who confesseth our Thesis that in these words tell the Church Christ doth understand the Presbytery or Eldership Hence the word Church in the New Testament doth not alwayes signifie the Church of Believers Disciples Brethren who pray in Christs name and are heard in Heaven and are builded on the Rocke and are the body and spouse of Christ for a number may be and often is an Eldership judicially excommunicating and a Presbytery yea and also including some externally professing Christ who are not a company of redeemed ones built by saving faith upon the Rocke Jesus Christ. Also it is insolent that the word Church here should signifie both precisely the Eldership and also in that same vers the whole Congregation of believers because the same Church to the which the offended brother should put in his bill of complaint is that very Church which must be heard and obeyed under the pain of excommunication 2. It is hard that the offender should be excommunicated for not hearing and obeying the Congregation of believers who are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over him in the Lord. 3. By grant of M. Parker the Church of believers hath not power from this place Mat 18. to ordaine pastors to themselves when they want pastors or to excommunicate their own Eldership in case of scandalous sins which is against his grounds and our Brethrens principles who ascribe this authority to the Congregation of believers because a number of believers is not an Aristocraticall part and a select Presbytery and Eldership as he saith is meaned in this word tell the Church 14. The Church here cannot well mean a visible Congregation of believers and Elders conveened to heare the Word preached so as he who contemneth two private admonitions should be accused and censured in the face of the Congregation conveened to hear Gods Word Because the Church meeteth in Christs name for Gods worship if they meet in faith and humble sense of sinne with purpose of heart to worship God in spirit and truth but there is some other thing required that the excommunicating Church meet for the actuall exercise of discipline for beside meeting in Christs name there is required that the Church meet with Pauls spirit and the rod of discipline 1 Cor 5. 4. That yee meet in the name of our Lord Iesus Christ and my spirit with power of our Lord Iesus Christ. Then Pauls spirit as an Elder who hath power of the rod a spirit and power of excommunication is required to this meeting But I doubt not but the Church of believers did meet at Corinth 1 Cor 11. for hearing the Word and receiving the Lords Supper and for ordinary worâ—hip and praying and praysing when it was not needfull that Paul should write That yee meet together in the name of our Lord Iesus and my spirit to heare the Word and to receive the Lords Supper There was no need of Pauls spirit for that therfore I conclude that this meeting of the excommunicating Church requireth another spirit and authoritative power to deliver to Satan such as was in Paul then is required in ten believers meeting in faith without Pauls authoritative power to heare Gods Word For Paul saith of his authoritative meeting I verily absent in body but present in spirit have judged c. but Paul knew that they might meet as a number of believers to heare the Word whither Paul be absent or present in spirit and this I observe for their mistake who teach that two or three agreeing together upon Earth and praying for one thing are heard of God as it is said Mat 18. 19 20. is an independent Church having the power of the Keyes for first Christ then hath not provided a sure way for removing scandals And when he saith tell the Church this tell the Church must be a definite visible conspicuously known Church now in one congregation one province one nation there be three hundreth six or ten hundreth threes or fours of professed believers if every three and every foure be an independent Church to which of all these many threes and fours shall the plantiffe addresse himselfe for they be all equally independent Churches the plantiffe is left in the midst and knoweth not his ordinary judge there be so many tribunals in one Congregation yea in one Family 2. How many key-bearing Churches shall be within one independent Congregation who may all meet in publike in one house for the joynt worshiping of God together 3. Christ in these words where he is said to heare two who shall agree together upon earth as touching one thing hath no purpose to erect visible Churches with the full power of the keyes consisting only of three or foure believers but he doth argue here from the lesse to the more as Bucer saith and as Musculus God will not only ratifie excommunication but he will heare the prayers of his children universally and this promise ver 20. of Christs presence amongst two or three is more large and generall then his promise to ratifie the sentence of excommunication even that Christ will be with his owne howbeit they be not Church-waies conveened or rather as Paraeus saith it is a generall promise of the presence of Christs grace in his Church sive magnâ sive parvâ either great or small and I grant it will prove the power of our Church sessions in Scotland very well where there is often but one Pastor and some few ruling Elders but Christ cannot promise a Church-presence of his Spirit and grace or such a presence wherby he ratifieth the censures of the Church but where there is a Church consisting of Elders and people but if the words be pressed according to the letter and definite number then it shall follow that every two believers yea suppose two women agreeing on earth to pray for one thing shall be a Ministeriall Church having the power of the keys which is most absurd For a number of believers make not a Church having the power of the keys for 1. They want the power of binding and loosing by preaching 2. They are not a golden candlestick in the which Christ walketh as a visible Church is Rev. 1. Christs meaning theâ— must be I promise my presence to the smallest Church suppose it were possible that a Ministeriall Church could consist of the least number that is even of two only but Christs purpose is not to make every two believers a visible Ministeriall Church and every believing Family a congregation having the power of the keys Vasquez the Jesuite hath arguments and ancients to speak from the Text this which we say which can hardly be answered See that Enchiridion of the Province of Cullen under Charles the V. See also Jansenius Maldonat and others on this Text. CHAP. IX Q. 9. What members are necessarily required for the right and lawfull constitution of a true politicke visible Church to the which we
a people who hath Christ for King Priest and Prophet We on the contrary hold this as our fourth conclusion That howbeit openly and grossely prophane wicked persons as knowne atheists and mockers of Religion Idolaters papists heretickes sorcerers witches theeves adulterers c. are not to be keeped in the Church but to be excommunicated nor yet to be received into the Church as members thereof untill they give evidences of their repentance Yet we say that there is nothing required more as touching the essentiall properties and nature of being members of a Church as visible but that they professe before men the faith and desire the seales of the Covenant and crave fellowship with the visible Church which I prove 1. From the manner of receiving members in the Apostolike Church where nothing is required but a professed willingnesse to receive the Gospell howbeit they receive it not from their heart Act. 2. 41. then they that gladly received his word Peters word were baptized and the same day were added to the Church about three thousand soules v. 45. And they sold their possessions and parted them to all men Now amongst these glad receivers of the Gospell were Ananias and Saphira ch 4. v. 34 35 36 37. chap. 6. v. 1 2 3. It is true they are all charged by Peter to repent ere they be baptized and added to the Church but the Apostles require no more to make members of the visible Church â—ut 1. professed willing receiving of the word and this receiving expressed by an outward act of selling their goods which was but hypocâ—isie in Ananias and Saphira as the event declared yet were Ananias and Saphira for that time members of the Churches as truly visible and their acts of electing and chusing a Pastor and consenting to excommunicate scandalous persons in that time valid in Christs cout Yea suppose Ananias had been a preacher his preaching and baptizing should have been valid by grant of Separatists Also there is no more required by the Church of Simon Magus Act 8. v. 13. but beleeving historically at the sight of miracles and he was baptized and received into the Church presently Now this beleeving was not seene to be saving faith to Peter and the Apostles we know no wayes they had to know it seeing they know not the heart but what is said v. 13. he continued with Philip and wondred which an hypocrite might doe and he had been not long since an abhominable sorcerer and usurped the honour of God like a sacrilegious robber of the Almighty of his glory ver 9 10 11. And the like we may see of Demas who forsooke Paul 2 Tim. 4. 10 and followed the present world There was nothing to make him a member of the visible Church then but that for a while he followed Paul in his journeyes and professed the faith And the like must be said of Hymeneus and Alexander who for a time were members of the true Church as it is visible and a professing Church and this was knowne onely by their profession yet that they had but a bare profession is cleare seeing afterward they made shipwracke of faith 1 Tim. 1. 19 20. Now our brethren cannot deny but all these might and did exercise Ecclesiasticall Acts that were valid and ratified of God yea of binding and loosing and so nothing is required to make men members of a visible Church but such an outward profession of faith as may befall and hath been found in the fairest broidered and paâ—mented hypocrites who have been in the Apostolike Church Also what more was in Judas even after Christ had said Have not I chosen you twelve and one of you is a Devill yet the eleven say not Lord discover him to us that we may separate from him 2. Argument If the visible Church planted and constituted lawfuâ—ly be a draw-net wherein are fishes of all sorts and a house wherein are vessels of silver and gold and also base vessels of brasse and wood and a barne-floore wherein are wheat and a chaffe then a Church is rightly constitute howbeit there be in it beleevers and unbeleevers and hypocrites as members thereof And there is no more required to make members of the Church visible as visible but that they be within the net hearers of the word within the house as vessels of brasse within the barne-wals as chaffe in likenesse and appearance like wheat But the former is true and granted by Barrow Mat 13. 47. 2 Tim. 2. 20 21. Mat. 3. 12. Barrow saith Hypocrites are ever in the Church but it followeth not that the prophane multitude for that should be admitted members without proofe of their faith Answ. As the likenesse between the vessell of brasse and the vessell of gold and their being in one and the same Noblemans cuâ—table together is sufficient to make the brazen vessell a part of the plenishing of the house so the hypocrites externall profession and receiving the word and remaining in the Church as Ananias and Saphira and Simon Magus his beleeving his adhering to Philip his desire of Baptisme maketh him a member of the visible Church and the Church that these are in is a truly and right constitute visible Church 3. Argument If that Church be rightly constitute and a true Church where the man without the wedding garment commeth to the Marriage of the Kings sonne that is where multitudes were called and doe heare the Word and so come to the banquet of the Gospell that are not chosen and are destitute of the wedding garment of faith and Christs righteousnesse and all these that are professed hearers of the word and yet not sound beleevers Then a professed and externall use of the meanes if no outward out-breakings of scandals be in them maketh men members of the visible Church and the Church is rightly constitute where these are but the former is true Mat. 22. v. â— 3. c. v. 11 12 13. and this is a point most ordinary in every visible Assembly where the word is preached where some beleeve and some are hardened as in the parable of the sower where the seed falleth upon good ground and bringeth forth fruit and also upon the way side upon the rockie and thorny ground and in the parable of the ten Virgins to make them all the visible kingdome of heaven there is no more required but that all have lâ—mps that is a profession that they are the Bridegroomes men attending the wedding and yet five of them wanteth oyle And so when Christ preacheth and worketh miracles some beleeve and some beleeve not Joh. 7. 31 32 33. Acts 2. 48 49 50. compared with Acts 5. 1 2. 2 Cor. 15. 16. 4. Argument Israel was a right constituted Church The covenanted people of God an holy people to the Lord chosen to be a peculiar people to himselfe Deut. 14. 1 2. Deut. 29 10 11 12. a people on whom God set his love Deut. 7. 7. So happy as none was
said There shall be no ravenous beast in the Mountaine of the Lord the Mountaine of the Lord is not taken litterally for Mount Sion as if in every little Mountaine of a visible congregation made up of so many Saints there were not a Iudas amongst them But by the Mountaine of the Lord is meaned the Catholike Church alluding to the visible Mount Sion a type of the Church of Christ through all the earth 2. They dispute thus God in all ages hath appointed and made a separation of his people from the world before the Law under the Law and now in the time of the Gospell Gen. 4. 6. Exod. 6. 3. Levit. 20. 24. Ezech. 6. 11. Psal. 84. 10. Answ. God hath made a separation of the Church from the wicked but not such a separation as there remaineth no mixture of hypocrites and unbeleevers in the Church The Church was separated from Caines seede yet was there Idolatry defection and wickednesse in the Church till God charged Abraham to leave his country and his fathers house God separated his Israel from Egypt but so that there was much Idolatry and wickednesse in Israel thus separated God may and doth separate his owne from Egypt 〈◊〉 in Marriage and mixture with the Canaanites 〈…〉 that are born in the visible Church and professe 〈…〉 us should not be received in the Church 〈…〉 be all taught of God all precious stones all plants of righteousnesse it followeth no way but the contrary therefore because they are unbeleevers under the power and chaines of Sathan and ignorance they are to be received in a communion with the Church to be hearers of the word that they may be all taught of God and all made righteous plants 3. They reason thus The wicked have not Christ for their head So the guide to Zion A true visible Church say the Separatists is the Temple of the Lord the body of Christ a kingdome of Priests a Church of Saints the houshold and Kingdome of God Yea saith Barrow a people chosen redeemed Saints by calling partakers of the most precious faith and glorious hope the humble obedient loving Sheepe of Christ a sheepe-fold watched by discipline a garden well inclosed here entreth no Cananite every vessell is holy Answ. 1. The body of Christ a Kingdome of Priests and Saints and these that are partakers of the holy faith are the chosen of God ordained for glory in his decree of election and effectually called and justified but the adversaries say that the visible Church is a company of Saints by calling where saith Ainsworth there be many called but few chosen hence this argument will prove that none no hypocrites can be in the visible Church as a Church is indeed Christs body Now the Church visible as a Church is indeed Christs body a reyall Priest-hood a chosen generation but as visible it is sufficient that the Church be a royall Priest-hood only in profession and so possibly for a while no royall Priesthood no chosen generation as I have observed before But say they hypocrites are not indeed and really members of the true visible Church but only in reputation as an eye of glasse is not indeed a true part of the body I answer then our adversaries give us no right description of the true naturall and lively members of the true visible Church he that would give such a definition of a man as agreeth both to a living man and to a pictured or painted man were but a painted Logician For they acknowledge the true parts of a visible Church to be a chosen people a royall generation partakers of the holy faith either they are really and in Gods esteem a chosen people c. And so we are at a point there be none members of a visible Church none ought to heare the word as members of the Church none ought to preach baptize bind and loose with the rest of the Congregation but these that are really chosen and effectually called which cannot be said Ainsworth then and M. Canne and Smith doe but mocke us when they say The true matter of a true visible Church are Saints in profession and in the judgement of charity for that is not enough they must be according to the Texts of Scripture alledged by Barrow not onely in the judgement of charity but in Gods estimation and in the judgement of verity a chosen people a royall generation If the true matter of the true visible Church be a chosen generation and a royall Priest-hood only in profession the places cited will not help them for Peter 1 Pet. 2. writeth not to an independent Congregation who are in profession only a chosen people But he writeth to the Catholick Church even to all the dispersed and sanctified and regenerated in Pontus Galatia Cappadocia Asia and Bythinia who were not only a chosen generation in profession but also really and in Gods decree of election Neither Peter nor Isaiah are of purpose to teach that in the independent Congregation of the New Testament there are none but all righteous men no stones to speake with Isaiah but Saphires and Carbuncles no thornes and briers but only the firre and the myrtle trees no iron and brasse but all gold and silver no Cananite no Lyon no uncleane vessell this they shall not find in the independent Congregations of Separatists nor can it be in the visible Church on earth except they seeke the Anabaptists Church a man in the Moone 4. They reason thus The wicked are expresly forbidden in the word of God for medling with his Covenant and ordinances Psal. 50. So the guide to Zion Answ. The wicked are forbidden to speake of Gods Law and his Covenant in some case so long as they hate to be reformed but they are not simply forbidden but hence it followeth not that they should not be ordinary hearers of the word but rather they are to be hearers and so members of the visible Church seing faith commeth by hearing 2. From this argument is nothing concluded against us for such adulterers theeves and slanderers as are forbidden to take Gods Law in their mouth Psal. 50. are to be cast out of the Church and the question is if they be not cast out if the Church for that be no true Church that we should remaine in they say it leaveth off to be a true visible Church we deny 5. There is saith Ainsworth proclaimed by God himselfe enmity and warre betwixt the seede of the woman and the seede of the Serpent and there is no communion nor fellowship betwixt Christ and Beliall light and darknesse Therefore the prophane and the godly cannot be mixed together in one visible society as two contraries are not capeable of one and the same forme Answ. This will prove that which is not denyed that the godly and ungodly cannot agree well together suppose the ungodly be latent hypocrites for they have two contrary natures as fire and water and
