv punishment as incarceration exile proscription or death according to the quality of the fact And the Church commandeth also the right worship of God and forbiddeth Blasphemy and Idolatry but by a spirituall and ecclesiastick power and under the paine of spirituall and ecclesiasticall censures as open rebuke suspension and excommunication and they differ not so in their ends as some teach so as the end of the Church powes should be the communion of Saints and the edifying of the body of the
Church which I grant is true and the end of the Ruler should be onely preservation of peace and the externall tranquillity of the Common-wealth yea I say from the Word of God that externall peace is too narrow an end and it doth belong to the second Table the Kings end as Nurse-father and his a like care is to preserve the first Table and as a Nurse-father to see that the childrens milke be good and wholesome though the milke come not from his owne breasts and so his power hath a kingly relation to all the Word of God and not to externall peace and naturall happinesse onely And the King as the King his end is edification and spirituall good of soules also but alwayes by a kingly power and in a coactive way by the sword whereas the Church are in their care of edifying soules to use no such carnall weapons in their warfare 2 Cor. 10. 4. For which cause that learned P. Martyr and 〈◊〉 Parker and also the Professors of Leyden say that Ministers deale with consciences of men Quoniam Spiritus Sanctus inquit Martyr vim suam adjungit cum praedicationibus orthodoxis the holy Spirit conjoyneth the power and influence of grace with sound preaching and the Magistrate doth onely exercise externall discipline And Parker reasoning against Whitgift and 〈◊〉 proveth well that the Church visible though externall yet is Christs spirituall Kingdome and that Church discipline is a part of Christs spirituall Kingdome and that the externall government of Christ by discipline is spirituall every way according to the efficient 1 Cor. 12. 1. according to the end spirituall â—dification Ephes. 4. 12. according to the matter the Word and Sacraments 2 Cor. 10. 3 4. according to the forme of working by the evidence of the Spirit 2 Cor. 2. 4. 13. And this is the cause I conceive why great Divines have said the object of the Magistrates power as a Magistrate is the externall man and earthly things because he doth not in such a spirituall way of working take care of the two Tables of the Law as the Pastor doth and yet the spirituall good and edification of the Church in the right preaching of the Word the Sacraments and pure discipline is his end It is true whether the blasphemer professe repentance or not the Magistrate is to punish yea and to take his life if he in seducing of many have prevailed but yet his end is edification even in taking away the life for he is to put away evill that all Israel may feare and doe so no more but this edification is procured by the sword and by a coactive power and so the Church power and the kingly power differ in their formall objects and their formall ends But Spalato speaketh ignorantly of Kings Who saith as the internall and proper end of the Art of painting the Art of sailing c. is not life eternall but onely to paint well according to the precepts of Art and to bring men safe to their harborie though the persons who are painters and sailers may direct works of their Art to life eternall so saith he the end of the kingly Art is not life eternall but onely the externall peace of the Common wealth hence inferreth he that there is no subordinatim betwixt the power of the Magistrate and the power of the Church but that they are both so immediate under God as the Church cannot in a Church way regulate the King as a King but onely as he is a christian man the Church may rebuke the King while as he abuseth his kingly power to the destruction of soules and that the Church power as such is not subordinate to the kingly power onely the King may correct with the sword the Pastors not as Churchmen and Pasâ—ors but as men who are his subjects But 1. whereas it is certaine the King in respect of politick power is the immediate Vicegerent of God and above any subject in his Dominions so doth the Bishop make the Shoe-maker the Painter the master-fashioner immediate unto God and censurable by none as they are Artificers even as the King is censurable by none as King and so the King is dishonoured who by office is the Lords annoynted and a little God on earth Psal. 82. v. 1. 2 The intrinsecall end of kingly power is no more the advancing of godlinesse and the promoving of the Kings daughter towards life eternall by the sincere milke of the Word as the Lords Vicegerent and Nurse-Father of the Church then the Painter as a Painter or a Sea-man as a Sea-man is to advance godlinesse for this mans intrinsecall and is onely a safe harbour and shoare to temporall lives not the harbour of salvation to soules and his end is onely a faire Image of Art in Paper or Clay not the Image of the second Adam and by this the King as King is interdicted of any Church businesse or care of soules to be fed by the Word or Sacraments to keepe them cleane if he looke to any of these as an end that is not the eye or intention of the King as King but of the King as a godly Christian saith Spalato hence to care for the spirituall good of the Church and the promoving of the Gospel is as accidentall as to say an excellent Painter such as Apâ—ies intendeth in his painting life eternall so the King by this looketh to the Law of God to Religion and the eternall happinesse of the Church by guesse by accident and as King hath neither chaire nor roome in Christian Synods nor a seat in the Church 3. If the meaning be that the King as King that is rightly exercisng the office of a King is subordinate to no Church power that is he cannot be justly and deservedly rebuked by Pastors that is most true but nothing to any purpose for so the Pastor as a Pastor Jeremiah as he doth truly and in the name of the Lord exercise the propheticall office cannot be deservedly censured nor punished either by the Church-synodrie or the King and Princes of the Land but thus way all members of the Church an I any one single beleever doing his duty should be as immediate and independent and highest next on earth to Christ as the King and his three Estates of the Honourable Parliament are in civill matters and as an Occumenick Councell or in our brethrens meaning independent Congregation which is against reason But if the meaning be the acts of a King as aberring from justice not as a King but as a fraile man may be censured and rebuked deservedly by Pastors in a Church way this way also the Pastor as a Pastor is not subject to the Church but onely as a fraile man and so nothing is said to the purpose in this more then the in the former But if the meaning be thirdly that which onely maketh good sense that the acts of the King abstracted from good or bad or as kingly or
but a power to define in Synods and the exercise of acts Ecclesiasticall and matters Ecclesiasticall are due to Ecclesiasticall persons and to the Church Ergo they are not competent to the civill Judge The proposition is evident by differences betwixt Ecclesiasticall persons and civill Magistrates which might be more accurately set downe by others then by me But they differ 1. that the Churches power is spirituall the Magistrates causatively effectively or objectively spirituall but not intrinsecally and formally spirituall because he may command by the power of the sword spirituall acts of preaching administrating the Sacraments purely of defining necessary truths in Synods and forbid the contrary but he cannot formally himselfe exercise these acts 2. The Church-men are members of the Church the Magistrate as such is a politick Father and Tutor of the Church but not formally as he is such a member of the Church 3. The power of the Magistrate is carnall and corporall and coactive upon the bodies for which cause Tylenus Daneus and others say the externall man is the object of his power the power of the Church is spirituall not carnall not coactive not bounded upon the body the Church hath neither power of heading or hanging but onely they may use the sword of the Spirit exhortations rebukes censures excommunication 4. Edification to be procured by the Word and Sacraments and Church-censures is the end of Church-power but edification to be procured by the sword is the end of the civill Magistrate 5. The Magistrate judgeth not what is true and false to be beleeved simply as teaching instructing and informing the conscience but onely what is true and false to be beleeved or professed in relation to his sword and bodily punishment or civill rewards 6. The Magistrates judgement is kingly supreame peremptory and highest on earth from which we are to provoke in no sort except in appealing to God the Churches judgement is ministeriall conditionall limited by the Word of God 7. The Magistrates power is over all Heathen and Christian over men as men and over men as Christians and agreeth to Heathen and Christian Magistrates alike the Church power agreeth onely to members of the Church and is onely over members of the Church as they are such 8. What ever causes the Magistrate handleth as hurtfull to the Common-wealth and contrary to the Law of God in a politicke and civill way these same the Churches handleth as they promote edification or if they be sinnes the Church cognosceth of them sub ratique scandali as they are Church scandals 9. The civill power is above the Church-men as they are Church-men and members of a Christian Common-wealth and the Church power is above the Magistrate as he is a member of the Church and to be edified to salvation or censured for scandals Matth. 18. 17. 2 This. 15. 13. 1 Tim. 5. 20. and therefore there is both a mutuall subordination betwixt the honors and also because both are highest and most supreme in their â—ind they are also coordinate and two parallel supreme powers on earth as the Church hath no politick power at all so hath the Church no politick power above the King but he is the onely supreme power on earth immediate under God so the King hath no power formally and intrinsecally ecclesiasticall over either the Church or any member of the Church but the Churches power is supreme under Christ the King and head of the Church 10. The Churches power may be without the Magistrate and is compleat both in being and operation as Acts 1. 1. and Acts 15. 1 2. 1 Cor. 5. 1 2 3 4. without it yet it is helped much by the Magistrates power which is cumulative to ad help to the Church and not privative to take away any right or priviledge from the Church for then the Church should be in worse case and greater bondage under a Christian King then if there were no King to defend the Church at al if the Kings power were privative and it is true the Churches own power is cumulative not privative because the Church hath no power to take nothing from it selfe but the King is to adde his royall â—â—ield to the Bride of Christ out of zeale to the honour of the Bridegroome for a politick promoving of godlinesse which the Church as such wanteth But the kingly power though it may be and is in Heathen Nations perfect in its being without the Church power yet is it not perfect in its operations as is said 11. The Church power is to goe before and to define prescribe and teach first and the civill power to adde a civill sanction thereunto as an accumulative and auxiliary supplement 12. The Magistrate hath no power properly to define controversies yet hath he the power of the judgement and discretion and also may with a coactive power cognosce in a politick way of Church matters in reference to the use of the sword but the Church as the Church hath a ministeriall power 〈◊〉 to define controversies according to the Word of God 13. Every one helpeth another to obtaine their owne ends but hey cannot be contrary one to another formally yet doe these differences prove that the Magistrate as such cannot detine in a Synod what is truly to be beleeved and practised by members of the Church what not And also godly Princes have refused this Hosius Cordubensis writeth to Constantius the Arrian Emperour which words Athanasius commendeth Desine desine quaeso memineris te mortalem esse reformida diâ—m judiâ—ii neque te immisecas eco'esiasticis nec nobis in hoc genere praecipe seâ—eâ— potius a nobis disce tibi autem dâ—us imperiunâ— commisit nobis autem quae sunt ecclesiae concredidit Ambrosius epist. 14. ut alii 33. ad Marcellinam sororem dicit se Valentiniano dicere Nolite gravare imperator ut â—uâ—es te in e t quae divina sunt imperiale jus habere noli te extollere sed si vis divinitus imperare esto c. subditus ad imperatorem palatia pertinent ad sacerdotem ecclesia publicorum tibi maenium jus ancessum est non sacrorum Augustin Epist. 48. 162. Neque ausus est Christianus imperator sic eorum Donaristarum tumultuosas et fallaces querelas suscipere ut de judicio Episcoporum qui Romae sederent ipse judicaret 16. iis ipse imperator cessit ut de illa causa post Fpiseopos ipse judicaret a sanctis antistitibus postea veniam petitucus Chrysost. hom 4. 5. de verbis Esa. Qumquam admirandus videtur thronus regius tamen rerum terrenarum administrationem sortitus est nee praeter potestatem hanc praetere â—quicquam autoritatis habet Leontius Tripolis Lydiae Episcopus cum Constantius in eonventu Episcoporum multa praescriberet Miror inquit qui fiat ut aliis curandis destinatus alia tractes qui cum rei militari et reipublicae praesis Episcopis ea praescribas quae ad