non habet The tongue of the condemned hath a noise of words but no power to perswade except this be also true Magna vis veritatis Truth may swim it cannot sinke But I speake to the godly the lover of the Truth the sufferer for Truth against Antichristian Prelacy which is but spilt Popery or half-dyed Papistry who possibly liketh not well of Presbyteriall government And to such I am a debtor for love charity honour and all due respect in Christ Jesus and a seat and lodging in my heart and highest esteeme And to thinke of all such is both as the Apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meet And also if it be beside the truth an honest and almost innocent error Yea and to say to every one in whom as reverend Bucer saith there 's aliquid Christi any of Christs new Creation as Ierom said to a friend tibi quod possum debeo quod non possum I owe to thee what I am able to doe and more for thy good And of these I humbly beg equity charity and unpartiall weighing of precious truth I am grieved that this should bee put on mee which a Heathen laid on his friend Amavit patriam quia suam non quia patriam he loved his countrey because his owne not because his countrey Seeing it's weaknesse to overlove a Nationall faith because Nationall and not because it 's faith Truth naked and stripped of all supervenient relations is love worthy And there is as great cause of sorrow that all the Lords people should not mind one thing and sing one Song and joyne in one against the children of Babel Neither should I feare that animo dolenti nihil oportet credere sorrow deserveth no faith Since my witnesse is in heaven and my record on high That I both love and dispute I contradict and I reverence at once in this Treatise and shall hope if any be otherwise minded God shall even reveale this unto them And it is meet so to doe since our Physician Christ can well difference betwixt weaknesse and wickednesse and will not have us cast one straw before any whose face is towards Heaven to cause them to stumble Love hath a bosome and armes to carry the weake Lambes and is a bridge over the River to keep the weake passenger dry footed Dearly beloved let us all in one Spirit one love one affection joyne to build the City that is named The Lord is there O that our Lord would be pleased to suspend the Heaven and glory of some and that our Heaven might for a season be stayed out of Heaven so we might live to see two Sisters the Daughters of one Father and of one Mother Ierusalem who is above Britaines Israel and Iudah England and Scotland comming together weeping and asking the way to Sion and their faces thither ward saying Come let us joyne our selves to the Lord in a perpetuall Covenant that shall not be forgotten And not that only for why should the Glory of our Royall and princely King the plant of Renowne be confined within this narrow Isle o◠Britaine but that he would make us eye-witnesses of his last Marriage-glory on earth when he having cast the cursed milstone Babylon in the Sea and sowne the land of graven Images with brimstone and destroyed Idols out of the earth shall be espoused on our elder Sister the Church of the Jewes and the fulnesse of the Gentiles O that Christ would enlarge his Love bed And O what a honour to the servants of the Lord to beare up the taile of Christ his Marriage-robe-royall in the day of our high and royall Solomons espousals And what a second time-Heaven were it before eternities Heaven to have a bed in his chariot which is bottomed with gold and paved and floured with Love for the daughters of his last married Ierusalem And who knoweth but our Lord hath now entred on that glorious Marriage-suit Let us beleeve wait on love follow truth and peace be zealous for the Lord and pray for the exalting of his Throne And so I am Yours in all respective love and observance S. R. A Table of the Contents of the ensuing Treatise CHAP. 1. QUEST 1. WHether the keyes of the Kingdome of Christ be conferred by Christ Jesus upon the multitude of beleevers as upon the first and proper subject or upon the Church-guides only p. 1. CHAP. 2. QVEST. 2. Whether or no some doe warrantably prove from Scripture that the power of the keyes is given to all the faithfull p. 20. CHAP. 3. QVEST. 3. Whether or no the Church of beleevers in a Congregation be the first Church having the highest power of jurisdiction within it selfe and that independently and a power above and over the Eldership to constitute and ordaine them and to censure depose and excommunicate them in the case of corruption of Doctrine and scandals of life and conversation p. 30. CHAP. 4. QVEST. 4. Whether or no our brethren prove strongly that the Church of beleevers is the first Church having supreame jurisdiction over the Eldership p. 38. CHAP. 5. QVEST. 5. Whether or no some doe warrantably affirme the power of the keyes to be originally and essentially in the Church of beleevers and in the Church-guides only quoad exercitium and from the Church of beleevers as the Mistresse whom the guides are to serve and from whom they have borrowed the use of the keyes p. 52. CHAP. 6. QVEST. 6. Whether Christ hath left the actuall government of his Church to the multitude of beleevers p. 63. CHAP. 7. QVEST. 7. If there be no true visible Church in the New Testament but only one Congregation meeting in one place and no Presbyteriall or representative Church as they call it p. 70. CHAP. 8. QVEST. 8. Whether or no our Saviour doth warrant and allow a Church of Elders and Overseers in these words Mat 18. Tell the Church p. 83 85. CHAP. 9. QVEST. 9. What members are necessarily required for the right and lawfull constitution of a true Politicke visible Church to the which we may joyn in Gods worship p. 92. CHAP. 10. QVEST. 10. Whether or no it be lawfull to separate from a true Church visible for the corruptions of Teachers and wickednesse of Pastors and professors where faith is begotten by the preaching of professed truth p. 120. CHAP. 11. QVEST. 11. Whether or no separation from a true Church because of the sinnes of the Professors and manifest defence of scandalous persons can be proved from Gods word to be lawfull p. 149. CHAP. 12. QVEST. 12. Whether or no some doe warrantably teach that Baptisme should be administrated onely to Infants borne of one at least of the nearest Parents knowne to be beleevers and who are to be admitted to the Lords Supper p. 164. CHAP. 13. QVEST. 13. Whether or no every particular Congregation and Church hath of it selfe independent power from Christ Jesus to exercise the whole power
Numbers 16. 9. 1. â—hro 19. 11. Ezec. 44. 11. John 3. 29. before the multitude of believers then he acknowledged their authority above his But Peter did the former Acts 2. Answ. This argument concludeth not the power of the Keyes to bee in the multitude There is Authority of grace in a multitude professing the Truth but not power of the Keyes and certainely we denie not simply but beleevers are farre above all overseers But the question now is of superioritie and honour of jurisdiction 11. If nothing must be done in a Church without the common consent of believers then beleevers have jurisdiction above their over-seers but the former is true Act 15. Act. 1. I may adde what these of the Separation say The faithfull had knowledge and consent in elections Act. 1. 15 23 26. Act. 6. 2 3 5. and 14 23. and 15. 23 25. For hearing and deciding Ecclesiasticall controversies Act. 11. 2 18. and 15. 2 22. and 21. 18. 22. for writing generall letters Act. 15. 25. for sending some to build other Churches Act. 11. 22. for sending the benevolence of Brethren to other Churches 1 Cor. 16. 3. and 2 Cor. 8. 19. for excommunication 1 Cor. 5. Mat. 18. Ans. If this be a good Argument All publike Church businesse is to be done by knowledge and consent of beleevers and cannot be done by their over-seers done Therfore the faithfull have jurisdiction over the over-seers Answ. We will borrow the Argument and give it back againe for us no publike businesse is to be done without the knowledge and consent of Eldership Ergo The Eldership hath the jurisdiction 2. That all be done by their consent I grant but with these distinctions 1. Their quiet and tacite consent for there is not required an expresse consent by word of mouth of all the multitude as of women speaking in the Church for they should give reasons of their consent if an expresse consent be required 2 Consent of manyest not all els the Churches deed should bind none absent 3. A consent popular not judiciall els they are all made Judges 4. Their privity is thought a consent how could six thousand that our Bretheren make an independent Church in the Apostles time all speake 2. All judge in Excommunication 3 All reason dispute propone answer as Judges must doe heere grave Beza our Divines Calvine Bucer Bullinger Melancton Beza Bucan Pareus Rivetus Sibrandus Junius Treleatius the fathers Cyprian Jerome Augustine Nazianzen Chrysostome Ambrose Theodoret Theophylact require all to be done consentiente plebe But my Bretheren what if there be a discord and beleevers deny consent In a matter of Excommunication Zepperus Zanchius Beza Bucanus Pareus thinke the Eldership should not excommunicate 2. But what if the contagion of the not excommunicated leaven the whole lump I see not how believers have a negative consent 3. If the matter be a point of necessary truth to be determined and the Pastours and Elders in the Lord and from his Word command it as a necessary truth to be obeyed but the Beleevers consent not I aske whither or not that which Watchmen command from Gods Word and authoritatively and judicially in his name ought not to stand as an obliging Mandat and Canon even when the Beleevers gain-say Our Bretheren say the Mandat tyeth and obligeth materially and in it selfe but not ecclesiastically because beleevers doe not consent it hath not the force of a Canon seeing they have the keyes Ans. But this Canon Arrianisme is Heresie we suppose is all one both materially and Ecclesiastically according to that Hee that heareth you heareth me and so it tyeth being determined by Pastours with others Synodically conveened Shall it oblige the one way Ecclesiastically being preached and not the other way being Synodically determined because the people consenteth not Certainly if power of preaching be a power of the keyes all that are silent to that which is preached give a consent to what is preached for silence at the hearing of a vow when it is lawfull to speake is a consent Numb 30. ver 14. Now it is lawfull to any member of the Congregation to speake against what is unfound in Doctrine publickly delivered so it be spoken timously Hence it must follow that what tyeth and obligeth as an act of the keyes in preaching tyeth also when determined by the Eldership suppose all the Congregation doe not judge and determine judicially I may say that by our Bretherens grounds preaching is a publick Ecclesiastick act of the keyes and of the whole Church for the Church preacheth by her Pastour as by her mouth and servant receiving authority and the keyes to preach from the Church Therfore all must give their consent to what is preached els it is not the Word of God or to be judged and reputed to tye us to faith and obedience no lesse then publick acts of the Church and this were strange to say the word preaching is not the word obliging ecclesiastically except all believers women and children confirme it by their consent and suffrages judicial 12. Parker reasoneth thus If Peter render an account to the particular Church of believers at Jerusalem of his eating with the uncircumcised and of what may be judged scandalous then the judiciall power of censuring Church-guides is in the hands of the people But this Peter the Apostle did Act. 11. not as Gratian saith ut doctor mansuetudinis but as â—erus saith ex officio And as Gerson saith non ex humili condescensione sed ex debito obligatione not of Humility but of duty So reasoneth Best also So Almain saith Pope Nicolas said to Lotharins except he would abstaine from the coâ—pany of his excommunicated whore he would complaine to the Church he said not he would take order with him himselfe as being above a Councell When Symmachus the Pope contended with some he gathered a Councell and they iudged the matter If two Popes contend for a Popedome saith Almaine a generall Councell is to determine Answ. The Major is not true Peter is to purge himselfe before any one brother offended of a scandall and farre more before the Church Yea the necessity of his salvation and so the law of nature forbidding to offend the weake willeth him to purge himselfe if he were a Pope saith Occam now one offended brother is not a church and so the Superiority of jurisdiction in believers is not hence concluded 2. He purged himselfe before the Apostles and Bretheren ver 1 and not before the Brethren onely 3. If he had done wrong he was obliged to confesse his scandall before one offended believer and also before all the Church but that prooveth not jurisdiction in the believers 13. Paul rebuketh Peter before the Church of Antioch ergo That Church of Antioch might iudge Peter Ans. The same answer sufficeth 2. It is not proved that in the presence of Believers only Paul did
Basilius saith The governours of the Church are set down 1 Cor. 12. 28. And Ambrose on that place saith the Church policy is set downe 1 Cor. 12. So Chrysostome Cyprian Tertullian so Origen Ireneus August Theophylact Theodoret Hyerom which for time I cannot cite at length CHAP. VII Q. 7. If there be no true visible Church in the New Testament but onely a congregation meeting in one place and no Presbyteriall or representative Church as they call it at all OVr Brethren hold that the only true publick visible Church in the New Testament is a Congregation of Believers joyned together by a voluntary profession of Faith and meeting in one place to worship God They deny 1. That the word Church doth ever signifie a Presbytery or Eldership 2. They deny that there is any representative Church properly so called or that it hath the title of a Church in the New Testament 3. They deny that there is any Provinciall or Nationall Church that can be called a visible politique body of Christ. 4. They deny any Church to have power of jurisdiction over a particular Congregation For the decision of the present questions these distinctions are to be observed 1. There be odds betwixt a Church visible and a Church ministeriall 2. There be odds betwixt a Cathedrall or mother Church and this we deny and a Church Nationall and provinciall which cannot meet to the worship of God in all the particular members therof 3. The Church is termed representative three wayes as we shall heare 1. properly 2. commonly 3. most properly 4. Suppose the name of Presbyteriall Church be not in the New Testament yet if the thing it selfe be in it it is sufficient The word Church is not taken here 1. For the Temple or House where God is worshipped 2. Neither for foure or five that worship God ordinarily within the walls of a Family Rom. 16. 5. Salute the Church at their House 1 Cor. 16. 19. Philem. v. 2. It is termed Kahal that is in the old Testament rendred Synagogue and Kahal rendred Ecclesia And Kahal Deut. 5. 22. or Hehillah Deut. 33. 4. signifieth a Congregation of people and Gnedah a Congregation Exod. 16. 1. Psal. 111. 1. is turned Ecclesia Mat. 16. 18. Act. 7. 38. Kahal is either a multitude of Nations or People Gen. 35. 11. so Jer. 50. 9. An Assembly of Nations not a Church of Nations came against Babylon Somtimes the Tribes and Governours are called Kahal the Church or Assembly 1 Chron. 13. 2 3. 1 Chron. 29. 6. 2 Chron. 1. 2 3. See Piscator Junius Guide to Zion The word Gnedah that signifieth the Assembly of the Judges Psalm 82. 1. is turned in the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 5. 27. and Act. 6. 12. M. Ball hath observed that the Arabick Interpreter useth four words Gamhon Act. 19. 31 39. 2. Gamahaton Acts 7. 38. both signifieth an Assembly or an Assembly of Princes 3. Kainsaton Rom. 16. 1. Acts 11. 26. 4. Bihaton Matth. 16. 18. and 18. 17. the Church that hath power to determine controversies 1. Conclusion A number of believers professing the truth is not presently a visible politick Church 1 Because then every Christian Family should be a visible politick Church 2 Peter offended Mat. 18. and rebuking his offending brother before three witnesses and gaining his brother to repentance v. 16. is a number of believers in that same act professing the truth and convincing an offender and so professing Gods worship and yet they are not the judging governing Church because if the offender will not heare Peter then he is to tell the Church Hence visibility of Profession agreeth both to a number of believers if for example ten out of ten particular Congregations confesse Christ before a persecuting Judge and also to a constitute Church of Believers and Elders Then true Faith and the visible professing of true Faith is not enough to constitute a Church that ordinarily hath power and exercise of the keyes neither find we any warrant in Gods Word that the swearing of an oath or making a covenant by four or five or 10. or 40. believers to worship God together as he hath commanded in his word doth essentially constitute a visible ministeriall Church 1. Because a ministeriall Church is a body of Pastor and People of eyes eares hands feet wherof Christ is head Rom. 12. 4. 1 Cor. 12. v. 14 15 c. but a number of sole and only believers are not such a body 2. More is there required an oath and covenant but this is and may be where there is no ministery 2. Conclusion We deny that Christ hath given power of jurisdiction to one particular Church over another particular Church or to one Church to be a mother Church to give laws and orders to little daughter-churches under it for that jurisdiction is not to be found in the Word of God and so is not lawfull See Paul Baynes and Parker and Cartwright 3. Conclusion A Church may be a visible incorporation of guides and people meeting for the worship of God and exercise of discipline and yet not necessarily a Church of believers for if there be twenty or thirty visible Saints who are Saints in profession they may meet for the worship of God and consequently by our Brethrers grounds independently and without any subordination to Synods or classes exercise discipline I proove that they are not necessarily believers 1. Because to make one or two formall members of a visible Church is not required that they be indeed believers it sufficeth that they professe Faith and be apparantly Saints and our Brethren teach they may be Hypocrites and often are as Iudas was amongst the Apostles now by that same reason all the thretty may be heart-hypocrites and face-professors for who seeth the heart And our Brethren say the preaching of the word and the administration of the Sacraments are not essentiall notes and markes of the Church because the word is often preached to reprobates and unbeleevers and by that same reason the power of the keyes and discipline is exercised by hypocrites and unbeleevers 2. Amesius saith it is probable he saith not it is necessary where the Word and Sacraments are that there are some beleevers And I say it is probable but that at all times there should be beleevers especially when it is first founded it is not necessary I say when it is first founded because we cannot say it is possible that there should be never any beleevers there at all for the Lord sendeth not a ministery to these where there are none chosen at all it doth crosse the wisedome of God who doth nothing in vaine that he should light a candle where he had no lossed money and the Shepheard should be sent through the fields where there were no lossed sheep at all Hence I inferre these consectaries 1. that the claime and title that a people
is a Church not assembled to prophecying and praying but to rebuking to judiciall censuring by binding and loosing where all private persons as their witnesses the offended brother be they publike or be they private persons yea suppose a woman otherwise forbidden to speake in the Church met for worship 1 Cor. 14. may speake in this Church for a woman may offend and be excommunicate or be offended for scandals betwixt woman and woman is to be removed 3. The Church spoken of here is such a superiour and judiciall seat as ought to be obeyed in the Lord under the paine of excommunication and to whose voice and sentence coactive the contumacious is said to be disobedient as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to disobey in the holy tongues doth signifie But a multitude of beleevers are no such superiour and judiciall seat as may be obeyed or disobeyed by inferiours under the paine of excommunication for it is without the warrant of Gods Word that all Christians Pastors Elders and Doctors are under the judiciall and coactive sentence of beleevers 4. What ever Church may excommunicate every member thereof convened with the Church may inflict all inferiour censures also for whosoever may inflict judicially the greater punishment may inflict the lesse but all the members of the Church of beleevers may not in this assembled Church inflict lesser punishments For example a woman a sonne a servant who are all equally the true members of the true Church of beleevers being beleeving professors may not in an assembled Congregation rebuke publikely her husband and Pastor his Father and Master For publike rebuking being a degree of teaching and especially in the assembled Church the Apostle will not have the woman to teach publikely and usurpe authority over the man nor any to exhort and rebuke in the Church but Pastors 5. These to whom the essence and definition of a Ministeriall Church having power to excommunicate as this Church hath that power Mat. 18. 17. doth necessarily and essentially belong these and these only are here understood under the name of the Church But so it is that the essence and definition of a Ministeriall Church having power to excommunicate agreeth not necessarily and essentially to a company of true beleevers assembled Church-wayes ergo by the name of a Church here is no wayes understood the Church of true beleevers assembled Church-wayes The proposition is undenyable for out of the words may be gathered a definition of a Ministeriall Church to wit an Assembly that has power of preaching and binding and loosing and so of all Church-censures I prove the assumption To have power to preach convene before them and judicially cognosce and sentence and excommunicate a contumacious member doth agree to these that by no necessity are beleevers because to have power to preach and excommunicate essentially require no more but that persons be 1. professors of the truth 2. that they be gifted to preach and governe 3. that they be duely called thereunto by the Church as Judas and others are but all these three are and may be in a company in whom is no saving faith as the word and experience cleare For howbeit to be a called Pastor the like I say of Elders Doctors Deacons and visible professors require faith in Christ as a gracious element and necessary ingredient to make him a saved man Yet it is not required to the essence of a Pastor Yea Parker Answorth and authors of Presbyter govern ex acknowledge professors to be members of a visible Church and so to have power of the keyes who are but rotten hypocrites and what wonder seeing God onely seeth the heart and men cannot see farre in a milstone 6. All the arguments proving that the power of the keyes is not given to all beleevers but onely to the overseers of the Church and proving that the government of Christs house is not popular but in the hands of the Elders proveth the same for this is a ruling and authoritative and judging Church 7. Pareus saith The Church here meaned is the Church to be complained unto but none can complaine to a multitude 8. The practise of the Apostolike Church 1 Cor. 1. The house of Eloe being grieved with the schisme of Corinth telleth not the whole beleevers but telleth it to Paul and in him to the Pastors who had the rod of discipline in their hands and the Spirit of God giveth rules about receiving complaints to the Eldership Tit. 1. 13. and never to all beleevers therefore the rebuking and excommunicating Church spoken of here must be the Church of Elders 9. The Church here is those to whom the keyes are given Mat. 16. 19. I will give to thee the keyes whatsoever thou shalt bind on earth shall be bound in heaven but here the keyes are given to Peter and in him to the Apostles and those to whom he said Joh. 20. Whose sinnes ye forgive they are forgiven and whose sinnes ye retaine they are retained for that is to binde and loose in heaven as they should bind and loose on earth and to whom he said As my Father sent me so send I you but this Christ said to the Church of the Apostles and Elders for he hath not sent every beleever as his Father sent him for that is a Pastorall sending as is cleare from Mat. â—8 18. All power is given to me in heaven and in earth Hence he draweth a conclusion v. 19. Goe therefore and teach c. Which clearly includeth the keyes and power of preaching baptizing and governing which agreeth not to all beleevers in any tollerable sense As Theophilact Chrysostome Cyrill August Hieron Cyprian teach and that this place Ioh. 20. As my Father sent me so send I you cannot be common to all beleevers the Fathers teach Theophilact in loc He saith to them Enter ye in my ministeriall charge Cyrill in loc Chrysost. ibid. Creati sunt totius orbis Doctores Aug. in Psa. 44. Hieron Epist. and Evagrin Cyprian Epist. 41. in locum Pauli omnes successisse 10. The onely apparent Argument against this interpretation is weake and so our interpretation must stand For they say that the word Church is never taken but for a company of beleevers and the redeemed Eph. 2. 20. builded on the rocke Christ. I deny not but the word Church is very sparingly taken for the overseers onely yet it is taken in that sense and there is reason why it cannot bee otherwise taken in this place for Revelation 2. The Angell of the Church of Ephesus Smyrna c. standeth for the whole Church and the whole Church is written unto under the name of the Angell of such a Church Which may be demonstrated thus 1. because not only the Ministers but the people that have eares to heare are all
such as hath joynt power of the keyes even by the grant of Separatists with the rest of the Congregation there is not faith in Christ required as an essentiall element as I have proved from Mat. 7. 22. so to make these twelve members of a visible Congregation Faith is not essentially required suppose it be morally required so by that same reason to make other twelve members in that visible society in Christ faith were not required as to make Demas Ananias Saphira Magus Alexander Hyâ—â—â—cus and some moe of that kind a visible Church There is no more required but that profession of faith which moved the Apostolike Church to make them members of a true Church visible For what maketh formally a member of a Church visible to wit profession of the faith that same maketh forty also members of a visible Church and quae est ratio constitutiva partium est etiam constâ—tutiva totius That which formally constituteth a part doth formally constitute the whole where the whole is made of parts of the same nature as what is essentiall to make a quart of water that is essentiall to make a whole sea of water and every part of the visible Church is visible and a visible professour as visibility denominateth the whole so doth it every part of the whole And from this I inferre this fourth That a visible Church as visible doth not essentially and necessarily consist of believers but only of professours of beliefe so that a Church and a visible Church may be opposed by way of contradiction as a number of believers and a number of non-believers For a Church essentially is a number of believers and Christs mysticall body els it is not a Church that is a number of persons effectually called for this cause I grant an Eldership of a congregation a Synod Provinciall or Nationall are unproperly called a Church and howbeit we list not to strive about names we may grant our General assembly not to be properly called a National Church but by a figure for the believers of the Nation are properly the Nationall Church I meane a mysticall believing Church 5. Conclusion The preaching of the Word and seals therof ordinarily setled in a visible society is the essentiall note and marke of a true Church It is weak and vaine that Ainsworth Robinson Canne and Master Smith say The preaching of the Word is no essentiall marke of the true Church and why Because forsooth our Masters learned from Barrow to say It is preached to the Reprobate to whom it is the â—avour of death unto death and it was preached to the scoffing Athenians by Paul Act. 17. and yet the Athenians were not a true Church But we distinguish three things here There is 1. The single and occasionall preaching of the Word 2. The setled preaching of the Word the setling of the Candle-sticke and Kingdome to dwell amongst a people 3. The preached Word with the seales especially the Sacrament of the Lords Supper The single and occasionall preaching or by concomitancy as to a people unconverted and unbelievers and so it is not an essentiall note of the true Church but a meane to gather a Church to God and this they proove and no more and so doe the Belgicke Arminians and Socinians proove against our reformed Churches that it is no marke of the Church so Episcopius the Remonstrants the Catechise of Raccovia and Socinus but this is as if one would say the colours and armes of such a King in warre are carried through the enemies fields as well as through the Kingsland therfore they are not the proper colours of such a King 2. The setled preaching of the Word established and remaining in a Church as the standing candlestick the fixed kingdome of God is the essentiall mark of the true Church and preached in Gods blessed decree of Election only for and to the chosen believers and as it were in the bie to the prophane reprobates amongst them and this they cannot be able to improove And it was M. Smiths vanity to say the Reformed Churches have the Word as the thiefe hath the honest mans purse Anabaptists reason just that way See Calvin 3. The preaching of the Word and the seales of the setled covenant is a means of confirming those that are already converted Neither is it much against us that the Word is preached to the reprobate for the preaching of the Word is considered either in it selfe and actu primo and so it is a mark of the visible Church Or. 2. As it is effectuall by the Spirit of Jesus and actu secundo and so it is an essentiall marke of the true Church and lively body of Christ according to that cited by Whittaker Calvin Willet Paraeus Beza Vrsine Bucanus and our Divines John 1â— My Sheepe heare my voyce Hence observe a vile Doctrine of Separatists holden also by Socinians and Arrainians as Episcopius the Belgicke Remonstrants Socinus the Raccovian Catechise and â—heophil Nicolaides That all gifted persons may preach publikely and that there is no necâ—ssity of câ—lling of Pastors by the Presbytery so doe they teach That there can be no lawfull Pastors now after the Apostacy of of Antichrist till tâ—ere be a constitute Church of believers to choose them or a flocke to them to watch over And therefore conversion is ordinarily wrought say they by private Christians that have the gift to pâ—ophecy publikely and yet are not Pastours for private Christians doe gather the Church say they Pastours doe not ordinarily convert they do only confirme the church of Saints already converted Against which we say The new Testament of Christ telleth us of no officers to preach in Christs name for the perfecting of the Saints the worke of the Ministry edifying of the body of Christ but Pastors and Doctors Eph. 4. 11 12. 2. None but such as have power of binding and loosing by the preaching of the Word Joh. 20. 3. Those to whom Christ giveth power of publick teaching to those he giveth power of Baptizing Mat. 28. 18 19. and sendeth them as his Father sent him 4. How shall they preach except they be sent Rom. 10. 14. Sending in the Apostolike Church was by praying and the laying on of the hands of the Presbytery 1 Tim. 4. 14. 5. There is nothing more ordinary then that Pastors as Pastors and by vertue of their pastorall office convert soules 1. Faith is begotten by hearing a sent â—reacher Rom. 10. 14 15. Ministers by whom we beleeve 1 Cor. 3. 9. by them we receive the Spirit by the hearing of Faith Gal 3. 2. 2. People are begotten over aâ—aine by them as by spirituall fathers and mothers 1 Cor. 4. 15. Gal 4. 19. 3. Pastors are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wooers and under-suters to gaine the Brides consent to marry the lovely Bridegroome Christ Jesus Joh. 2. â—9 2 Cor 11. 2 3. 4.