solos pertinent Episcopos Constantinus Magnus in concilio Niceno ut ait Ruffinus hist. l. â— addit Eusebio cap. 2. reâ—usavit ferre ju licium inter Episcopos Dâ—us inquit vos constituit sacerdotes nobis a dâ—o d â—ti isiis judices conveniens non est ut homo judicet deos Sâ—zomenus hist. l. 6. c. 7. Mibi inquit Ualentinianus senior qui sum in sorte plebis fas non est talia negotia ecclesiastica â—erserutari sacerdotes quorum ista curae funt inter seipsos quocunque voluerint loco conveniant Theodosius Junius epist. ad Fphesinum Synodum Deputatus est Candidianus magnificus Comes strenuâ—rum domesticorum transire usque ad sanctissimam Synodum testram ac in nullo quidem quae facienda sunt de piis dogmatibus quâ—stiones â—ommunicare illicitum namque est eum qui non sit ex ordâ—â—â—anctorum Episcoporum ecclesiasticis immisceri tractatibus Gregorius Mag. l. 5. Epist. 25. Notum est piissimos dominos dicipâ—inam diligere ordines servare canones venerari in causis sa 〈◊〉 â—ese non immiseere Distin. 96. C. satis evidenter illicitum est imperatorihus ecchsiasti â— sâ— immiscere tractatibus Constantius would not take on him to judge the Arrian cause but conveened a Councell and commanded them to judge according to the word So saith Eusebius de vita Constant. l. 3. c. 10. ad Theodor. l. 5. c. 9. Neither can it be said that Constantine judged with the Synod as Emperour as some affirme for though it be true yet he judged not in the Synod as Emperour but as Episcoporum conservus as he nameth himselfe and as Eusebius saith de vita Constant. l. 3. c. 16. ipse tanquam unus e vestro numero non recusabam Now Constantine as Emperour was not a fellow-servant with Pastors or one of the number but above them as the annointed of the Lord but he judgeth with them as one of their number as a Christian having one faith one baptisme one Lord with them and so as a member of the Church and so saith he in that same place Literarum divinitus inspiratarum testimonio res in quaestionem adductas dissolvamus And let this be our first distinction Emperours of old defined in Synods as Christian members of the Church not as Emperours for as Emperours they be politicke heads of the men of the Church Gerardus Tom. 6. de Magist. polit n. 175. pag. 586 587. who giveth also a nomotheticke power to Magistrates in matters ecclesiasticall furnisheth us with an argument here because the Magistrate is a principall member of the Church and all the members of the Church are to judge and try the spirits and to try all things now this proveth well as a member of the Church and so as a Christian he may judge and that in a meere ecclesiastick way as Pastors and Elders doth as private Christians may doe being called thereunto by the Church though the ground be weake for the Kingly power maketh not New Tiberius and other Emperours members of the Church onely grace faith and communion with Christ maketh Kings members of the invisible Church and baptisme and profession of the faith and not any earthly Prerogative of Scepter or Crowne maketh them members of the visible Church Our second distinction from Fathers is that Emperours have a Kingly power politicke to confirme and adde their civill sanction to Church constitutions but they have no power formally ecclesiasticke to define and make Church-lawes So Augustine as a man the King serveth the Lord vivendo fideliter by living the life of a sound beleever and as a King he serveth the Lord by adding the convenient vigour of a civill sanction to just Lawes as the King of Ninive did by compelling the men of Ninive to pacifie God And when Gaudentius the Donatist objected that the Emperour could not take course with the Schism made in the Church by their separation because God hath laid upon Prophets not upon Kings the Preaching of the word Augustine answereth not that Kings may either preach or define controversies in the Church but that sinco Donatists separate from the Church it should be the care of Kings to see that none rebell against the Church of Christ. Hence I reason thus no Synods ecclesiasticall can meddle with the blood and temporall lives of men nor can they forbid the beliefe and profession of heresies and erroneous doctrine or scandalls against pure discipline under the paine of bodily punishment as banishment imprisonment heading or hanging But Emperours and Kings either in a Synod or out of a Synod may lawfully forbid such things and that by a Kingly power therefore if Emperours in Synods make any Lawes of this kinde they are not Synodicall nor ecclesiasticall Lawes nor doe they make such Lawes jointly with the Church-Synod as some teach nor by any ecclesiastick power for coactive power and ecclesiasticall power cannot be joyned together as one power to make one and the same ecclesiasticall lawes Let any judge then if the ancient Lawes of some Emperours were any other things but civill and politick sanctions of Church-constitutions And judge of this Law which some call the ecclesiasticall determination of Heraclius the Emperour by the consent of Pope John he ordained that there is nâ—â—ther one nor two operations in Christ. Heraclius a Monothelite commanded this under the paine of civill punishment as is certaine But had Pope John as collaterall Judge with the Emperour in this that same coactive power that the Emperour had I thinke none can say it So three Emperours commanded all people to hold the doctrine of the Trinity and that those who hold not this be heretickes This is but a civill sanction of a Church Law So Martianus commandeth that the decrees of the Councell of Chalcedon be established and that no man dispute or call in question these decrees This is clearely the Emperours civill ratification of Church-lawes and Justinianus forbiddeth any publick service to be in the Church by laicks onely in the absence of the Clergie and commandeth the Bishops not to muttter in to themselves but to speake in the administration of the Sacraments with a cleare and distinct voice If Emperours did proceede any further as some say that Theodosius deposed the Nestorian Bishops though indeed he onely commanded them to be deposed their deeds are not Lawes a facto ad jus non valet consequentia Papists here are in two extremities For 1. they will not have Princes to meddle with Church-affaires whereas by office they are Nurs-fathers in the Church Charles the fift is rebuked by Paul the third because he conveened councells for composing of dissentions in the Church and he compareth him to Uzzah who touched the Arke without warrant as we may see Wolsius 2. Stapleton Bellarmine and Papists will have them to be brutish Servants to execute whatsoever the Pope and Councells
him all spirituall headship over the Church to the King and Burbillus also But Henric. Salcobrigiensis calleth the King primatem ecclesiae Anglicanae the Primate of the Church of England and â—ges oleo sacro uncti capaces sunt jurisdictionis spiritualis because they are annointed with holy oyle therefore are they capable of spirituall jurisdiction also may saith hee creat propria autoritate by his owne authoritie create Bishops and dâ—prive them See what Calderwood hath said and excerped out of the writings of these men the King as King 1. convocateth Synods 2. defineth ecclesiasticall canons 3. giveth to them the power of an ecclesiasticall Law 4. executeth Church Canons 5. appointeth commissioners who in the Kings authoritie and name may try heresies and errors in doctrine punish non-conformitie to Popish ceremonies may confine imprison banish Ministers 6. descerne excommunication and all Church censures and use both the swords 7. relax from the power and censures of all ecclesiastick Lawes give dispensations annull the censures of the Church upon causes knowne to them give dispensations against Canons unite or separate Parish Churches or diocesan Churches and by a mixt power partly coactive and civill partly of jurisdiction and spirituall the King may doe in foro externo in the externall court of Church discipline all and every act of discipline except hee cannot preach baptize or excommunicate And whereas Cartwright saith when a lawfull Minister shall agree upon an unlawfull thing the Prince ought to stay it and if Church ministers shew themselves obstinate and will not bee advised by the Prince they prove themselves to be an unlawfull Ministery and such as the Prince is to punish with the sword O but saith hee the author of the Survey how shall the Prince helpe the matter shall be compell them to conveene in a Synod and retract their mind but they will not doe this 2. By what authoritie shall the Prince doe this even by extraordinary authority even by the same right that David did eate of the Shew-bread if by ordinary authority the Prince would doe it yet doe you resist that authority also Answ. Though the Prince had not externall force to compell Church-men to decree in their Synods things equall holy juâ— and necessary yet it followeth not that the King as King hath not Gods right and lawfull power to command and injoyne them to doe their dutie force and Law differ much as morall and physicall power differ much 2. If they decree things good lawfull and necessary the Prince hath a power given him of God to ratifie confirme and approve these by his civill sanction but hee hath no power ordinary to infringe or evert what they have decreed 3. And if the Church bee altogether uncorrigible and apostate then wee say as followeth 7. Conclution When the representative Church is universally apostaticall then may the Prince use the helpe of the Church essentiall of found beleevers for a reformation and if they also bee apostatick which cannot be except the Lord utterly have removed his candlestick wee see not what hee can doe but heare witnesse against them but if there bee any secret seeker of God in whose persons the essence of a true Church is conserved The King by a royall power and the Law of charitie is oblieged to reforme the land as the godly Kings with a blessed successe have hitherto done Asa Jâ—siah Jehoshaphat 〈◊〉 in which case the power of reformation and of performing many acts of due belonging to the Church officers are warrantably performed by the King as in a diseased body in an extraordinary manner power recurreth from the members to the â—â—â—â—tick head and Christian Prince who both as a King 〈◊〉 â—â— in an authoritative way is oblieged to do more then ordâ—â—â—y and as a Christian member of the Church in a charitative and common way is to care for the whole body 8. Conclusion The influence of the Princes regall power in making constitutions is neither solitary as if the Prince his 〈…〉 could doe it nor is it 2. collaterall as if the Prince and Church with joynt concurrence of divers powers did it nor is 3. as some flatterers have said so eminently spirituall as the consultation and counsell of Pastors for light onely hath influence in Churches Canons but the Princes power hath onely the power to designe so as the Canon hath from the Prince the power of a Law in respect of us The Kings influence in Church Canons as wee thinke is as a Christian antecedent to exhort that the Lord Jesus bee served 2. concomitant as a member of the Church to give a joynt suffrage with the Synod 3. consequent as a King to adde his regall sanction to that which is decreed by the Church according to Gods Word or otherwise to punish what is done amisse Now that the Prince as a solitary cause his alone defineth Church matters and without the Church and that by his ordinary Kingly power wanteth all warrant of the Word of God 2. The King might have given out that constitution Act. 15. It seemeth good to the holy Ghost and to us which in reason is due to the ministeriall function for these are called Act. 16. 4. the decrees of the Apostles and Elders not the decrees of the King or Emperour either by Law or fact 3. Christ ascending to heaven gave officers requisite for the gathering of his Church and the edification of the body of Christ but amongst these in no place we finde the King 4. If this bee true heathen Kings have right to make Church-Canons though they bee not able and bee not members of the Christian Church and so without and not to bee judged by the Church nor in any case censured Matth. 18. 17. 1. Cor. 5. 11. and this directly is a King Pope who giveth Lawes by a Kingly power to the Church and yet cannot bee judged by the Church Burhillus and Thomson acknowledge that a Heathen King is primat and head of the Church and must hee not then have power aciu primo to make Lawes and to feede the flocke by externall government But Lancel Andreas Biship of Ely Tortura torti saith that a heathen King hath a temporall Kingly power without any relation to a Church power and when hee is made of a Heathen King a Christian King bee acquireth a new power But the question is if this new power be a new kingly power or if it be a power Christian to use rightly his former kingly power if the first bee true then 1. as learned Voetius and good reason saith hee was not a King before hee was a Christian for the essence of the Kingly power standeth in an indivisible point and the essence of things admit not of degrees 2. Then should hee bee crowned over againe and called of God to bee a Christian King and so hee was not a King before which is against Scripture for Nebucâ—adnezzar was to bee obeyed
makers and definers in Oecumenick Councels and Bishops and Pastors and Doctors have all a meere power of advising and counselling which certainely all Christians on earth sound in the faith except women have O whither are all the tomes of the Councels Oecumenick nationall and provinciall evanished unto 3. Kings justly by this are made Popes and more then Popes for Kings onely have a definitive voyce in councells whereas Papists give a definitive voyce to all the lawfull members of the councell no lesse then to the Pope Weemes hath a distinction to save the Kings invading the Church-mens place while as hee giveth to Pastors a ministeriall interpretation of Scripture in the Pulpit and to the King a decretive and imperiall power of interpreting Scripture in the Senat. But 1. there is no exposition of the word at all imperiall but onely ministeriall by the Word of God except that imperiall interpretation that the Pope usurpeth over the consciences of men and this is as Bancroft said that the King had all the honors dignities and preheminencies of the Pope as Calderwood observeth and yet Edward the sixth and Edward the eighth would neither of them take so much on them What difference betwixt a Sermon made by the King in the Senat and the Pastor in the Pulpit It is that same word of God preached only the Kings is imperiall and so must bee in his owne as King the Pastors ministeriall in the name of Christ the distance is too great The administration of the Sacraments may be imperiall due to the King also as a pastorall administration is due to the Pastors 4. In the government of Church there is nothing set downe of the King but of Pastors to feede the flocke Act. 20. 28 29. to edifie the body of Christ Ephes. 4. 11. to rule the house of God 1 Tim. 3. 2 3 4. 16. to feede the sheepe and Lambs of Christ John 21. 14 15 16. and alwayes this is given to Pastors and Elders I know that Kings are nurs-fathers to feed edifie and watch over the Church causatively by causing others so to doe but this will not content the formalists except the King command and prescribe the externall worship of God Tooker Bancroft Whitegift Laâ—celot Andreas Salcobrigiensis have a maine distinction here That Pastors and Elders rule the Church as it is an invisible body by the preaching of the word and administration of the Saâ—raments and of this government the foresaid places speake but as the Church is a politick visible body the government thereof is committed to the King Bancroft said all the externall government of the Church is earthly and Wâ—iâ—eâ—gyft and Bancroft two grosse Divines made for the court say tâ—e externall government of the Church because externall is â—â—spiâ—â—tuall and not a thing belonging to Christs externall kingdome â—aith Bilâ—â—n but this is 1 false 2. Popish 3. Anabaptisticall 4. â—yrannicall False 1. Because externall and vocall preaching and a visible administration of the Sacrament in such an orderly way as Christ hath instituted is an externall ruling of Church members according to the â—aw of Christ as King an externall ordaining of the worship is an externall ordering of the worshippers according to the acts of worship thus ordered as sense teacheth us but the externall ordaining of the worship to preach this not this to celebrate in both kinds by prayer and the words of institution and not in one kind onely is an externall ordering of Gods worship therefore as Kings cannot administrate the Sacraments nor preach so neither can they have the externall government of the Church in their â—ands 2. The feeding of the flocke by Pastors set over the Church by the holy Ghost Act. 20. 28. includeth the censuring by discipline even the grievous Woolves entring in not sparing the flocke but drawing disciples after them vers 29 30 31. and therefore Pastors as Pastors are to watch and to try those who say they are Apostles 〈◊〉 not but doe lie Râ—vel 2. 2. by discipline so this externall â—eâ—ding is externall governing committed to Pastors whereas inward governing is indeed proper to Christ the head of the Church 3. What doe not the Epistles to Timothy containe comman dements about externall government to bee kept inviâ—â—able by Timothy not as a King I hope but as a Pastor even 〈◊〉 the appearing of our Lord Jesus Christ 1 Tim. 6. 14. and this taketh away that poore shifâ— that the externall government of the Church as Tookerus saith was in the Apostles hands so long as persecuting Magistrates were over the Church but now when the Magistrates are Christians the case is changed but the government of all suâ—â— as Timothy is must bee visible externall and obvious to men as 1 Tim. 2. 1 2 3 4. 3. 1 2 3 4. â— 16. 1 Tim 5. 9. 1 Tim. 5. 19 20 21 22. 2 Tim. 2. 1 2 3 4. 2 Tim. 3 5. all which must bee kept untill the comming of Christ 1 Tim. 5. 21. 1 Tim. 6. 13. 2 Tim. 4. 1 2. 4. If externall government were in the Kings power then were it his part to rebuke publikely to excommunicate and to lay on hands upon the Timothies of the Church all which are denied by the formalists and are undoubtedly the Churches part as the Church Matth. 18. 17 18. 1 Tim. 5. 19 20 21 22 1 Tim. 3. 14. 1 Tim. 1. 20. 1 Cor. 5. 2 3 4 5. 5. Parker proveth well that the keyes are Christ as Kings ruling in word and discipline 2. This is popish for so doth the Papists teach as Stapleton and Becanus that the Pope quo ad externum infiuxum according to externall influence of visible government is head of the Church and Christ according to the internall influence of the spirit is the head of the invisible body of Christ and here the King is installed in that externall government out of which our Divines by Scriptures have extruded the Pope which is a notable dishonor done to Kings and as Parkerus observeth Joan. Raynoldus answereth that from two offices of the head which is to give life and influence of motion to the members and also to guide and moderate the actions externall of the body wee cannot make two heads and because the King hath some civill government about the Church wee cannot make two heads over the Church Christ one and the King another under him 3. This is Anabaptisticall for because the visible government of the Church is externall wee are not to cut off all necessitie of the ministery to feed and rule with ecclesiasticall authority and because the Prince is gifted and a Christian to give all to him for a calling there must bee from God for the King to governe the Church of Christ by Lawes and prescribing externall worship therein for Christ hath left Ephes. 4. 1 Cor. 12. 1 Tim. 3. men to bee feeders and governours of his Church by office whose it is to bee
answerable for soules Heb. 13. 18. 4. It is tyrannicall because it putteth power into the Magistrates hand to take from the Church that inbred and inâ—rinsecall power of externall and visible government over her selfe and members which all civill incorporations by instinct of nature have and the Magistrate as such not being a member of the Church hath a headship even being a heathen Magistrate over the redeemed body of Christ. 2. By this reason the Lord Jesus as King hath no Pastors in his name to use the â—â—ves of his kingdom by binding and loosing for discipline being an externall thing say they is not a part of Christs kingly power but the King as Christs civill vicar hath this power but I say all acts of Christ as hee is efficacious by the Gospel to gaine soules are acts of Christ as powerfull by the Scepter of his Word and those who are his instruments to exercise these acts are subordined to him as King of the Church but Church-men by an externall ecclesiasticall power delivering to Satan and externally and visibly casting out of the Church that the spirit may bee saved in the day of the Lord are instruments subordined to Christ who is efficacious to save spirits by excommunication and to gaine soules by rebukes Gregorius Magnus saith those to whom Christ hath given the Keyes of his kingdome by these hee judgeth and why is this word the word of his kingdome the Scepter of his kingdome the sword that commeth out of his mouth by which hee governeth his subjects and subdueth nations so called but because Christs kingly power is with those whom hee hath made dispensators of his Word 9. Conclusion Nor hath the King power of ordaining Pastors or depriving them or of excommunication 1. All these are acts of spirituall and ecclesiasticall power 1 Tim. 3. 14. 1 Tim. 5. 22. Act. 6. 6. Act. 13. 3. Act. 14. 23. Tit. 1. 5 6. and flow from the power of the keyes given by Christ to his Apostles and their successors Matth. 28. 18 19 20. Mark 16. 14 15 16. Joh. 20. 21 22 23. Hence I argue to whom Christ hath given out his power as King of the Church Matth. 28. 18 19. power of the keyes Matth. 18. 18. Matth. 16. 19. and a commandement to lay hands and ordaine qualified men for the ministry and those who by the holy Ghosts direction practised that power by ordaining of Elders these onely have right to ordaine Elders and their successors after them but Apostles and their successors onely are those to whom Christ gave that power and who exercised that power as the places prove 2. Ordination and election both in the primitive Church of the Apostles was done by the Church and consent of the multitude Act. 1. Act. 6. 2 3 4. 5 6 c. but the civill Magistrate is neither the Church nor the multitude 3. Ordination is an act formally of an ecclesiasticall power but the Magistrate as the Magistrate hath no ecclesiasticall power Ergo hee cannot exercise an act of ecclesiasticall power 4. If ordination were an act of Kingly power due to the King as King then 1. The Apostles and Elders usurped in the Apostolick Church the office and throne of the King and that behoved to bee in them an extraordinary and temporary power but wee never find rules tying to the end of the world given to Timothies and Elders of the Church anent the regulating of extraordinary and temporary power that were against the wisedome of God to command Timothy to commit the Word to faithfull men who are able to teach others as 2 Tim. 2. 2. and to set downe the qualification of Pastors Elders Doctors and Deacons to Timothy as a Church man with a charge to keepe such commandements unviolable to Christs second appearing if Timothy and his successors in the holy ministry were to bee denuded of that power by the incoming of Christian Magistrates 2. The King by the laying on of his hands should appoint Elders in every citie and the spirits of the Prophets should bee subject to the King not to the Prophets as the word saith 1 Cor. 14. 32. 5. Those who have a Church power to ordaine and deprive Pastors must by office try the doctrine and be able to 〈…〉 sayers and to finde out the Foxes in their hereticall wayes and to rebuke them sharpely that they may bee sound in the faith but this by office is required of Pastors and not of the King as is evident 1 Tim. 3. 2. 2 Tim. 2. 2â— Tit. 1. 9 10 11. It is not enough to say it is sufficient that the King try the abilities of such as are to bee ordained and the bontgates of hereticall spirits to bee deprived by Pastors and Church men their counsell and ministery and upon their testimony the King is to ordaine and make or exauthorate and unmake Pastors because 1. so were the King a servant by office to that which Church men shall by office determine which they condemne in our doctrine which wee hold in a right and sound meaning 2. He who by office is to admit to an office and deprive from an office must also by office bee obliged to bee such as can try what the office requireth of due to bee performed by the officer nor is it enough which some say that the ignorance of the King in civill things taketh not away his legall power to judge in civill things and by that same reason his ignorance in Church matters taketh not away his power to judge in ecclesiasticall matters for I doe not reason from gifts and knowledge that is in the King simply but from gifts which â—xâ—fficio by vertue of his Kingly office is required in him It is â—â—ue as King hee is oblieged to read continually in the book of the Law of God Deut. 17. and to know what is truth what hereâ—ie in so faâ—re as hee commandeth that Pastors preach sound doctrine and that as a Judge hee is to punish heresie Some say hee is to have the knowledge of private discretion as a Christian that hee punish not blindly I thinke hee is to know judicially as a King 1. Because hee hath a regall and judiciall knowledge of civill things even of the major proposition and not of the assumption and fact onely Ergo seeing hee is by that same kingly power to judge of treason against the Crown the civill State by which he is to judge of heresie to punish heresie it would seeme as King hee is to cognosce in both by a kingly power both what is Law and what is fact 2. Because the judgement of private discretion common to all Christians is due to the King as a Christian not as a King but the cognition that the King is to take of heresie and blasphemy whether it bee heresie or blasphemy that the Church â—â—â—â—eth heresie and blasphemy is due to the King as King because hee is a civill Judge therein and if the Church