Their Word is the savour of life unto life unto some and the savour of death unto death unto others 2 Cor. 2. 16. They are to preach with all gentlenesse waiting if God peradventure will give repentance to the gain-sayers 2 Tim 2. 24 25 26. 5. They are Embassadours in Christs steed beseeching men to be reconâ—iled unto God a Cor 5. 20. 6. The weapons of their warfare are mighty through God to fling downe strong holds of unbeliefe to cast downe imaginatims and every high thing that exalteth it selfe against the knowledge of God and to bring unto captivity every thought to the obedience of Christ 2 Cor 10. 4 5. and so they are to pull men out of the hands of Satan 7. They are to seeke the Lords Sheep Ezek. 34 4. Hence the object and matter that a Pastor is to worke on as a Pastor is unbelievers unborne men gain-sayers proud disobedient keeping strong holds against Christ So the nature of the Pastors office is to open the eyes of the blinde to turne them from darknesse to light and from the power of Satan unto God that they may receive forgivenesse of sinnes Act 26. 18. and this evidently evinceth that the visible and rightly constitute Church where God hath erected a Ministery is a number of blinded sinners in Satans power and in the power of darknesse for the most part while God by a Ministery delivers them suppose they professe the Faith It is also a Doctrine unknowne to the Word of God that the Church of Christ is gathered and edified formally as a Church without Christs Ministers that are sent to gaine the consent of the Bride to marry the Bridegroome Christ. It is also unknown to Scripture that Prophets are no Pastors and have no power of the pastorall calling or sâ—ales of the Covenant Should those bee the ordinary officers of Christ that gather sinners in to Christ and convert to the Faith of Jesus men dead in sins and trespasses who yet are neither Pastours nor Doctours sent by Christ and his Church 6. Conclusion Seeing then the Church hath no other marke and rule to looke unto in the receiving in of members into a visible Church but externall profession which is no infallible marke of a true convert the Church is rightly constitute where all borne within the visible Church and professing the Faith are received suppose many wicked persons be there Now seeing time favour of men prosperity accompanying the Gospell bring many into the Church so the Magistrate may compell men to adjoyn themselves to the true Church O saith Master Barrow Ainsworth Mr. Canne The blast of the Kings horne can make no man a member of Christs body that must be done willingly and by the Spirit of Christ not by compulsion The Magistrate say they can worke faith in none he ought indeed to abolish Idolatry set up the true Worship of God suppresse errours cause the truth to be taught yet he cannot constrain men to joyne to the Church I answer This is a senslesse reason for how doth the Magistrate abolish Idolatry set up the true worship of God It is I hope by externall force and power For the Magistrate as the Magistrate doth nothing but by an externall coactive power The Magistrate useth the sword not reasons preaching and counsell Yea this way he cannot abolish idolatry nor erect the pure worship of God for it is a worke of Gods Spirit and a willing worke that a subject forsake Idols and worship God purely at the command of a King as it is the worke of God that he believe in Christ and joyn himselfe to the Church of true believers 2. That a man by externall profession adjoyn himself to the true visible Church is not a work of saving faith as our Masters dreame for Simon Magus and Ananias and Saphira a turned members of the visible Church upon as small motives as the command of a King upon the motive of gaine and honour and were never a whit nearer Christ for all this 3. The Magistrate cannot compell men to believe nor can the Minister by preaching or the power of the keys doe it except Gods Spirit doe it but as Juniusâ—aith â—aith he may compell men to professe beliefe but not to believe he may compell to the externall meanes not to the end 2. The Magistrate as Voetius saith may compell by remooving impediments as idols and false teachers and authoritatively 2. compell to the means Now it shall be easie to answer their Objections who wouâ—d prove that Saints are the onely matter of a rightly and lawfully constitute visible church First Master Barrow reasoneth against us thus The materiall Temple from the very foundation was of choyse costly stones the beames of choyse Cedars and Algummim-trees which typified the church of the new Testament Isa. 54. 11. Behold I will lay thy stones with carbuncle and thy foundations with Saphirs c. Isâ— 6. 17. for brasse I will bring gold Isa. 35. 8. No Lyon nor ravenous beast shall be in the mountaine of the Lord but the redeemed of the Lord Jer. 31. 34. They shall all know me from the least of them to the greatest in this mountaine there shall be no cockatrise aspe lyon leopard untill they have left their poyson Isaiah 11. 6. Answer first These places none except Anabaptists can apply according to the letter to the Church independent of every Parish may not the Separatists who â—each that there is rotten timber in their visible Temple and chalke stones Lyons Wolves Cockatrices for saith Barrow Ainsworth and all their side there are always in the Church glorious Hypocrites now such as Judas Demas Hymeneus and such hypocrites are not precious stones gold taught of God there is not a visible Church of a congregation out of Heaven where there is not a hypocrite and an unbeliever 2. The place Isa. 54. and Jer 31. is understood of the Catholick Church with whom the covenant of grace is made Isa. 54. 10. Jer 31. 31. and this covenant is not everlasting nor an eternall covenant to any one Parish Church yea nor to a Nationall Church nor to Corinth Ephesus Pergamus all which particular Churches are fallen under horrible Idolatry and in those Mountains are Lyons and Leopards and therfore as Musculus Calvin Hierom and the course of the Text cleareth he is speaking of the begunne holinesse of the whole Church of the redeemed under Christ which is finally and fully accomplished in Heaven for what use should there be of excommunication and of the Pastors and Porters care to hold out and cast out by the Church censures Lyons Leopards Cockatrices if all and every one in the Church be taught of God 3. It is beside the Text to make the Temple of Jerusalem a type of a Parish congregation it was a type of Christ Iohn 2. 21. of every beleever 1 Cor. 6. 19. and of the whole Catholike Church 4. Where it is
they are not one Church with us but there is a reall and essentiall separation betwixt us and them as betwixt a true Church and an Antichristian Church a spouse of Christ and no spouse for faith relatively taken faith of many united in one society doth essentially constitute a Church and the formall object of their faith is the word of the Church and of men or Gods word as expounded by men and our faiths object formall is the word of God as the word of God and so doe formally differ 7. Howbeit I say Rome is a Church teaching and professing and hath something of the life and being of a true Church yet I hold not that Rome is Christs body nor his wife Neither meane I with our late novators Prelates and their faction sometimes in this Land and now in England that Rome is a true Church as they taught that is so a true Church as 1. We erred in separating from that leaper whore 2. That her errours are not fundamentall and that we and this mother can be reconciled and bedde together But what I say is holden by our Divines Calvin Junius Whittaker that famous Divine Rivetus that most learned Professor Gilbertus Voetius and our Divines Voetius maketh nine rankes of these that were not dyed and engrained Papists in the popish Church 1. Some deceived 2. Some compelled 3. Some ignorant 4. Some carelesse who tookâ— not heed to that faith 5. Some doubting 6. Some loathing it 7. Some sighing 8. Some opposing and contradicting it 9. Some separating from it Now seeing our Church hath nothing to doe with Rome and our ministry lawfull Separatists may hence be satisfied Neither yet doe I thinke with Spalato de repub Eccles. in ostensione error Suarezij cap. 1. pag. 887 888. That the Roimane Church is erronious onely in excesse seeing â—n substantiall points there is such defect also as averteth aith 4. Conclusion There be three sorts that have communion rightly with our Church 1. Infants baptised for baptisme is a seale of their fellowship with Christ and therefore of communion with the Church because Separatists will have none members of the Church while they can give proofes thereof by signes of regeneration infants must be without the Church as Infidels and Turks for none are the Church to them but the royall generation partakers of the holy faith taught of God called and separated from the world the rest are without hence baptisme shall either seale no entring of infants in the Church contrary to Gods word or the baptizing of infants is not lawfull as Anabaptists teach 2. The hearers of the word have a communion with the Church as is cleare seeing these that eate of one bread are one body these that professe in the hearing of the word that same faith are also that same body in profession yet excommunicate persons are admitted as hearers of the word Hence only the extreame and great excommunication 1 Cor. 16. 22. cutteth of men from being simply no members of the Church that excommunication that maketh the party as a heathen and Publican supposeth him still to be a brother and hearer of the word 2 Thes. 3. 14 15. And all these are members of the Church and yet not necessarily converted 3. The regenerate and beleevers that communicate of one bread and one cup at the Lords Table are most neerely and properly members of one visible body and none of these are to separate from Christs body 5. Conclusion It is not lawfull to separate from any worship of the Church for the sinnes of the fellow-worshippers whether they be officers or private Christians 1. Because Scribes and Pharisees and the Church in Christs dayes was a most perverse Church the rulers perverted the Law Mat. 5. 21. denyed that hatred and rash anger was a sinne ver 22. or heart adultery a sin Made the commandement of God of no effect by their traditions Mat. 15. 6. polluted the worship with superstition and will-worship ver 7. 8. Mark 7. 6 7 8. said it was nothing to sweare by the Temple devoured widdows houses made their proselites children of damnation Mat. 13. 14 15 16. were blind guides filled the measure of their fathers wrath slew the Lord of glory 1 Cor. 2. 8 9. killed and crucisied the Prophets were blind guides and the blind people followed them and slew the Lord of glory also The Priest-hood was keeped by Moyen Caiphas was High-priest that yeare But Christ by practice and precept forbad to separate from this Church Ergo c The assumption is cleare Mat. 23. They sit in Moses his chaire heare them Mat. 10. 6 7. Goe to the lost sheepe of the house of Israel and preach And Christ and his Disciples observed their feasts preached in the Temple and Synagogues Joh. 1. 7 37. Joh 8. 2. Luk. 4. 16. Luk. 1. 9. Christ reasoned with them about religion Ioh. 10. 24 25 26. Ainsworth replyeth to this Christ and his Disciples separated from the corruptions of the Iewish Church and from false Churches as from the Samaritanes Answ. We acknowledge separation from corruption but not from the worship of corrupters when they keepe the foundation the Samaratine-Church had not the foundation but worshipped they knew not what neither was there salvation in their Church Iohn 4. 2. but there was the true God worshipped among the Iewes and salvation amongst them 2. Ainsworth replyeth The Iewish Church consisted still as Moses had ordained Levit. 20. 24. of a people separated from the heathen and were the children of the Prophets and covenant Joh. 4. 9. Acts 3. 25. but your Church consisteth of an unseparated people Answ. The Priest-hood was changed Ioh. 11. 51. Caiphas was High-priest that yeare against the Law as Tollet observeth for the High-priest Exod. 28. 29. by the Law was High-priest till his dying day But all was corrupted saith Calvin and all bought and sold saith Iosephus this was as Anti-Mosaicall as our reformers Ministry is Antichristian if they had their calling only from Rome 2. The Jewish Church consisted of men separated from heathen who said stand back I am holier then thou Isaiah 65. but they were corrupters of the Lâ—w murtherers of the Prophets and the heire Christ Math. 21. hypocrites will-worshippers blind guides blind people c. Our second Argument If Gods Prophets and people were never commanded to separate from the publike worship but commanded to come up to Ierusalem and worship pray sacrifice with Gods people Deut. 12 11 12 13. Deut. 15. 19 20. Deut. 16. 7 8. v. 16 17. And yet that people was a crooked and perverse generation Deut. 32. 5. not his children provokers of God to jealousie with strange gods sacrificers to Divells ver 16 17. their workes for bitternesse like the clusters and grapes of Sodome ver 32. a people that had neither eyes nor eares nor heart to understand God Deut. 29 3 4. stiffe necked foolish proud
commanded them for they have taken the accursed thing I answer This giveth us occasion to speake a little of the communion with other mens sins We partake these wayes of the Churches sins 1. When we worke with them and are helping causes this communion is unlawfull 2. When we counsell or perswade to false worship 3. When we omit what we are obliged to doe or commit that we should not doe from whence others are occasioned to sin for by morall interpretation he promoveth the sin of others who doth not give all due and obliged diligence to hinder the committing of sin 4. Those who consent to sin who approve and praise the fact and the committers of the fact 5. Those that doe not rebuke sinne 6. Those who are not displeased for it and doth not mourne for it Ezech. 9. and are not humbled for it and doth not pitty the sinner and pray that God in his mercy or justice may be glorified Now of all these we are to consider how Israel did properly communicate with Achans sin Some say there is a seventh way different from all when we in heart desire to doe what others doe wickedly in the externall fact As Israel also coveted in their heart what Achan tooke with his hands or when we doe the same sinne by Analogy that others are doing as the Marriners are punished for Jonahs sinne when as they were doing a sinne by Anology like the sinne of Ionah For Ionah fled from Gods presence as if God could not have followed him through the Seas and had been like the Idoll-gods and the Marriners did the same they worshipped an Idol-god and knew not the God that made the Heaven and the Earth Now wherein none of these seven wayes we partake of the sins of a Church how can their worship be defiled to us or have any influence to infect us but the truth is Israel were guilty of Achans sin because they did not carefully observe and waâ—ne one another to take heed that they medled not with the accursed thing but Joshuah never dreamed of Separation from Israel for Achans sin and the Text saith not that for they could not separate from the Church for Achans sacriledge which was not known to them while God discovered the same else by this Text we are to separate from all Churches where there doth live hidden and covered Achans and unseen hypocrites and thus we behoved to remove and separate up to the Church tryumphing in Heaven or then with Anabaptists find a spotlesse Church on Earth 14. They object To be present at a Masse is to countenance an Idol-worship so to be present in a Church-worship where there is any errours in the worship is to countenance the errour for what worship we countenance to that we say Amen and so we must consent to the wrong constitution of a Church where are prophane people Answ. 1. â—o countenance a worship professedly Idolatrous where the name of the worship doth import the worshipping of a false god is unlawfull for others doe interpret our presence a joynt worshipping with them But our presence at every lawfull worship that is acknowledged lawfull doth not give so much as interpretatively signification of our consent to every particular in the worship because hearing discerning choosing or refusing beleeving or not beleeving according as you find the points agreeable to Gods word or dissonant therefrom doth interveene betwixt your presence at the worship and your consent to the worship now the act of consenting approving and receiving the point of worship is formally to partake of the worship else we could not obey the precept 1 Thess. 