wayes 1. Effectually and so we thinke that the Kingly power is an Ordinance of God lawfull jure divinâ— many Papists say the contrary but we thinke with Gods word it is of divine institution as is cleare Psal. 2. 11. Prov. 8. 14. 15. Rom. 13. 1 2 3 4 5 6. Matth. 22. 21. 1 Pâ—t 2. 17 18. Eccles. 9. 20. Prov. 25. 2. Prov. 20. 2. 2 The Kings power may be thought divine formally and so as divine is opposed to civill it is a humane ordinance and not formally divine or ecclesiasticall nor subjectively 3. It may be thought divine and ecclesiastick objectively and finaliter The end intrinsecall being a spirituall good and so the King hath power to conveene Synods not onely as they are men and his Subjects but also as they bee such subjects and Christian men and members of Synods as the King may command the minister of the Gospell both as a man yea and as a Preacher in the Pulpit to preach â—ound doctrine and to give wholesome and good milke to the Church and this is formally an act of a nurie-father such as the King is by his Kingly office and this way also doth the King send members to the Synod and moderate and preside in Synods actu impâ—rato nâ—n elicito actu objective ecclesiastico non intrinsece non formaliter non subjective ecclesâ—astico The King ruleth by the Sword and commandeth the Synods to meete ordereth politically and civilly the members and meeting and as King cooperateth but by a civill and regall influence with the Synod for the same very end that the Synod intendeth to wit the establishing of truth unity and the edification of Christs-body But this power of the Kings to conveene Synods is positive not negative auxiliary and by addition not by way of impedition or privation For the Church of her selfe hath from Christ her head and Lord power of conveening without the King beside his knowledge or against his will if he be averse as is cleare Matth. 18. 17 18. if they be conveened in his name he is with them not upon condition that the Prince give them power And Joh. 20. 19. there is a Church-meeting without the Rulers and a Church-meeting for praying preaching and discipline Act. 1. 13 14. c. without the Magistrate Act. 15. 1 2. and when the Magistrate is an enemy to the Church 2. Where Christ commandeth his disciples to preach and baptize Matth. 28. 19 20. and with all faith in the exercise of their ministry they shall be persecuted by rulers as Matth. 10. 17 18 19. Luk. 21. 12 13 14. He doth by necessary consequence command Church-meetings and Synods even when the Magistrate forbiddeth and this is practised 1 Cor. 5. 1 2 3 4 5. where the Magistrate is an heathen chap. 6. 1 2 3. 3. It should follow that Christ cannot have a true visible Church and ministry on earth except the Magistrate countenance his Church which is both against experience and Christs Kingly power who reigneth in the midst of his enemies Psal. 110. 2. And what glorious Courâ—bes had Christ in Asia with power of doctrine and discipline and â—o with all Church-meetings Rev. 2. chap. 3. where Tyrants did slay the witnesses of Christ Rev. 2. 13. and certainely by what power Kings alleadâ—e that Synods may not meet for the exercise of discipline and good order in Gods house by that same power they may say there should be no Church meeting for the hearing of the word and receiving the Sacraments without their authority For Church Synods for doctrine differ not in spece and nature from Synods for discipline all be one and the same acts under Christ as King and head of his Church for which see Spalato Uâ—â—tius Amâ—sius Calderwood the Professors â—â— Lâ—yden Now what any say on the contrary for the power of Princes in matters ecclesiasticall is soone answered Gerardus saith that Moses gave Lawes both to the People and Priests Exod. 20. Lev. 8. Num. 3. I answer if this be a good argument the Magistrate his alone without advise of the Church may impose Lawes yea and institute new Laws and dite Canonicall Scripture also as did Moses Deut. 5. Exod. 20. but it is certaine that Moses gave these Laws not as a Magistrate but as a Prophet of God who spake with God face to face and it is more for us then for our adversaries David also brought the Ark to its place at Gods speciall direction the Levites carrying it by Gods Law though they failed in that sinfull omission 2 Sam. 6. but 1 David did convocate the chosen of Israel even thirty thousand to reduce the Ark to its place and so the Levites and Church-men and did it not as King his alone as 1 Chron. 13. hee did it And Junius saith and the text is cleare that he did it by the counsell of an Assembly and the whole Church and that a King may doe that in Gods worship in case of the negligence of the Church that is warranted by Gods word is but his duty Now Jesuites answer not to any purpose in this for Becanus and Suarez answer nothing to Davids placing of the Arke in its place onely they say all the people conveved the Arke and danced before it as well as David but it is not hence proved that all the people are heads of the Church as they say the King is and Lysimachus the Jesuite seeth in this that wee aâ—â—ee not with his friends the Jesuits Solomon builded the Temple and dedicated it to Gods service but this is no ground to make the King a Law-giver in the Church 1. Because none can deny but Solomon did all this as a Prophet by speciall revelation for 1. if Solomon might not build an house to the Lord but by speciall revelation that hee should bee the man and not David his father 2 Sam. 7. 6. 13. farre more could hee not as an ordinary King build that typicall house which had a resemblance of Christ and heaven it selfe especially seeing the signification of the Holy of holiest in the Sanctuary is expressely given to the holy Spirit Heb. 9. 7 8. and the Temple was a type of Christ Joh. 2. 20 21. and they may say Kings by an ordinary power as Kings might pen Canonick Scripture as well as they could build a typicall Temple like Solomons God filled that Temple with his glory and heard prayers made in that temple and toward that Temple I thinke Kings as Kings cannot now build such Temples therefore Solomon by a Propheticall instinct built that house Jesuites give no answer to this for Suarez saith Kings may build Churches to God because of it selfe it is an act of Religion which requireth riches for the building thereof and for the dedication it includeth two 1. By some religious action to consecrate a house to God and this way onely the Priests by sacrificing dedicated the Temple and God by filling
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
Reformation of the Congregations of England IN the first article the Author acknowledgeth the Church of England was once rightly and orderly gathered either by Apostles â—â— apostolick men whether Philip or Joseph of Arimathea or Simon Zelotes as we may read in Fox c. Sothat all the worke now is not to make them Churches which were none before but to reduce and restore them to their primitive institution Answ. Though the Churches of England were planted by the Apostles yet since Popery universally afterward prevailed in both England and Scotland as Beda and Nicephorus and ancient histories witnesse we thinke by our brethrens grounds England losed the very essence of a true Church So that there be neede of the constituting of a new Church and not of simple restitution to the first restitution 1. Because the Congregations wanteth the essentiall constitution of right visible Churches as you say 2. Because you receive none comming from the Church of New-England to the seales of the Covenant because they are members of no visible Church Sect. 2. Certaine propositions tending to Reformation In the third or fourth Proposition the Author condemneth Laicks Patronages 2. Dedicating of Lands to the Ministry to these adde what the Ministers of New-England say in their answer to the thirty two Questions sent to them from Old-England where they condemne stinted maintenance Though the right of Church Patronages were derived from Romulus it is not for that of noble blood â—or Dionysius Halicarnasseus saith Romulus instituted Patronages when he had divided the people in noble and ignoble called Patricii Plebeii But this Patronage was civill and when servants and underlings were hardly used it hath a ground in nature that they choose Patrons to defend them therefore hee who gave libertie to a a servant amongst the Romans was called a Patron and he who defended the cause of the accused as Valla saith was called a Patron If it bee said that the servant was the proper goods and part of the Masters patrimony because hee might sell his servant and therefore there could bee no Law given to prove men may limit the dominion of the master over the servant I answer the servant was a part of his masters patrimony but a part thereof for sinne not as his Oxe or his Asse is a part of his patrimony therefore by the Law of nature whereby the weaker imploreth helpe of the stronger as the Lambe seeketh helpe from the mother and the young Eagle from the old the slave might well have libertie to choose a Patron and this is a ground that the Magistrate the Churches nurs-father by office should plead the Churches cause as her Patron and every one in power is to defend the Church in her liberties and patrimony and therefore in the Apostles time when holinesse and the power of Religion did flourish and was in court there was not need of any positive civill or Church Law for a Patron to the Church every beleever in power is oblieged to defend the Church but when men became Vulturs and ravenous birds to plucke from the Church what was given them the Councell of Millian in the yeare of God 402. wherein some say Augustine was president under Honorius and Arcadius some holy and powerfull men were sought from the Emperour to defend the Church in her patrimony and rights against the power and craft of avaritious men and they were called Patrons and the same was desired in the first Councell of Carthage but with the Bishops advice cum provisione Episcoporum Hence it is cleare patronages from their originall were not Church priviledges and Bishops being a part of the Church could not be the Patrons quia nemo sibi ipsi potest esse patronus and for this cause that learned thinketh this was the originall of Church Patronages but the Patrons have beene chosen with consent of the Church hence they were not as our Patronages are now which goeth 1. by birth 2. and are a part of a mans patrimony and civill thing that the Patron hath right unto under the Kings great Seale but as a Minister is not a Minister by birth neither was a Patron a Patron by birth and from this wee may collect that the Patrons right was but a branch of the Magistrates right and accumulative not primitive and that hee could take nothing from the Church and 〈◊〉 lesse might the Patron forestall the free election of the people by tying them and their free suffâ—ages to a determinate man whom hee presented and it is not unlike which Aâ—entinus 〈◊〉 when Bishops gave themselves onely to the Word of God to preaching and writing bookes in defence of the truth the Emperour tooke care that they should bee furnished with food and â—aiment and therefore gave them a pâ—tronus quem 〈◊〉 patronum curatoremque vocabant whom they called a patron and here observe the Bishop of old was the client and the sonne and Pupill now hee must bee the Patron and Tutor and therefore in time of Popery Antichristian Prelates would bee Patrons both to themselves and to the Churches But this seemeth not to bee the originall of patronages because this ground is common to all Churches but not all but onely some certaine Churches have patronages therefore their ground seemeth rather to bee that some religious and pious persons founded Churches and dotted and mortified to them benefices and the Church by the Law of gratitude did give a Patâ—onage over these founded Churches to the first foundators and their heires so as they should have power to nominate and present a Pastor to the Church But there were two notable wrongs in this for 1. If the fundator have all the Lands and Rents in those bounds where the Church was erected hee is oblieged to erect a Church and furnish a â—â—pend both by the Law of nature and so by Gods Law also Ergo the Church owe to him no gift of patronage for that nor is hee to keepe that patronage in his hand when hee erecteth a Church but and if hee being Lord heritor of all the Lands and Rents both erecteth a Church and dotteth a stipend sub modum eleemosynae non sub modum debiti by way of almes not by way of debt then is there no gratuitie of honour nor reward of Patronage due to him for almes as almes hath no reall or bodily reward to bee given by those on whom the almes is bestowed but onely the blessings of the poore Joh 31. 20. it being a debt payed to God hee doth requite it And Calderword saith no wise man would thinke that the Church men should allure men to found Churches and to workes of Pietie by giving them the right of presenting a man to the change and also hee would call it Simonie not pietie or religion if one should refuse to doe a good worke to the Church except upon so deareâ—t rate and so hard a condition as to
acquire to himselfe poâ—er over the Church of God Though the â—ight of presenting a man to benefice were a meere temporall thing yet because it removeth the libertie of a free election of the fittest pastor as Origen saith it cannot bee lawfull but it is not a temporall or civill right but a spirituall right though wee should grant that the people have a free voyce in choosing and that the patron were oblieged to present to the benefice the man onely whom the people hath freely chosen and whom the Elders by imposition of hands have ordained 1. Because the Pastors hath right to the benefice as the workeman is worthy of his hire and hee hath a divine right thereunto by Gods Law 1 Cor. 9. 8 9. c. Gal. 6 6. Matth. 10. 10. Ergo if the patron give any right to the Pastor to the benefice it must bee a spirituall right If it bee said hee may give him a civill right before men that according to the Lawes of the Commonwealth hee may legally brook and injoy the benefice this is but a shift for the civill right before men is essentially founded upon the Law of God that saith the workeman is worthy of his hire and it is that fame right really that the Word of God speaketh of now by no Word of God hath the Patron a power to put the Preacher in that case that hee shall bee worthy of his wages for hee being called chosen as Pastor hee hath this spirituall right not of one but of the whole Church 2. It is true Papists seeme to bee divided in judgements in this whether the right of patronage bee a temporall or a spirituall power for some Canonists as wee may see in Abb. decius and Rubio and the Glosse saith it is partly temporall partly spirituall Others say it is a spirituall power as Anton. de Butr. and Andr. Barbat and Suarez and whereas Papists doe teach that the Church may lawfully give a right of presenting to Church benefices even to those who are not Church men the power must bee ecclesiasticall and spirituall and cannot bee temporall also Suarez saith that the right of patronage may bee the matter of Simâ—ny when it is â—â—ld for mâ—ney Ergo they thinke it an holy and spirituall power It is true the Bishop of Spalato calleth it a temporall power which is in the hand of the Prince but there is neither reason nor Law why it can bee called a temporall power due to a man seeing the patron hath amongst us a power to present and name one man whom he conceiveth to be qualified for wee find the nomination of a list or the seeking out of men fit for the holy ministry some times ascribed to the Church as Act. 1 23. Then they appointed two Joseph called Barsabas who was surnam d Jusâ—us and Matthias which words may well bee referred to the eleven Apostles and so they nominated men or to the Church of beleevers and so though it bee not an authoritative action it is an ecclesiasticall action and belongeth to the Church as the Church and so to no Patron and the looking out of seven men to be presented as fit to bee ordained Deacons is expresly given to the Church of beleevers Act. 6. 3. Wherefore Brethren looke yee out amongst you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seven men of honest report and sometimes the Apostles doe nominate men for the ministery but never doth the holy Ghost mention a Patron But if the thing it selfe say they hee necessary then is the office not unlawfull But it is most necessary that some one or more eminent and powerfull men should have power to see that the Church goods bee not delapidated Answ. It is a part of the Magistrates office with his accumulative power whereby hee seeth that every one doe their dutie to take care that vulturs and sacrilegious devourers of Church livings bee punished and the Church themselves are to censure all guiltie of Simony or delapidation of the rents of the Church as may bee gathered by due analogie from Peters punishing with death the sacriledge of Ananias and Saphira and the Simony of Simon Magus 2. The ancient Church â—ooke care of dividing of the Church rent very carefully in foure parts one was given to the Pastor who was not to imploy â—ents of the Church upon Horses and Coaches and conquering Baronies and Lordships to their sonnes as our idle belleys were in custome to doe but the Bishop was to entertaine Hospitalls and to feed the poore to take care of bridges repâ—ring of Churches so as Ambrose saith what ever is the Biships it is the poores a second part was given to the Elders and Deacons a third part was for the repairing of Churches and a fourth part for Hospitalls for poore and strangers this distribution with some other order is made if wee beleeve Papists in a Synod at Rome under Silvester the first though Socrates Theodoret Sozomen and others well versed in antiquitie speake nothing of this Synod but you may see this cleare in Synodo Bracarensi in Aventinus in Gregorius so there is no need of a Patron nor was there any in the Apostolick Church Deacons were to take care for tables and the goods of the poore no reason that men seeme more carefull for the good of the Church then Jesus Christ. 3. Though there bee a necessitie that the Church bee defended in her liberties yet is there no reason an office should be made thereof as the Canonists make it an office with a sort of stipend And therefore to make a Patron they require not onely the founding of a Church but also the building of the house upon his owne charges and the dotation of a maintenâ—nce for the Church and for this cause the Patrou hath a buriall place in the Church and if hee or his children become poore they are to be entertained of the Church rents and therefore they call it jus â—uti'e a gainefull power 2. It is jus bâ—norifioum hee hath power to nominate and present a man to the benefice of the vaiking Church 3. It is jus onerosum because hee is oblieged to defend the Church see theâ— Law for this so see also Calderwood Gerardus Suarez Anton. de dom arcb Spal Hâ—spinianus yet Justinianus himselfe forbiddeth that the Patron should present a man to the Bishop to bee examined and tryed and certainly this place and charge for the defending of the Church of Christ from injuries and wrongs 〈◊〉 Christ of want of foresight and providence who hath not appointed officers civill and eccleâ—â—asticall to take care of his Church for no power over the Church was ever given to builders of Synagogues and therefore a calling by the Patron is no more Christs way then a calling by the Prelate and his Chaplaine 2. Nor would the Church receive the ministers from Christ Jer. 2. 5. and the laying
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
pless myster c. 37. z Anast. in â—ergio a Sig. de regâ—â— Ital. l. 5. b Anast. in Lev. 4. c Platin. in vit Lâ—on 1. d Grets in exa myst pless c. 39. e Grets Ibid. f Onuphr l. de pontis et cardin in praefat g Concil Pisanum An. 1411. h Concil Constan Genebraid Chron. ad Anno. 901. per annos sere 150. a Ioanne sciliceâ— 8. ad Leonem 9. Pontifices circiter qâ—â—quaginta â— virtute majorii desecerunt apostatiei verius qua Apostolici The Monk Mantuanus l. de Calam Romae templa sacerdotes altaria sacra coronae Ignis thurâ— preces coelum est venale Deusq i Athanasius Ep. ad Solitar Alphonsus a Cast. adversus haereses l. 2. c. 4. k Tertullian adversus praxean c. 1. l Tom. 2. Concil Art 13. m Bell. de pon Ro. l. 4. c. 8. n Hyerom in catalog in Acac. o Alphonsus â— Câ—str l. 1. c. 4. p Erasm. prae fat ad Jrenae l. 5. q Maldon in Joan. 6. c. 14. r Reginald in Calvino-Turk l. 2. c. 5. s Vsserus de Eccles. Christ. suc c. 6. p. 158. t Gret ad Petr. Pilichd p. 309. u Reinerus x Calvin Ep. 298. ad Waldenses Ep. 244. ad Tolonos y Gret in exam 〈◊〉 c. 5. z Thuanus Hâ—jlor l. 5. a Magdeburgenses â—ent 12. c. 8. p. 1206 1207. b Sanderus de visibil Monarch l. 7. An. 1198. c Coccius Thesau tom 1. l. 8. Art 3. d Parsonius de tribuâ— Anglie conversionib p 2. c. 10. e Usser de câ—r eccles suc c. 6. p. 158. 160 161 162 〈◊〉 f Serarius 〈…〉 5 g Ioan Wendelstonus p 〈…〉 decâ—et peâ—t h Usser de Eccles. Christ. Sâ—c stabil c. 7 p. 195. i Albericus cassâ—â— in Chrom l. 3. c. 33. k Sigâ—nius de regm Italic l. 9. Au. 1059. l Thuand 3. p. 214. m Autâ—n de dom Archi Spalatens l. 2. sect 2. c. 2. n Voetius disp caâ— papat l. 3. sect 2. p. 634. o Josephus Antiq l. 15. c. 3. p Tolet. com in Ioan. 11. q Cajetan 16. r Maldonat s Ianson can t Calvin u Marlorat x Muscul. com in Ioan. y Rollocus z Bullinger a Augustinus contra advers leg pro. l. 3. c. 4. vencrunt a seipsis non missi b Clem. Alex. Strom. 1. Non missi a Deo c Brentius bumanarum traditionum doctores d Beza in loc e Rolloc com ib. a Calvin Inst. l. 4. c. 15. Sect. 20. Epst. 326. b Beza libel quest de baptism c Riveâ—â—s in Cathol Orthod â—om 2. tract 2. q. 7. d Bellarm. de baptism c 7. e Maldonat com in Ioann c. 6. v. 33. f Gretser in cas conscien q. 4. de baptism p. 17. 18. seq g Cajetan com in loan 3. h Toletus in 3. An. 3. i Robins Iustific p. 276 277. a Robinson Iustif. p. 316. b Page 317. Way of the Church of Christ in N. E. Cap. 9. Sect. 9. a Rodger Catechism part 2. art 6. p. 176 177. a Augustin contr Crescom l. 1. 6. 29 de baptis l. 7. c. 51. contr donatiâ— coll 20. b Cyprianâ— l. Eph. 6. c Gregror hom 11 12 35. in evang d Chrysost. in Psal. 39. l. 3. de sacerd e Nazianzen orat 1. in Julia. f Eusebius de â— praep evang l. 6. c. 18. g Hierom contr Pelag. Luciser dialog Way of the Churches of Christ in N. E. Ch. 3. Sect. The Way of the Churches in N. E. Ibid a Anâ—ibaptist in coloquio francolaâ—â—ns b Pareus com ib. c Cajetan com d Bullinger com e Calvin com ib. Barow discov of a false Church The Author objecteth Ib. a Parkerus de polit l. 1. 6. 14. p. 41. The Author ibid. Ibid. a Aâ—olog c. 9. Can. necessit of separat c. 4. sect 3. p. 175. a Robinson 〈◊〉 â—6 It is true that our divines say that it is one the same church which is both visible and invisible and that visibility is an accident of the church but they then speake of the Catholick visible Church but if we speak of a particular visible Church in this or that place all in such a Church as they exist are either holy or prophane but neither is holinesse nor prophanes essentiall to a church visible as visible a Robinson Justi separat p. 97. a Robinson Ibid. 97. a Arm. Antip. p. 60. b Corvinus ep ad Wallachros p. 19. c Remonst in script Synod art 2. p. 256. in apolog c. 9. sol 105. d Socinus contra puticum c 10 sol 32â— e Tertullian contra Marcionem O caâ—es c. Si Deus bonus praescius futuri potens cur hominem possus est lahi f Robins p. 98. a Robinson p. 98. â—id Page 98. Robinson Justif. of lepat p. 99. a Luk. 7. 29. 30. b John 15. 18. 19 20. c Acts 2. 41. 42. d Act 20 28. e Rom. 1. 8. f Phili. 1. 3. 4 5. g 1 Thes. 1. 2 3. 2 Ep. 2 3. h Mat. 13. 47. 48. i Mat. 22. 9. 14 k Mat. 13. 36 37 38. l Mat. 3. 12. a Corvinus contra Molm. c. 27. b Aâ—n Antip. p. 72. 73. c Grevincho contra Amâ—sium p. 8. 9 14. 15 21. d Episcop disp 6. Thess. 1. 2. e Socinus praebet Theol. c. 22. f. 139. f Smalicus resp ad 4. par resu Smigles c. 28 s. 259. g Ostorodius Iustit c. 36 37. sect 2. a Robinson ib. p. 104. b Page 103. c Jer. 2. 21. d Rom. 1. 7. b Robinson Justis 212. a Robinson Iustis p. 164. a Hieron in dialeâ— advers Lucifâ—rian b Iohn Ball answer to Can p. 98. c Bellarm. de sacrific li c. 26. d Gratian. decret c. 1. q. 1. c. 32. 32. e Nazianz. Orat. 40. f August consess ar S. g Apol. c. 1. h Apol. c. 2. i Apol c. 9. a Apol. c. 11. b Peter Coachman cry of â— stone sect 7. p. 16. 17. Mat. 13. The Church of heâ—rers is called the visible kingdome v. 41. Exod. 20. Heare O Israel Ez. 33 31. they sit before thee to heare the Word as my people a Beza an in loc Calvin com in loc c Bulling com in loc d Marlorat in loc e Iodocâ—s vullichius in loc f Robin 249. a The way of the Churches ch 1. sect 1. pâ—op 3. a Suarez toâ— 5. ad tert part Thom. de censur disp 5. sect 1. de excom not 3. b Soto 4. d. 22. q. 1. c Adrian de clavibus q. 3. ad 1. d Alanus de sacrif Misse l. 2. c. 3. f Innocentius 1 1 1. de excom g Navar. c. 27. n. 18. h Turrecrem câ—si quis Episco 11. quest 3. i Richard in 4. d. 18. sect 7. q. 2. k Anton. 3. part tit 24. c. 76. l Concil Araus 11. q. 3. m Augast in Joaâ— tractat 5. and epist. 77. n 1 Cor. 5. 11 12 o The way of the Churches cap. 3. sect 3. p Robin justif of separat p. 248. q Coachman