5. 21. Try all things some things in the Preacher are to be borne with the Preachers of the Separation have not an Apostolick and infallible spirit if any of them preach unsound Doctrine the presence of the hearers doth not involve them in the guilt of the Preachers erronious worship The Pharisees corrupting of the Law was knowne and rebuked by Christ but yet Christ forbad Separation Heare them saith Christ Mat. 23. they sit in Moses his chaire CHAP. XII Quest. 12. Whither or no doe some warrantably teach that baptisme should be administrated onely to Infantâ— borne of one at least of the nearest Parents knowne to be a believer and within the covenant And who are to be admitted to the Lords Supper NOt only these of the Separation but also others whom we doe most unwillingly oppose in this hold that Baptisme is to be denyed to Infants whose nearest Parents one at least are not knowne to be within the covenant That our mind may be knowne in this we propose these distinctions to the learned and godly Reader to be considered 1. There is an inherent holines and there is a federall holines whereby some are holy by covenant that is have right to the meanes of salvation which right Turks and Pagans have not 2. People or persons are two wayes within the covenant 1. Truly and by faith in Christ and according to the election of grace 2. In profession because the word of the covenant is preached to them as members of the visible Church 3. There is a holines of the covenant and a holines of covenanters and there is a holines of the Nation flocke and people and a holines of the single person 4. There is a holines of election in Gods mind and a holines reall and of the persons elected 5. There is a federall or covenant-holines de jure by right such as goeth before Baptisme in the Infants borne in the visible Church and a holines de facto a formall covenant-holines after they are baptized Hence our first Conclusion All the Infants borne within the visible Church what ever be the wickednesse of their nearest Parents are to be received within the Church by Baptisme 1. Argument If the children of wicked parents were circumcised all without exception notwithstanding the wickednesse of their parents then the children of these who are borne in the visible Church of Christians are to receive that same seale in nature and substance of that same covenant of grace which is baptisme But all the children of most wicked parents were circumcised without exception Ergo so are the children of Christians borne in the visible Church The proposition cannot be denyed by our brethren 1. They say circumcision was given only to members of the visible Church to whom the doctrine of the covenant Gen. 17. 7 8. was preached and these were professors only within the visible Church of the Jewes as M. Best saith and if children were to be circumcised because God said I will be your God and the God of your seed then because this promise is made to Christians and to their seed in the new Testament Acts 2. 38. they should be baptized ver 38. be baptized every one of you c. ver 39. for the promise is made to you and to your children Whence it is cleare as these who were
receive the seale of the covenant The proposition he proveth from Genes 17. 10. This is my covenant and every man-childe amongst you shall bee circumcised and Rom. 4. 11. He received the signe of circumcision a seale of the righteousnesse of Faith The assumption he and others proove because murtherers drunkards swearers and whose children we baptise declare themselves not to be Christians nor faithfull nor Saints by their wicked life and so not within the covenant This argument also the Separatists use Answ. The Major is false and not proved from Gen. 17. or Rom. 4 for neither of these places speake of nearest Parents father and mother one at least the Text beareth no such thing but the contrary These are to receive the seale of the covenant whose fore-fathers are in externall profession within the covenant for God commandeth not Abraham only to circumcise his sons but all parents descended of Abraham to circumcise their seed the seed of Abraham carnally descended to all generations and so the nearest parents only are not to be looked unto 2. This argument doth either proceed according to this meaning that these infants only are to receive the seale of the covenant whose parents are within the covenant by an inward ingrafting and union by true faith besides the externall professing therof or then there is no other thing required but only externall profession that the Church without sinne may conferre the seales if the former be said it will follow that God speaketh Gen. 17. only to Abraham and his sons by faith according to the promise and only to believers but God speaketh to all Abrahams sons according to the flesh 2. Because God should speake an untruth that he were a God by reall union of faith to all that are commanded to be circumcised for he commanded thousands to be circumcised to whom he was not a God by reall union of faith therefore these words must import that nothing is more required that the Church without sin may conferre the seale of the covenant but the children to be descended of parents professing the truth and faith although the parents indeed as concerning any reall union of faith be plain strangers to the covenant and members of the Church only as an arme of wood is a member of the body which being true as it must be said the assumption is weake and sick â—or the question is what it is to be externally within the covenant it is not to slee all knowne sinnes to be a chosen people a people taught of God for then God would not have commanded Joshua Chap. 5. to circumcise all Israel because their fathers externally were within the covenant as this argument would say for their fathers were a generation of unbelievers who knew not God who tempted him and grieved his holy Spirit in the wildernesse and professed themselves by their murmuring never to be truly within the covenant Then to professe the doctrine of the covenant is but to be borne Iewes and avow the Lord in externall profession and Deut. 29. sweare a covenant with him when the heart is blinded and hardned v. 4. And so by this it is cleare Joshua had commandement of God to give the seale of the covenant to their children who were as openly wicked against the Lord as murtherers drunkards swearers c. 3. This argument will prove circumcision could lawfully be given to none but the children of parents within the covenant that is professedly knowne to be faithfull holy and seâ—arated from the prophane world in the judgement of câ—arity this hath no warrant of the word For 1. The children of the moâ—t wicked were circumcised Iosh. 5. 2. We desire to know whom God forbad to be circumcised that were carnally descended of Abraham Or shew us exâ—mple or precept therof in the Word 3. What God required in the parents whose Infants the Church might lawfully and without sin circumcise so they were borne Iewes O saith Mr. Best they behooved to be members of the Church whose infants might lawfully be circumcised I answer that is ignotum per ignotius Shew me one person being a borne Iew whose child the Lord forbad to circumcise 2. What is it to be a member of the Iewish Church Is it to bee a visible Saint and taught of God I true that was required indeed to make men acceptable before God but to make one a visible member of the Iewish Church visible nothing was required but to be a borne Iew and professe Gods truth and keepe them from externall ceremoniall pollutions I mean to be a member of the visible Church to keep externall and Church-communion with the rest of Gods people Secondly they object Not onely must they be in profession within the covenant but also members of some visible Church and particular congregation that is that they be within the Church for we have nothing to do to judge them that are without 1 Cor. 5. 12. And this M. Best Proveth by the order required in Gods Church putting a difference betwixt Church-communion and Christian-communion A man may be a just peaceable quiet man and so meet to be a Citizen in a City but he hath not right to the priviledges of the brughe untill he come to them by due order so must a man not onely be a Christian ere his childe be baptized but also a member of a visible Church Answ. 1. This Objection proceedeth from a great mistake as if Church-communion with a particular independent congregation were more and a better and nearer ground of baptizing then Christian-communion which we judge to be false because the Catholick Church is by order of nature and first and more principally the body spouse redeemed flocke of Christ then any particular independent congregation that is but a part or member of the Catholike Church and therfore the covenant promises of grace the power of the keys the seals of the covenant belong first principally to the Catholike Church to these that are in Christian communion with her before they belong to this or that visible part of the Catholick Church and so all ecclesiastick power of the keys must be first more principally in the Catholick Church then in a particular congregatioÌ„ as a reasonable soul by order of nature is in man before it be in Peter Thomas or Iohn 2. I believe these are within that are professours of the true faith suppose they be not members of the Church of Corinth or of any setled Church it is enough if they be within the covenant and these are without only who are Infidels and Pagans not professing the true and sound faith as the Apostle meaneth 1 Cor. 5. 12. Baptisme is a priviledge of the Church not a priviledge of such a particular independent Church and the distinction betwixt Christian-communion and Church-communion in this point is needlesse and fruitlesse for none are to be refused of baptisme whose parents professe the faith and Christian-communion Howbeit
they by Gods providence may be cast into a country where they are not and cannot be without due examination members of a setled Church as one may heare the word and joyn in publick prayer with any true Church he cometh unto and so having Christian-communion with a true Church he hath by that same also Church communion For baptisme is not like Burgessâ— freedome in a city a man may be a free Citizen in one Towne or City and not be a free citizen to have right to the priviledges of all other Cities but he who is Christs free-man in one Church hath Christian freedome and right to communion therby in all Churches and may have Church-communion in all true Churches but hee that is a free Burgesse in one City is not free in all Thirdly they object If Baptisme be given to all promiscuously the Church shall not be the house of God to receive only Gods family but a common Inne to receive all cleane and uncleane So Best citing Cartwright Baptisme is to be administred say the Separatists onely to the seed of the faithfull because such only are accounted to the Lord for a generation which he begetteth and receiveth in his Church to declare his righteousnesse in Christ Psalm 22. 30 31. Rom. 4. 11. and Rom. 11. 16. Math. 10. 13 16. Answ. Cartwright in that place is only against the baptizing of infants of excommunicate parents who are cast out of the Church but as the Church is a house so there are in the house of baptized ones both cleane and uncleane Neither are they all barnes of the house who are within the house the profession of cleannesse and holinesse and of the faith of Christ maketh it a house different from the society of Pagans and Inâ—idels 2. Wheras M. Best urgeth that none should be baptized but members of the visible Church he maketh all baptized members of the Church how then must they be all visible Saints clean persons and holy For baptisme maketh not the thousand part that are baptized to be visible Saints 3. This Generation begotten of the Lord and received into the Church to declare his righteousnesse Psal. 22. is not such only as are to be baptized for that generation v. 30. is a seed that serveth the Lord and v. 31. declareth his righteousnesse All infants whether of faithfull or unfaithfull parents doe alike service to God and alike declare his righteousnesse that is to say infants of what ever kinde can doe no service to God If their meaning bee the infants of faithfull parents circumcised shall serve God and declare his Righteousnesse when they come to age First this Text saith not they are the seed of the faithfull onely that shall serve God For the seed of the faithfull such as Ammon Absolom and Davids seed often refuse to serve God and declare his righteousnesse and the seed and children of wicked Parents as Hezekiah the sonne of wicked Ahaz and Josiah the sonne of wicked Amon doe often serve God and declare his righteousnesse So they cite Scriptures that by no force of reason doe speake for them as Rom. 4. 11. and Rom. 11. 16. say nothing but if the root be holy with the holinesse federall and of the externall profession So are the branches but the place speaketh nothing of true inherent holinesse for then all holy Parents should have holy and visible Saints comming out of their loines which is against Scripture and experience Fourthly they object By this our Divines lose their best Argument against Anabaptists namely that children of Christians by that same warrant are to be baptized that Infants under the Law were circumcised but none was circumcised but a member of the visible Church under the Law Now this ye gain-say who would have all cleane and uncleane baptized and so you leave your patterne Answ. We leave our patterne in no sort For all were circumcised that were borne of circumcised Parents within the Church of the Jewes so all are to be baptized that are borne of Christians and baptized Parents professing the faith But say they Drunkards Murtherers Scoâ—â—ers Swearers and ignorant Atheists both Fathers and Mothers whose children you baptize doe not professe the â—aith for in works they deny and belye their profession Answ. Then you will have the children of none to be baptized but those whose parents are sound and sincere professors in the judgement of charity but so Joshuah failed who circumcised the children of all professing themselves to be Abrahams sonnes carnally howbeit Joshuah knew and was an eye-witnesse that their Fathers did deny and belye their profession And John baptized the â—eed of all Mat. 3. that professed the faith of the Messiah although he knew them to be a generation of vipers 2. They often require that one of the Parents be a beleever or else the childe cannot be cleane nor lawfully baptized and they repose on that place 1 Cor. 7. 14. For the unbeleeving husband is sanctified by the wife and the unbeleeving wife is sanctified by the husband Else that is if both were unbeleevers were your children uncleane that is not within the covenant but now are they holy And they alleadge Beza and Pareus for this Answ. But they mistake the word unbeleeving for by unbeleeving in that place as the Professors of Leyden doe well observe is meant Infidell Gentiles that are without the Church and professe not Christ as is cleare from the Text For where the husband that beleeved was married on a Pagan-wife or a Jew hee thought being converted to the Christian faith he behooved to sunder with his Pagan-wife and the wife converted to the Christian faith married to a heathen and Pagan-husband thought she behoved to divorce and that the marriage could not be sanctified The Apostle answereth this case of conscience Suppose the Father be a Pagan if the Mother be a beleever that is a professour of Christianity for a Beleever is here opposed to a Pagan yet the children are holy by the Mothers or Fathers profession of Christianity Hence the Argument is strong for us Profession of Christianity opposed to Paganisme maketh the children cleane and holy before God by the holinesse of the Covenant therefore Infants borne of parents professing Christian Religion are to be baptized For that this troubled many converted that they were married to heathen and bondmen to them and in such and such callings as they thought inconsistible with Christian Religion is cleare from verse 14 15 16 20 21 22 23 24. And Beza on that place saith it was never heard in the ancient Church that every Infidell child was to be baptized And Pareus saith the children of Christian parents are holy before Baptisme by a Covenant and externall holinesse iure by Gods right being borne of Christian parents And after Baptisme they are holy de facto formally and actually So say Melancthon and Keckerman But I feare that these who will have none baptized
but the childâ—en of beleeving parents aime at this That the faith of the father is imputed to the children which indeed reverend Beza doth maintaine Or then a worse that Infants are not to be baptized at all seeing they oppose the places that we cite for the lawfulnesse of baptizing Infants The authors of Presbyteriall government call the baptizing of children a untimous anticipation Our brethrens mind is that the Infants of both Parents knowne to be unbeleevers are not to be baptized untill they come to age and can give proofe that they are within the covenant of grace what Anabaptists thinke here is knowne Some say that Boniface the 4. in the yeare 606. began the Baptisme of infants M. Best saith too nakedly I beleeve at Augustine Cyprian Origen Cyrill Nazianzen Ambrose and many other Fathers affirme that the Church hath received the Baptisme of Infants from the Apostles What doth he not beleeve that it is most evidently in Scripture and hath he no better warrant then the â—athers Fourthly M. Best objecteth If there be no precept nor example for baptizing of Infants begotten of both Parents unbeleeving then there is no promise of blessing made unto it but the first is true Ergo the second Answ. 1. We aske with what faith and by what precept or example was ever circumcision in the whole old Testament denyed to any male-childe of the most wicked Jewes and by what precept and example is Baptisme denyed to any Infant in the New Testament for his Parents wickednesse the Fathers professing the Christian Faith Yea seeing Baptisme is denyed to Infants upon a suspition that their Parents are destitute of faith and not within the Covenant Now this suspition is not faith nor grounded upon any word of God or certaintie of faith for whether an other man beleeve or beleeve not it is not faith nor knowne by faiths certaintie to me but by the judgement of charitie Fifthly they object If all promiscuously be baptized Gods name is taken in vaine and the holy Sacrament greatly abused Mal. 1. 12. Heb. 10 29. Answ. This is to accuse God as if he had not found sufficient wayes out to save his owne name from blasphemy Nor can our brethren by their Doctrine save his name from dishonour nor the Sacrament from prophanation because multitudes of Infants borne of beleeving Parents are reprobates and yet God hath commanded to baptize them who being reprobates must be without the covenant and so the covenant is prophaned and many Infants of wicked Parents are chosen and within the covenant yet are we forbidden by our brethren to give them the seales of the covenant untill they come to age which also should be given to them and needs force by their doctrine that Christ hath commanded a certaine way of dishonouring his name which is blasphemy â—or we have not such a cleare way to know Infants cleane and uncleane as the Priest had to know the polluted bread and the polluted sacrifices Mal. 1. 7 12. as he citeth For what Infants are within the covenant indeed and chosen of God and what not We neither know nor is it requisite that we know further then that we are to know that they are borne within the visible Church Sixthly they say The Church of God is defiled Hag. 2. 14 15. Ezech. 44. 7. If all Infants promiscuously be baptized for then the people and every worke of their hand and their offering is uncleane So M. Best Answ. We deny that children borne within the visible Church are an uncleane offering to the Lord and that the baptizing of them polluteth the Nation and all the worship of the Nation as they would gather from Haggai For being borne of the holy Nation they are holy with a federall and nationall holinesse Rom. 11. 16. If the root be holy so are the branches For our brethren baptize children of Parents who are hypocrites and unbeleevers and so the uncircumcised in heart come into the Sanctuary Yea Peter in baptizing Simon Magus and Ananias and Saphira brought in the uncircumcised in heart and the strangers to Gods covenant as Best alledgeth from Ezech. 44. borrowing such abused testimonies of Gods word from Separatists as they borrowed them from Anabaptists For we preach and invite in the Gospell all the uncircumcised in heart and all the wicked to come and heare and partake of the holy things of the Gospell and receive the promises thereof with faith And when many come to this heavenly banquet without their wedding garment Mat. â—2 12 13. 2 Cor. 2. 16. Mat. 21. 43 44. It followeth not because they prophane the holy things of God that Ministers who baptize the Infants of hypocrites and prophane persons are accessarie to the prophaning of the holy things of God and that we bring in the polluted in heart to the Sanctuary of God It is one thing whom Ministers should receive as members of the Sanctuary and Church and another thing who should come in and what sort of persons they are obliged to be who come to be members To say that Ministers should receive none into the Church but those that are circumcised in heart and cleane and holy and cloathed with the wedding garment of faith is more then our brethren can prove Nay we are to invite to the wedding good and bad chosen and unchosen Mat. 22. 9. As many as you find bid to the wedding But that all that come to be received members of the unvisible Church are obliged to be circumcised in heart and holy and cloathed with the wedding garment else they prophane the Sanctuary and holy things of God is most true But we desire that our brethren would prove this The Porters that held out the uncircumcised and the strangers out of the Sanctuary were types of the Ministers and Church of the New Testament who should receive none to be Church-members and invite none to the wedding of the Gospell but such as have their wedding garment and are circumcised in heart and are cleane and holy else they prophane and defile the Church of God as M. Best saith We beleeve this latter to be an untruth and yet the strength of this Argument doth hang upon this They are obliged to be such who enter into the Church else they defile the Sanctuary Ergo the Church and Ministers of the New Testament are obliged to invite none to any Church-communion or receive them into a Church fellowship but only the circumcised in heart Wee utterly deny this consequence It is one thing what sort of persons they ought to be that should be members of the Church doubtlesse they should be beleevers And another thing whom the Church should receive in these should be professors Seventhly M. Best reasoneth thus The Minister is made a covenant-breaker Mal. 2. 8. who baptized the childe of prophane Parents and why because he offereth the blinde for a sacrifice to God Answ. What if the Parents be
esteemed beleevers and are but hypocrites indeed as is too ordinary There is then a blinde sacrifice offered to God and that by Gods commandement 2. It followeth no way that the Minister is accessary to this sacrifice Suppose it were blinde as none can judge that but God but the Minister doth what his Master commandeth him to preach unto all and baptize all that are borne within the visible Church the sacrifice may be blinde by their doctrine and ours also but that it is a sacrifice blinde to the Minister and he a Priest to offer that blinde sacrifice is not hence concluded Eighthly Best saith Divine wrath is kindled for the prophanation of holy things Answ. That this is the Ministers or Churches prophanation of holy things is not proved It is not wrath procured by the Ministers or those who receive them into the Church but wrath procured by the vnworthy incommers Ninthly Separatists reason thus If all be baptized promiscuously unbeleevers and prophane together with their children shall be counted in that state to be Abrahams seed and heires of the promisâ— and so to be Christs contrary to Gal. 3. 7 29. with Gen. 15. 6. and 17. 7. Answ. 1. A promiscuous baptizing of all we deny It may import a baptizing of the Infants of Turkes or of Papists who avow they will bring up the childe baptized in the Romane faith In which case it would seeme Baptisme should be denied as the learned Walleus thinketh 2. There is a double counting on in Gods seed 1. One according to Election and so onely the elect are counted in the seed as is cleare Rom. 9. Paul expoundeth Gen. 15. This counting in the seed is not well counted to be common to all circumcised Separatists doe ordinarily miscount and abuse Scriptures not caring what they cite so that the Margen swell with citations 2. There is an Ecclesiasticall and conditionall counting whereby all baptized are in the judgement of charity counted Abrahams heires but with the condition that they have Abrahams faith and be internally in Abrahams covenant and so are counted in thâ— seed and all baptized Hence the Separatists other two Arguments doe not conclude For they inferre if all must be baptized that unbeleevers have alike interest with beleevers in the seales and priviledges of the Church and must be counted in that same body and state with beleevers For to the externall priviledges and visible body of the Church all professors for they are not to be reputed unbeleevers have alike interest but to the inward favours and graces sealed in the Sacraments and in the true and mysticall body of Christ they have not all alike interest who are baptized 2. Separatists doe ignorantly and uncharitably in this dispute take the children of the nearest Parents that are prophane and wicked and unbeleeving and uncleane Infants for all one For because their Fathers many generations upward were within the covenant therefore are such children in externall profâ—ssion within the covenant as the Lord did shew favour to his people for Abraham and Davids sake many yeares after they were dead when their nearest Parents were wicked and prophane Psal. 106. 45 46. Psal. 105. 41 42. Ezech. 20. 2â— and chap. 36. 21 22. 2. Conclusion These onely are to be admitted to the Supper of the Lord whom in charity we judge can and doe trye and examine themselves and rightly discerne the Lords body and who in faith can annuntiate the Lords death unto his second comming againe And therefore children and infants ignorants and scandalously flagitious persons and mad persons are to be debarred But that none should be Church-members of Christs visible body but such as we can and dare admit to the Lords Supper is most false For we put a manifest difference betwixt those that are admitted into Christs visible body as ordinary hearers of the word such as are ignorants and many unconverted professors and the excommunicate who are admitted to be ordinary hearers of the word but are not to be admitted to the Supper of the Lord for so we should prophane the holy things of God and be accessary to the prophaning of the Lords body and precious bloud Here a doubt ariseth seeing Christ crucified is the substance and object of faith in the word preached as well as in the Sacrament of the Lords Supper and in no sort are Ministers to be accessary to the prophaning of the holy things of God or of casting pearles before swine Mat. 7. 6. Mat. 15. 26. Heb. 10. 29. Hag. 2. 14 15. Num. 5. 2 3. and Levit. 19. 22. How doe we admit the ignorant and unbeleevers yea the excommunicate Mat. 22. 9. 2 Thess 3. 15. to the holy things of the Gospell preached which we know they shall and doe prophane For to them the word is the savour of death unto death 2 Cor. 2. 16. and Christ is a rocke of offence and a stumbling stone a ginne and a snare Isa. 8. 14. 1 Pet. 2. 8. and yet we are accessary to their prophaning of the Lords Table if we admit such to the Table Answ. There are great odds betwixt a possible and necessary meane of salvation prophaned and a meane of salvation not necessary nor possible to reach its end for the which it is ordained If these of the Separation would distinguish this as Gods word doth they should not so stumble about the constitution of a visible Church For the word preached is the necessary and possible meane of conversion to the most flagitious and wicked hearers And howbeit they prophane the word promises and despise Christ and his covenant in the word preached yet Ministers in receiving such into Church-communion are not accessary to the prophaning of Gods holy things because they are under a necessity of offering Christ preached as the onely ordinary necessary and possible meane of salvation Therefore we admit them to the hearing and beleeving of the word per se and kindly but to the stumbling at the word by accident by their abuse comming from themselves But the Lords Supper being a Seale of our nourishment and spirituall growth in Christ it presupposeth faith and the begun life of God and the new birth and so to those who are openly flagitious and knowne unbeleevers it is neither a necessary meane of salvation nor yet a possible meane Not necessary for meat and drinke and these elements cannot nourish those who have no life of God in them at all As bread and wine are not means at all to a dead man Infestment in the husbands lands and a dowry is no meane necessary at all to an unmarried virgin remaining unmarried Also untill the communicant beleeve in Christ it is not a possible Seale for it can seale nothing to one that is not capable of nouriâ—hment seeing the unbeleever by no possibility can be sealed up in a growing communion with Christ. And this Supper is not a formall meane of conversion but a formall meane of the
Pastor We desire an instance 2. All ordination by practise and precept in the New Testament is by more Pastors then one yea by a Colledge of Pastors which is cleare Acts 1. 13. the eleven Apostles were at the ordination of Matthias and the Apostle Peter presideth in the action And Acts 6. 2. the twelve Apostles did ordaine the seven Deacons ver 6. and prayed and laid their hands on them ver 6. It is vaine that Turreâ—remata and other Papists say that Peter himselfe alone might have chosen the seven Deacons See for this Whitgyft opposing Turrecremata and Whittaker Also see Acts 13. 1 2 3. Prophets and teachers with the Apostles sent Paul and Barnabas to preach to the Gentiles and they fasted and prayed and laid their hands on them So Paul and Barnabas if there were not more Pastors with them Acts 14. 23. appointed Elders in every Church with fasting and prayer Acts 20. 17. ver 28. There was a Colledge of preaching Elders at Ephesus and at Philippi Phil. 1. 2. Bishops and Deacons at Thessalonica 1 Thes. 9. 12. a multitude that is more then one Pastor that were over them in the Lord and laboured amongst them and admonished them ver 13 1 Tim 4. 14. a Colledge or Senate of Presbyters or Pastors who ordained Timothy by the laying on of hands 2. If ordination of Pastors in the word be never given to people or beleevers or to ruling Elders but still to Pastors as is cleare 1 Tim. 5. 22. Tit. 1. ver 5. Acts 6. 6. Acts 13. 3. 2 Tim. 1. 6. 1 Tim. 4. 14. And if ordination in the word of God be never in the power of one single Pastor except we bring in a Prelate into the Church then one Pastor with one single Congregation cannot exercise this point of discipline and so not all points of discipline 3. If the preaching Elders be charged by the Spirit of God to watch against grievous wolves speaking perverse things Acts 20. 29 30 3â— and rebuked because they suffer them to teach false doctrine and commended because they try false teachers and cast them out Rev. 2. ver 14. ver 20. ver 2. if they be commanded to ordaine faithfull men 2 Tim. 2. 2. and taught whom they should ordaine Tit. 1. 5 6 7. 1 Tim. 3. ver 2 3 4 5. 1 Tim. 5. 22. and whom they should reject as unmeet for the worke of the Lord Then one Pastor and a single Congregation have not the power of this point of discipline and so they are not independent within themselves but the former is said by GODS Word Ergo so is the latter 2. Argument That government is not of God nor from the wisdome of Christ the law-giver that deviseth means of discipline for edifying the people by the keyes and omitteth meanes for edifying by the keyes the Elders of every particular congregation but the doctrine of independent Congregations is such Ergo this doctrine is not of God The proposition is cleare Christs perfect government hath wayes and meanes in his Testament to edifie all rankes and degrees of people for the perfecting of the body of his Saints Eph. 3. 11. 1 Cor. 5. 4 5. Mat. 18. 15 16. Iohn 20. 