Church-assemblies and heare the word Ergo this union must be as in all Bodies Cities Houses Armies by Covenant none is made a Citizen to have right to the priviledges of the City but by a Covenant for when one is received a member of an House or of an Army or of any incorporation 〈◊〉 is by a Covenant Answ. 1. The ennumeration is unsufficient for the Seale of Baptisme and a profession of the truth is that which maketh one a member of the visible Church 1 Cor. 12. 13. for by one spirit we are all baptized into one body and can you deny the covenant which is sealed in baptisme and by this are all the Citizens and Domesticks inchurched and received into the visible Church and when one removeth from one congregation to another hee maketh a tacite covenant to serve God in all his Ordinances with that new society but he is not thereby made a member of the visible Church for that he was before nor hath hee right to the Seales as they are Seales of such a Church but as they are Seales of the whole Catholick Church The Apostles saith the apology did two things when they planted Churches 1. They joyned them together in a Church covenant 2. They constituted Elders in every Church Acts 14 13. what the Apostles did after they converted their hearers a baptizing praying for them laying on of hands exhorting inchurching against persecuters disputing against adversaries miracles are acts tending to the good of the Church not acts of planting a Church Answ. 1. The first of these two is in question we reade not of such a covenant as our brethren speake of 2. Converting of Soules after the Church is constitute is an adding to the Church and preaching tendeth to this The Law of the Lord converteth Psal. 19. and when the Church is planted it is not a perfect house but stones are fitted and laid upon the corner stone dayly 3. That the Apostles act of planting is conversion and gathering to a visible body by a covenant we deny for planting is an erecting of Professors and Judges or Officer whether they be converted or not so they professe the truth 3. Arg. All Churches saith the discourse are confounded if there be not this Covenant to distinguish them Smyrna is not Ephesus or Thyatira none of them is Laodicea 2. Every one of them is rebuked for their own faults 3. Faith or cohabitation doth not distinguish them Ergo this Church-covenant only doth distinguish them Answ. Particular congregations differ not in essence and nature as Church covenants differ not in nature onely they differ in accidents and number and it is folly to seeke differences for Church covenants make not the difference for â— Church covenant ia common to them all 2. So Peter may be rebuked for his fault and John for his yet Peter and John differ not in nature The apology addeth it is not a Covenant simply and is generall that doth constitute a Church or distinguish it from another but a Covenant with application or appropriation to these persons as in mariage all promise these same duties yet a Covenant applyed to this man and this woman maketh this man such a womanâ— husband and no other man Answ. If this be all baptisme and professed Faith applied to this man rather then to this shall as well distinguish persons and Churches as Church covenants so applied 2. This is not a good and fit division so to appropriate this Pastor to this flock as he shall be a Pastor to no other people but to them and everteth all communion of Churches and Saints and denieth the use of the Seales in this Congregation from all members of another congregation whereas God hath made him a pastor in relation to the whole visible Church on Earth though his labours be tyed to one determinate Church So Papists marry the Bishop and his Church hence they thought it unlawsull for a Bishop to d mit his Church in any case for Enaristus calleth that spirituall adultery and we cannot approve of the councell of Antioch and Sardis that none can leave his Wife that is his married Church etiamsi à populis eriâ— Episcopus necessitate adactus And they say that Cresâ—on was condemned in the councell of Carthage for changing his Wife to wit his Church and Innocentius 3. saith the spirituall baend of mariage betwixt a Bishop and his Church is stronger then the mariage-band betwixt a man and his wife yea Dominicus a Soto saith to change Churches is against the Law of nature as to change Wives yea saith Innocentius 3. Onnipotens Deus conjugium quod est inter Episcopuâ— Ecclesiam suo tantum judicio reservavit dissolvendum 3. Argu. A free people saith our Author cannot be joyned in a body but by mutuall consent as appeareth in all Relations betwixt Parents and Children Husband and Wife no Church saith he can take charge of a stranger believer comming from another congregation unlesse he give himselfe and offer his professed subjection to the Gospell also it is a part of the liberty wherewith Christ hath made us free that every one choose â—his own Pastor Rom. 14. 1. we are to receive a weake believer Ergo he is to offer himselfe to the Church and to their order by Covenant Answ. 1. It is true the relation of Pastor and free people is founded upon a tacite Covenant but this Covenant is made in Baptisme for a pastor is a pastor to yound children whom â—he received into Covenant in baptisme according to that Acts 20. 28. feed the flock over which the Holy Ghost hath made you overseers now infants are of these because he is to feed them as a pastor loveing Christ his lambes and young ones no lesse then the aged 2. Because hee exercised pastorall acts over young ones when he baptizeth them yet infants are not under a ministery by a Church covenant 3. The act of election includeth a tacite promise of subjection to the Minister who is elected and the pastors acceptation of the Church-Office includeth a tacite promise to feede that flock but this is no Church-covenant which I prove by one argument unanswerable The Church-covenant say our Brethren is the formall cause of our Churchmembership and of a visible Church as a reasonable soule is the formall essence of a man now the covenant that can intervene betwixt a pastor elected and a people electing is a posterior and later by nature then a Church-covenant for a people is a Church as our brethren teach and so constitute in its full power of all Church operations and so hath its entyre essence and essentiall forme before they elect a pastor as a man must be a reasonable man before he can exercise the second operations or actus secundos flowing from a reasonable soule Therefore a Church and Pastor dâ—e take charge of a stranger comming to the Congregation though there be no
that they are regenerated That we deny yea the servants bid all come whom they finde Mat. 22. 9. and that by the commandement of God And in this respect God doth not plant his visible Church a noble Vine and a Field sowen with good seed yea it is his revealed Will that the Church and the Servants of God invite all to come to Wisdomes banquet Prov. 9. 2. 3. and so all the called externally are not the choise Vines This you are to prove that the visible Church in all its members or essentially as it is a visible Church is a choise Vine and an holy seed Nor is it the Pastors negligence that Tares grow in the Lords Field though it be Satans malice yea the Pastors here are to invite all to come in and to call externally all to come to Christ. That they who are invited give not obedience is their own wickednesse but neither the Churches nor the Pastors sinne a Robinson There be amongst you hundreds and thousands partakers of the life of God in respect of your persons but in respect of your Church Communion and your Ordinances you are all alike because you are all alike partakers of one set forme of worship Answ. The Church of the Jewes so should be a falsely constituted Church because however there were many Believers amongst them yet all are commanded to receive one Ministery of Scâ—ibes and Pharisees sitting in Moses chaire But know that the leaven of the externall worship except it evert the foundation doth not make the Church a falsely constituted Church Robinson Mr. Smith truely affirmeth your Church to be a greater Antichristian Ministery and worship then Rome as the Temple which sanctifieth the gold and the altar which sanctifieth the offering is greater then the offering so the Temple of the New Testament the Church and people of God by whose Faith all the Ordinances of the Church are sanctified is greater then the Ministery worship or any other Ordinance and being Idolatrous is a greater Idoll Answ. This is a new poynt of Divinity that the Faith of the Ministery or congregation sanctifieth the worship as the Temple did the gold and the altar the offering yea though the Minister were a Judas and the people latent hypocrites the Ordinances of God lose no authority for all the Ministeriall sanctifying of the Ordinances is from Christ the Instituter not from the instruments and the Donatists did suspend the power of the Ordinances of God upon the holinesse or unholinesse of the Instruments 2. The Ministery in its substance is not Antichristian though it be from the Antichrist For Prelates giving of a ministery is not to be measured by the particular intention of the Ordainers but by the Nature of Gods Ordinances and the generall meaning of all the Catbolick Church Robinson here objecteth The Law sayth nemo potest plus juris in alium transferre quam ipse habet Prelates have no calling of God themselves therefore they cannot give it to others Answ. Prelates reduplicativè as Prelates have no calling yet as Pastors they have and Antichristian prelacy destroyeth not the essence of a Pastors office in the subject They object as a Prelate he ordaineth Ministers and not as a Pastor Answ. 1. as a Prelate he usurpeth to give a Ministery but as a Pastor he giveth it 2. He invadeth the place of the Church and with consent of the Church standeth for the Church though he be not the Church but a simple Pastor therefore what Ministery he conferreth it is the deed and fact of the Church 3. They object No man can give that which he hath not Answ. No man can give that which he hath not neque virtualiter neque formaliter true what he hath in no respect that he cannot give What he hath in vertue or in some respect that he can give What baptisme the hereticall Minister hath Ministerially that he may give validly Hieronimus saith the Luciferians admitted Baptisme conferred by an Heretick but not a Ministery Anatolus was consecrated by Dioscorus Faelix by the Arrians as Mr. Ball observeth So Bellarmine Gratian Nazianzen August They say we finde it by experience that the refusing of Church-communion hath been blessed of God to their conversion who were holden cut Answ. Manassâ—h his being bound in fetters was a meanes of his conversion David by his afflictions learned to keep Gods Commandements did therfore the persecuters of Manasseh or David right and lawfully The Apostles say they had commission to Baptize none but Disciples Mat. 28. 19. Answ. See you doubt not of a warrant for Baptizing children who are not Disciples for then the Apostles from this place had no warrant to baptize the infants of Believers We should say they open the doores of the Church more wiâ—â— then God alloweth how shall we lay wittingly and willingly dead stones in the living Temple If Christ be a Head of pure Gold and the Churches golden candlestick how shall we be allowed to put in leaden members Answ. This argument is against the Lords dispensation because not without his providence are hypocrites in the Church It is not against his Commandement for he alloweth and commandeth the Church to take in Hypocrites so they professe the truth and so commendeth that leaden toes and members be added to Christ the Head of gold Christ is the Head of the invisible Church properly and according to the influence of the Life of God but he is the head of the visible Church as it is such according to the influence of common gifts which may be in Reprobates And they may be this way in Christs Body who are not of Christs Body as Augustine sayth We are say they accessary to the prophaning of the Lords Ordinances Answ. So far as they are notoriously scandalous they are to bee cast out of the Church and debarred from the Seales The Church say they shall be pestered with prophane and carnall men and the blind shall lead the blind if all be admitted to Church fâ—llowship Answ. The admission or keeping in of all to partake especially of the Lords Supper we doe not allow 2. The multitude of carnall men in the Church is an inconvenience of providence and resulteth by accident from the receiving of Professors to Christs Body visible but it is no kindly fruit growing therefrom A faithfull servant say they would admit none into his Lords House but servicable instruments therefore neither may the Stewards of Gods House which is a spirituall building admit any but men of spirituall gifts living stones sanctifyed and meet for the Lords Worke. Answ. The comparison halteth many wayes 1. All in a Noble mans house are not stewards you make all the Church to be stewards having the power of the Keys to put in and out 2. Members are received into the Church not onely because they are serviceable for the masters use but to be made servicable and to be polished