21 22 23. I prove the Assumption If a pastor and six or twelve Elders turne scandalous in their lives and unsound and corrupt in the Faith there is no way of gaining them by the power of the keyes for there be but three wayes imaginable 1. That they should censure and use the rod against themselves which is against nature reason and unwritten in the Word of God 2. They cannot be censured by Presbyteries and Synods for the doctrin of independent Congregations doth abhorre this And thirdly they cannot be censured by the multitude of believers for 1. The Lord hath not given the rod and power of edification such as Paul speaketh of 1 Cor. 4. 20 21. to the flocke over the over-seers 2. This is popular government and worse the flock made over-seers to the Shepheards the sons authorized to correct the fathers 3. We desire a pattern of this government from the word of God Our third argument is from many absurdities That doctrine is not sound from whence flow many absurdities contrary to Gods Word but from the doctrine of independent Congregations without subordination to Synods flow many absurdities contrary to Gods Word Ergò that doctrine is not sound The Major is out of controversie and is cleare for the Scriptures reason from absurdities 1 Cor. 15. 14 15. Iohn 8. 55. I prove the assumption as 1. The Prophets shall not be authoritatively judged by Prophets and Pastours but by the multitude contrary to that 1 Cor 14. 29. Let the Prophets speake two or three and let the other judge 2. Authoritative and judiciall excommunication was in the Pastors and Elders power 1 Co. 5. 4. 1 Tim. 1. 20. 2 Cor. 10. 8. 1 Cor. 4. 21. this doctrin â—uâ—teth authoritative and judiciall excommunication into the hands of all the people 3. All the assemblies of Pastours in the Apostolick Church for the discipline which concerned many Churches upon necessary causes shall be temporary and extraordinary and so not obliging us now as Acts 1. Act. 6. Act. 11. 1. Act. 8. 14. Act. 13. 1 2 3. Act. 15. Act. 21. 18 19. 1 Tim. 4. 14. and yet these same necessary causes of such assemblies as Divisions betwixt Grecians and Hebrewes heresies schismes remaine in the Church to the worlds end 4. Those who authoritatively governe and ediâ—ie the Church are men separated from the world not intangled with the affairs of this life 2 Tim. 2. 2 3 4 5. therefore if all the multitude governe and over-see both themselves and their guides they are not to remaine in their callings as trades-men servants merchantâ— lawyers c. but to give themselves wholly to the over-seeing of the Church contrary to that which the Word of God saith ordaining every man to abide in his calling 1 Cor. 7. 20 21 22. Col. 3. 22. 1 Thess. 4. 11. 5. Believers are over-seers to excommunicate deprive censure and authoritatively rebuke their pastors and so 1. pastors of pastors over-seers and watch-men over their Over-seers and Watch-men 2. The relation of pastor and flock of feeders and a people fed is taken away 3. That which the Scripture ascribeth to pastorâ— only 1 Tim. 5. 19 20. Tit. 1. 13. v. 9. is given to private professours 6. The brotherly consociation of the authority and power of jurisdiction in many sister-Churches united together is taken away there is no Christian-communion of Church officers as Church officers 7. All particular Churches are left in case of errours to the immediate judgement of Christ and obnoxious to no Church censures suppose they consist of six or ten professours only 8. The grounds of the doctrine are these same arguments which Anabaptists and Socinians use against the places of Kings Judges Magistrates to wit that believers are free redeemed
presbytery of Elders in it Act. 20. 17 36. Paul prayed with them all this is not said in the word but of a reasonable good number of persons Brightman under the name of an Angell he writeth to a colledge of Angels or Pastors Bullinger he writeth to many Pastors Didoclav proveth by good arguments against Downam his Angell-Prelate that he writeth to a colledge of Angels in every Church Augustine he speaketh to the Rulers so saith Gregor Magnus Primasius Beda Haymo Fulk Perkins Fox neither hath one single pastor the power of the keyes but at the second hand the beleivers have it as the prime ministeriall fountaine of all Church discipline and so they by our brethrens learning should have bin principally rebuked 2. Also Asia was of the Roman Empire and contained Phrygia Mysia Caria Lydiâ— Troas and Thessalonica and every one of these must be proved to be single congregations and suppose they were they have many pastors in them as Ephesus had they had power of discipline in all points that concerned themselves but in things common to all they had it not but in dependence and what howbeit Synods could not so conveniently be had under the persecuting Domitian no absurdity will follow discipline may be exercised without provinciall Synods 3. It is a weake ground Every candlesticke stood by is selfe and and held forth it 's owne light For the light of the Candlesticke is a preaching Pastor shining in light of holy Doctrine Wee dispute not about independency of preaching Ministers in the act of preaching but about independency of Churches in the acts of Church-discipline And so this is a weake ground I say for independent Churches yea neither is the Pastor in the act of Pastorall shining in sound Doctrine independent for our brethren teach that private persons by the power of the keyes ordaine him call him to office censure and depose and excommunicate him if neeâ— require and this is no small dependency 4. It is no lesse loose and weake to alleadge they are independent Churches because every Church is reproved for it's owne faults reproofe is a sort of censure What because the fornicator 1 Cor 5. is reprâ—ved for a sinne that is scarce named amongst the Gentiles yea and iudged worthy to be excommunicated shall it hence follow that the fornicator is no member dependent and in Ecclesiasticall subjection to the Church of Corinth So some of the Corinthians 1 Cor. 15. 12. are reproved for denying the resurrection for this was the fault of some and not of all But will it follow these some were no independent parts of the Church of Corinth but an independent Church by themselves The faults of remisse discipline may be laid upon a whole Nationall Church in some cases when it commeth to the notice of the Nationall Church that such a particular Church faileth in this and this point of discipline but we teach not that these seven Churches made up one Nationall Church yet this hindereth not but parts of an independent and subordinate Church may be rebuked for their faults and yet remaine dependent parts 5. They object If Christ bid an offending brother tell the particular Church whereof he is a member then that particular Church may excommunicate Mat. 18. 19. and so hath power within it selfe of the highest censures and is independent but the former is true Mat. 18. Ergo Vrsine say they Zuinglius Andrewes Kemnitius Aretius Pelargius Hunnius Vatablus Munster Beza Erasmus Whittaker c. expound this of a particular Congregation Answ. 1. We shall also expound this of a particular Church but not of such an one as hath but one Pastor neither doe these Divines meane any other Church then a Colledge of Pastors and Elders 2. Your owne Parker the learned Voetius and Edmundus Richerius and the Doctors of Paris cite this place to prove the lawfulnesse of Synods yea even hence they prove Peter and so the Pope is answerable to a generall Councell 3. When an Eldership of a particular Congregation is the obstinate brethren to be censured I desire our reverend brethren to shew in that case a ministeriall governing and censuring Church consisting onely of private persons out of office to whom the offending person shall complaine I appeale to the whole old and new Testament to all antiquity to all Divines writings the word Church in this notion See also Gâ—rson 6. They object Every particular Church is the body of Christ his Spouse Wife and Kingdome and every one hath received faith of equall price 2 Pet. 1. 1. and consequently of equall power and right to the tree of Life and Word of God and the holy things the keyes of the Kingdome the promise and use of Christs power and presencâ— Rom. 12. 4 8. Therefore there is not one Church above another So the Separatists Best Answ. 1. If this argument from an equall interest and right to Christ the promise life eternall stand good not only one Church shall not be over another but also Pastors and Elders cannot be over the flocke in the Lord nor have the charge of them nor watch for their soules The contrary whereof you shall reade 1 Cor. 12. 17 28 29. 1 Thes. 5. 12 13 14. Heb. 13. 17. Ephes. 4. 11. and the reason is good but truly better with Anabaptists then with men fearing God because Pastors and people King and Subject Doctor and Scholler being beleevers have all received like precious faith and right to the tree of Life c. for God is no accepter of persons 2. By this Argument three beleevers in an independent Congregation consisting of three hundred shall be no dependent part in Ecclesiasticall subjection to three hundred and every three of independent Churches shall be a Church independent and twenty independent Churches shall be in one independent Church because all the three hundred beleevers have received alike precious faith c 3. The consequence of the Argument is most weake for precious faith and claime and interest in Christ is not the ground why Christ giveth the keyes to some and not to others but the ground is the good pleasure of Gods will Christ gave not the keyes nor any Church-authority to Judas Demas and the like because of their precious faith but because he calleth to labour in his vineyard whom he pleaseth and whom he pleaseth he calleth not 7. They object Provinciall and Nationall Churches are humane formes brought in after the similitude of â—ivill governments amongst the Romanes and there is no Church properly so called but a Parish Church See D. Ammes Answ. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The lifting up of the hands in voicing at the election of Elders Act. 14. 23. so taken from a civill forme of peoples giving their suffrages amongst the Lacedemonians as our brethren say Yet it is not for that unlawfull or an humane forme a Parishionall meeting of
the Judges handling of the judiciall law and his handling of the morall law now is meerly civill and coactive neither is he to labour the conversion and repentance of the Elder and so ecclesiasticall edification but the handling of the law by the Separatist Prophets is meerly pastorall and for the conversion of soules and they are the only preachers who gather the Church of Saints Pastors and Doctors are not to convert soules to Christ but to confirme these who are already converted and made Saints by their Prophets neither is the Prophets handling of the law civill coactive or regall all which they teach themselves So are we to thinke of these exhortations of Iehoshaphat and Hezekiah they taught indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secundum quid in a civill and coactive and regall way by a kingly and imperiall commanding not by a servant way or a ministeriall or pastorall way Ergo Kings are Prophets and Seers and Priests whose lips should preserve knowledge and ergo Kings are Ministers by whom we beleeve and sent to open the eyes of the blinde as Prophets 1 Cor. 14. It is a most vaine consequence So also from Jehoshaphat a generall of an army his publick praying having the spirit of adoption asking helpe from the Lord of Hoasts before the armies joyne in battle can no wayes be concluded that Iehoshaphat was a publick Prophet for then at all times as in that extraordinary warre hee should publickly pray for the people in all Church-meetings as did the Priest What he bringeth for publick preaching in the Synagogue by Christ Paul and others which saith hee were not Pastours is not to any purpose Christ and Paul had a calling ordinary or extraordinary it skilleth not it was more then naked gifts some private Christains Act. 8. 4. preached the Gospell but when in time of heavy persecution when they were scattered v. 1. v. 4. Then all gifted Christians trades-men or what else not separated by Christ and his Churches calling may now preach the Gospell yea be the ordinary and only converters of souls and gatherers of the Saints it followeth no wayes 2. Many grave Divines thinke these were the seventy Disciples and not private professours Other doubts of this kind are of no weight therfore I goe on to that which Christians may doe and yet have they no power of the keyes 2. Conclusion They are to edifie exhort rebuke and comfort one another and this they may doe not one to one onely as some say but one to many 1. So the Scripture saith Proverb 10. 21. The lippes of the righteous feed many Ephes. 4. 29. They are to speak words ministring grace to the hearers So saith Calvine Bullinger Beza Davenant Whittaker Pareus Zanchius Musculus Gualther 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exhort one another will not beare that one with one only should conferre but one with many howbeit a multitude should evert the nature of private conference Iam. 5. 6. pray one for another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it were narrow charity to pray one for one onely Iam. 5. 9. Grudge not one against another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this forbiddeth not only grudging of one against one but of one against many Roman 13. 9. Love another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 5. 13. In love serve one another and the same is to be observed in the Hebrew Mal. 3. 16. They that feared the Lord spake oft one to another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every man to his neighbour 2 King 7. 9. The foure Lepers said one to another this was not one to one but one of three 2 Kin. 7. 6. and the Syrians said one to another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This could not have been one man of the Syrians speaking to one only for then how could the whole army â—ly Gen 42. 21. And the Brethren of Joseph said every one to his brother Vajomeru â—ish el-achiu Gen. 37. 19. But some allow conference of one with many but they deny that it ought to be indicted fore-set or intended but only occasionall but these with ill logick distinguish where the law distinguiâ—heth not for one and the same conference is both occasioned by the Lords chastâ—sâ—menâ—s upon Iob. ch 1 ch 2. and alsâ— fore-set and intended by Iobs friends who made an appointment to come together to mourne with him and to comfort him for the word v. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jagnad is to indict fore-set time and place 2 Sam. 20. 5. So Amasah went to assemble the men of Judah but hee tarried longer then the time which hee had appointed him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 25. 23. There will I appoint with thee or meet with thee Job 9. 19. Who shall set mee a time to plead Am. 3. 3. Numb 10. 4. 2. If conference of many be lawfull as it is Job 2. 11 Mal. 4. 16. Esa. 2. 2. Jer. 50. v. 4 5. Zach. 8. 21. Ps. 42. 4. Ps. 55. 14 Luk. 24. 14 15. Deut. 6. 7 8. 9. then the fore-setting of time and place is no essentiall ingredient in the action to make it of a lawfull action to become unlawfull except it were fore-set upon religious reason of some sacred or mysticall signification as our holy dayes were meere circumstances doe not change actions that way 3. All Divines the Fathers as Augustine Chrysostome Ambrose Hyeron Thomas Bannes Suarez Vasquez Valentia make private exhorting and rebuking our fallen brother a duety of the law of nature such as to take our neighbours Oxe out of a ditch to visit a prisoner to give almes to the poore now if to intend time and place to lift up a brother whom God hath cast downe to reduce him whom wee understand God hath permitted to wander be unlawfull then to foreset time and place to visit a captive in prison to give almes to the poore by that same reason were unlawfull which no man in reason can say 4. To intend and to appoint time and place for obedience to any Commandement of God doth rather make the action the more good and landable as the more deliberation in an ill action the worse and the more deliberation in a good action the better Psal. 119. 30. v. 62 106 147. Neither is that Objection more against us then against the word of God while some say If private Christians may teach exhort and rebuke one another then may they preach and expound the word of God I answer 1. For one private person to preach to one and that occasionally is no lesse unlawfull then for one of intention and fore-setting time and place to preach to many 2. The word maketh mutuall exhorting lawfull and condemneth the mutuall preaching of private Christians 3. Private exhorting and teaching differ 1. The Pastor rebuketh swearing as a publick watch-man with care for many Ex officio specialis delegationis and authoritatively by the