Churches profession of the truth formally constituteth a visible Church and Church union in ordinances and government and this was alike in the Synagogues and in Ierusalem It was a thing meerely typicall that at Ierusalem onely and in the Temple onely should there bee offerings and sacrifices because in Christ God-man all our worship and service and prayers are accepted of the Father but I pray you did this instampe Ierusalem with any note of Church-supremacy above the meanest Synagogue in all Israel and Iudah I see it not all the Synagogues and all the land were members of the nationall Church and every one a member of his owne Synagogue the persons processing the truth and dwelling at Ierusalem had no supremacie over the Synagogues because they did inhabit that typicall place but the Priests and Levites were indeed servants to all the land in offering sacrifices and in governing in the Synedry either the greater or the lesse but these professors who did constitute the visible Church at Ierusalem had no Church supremacie at all for their relation to the Temple their cohabitation or bodily contiguitie was no Church-relation then or now and that these of the Synagogues behooved to worship in some solemne acts onely at Ierusalem did no more give supremacie to the inhabitants of Ierusalem to bee a Church over them then the Synagogues could claime supremacie over the inhabitants of Ierusalem for the inhabitants of Ierusalem were tied to worship there and in no other place and to stand to the determinntion of the great Synodrie without appeale because there was not a Catholick visible Church in the world but the Church of the Iewes and this argument with as great force of reason might conclude that all the cities and incorporations of England are in government dependent and subordinate to London and the suburbs because they are subordinate to the honorable Houses of Parliament if wee should suppone that Westminster by a standing Law of the Kingdome were the unalâ—erable seat where the Parliament can fit and in no other place which yet could prove nothing seeing London and the suburbs are in their government no lesse subordinate to the Parliament then the meanest village and towne in England and therefore I see no ground because some representative worship was tied to Jerusalem to give Jerusalem a Church-supremacie 2. because one Congregation doth pray for another that is under pestilence and diseases and praises God for the deliverance from these evills which also is a sort of representative worship every Church and person partaking of a Christian priesthood to offer up prayers and praises one for another it will not as I conceive prove that one Congregation hath Church-supremacie and power of jurisdiction over another Because 1. all Israel was alike circumcised 2. all alike the called people of God in covenant with God 3. all had claime to the Altar Sacrifices Temple Arke c. 4. All alike professed their subjection to God to Priests and Prophets in these same ordinances whether typicall or judiciall or morall therefore every Synagogue alike at Ierusalem at Dan or Bersheba were alike Congregationall Churches without dependance one upon another and all depended upon the whole nationall Church and on the Synodries supreme subordinate and the Synagogue-government according to their subordinations respectively and I see no nationall Church in Israel peculiar to them or typicall more then there is a nationall Church in Scotland or England though God put some distinguishing typicall notes upon their government yet it never made either the invisible or visible Church of the Iewes to differ in nature and essence from the Christian Churches Object 17. From the power of jurisdiction in a Synod you may inferre a power of jurisdiction in a nationall Church and a power of jurisdiction in the whole Christian world and wee know not any Politicall Church Catholick and visible in Scripture and if then were any such Church Catholick then might they conveene and sweart a Catholick-covenant for uniformitie of doctrine worship and government of the Church as wee have done in Britaine and this Catholick Church might impose it upon a nationall Church even by that same Law of proportion by which the nationall Church may impose it on particular Churches which are parts of the Nationall Church Answ. I see not how the consequence holdeth every way good that as wee inferre from a juridicall power in a presbytery the same power juridicall in a Synod and the same in a nationall Assembly that therefore wee may inferre the same juridicall power in an Oecumenick councell and the reasons of the disparitie I take to bee these 1. The farther remote in locall distance of place that Churches bee as it falleth out in the Catholick visible Church the danger of scandalizing one another by visible communion and so the opportunitie of edifying one another is the lesse and so the communion visible is the lesse and consequently the power of jurisdiction is the lesse 2. An universall and oecumenick councell of all the visible Churches on earth is an act of the visible Church which supposeth all the visible Churches on earth to bee in that morall perfection of soundnesse of faith of concord and unitie that some one Congregation or classicall presbytery of Elders according to Gods heart may bee in which morall perfection perhaps is not de facto attainable though it bee not physically impossible in this life except wee suppose the heavenly dayes of Christs visible reigne on earth a thousand yeares when yet there shall bee no Temple nor externall ministery of which state I cannot now dispute and therefore I conceive these sixteene hundred yeares there never was an integrall and perfect oecumenick councell of all the Churches on earth and therefore if wee should dispute of the juridicall power of such a Catholick assembly whether it may impose an oecumenick and Catholick oath on a nationall Church against their will and excommunicate a nationall Church is but a needlesse and a Châ—mericall dispute and it includeth two contradictory suppositions 1. That all the Churches on earth are of one sound faith worship doctrine and Church-government and yet one nationall Church is supposed to bee heterodox scandalous and obstinate so that that whole nationall Church must bee constrained to take a lawfull oath and must bee excommunicated such an hypothesis is not possible where the Gospell is preached for even the whole Romish Church in all its members deserveth not excommunication in respect wee are sure God hath thousands in the bosome of that Church who beleeve in Christ and doe not defend popery with obstinacie and such an hypothesis is contradicent to the supposition of the soundnesse of faith and unitie of all Christian Churches on earth and therefore I plainely deny that Christ hath given the like power of jurisdiction to the Catholick visible Church that hee hath given to a nationall Church over a provinciall Church or Synod and to a Synod over a classical
because the Apostle mentioneth onely one single Church-meeting I think not and therefore the Apostles mentioning of one assembling of the Church acts 11. 26. and of one multitude in the singular number acts 15. 30. can never prove that there was but one single Congregation at Antioch Therefore there be great â—dds betwixt meeting in a Church and meeting in the Church Also Tit. 1. 5. for this cause was Titus left at Creet that he might appaynt Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every City if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 14. 23. acts 16. 4. 5. That is if ordaining of Elders of every City bee not as good as ordaining of Elders in every Church then must there be but in all and every City where ever the Apostles or Evangelists planted Churches but one single Congregation and not any more then could meet in a single Congregation which is a conjecture and much contrary to these times when the Gospell admirably grew in the World And it must follow that every City had but such a competent number as met in one place and if this hold as an uncertaine thing in great Cities then must we say an Eldership in a City and an Eldership of many Congregations were the first planted apostolick Churches and so rules to us also And looke what frame of Churches the Apostles did institute in Cities that same they behoved to institute in Villages also for places cannot change the frame of any institution of Christ. 2. The communion of Saints and Church-edification is as requisite for Villages as for Cities Arguments removed which Mr. Richard Mather and Mr. William Thomson Pastors in New England in their answer to Mr. Charles Herle do bring so far as they make against the authors former Treatises and a scanning of some Synodicall propositions of the Churches of N. England MR. Mather Mr. Thomson c. 1. 9. Governing power is only in the Elders 1 Cor. 12. 28. Rom. 12. 8. Heb. 13. 17. the people hath no power but rather a liberty or priviledge which when it is exercised about Ordination Deposition Excommunication is of the whole communiter or in generall but not of all and every member in particular Women for their Sex children for want of discrâ—tion are dâ—barred Answ. If there be no governing power in Women nor any act at all in excommunication You loose many arguments that you bring 1 Cor. 5. to prove that all have hand in excommunication 1. Because Paul writeth to all 2. All were to mourne 3. All ware to forbeare the company of the excommunicated men Then belike Paul writeth not to all Saints at Corinth not to Women and Women were not to mourne for the scandall nor to forbeare his company 2. The priviledge being a part of liberty purchased by Christs Body it must be due to Women for the liberty wherewith Christ hath made Women free cannot be taken away by any Law of God from their Sex except in Christ Iesus there be difference betwixt Iew and Gentile male and female nor is it removed because iâ— iâ— a power or authority for the authors say it is no power but a priviledge 3. What priviledge the people have in ordination to confer a Ministery which they neither have formally nor vertually I know not But I doe willingly say something here of the peoples power The first Synodicall proposition of New England is 1. Propos. The fraternity is the first Subject of all Ministeriall power radicalitèr idest 〈◊〉 per modum collationis some say suppletivè non habitualitèr non actualit â—r non formalitèr That is if I conceive it right The people voyd of all Officers have a vertuall power to conferre a Ministery on their Officers though they have not this power in themselves I could in some sense yield that Believers not Angells are capable of the Ministeriall power to exercise it formally but that Believers doe or can by any way of causative influence make Church-Officers I see not they may design a man qualified to bean Officer to the Office and that is all But say they people wanting or being naked and without all Officers hath not formally or habitually any power in them this latter part Igrant and the 2. Proposition I grant to wit That the presbytery is the first subject of all presbyteriall power habitually and formally But I doe not see how it standeth with the third proposition which is 3. The fraternity or the people without the Officers and without Women or children have an authoritative concurrence with the presbytery in judiciall acts Because if the Brethren have an halfe Ministeriall power with the Officers in acts of Jurisdiction and Excommunication Deposition and Censures I see not how there is not a Ministeriall power formally and habitually at least in part in the Brethren and so contrary to the third proposition the Prasbytery is not the first subject of all Prebyteriall power for the brethren are sharers with the Elders in this power 2. We desire to see it made good by Gods Word that the brethren have a joynt power of Jurisdiction with the Elders for the Table giveth them a brotherly publick power not by way of Charity but a politick Church power in many eminent acts especially in those eight and that constantly 1. In the admission 1. In Sending Messengers to the Churches 2. In the excommunication of members 2. 2. In interpretation of Scripture 3. In the calling 3. In a judiciall determination of controversies of Religion in a synod 4. And Deposition of Ministers 4. In a power of disposing of things indifferent I cannot see any judiciall power or any farther then a charitative yielding by way of a loving and brotherly consent that the Scripture giveth to brethren 3. How this can be denied to be a power of jurisdiction and governing and an actuall Ministeriall using of the Keyes of the Kingdome by those who ex officio by place and calling are no Officers I believe is not easily understood 4. The letter that I saw sayth that that learned and godly Divine Mr. Cotton and some others thinke that the Church as it is an Organicall Body made up of Elders and people is the first subject of all Ecclesiasticall power and they divide it into a power of authority and a power of liberty whereof the power of authority belongeth to the Elders or Eldership and the power of liberty to the Fraternity or Brethren that are not Officers and therefore these reverend brethren deny any authoritative concurrence to the brethren and they thinke that the Church as it is an homogeneall body that is a company destitute of Officers cannot formally ordaine excommunicate or censure the Elders though in case of obstinacy they may doe that which is equivalent and so separate from them The 4. Proposition is The fraternity or Brethren in an Organicall Body or in a â—â—med and established Church consisting of Officers and people act and use
their authority subordinate per modum obedi ntâ—ae subordinately and by way of due obedience to the Elders 2 Câ—r 10. 6. But I desire a word of Christs Testament for this where wee aâ—de that collaterall Judges acting as Judges doe act by way of obedience and subjection one to another for if the brethren 1 Cor. 5. convened in Court with the Elders to deliver the incestuous man to Satan do act in that Court as giving obedience to the Elders I see not how they concurre authoritatively is sharers with them of that same Ministeriall power if it be said brethren though they act as Judges in excommunicating yet they remaine brethren and a part of the flock and so in all their morall acts of authoritative concurring with the Elders they are under the pastorall care of these who watch for Soules and so they judge and act even in the Court as under subjection to their watchmen who must give an accompt for their Soules I answer so the Elders in their acts of the most supreame Ministeriall authority and acting in a Church court leave not off to be brethren and a part of the flock of Christ and so in subjection one to another for six Elders watch for the Soule of one and one also for the Soules of six and so if this were a good reason the Elders should act with subordination of obedience to Elders As the people act with subordination to the Elders 2. The place cited for this 2 Cor. 10. 6. where it is said that the Preachers have in readinesse to revenge all disobedience must inferre that they are to revenge by the word which is mighty through God to cast downe strong holds as is said there v. 4. 5. even disobedience of Elders ruling unjustly and abusing the Keyes no lesse then disobedience of the people And I see not how brethen acting in a Church-Court joyntly with Elders how in that they put on the relation of the flock and the part governed in the very act of exercising acts of governing for otherwayes one Pastor in the act of preaching in the Name of Jesus Christ and so in authority above these to whom he preacheth doth preach subordinatè and as in subjection to the whole organicall and formed Church who hath power to censure him if he preach erroneous Doctrine 3. I see not how the third Proposition doth stand to wit that the brethren share with the Elders in authoritative acts of the Keyes and yet they â—ct according to the. 4. Proposition as under the Eldership by way of subjection and obedience to them Except this be that which our brethren meane that the people of a single Congregation exercise acts of Jurisdiction by way of dependence so as they may be censured by the Elders if they erre but the Elders if they erre are every way Popes and so independent that there is no Church-power on Earth above them that in a Church-way may censure them or call them to an accompt 4. The Table of New England divideth the actuall exercise of the power in a Charitative power by way of Love and Charity and a politick or Church-exercise the politick exercise againe is either brotherly fraternall or Presbyteriall and the presbyteriall exercise is either 1. Teaching  or  2. Governing And Teaching is either by way of Office or Administrating the Sacraments The Presbyteriall exercise of the Keyes is independentElders in the power of governing sed respectâ— apotelesmatis sâ—u complementi censurae in respect of the effect or a compleat act of governing the Elders Rule and Act with dependence upon the people in these foure cases 1. In excommunication  2. In judging  3. In sentencing the aocused  4. In election or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in calling of a Minister So that the Elders there alone without the people can exercise none of these acts completely without the people so heare the Elders depend upon the people in their actuall governing and the Fraternity or Brethren depend on the Elders by way of subjection or obedience to them Yet give me leave the letter informeth me that it is said by many learned and godly men in New England that if their policy should make the government of the Church popular they should give up the cause But I conceive the government to be popular though the people only be not governours for Morâ—llius never taught any such thing now this government maketh Elders and people to governe the Church joyntly with mutuall dependence one upon another which certainly maketh the brethren in the Lord as well as the Elders for if the Elders be not these onely which watch for the peoples Soules as these which must give an accompt Heb. 13. 17 18. and they be not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over the people in the Lord as is said 1 Thess. 5. 12. 13. Then the brethren must be taken in with them aâ— joynt governours as is said Propos. 3. Which certainly must confound the Scripturall order established by God betwixt the Pastors and the Flock the Watchmen and the City the shepâ—eards and the flock these who are to obey and these who are over them in the Lord. The 5. and 6. Proposition is The Brethren may not excommunicate an Elder but mediante concilio by the intervening sentence of the Elders is but the brethren may separate and withdraw from the Presbyteris after they refuse sound advise Answ. 1. This is much contrary to that which they ordinarily teach to wit that people destitute of Officers may ordaine and excommunicate their Officers 2. By this learning the Soules of Elders are in an hard case for when they do all scandalously 〈◊〉 there is no Ecclesiasticall meane of edifying them for there is no Church on Earth to excomunicate Elders when they â—â—re Separation from them is an unwarrantable way except they be excommunicated 3. In the case of the Elderships incorrigible scandalls the power of excommunication retireth into the brethren yet it was never formally in the brethren nor can they exercise this power but mediante Presbyteriâ— that is they cannot excommunicate the Eldership but by the Judiciall sentence of the Eldership and so the power is but a shadow Mr. Mather Mr. Thomson cap. 2. pag. 16 17. though some have appealed as Luther and Cranmer from the Pope to a generall councell Yet not from a Congreation to a generall councell Answ. In matters doctrinall some as Luther and others have justly appealed from a Congregation to a generall councell though Luther and Cranmer did it not though verily I professe I cannot see what power of Jurisdiction to censure scandalls can be in a generall councell there may be some meerly Doctrinall power if such a councell could be had and that is all M. Mather Mr. Thomson c. 2. pag 20. if Churches be dependent on Synods because the light of nature teacheth a communion and assistance in government by the same reason Churches must end in a Monarchy on
act of justice at the direction of a Minister commanding him in Gods name to execute judgement impartially yet the King doth not an act of justice in the name and authority of the Church And that is true which Beâ—anus saith What the instrument doth the principall cause may do where the Vicar or Deputy and the principall substitutâ—r of the Vicar are both civill persons or are both Ecclesiasticall persons for in a large and unproper sense the nurse is a sort of deputy under the nurse father the Father may take care that the nurse give milke and wholsom milke to his child yet cannot the Father give milke himself The King may take care actu imperato as one intending in a Kingly way that Christs body bee edifyed that the Priests and Prophets feed with knowledge the Church and sister of Christ and so are the Priests under the King and at his command to feed and to feed with wholsome food the flocke and in obedience to the King all are to do their duty and his care is universall over all and his end universall That which is the end of Pastors Doctors Elders Deacons Lawyers Judges c. is in an universall intention the Kings end even Gods honor by pâ—â—curing in a regall way that all do their duty in keeping the two Tables of the Law and so is hee the great politick wheel moving by his royall motions all the under wheeles toward that same end yet cannot the King without sinne and being like a Bird wandring from her nest do that which is properly Pastorall so that the Office is not subordinate to him but immediately from God yet are the operations of the Office and to Preach tali modo diligently sound Doctrine subordinate to him but in a generall and universall way as hee is a kingly mover of all to keep the two Tables of the Law Neither did the King as Suarez saith one and the same way appoint both the High Priest and the civill Judge And Cajetan saith he decerneth the two chiefe heads of Church and Common-wealth but hee appointed not both for God appointed Amariah to bee High Priest and not the King but here is nothing to prove the Kings headship Asa reformed the Church and renewed the Covenant Ezekiaâ— reformed Religion also and brake in peeces the Brazen Serpent and all these in the case of universall apostasie and the corruption of the Priest-hood did reforme the Lords house breake in peeces graven Images but all this giveth to them no mixt Ecclesiasticall power of making Canons of ordaining and depriving Pastors Whereas some object That the care both of temporall good and spirituall good belongeth to the Magistrate therefore hee must have a power to make Church Laws See Pareus For his care cannot bee supreme if hee must rule at the nod and beck of Church-men I Answer the connexion is weak hee who hath the care of both the temporall and spirituall good of the people hee hath a nomothetick power to procure both these two goods it followeth no way for then might hee have a power in his own person to Preach and administrate the Sacraments this power procureth the spirituall good but such as is the care such is the power the care is politick and civill Ergo the power to procure the spirituall good must bee politick and civill 2. Neither is the King to do all at the nod and direction of the Priesthood blindly and without examination That is the blind doctrine of Papists wee hold that hee hath a regall power to examine if the Decrees of the Church bee just Orthodox and tend to edification For hee is the Minister of God for good and to take vengeance on evill doing And there is no just obligation to sinne hee is not obliged to punish with the sword well-doing but evill doing and the Church can oblige the Magistrate to do nothing but that which in case there were no Church Law and in case of the Churches erring hee should doe 2. They object He to whom every soule is subject he hath a power to make Church Laws about all good but all and every soule without exception of Apostles or Church-men is subject to the civill Magistrate Ergo. The proposition is proved from the Law of relatives for he to 〈◊〉 we are subject he may give Lawes unto us for our gâ—â—d See Pareus Answ. He to whom we are subject may give any Lawes or command any manner of way for our good I deny the proposition in that sense for then he might in the Pulpit preach the Commandements of God for our good He might give Laws under the paine of excommunication It is enough that he may give Laws by sanction and civill enacting of Church Laws and pressing us by the power of the Sword to doe our duty for the attaining of a spirituall good He to whom we are subject he may give Laws that is presse in a coactive way obedience to Laws that is most true but it proveth not a nomothetick power in the King 3. They object What ever agreeth to the Kingly power concerning the good of Subjects by the Law of Nations that doth farre more agreeth Kings by the Law of God For the Law of God doth not desir 〈…〉 â—e Law of Nations But by the law of Nations a care 〈◊〉 Religion belong th to the King for Religion by the Law of nature is indâ—â—ed and brought in by the Law of Nations As Cicero saith And therefore to a Christian Kingly power the care of Religion must be due Answer we grant all for a care in a civill and politick way belongeth to the Christian Prince but a care by any meane whatsoever by Preaching or by making Church Canons is not hence proved by no light of nature or Law of Nations in an ecclesiasticall care of Religion due to the Christian Prince but onely in a politick and civill way 4. All beleevers even private men may judge of Religion not onely by a judgement of apprehension but also of discretion to try what Religion is true and to be holden and what is false and to be rejected Ergo farre more may the Christian Magistrate definitively judge of Religion so he doe it by convenient meanes such as are sound and holy Divines and the rule of Gods word The consequence is proved because the faithfull Prince hath supreame power which is nâ—mothetick and a power to make Lawes Answer it is true all private beleevers may try the Spirits whether they be of God or not but hence we may as well conclude therefore Princes may preach and administer the Sacraments as therefore the Prince may define matters ecclesiasticall For a eivill coactive power giveth to no man an ecclesiasticall power except he be called thereunto as Aaron was 2. The meanes alleadged are the judgement of holy and pious Divines and the word of God but Moses whom they alleadge for a patterne of a civill ruler who