wicked but the Apostle speaketh not of the office but the officers and the praise-worthy exercise of the office The Elders who rule well are worthy of double honour and so the example is not alike 2. If Paul had put downe a generall onely in the former part and said an Elder is worthy of honour this answer might have had some colour howbeit but a colour But now Paul putteth downe a speciall Elders who rule well are worthy of double honour and with these another speciall sort of Elders especially these who labour in the word and doctrine and so clearly he setteth downe two particular species and sorts of Elders Now to make good the sense of the objectors of this they must say a worthy Preacher who ruleth well is worthy of double honour but especially a worthy Preacher is worthy of double honour Therefore of necessity some Elders who rule well must be meaned in the former part who are not meaned in the second and these can in good reason be no other but ruling Elders and teaching Elders for these same sort of Elders cannot be understood in both places 3. And this sense suppose it should stand should have but a colour of reason because you shall never find the Spirit of God commend and praise the simple exercise of an office but the right and conscientious exercise thereof Gods Spirit will not say he who ruleth and he who preacheth is worthy of double honour but he who ruleth well and preacheth well is worthy of double honour 4. By this wild interpretation men may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well-governing Pastors who labour not in the word and doctrine and so the dumbe Prelates who hold it all one to be damned to a Pulpit and to a man-mill shall be Pastors worthy of double honour Now Paul will not say this of a right Bishop 1 Tim. 3. 2. Tit. 1. 9. because good governing in a Pastor includeth labouring in the word and doctrine as the whole includeth the part For preaching is a speciall act of overseeing and well-governing of soules Jer. 1. 10. 2 Tim 4. 2. Because the word is the instrument of pastorall governing how can Pastors rule well by using aright the word of God except they labour in the word which is the shepheards staff of right governing and painfull preaching Heb. 13. 17. Acts 20. 28 29 â—0 31. And so the Apostle shall say one thing twice to wit these Pastors who rule well in labouring in the word are worthy of double honour especially these Pastors who labour well in the word and doctrine 5. To labour in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3. 8. 1 Cor. 15. 38. 1 Thes. 1. 3. Mat. 11 28. is a word in the positive and not in the superlative degree And let it be a word of the superlative degree if the well-governing Elder here signifie the Prelate as the currant exposition of Formalists is and the Elder labouring in the word and doctrine signifie the painfull preaching Presbyter then the Presbyter who is a poore Pulpit-man is more worthy of double honor and double maintenance and the Lordly benefice then my Lord Prelate This glose will offend the proud Prelate Doctor Hall fetcheth from Sculâ—etus another poore interpretation The Elders who rule well that is administer the Sacraments make publike prayers and privately admonish faithfull people are worthy of double honour especially these who excell in the gift of teaching which is more excellent then baptizing 1 Cor. 1. 17. Answ. 1. We have a new office brought in in odium tertij out of hatred to ruling Elders and this is a creature who can baptize administer the Lords Supper and pray far off a print booke and admonish in corners but cannot preach but first I aske this fellowes name 2. Where is such an officer in Gods word 3. By what warrant hath one power to administer the Sacraments and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well as a well-governing Elder who cannot preach the word and pray this is but the reading Priest who saith service for hire and yet he baptizeth ex officio by his office Christ conjoyneth the publike preaching and baptizing Mat. 28. 18 19. as two parts of an office and here they are separated and given to different officers 4. How is a man called on that ruleth well because he baptizeth well and readeth faire in the booke and is not called on who ruleth well because he preacheth well For it cannot be conceived how baptizing belongeth rather to well governing then good preaching 3. Good governing is the Prelates element for so he saith himselfe but to preach base it 's for his Chaplaine and by this to read service to baptize to exhort privately shall make the Prelate a good governing Elder but worthy of lesse honour then the preaching Presbyter But the right Bishop 1 Tim. 3. must both be apt to teach and one who can governe well and this maketh the Prelate in office only a Reader But neither can Doctor Fields other glosse stand The guides of the Church are worthy of double honour both in respect of governing and teaching but especially for their paines in teaching so he noteth two parts or duties of Presbyteriall offices not two sorts of Presbyteries Answ. 1. By this it is the Prelates glory to preach but he cryeth up courting and Lordly command and in his practise cryeth downe preaching 2. This interpretation wrongeth the Text For the divers Pronounes must note divers persons as is cleare in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it is all one as if Paul should say That Archippus who ruleth well is worthy of double honour especially that Archippus who laboureth in the word and doctrine where as it is one Archippus who ruleth well and laboureth in the word and doctrine None use to speake so supersluously or ignorantly who understandeth the Greeke Language except by way of excellency persons be noted which is not here Also it should be untrue that any should be worthy of double honour for well governing except only he who laboureth in the word and doctrine which is against reason and the words of the Text. Neither can these words Tell the Church stand in a particular Congregation if ruling Elders be removed especially where there is a Pastor in the Congregation For then the Church should either signifie the multitude of beleevers which I have abundantly refuted or the Pastor with the Deacons but Deacons have no jurisdiction in Gods Church by the word of God Or thirdly the word Pastor it alone should signifie the Church which is Popish therefore of necessity there must bee some Rulers with the Pastors which make the ministeriall Church of which our Saviour speaketh Neither can the famous Councell at Jerusalem consisting of Apostles Elders and Brethren exclude ruling Elders D. Field citeth Cyprian Tertullian Hierom Ambrose for ruling Elders but doth no way satisfie the Reader for he
Master of the art of painting or pourtract-making the art onely is subject to the precepts and principles of art but the person of the painter is subject to the kingly power for the King as Bellarmin saith may forbid the Image-maker to draw obscene and filthy Images or to waste too much gold or silver upon his Images or to sell his images at too deare a price Hence saith he the kingly dignity is not subject to the ecclesiasticall power or to any other power on earth but only to Jesus Christ. I answer the Prelate doth well difference in the art of paintry these two 1. That which is artificiall and is only ruled by art that the King cannot command another thing which is morall as that he sell not his Images too deare and hurt not the common wealth by spending vainly too much gold and silver on his Images and in this the King may make lawes to limit the Painters morall carriage but then he and his fellowes honour not the King who call him judge over all persons and of all causes or in all causes and that without any distinction for when two Shoomakers contend about a point of tanning leather the King is not Judge in that cause because it is a point of art which belongeth to the art not the King Also the right translation of the Bible out of the Hebrew and the Greeke in the vulgar language is a cause meerly ecclesiasticall belonging to the Church Assembly it were hard to make the King being ignorant of these mother languages the Judge of that version as he is made by them Judge in all causes ecclesiasticall howbeit de jure he is a politick Judge even in this judging by a coactive and kingly power howbeit de facto and through ignorance he cannot exercise the kingly power that God hath given him in this act 2. By this comparison the Prelate putteth upon the King â—ut a course peece of country honour O faith he as King I make him above all and subject to no power in Heaven or Earth but immediately to God forsooth so make you the Painter the Shoomaker the Fashioner subject to no power in Heaven and Earth no not to the King but only immediately to God only their persons are subject to the King and so is the person of the King as a Christian man not as a King subject to Pastors who may exhort him and rebuke him when he judgeth unjustly But 3. saith the Prelate The wounded Emperour is subject to his servant the Physitian who cureth him not as Emperour but as a wounded man and that of his owne free-will and not by coaction What meaneth this not by coaction but that a King neither as King neither as a Christian man is subject to Church-discipline to the admonition of Pastors by any ecclesiasticall coaction or any law of God but of the Kings owne free-will Consider how Court-parasites doe dishonour the Lord for if Nathan by Gods commandement was obliged to rebuke David for his adultery and murther and the man of God obliged to cry against Jeroboams Altar and the Seer obliged to reprove King Asa and Jeremiah commanded to speake against the Kings and Princes of the land and if the Kings of Israel and Judah were plagued of God because they would not heare and submit to the Prophets speaking to them in the name of the Lord then the King as a Christian man is subject to the Ecclesiasticall power not of his owne free-will as this flatterer saith but by such Ecclesiasticall coaction as God layeth upon all men whose spirits are subject to Christs kingly power 4. This comparison halteth fowlely In the art of paintry ye may abstract that which is morall from that which is artificiall but in a King as a King there is nothing artificiall or which is to be abstracted from justice and piety for all the acts of kingly authority as kingly are morall acts of justice and of piety in preserving both the Tables of the Law if a King command a stratagem of war that which is meerly artificiall is not from the King as King but from a principle of military art in him as an expert souldier if then the King as King be a morall agent and a preserver of both Tables then as King he is subject to the Ecclesiasticall power 5. Spalato faileth farre in making the end of kingly government a naturall end not life eternall as the end of sayling is the desired harbour and not the kingdome of Heaven which is lâ—fe eternall nay but if we speake either of the end of the worke or the end of the worker the end of kingly power is a morall end for the end of the worke called finis operis is by Paul said to be that we may lead a quiet and a peaceable life in all godlinesse and honesty and this is de iure also finis operantis the end which the Ring is to intend and so the dignity office acts and end of the King as the King is subordinated to Christs kingly power in Church-discipline and yet he is the most supreme politicke power on earth and in eo genere solo Deo minor and above the Pastors in that kind But doe we joyne with Papists in this 1. Papists say Kings hold their Crownes of the Pope the Church universall virtually We thinke Nero had not his kingdome from Peter nor Domitian and Traian their kingdome from Clemens and Anacletus nor Hadrian from Enaristus and Alexander 2. Innocentius 3d. forbad obedience to Emperours Bonifacius 8â— for hatred of King Philip of France forbad to pay tribute to the Emperors the Devill might blush to lay that upon us 3. Was there ever amongst us the like of their 8 generall Councell A Prelate shall not light off his horse nor bow to a King nor shall a King seeke that of a Bishop under the paine of two yeares excommunication 4. Did any of us thinke or write what Bellarmine hath spoken against the Lords anointed If Princes cannot be moved by Church-censures and if the necessity of the Church require the Pope shall free their subiects from obeying them ipsisque principatus abrogabit and shall pull their Princedome from them I say no more of this CHAP. XX. Q. 20. Whether or no the government of the Church of Scotland can be proved by Gods Word to be lawfull 1. ARTICLE Of the Doctrine and worship of the Church of Scotland WE acknowledge the Scriptures of God contained in the Old and New Testament to containe the whole doctrine of faith and good manners our Covenant rejecteth all traditions contrary without and beside the word of God and so it rejecteth all religious observances all humane Ceremonies all religious symbolicall signes all new meanes of worshipping God all Images positive Rites which have any influence in Gods worship as will-worship and impious additions to Gods word Jer. 7. 7. 2 Sam. 7. 7. Deut. 12.
32. Deut. 4. 2. Lev. 10. 2. Heb. 1. 13. Heb. 7. 14. 1 Chron. 15. 13. 1 King 12. 32. Mat. 15. 14. Rev. 22. 18. whereas they want warrant from Gods word All actions of divine worship all religious meanes of worship all actions of morall conversation must be warranted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according as it is written for the which cause our Church condemneth kneeling in the act of receiving the Lords Supper all Holy-dayes dedicated to God or Saints except the Lords-day confirmation bed-communion surplice corner-cap c. because they are acts of worship and religious meanes of worship not according to the word as is clearly shewne to the Reader by the following Categoricke Tables where all right worship morall acts of discipline and conversation that are lawfull will bide the tryall of this according as it is written even to the last specificke and individuall humane act and where the last individuall act is proved all the rest in that same Categorie is proved As when I prove Peter to be a man I prove him to be a sensitive creature a living creature a bodily substance c. which no man seeth in the Categorie of humane Ceremonies and unlawfull offices Hence our first Categorie as it is written Mat. 26. 26. 1. The worship of God 2. Sacramentall worship 3. Partaking of the supper of the Lord 4. Partaking of the Lords Supper in this time and place by Peter Iames Anna. So in the officers of the New Testament as it is written Col. 4. 17. Phil. 2. 25 1. A lawfull Minister of the New Testament 2. A lawfull Pastor 3. Archippus Epaphroditus So as it is written 1 Cor. 5. 4 5. 1. an act of discipline 2. An act of Church-censure 3. An act of the Eldership of Corinth excommunicating the incestuous man The like may be said of an act of charity to the poore 1 Cor. 16. 1. But come to the Categorie of Formalists and you shall see a great defect and this as it is written shall be wanting foure times as the diagram following doth show plainly not written 1. Order and decency as it is written 1 Cor. 14. 2 Orderly Ceremonies of humane institution 3. Sacred symbolicall signes of Religions institution devised by men 4. Surplice crossing 5. A Surplice upon William Thomas the crossing of this Infant John made by this Pastor Thomas this day and place So the reason is cleare why we will have nothing undetermined by Scripture in either acts of the first or of the second Table except meere circumstances of persons time and place which adde no new morality to the actions is because we hold the word of God to be perfect in doctrine of faith and manners and all points of discipline which the Patrons of Ceremonies and humane Prelates are forced with Papists to deny 2. ARTICLE Officers of the Church THe ordinary officers of our Church are Pastors to whom belongeth the word of exhortation 1 Tim. 3. 1 2 3. 2 Tim. 1. 7 8 Doctors who in schooles expound the word of God and convince gainsayers Rom. 12. 7 8. Eph. 4. 11. 1 Cor. 12. 28. Governours or governing Elders who rule well Rom. 12. 8. 1 Cor. 12. 28. 1 Tim. 5. 17. Acts 15. 23. and Deacons who care for the poore Acts 6. 2 3 4. 1 Tim. 3. 8 9 10 11 12. As for the Prelate who is pretended to be the Pastor of Pastors and an Ecclesiasticall creature having majority of power both of order and jurisdiction above the Pastor and Doctor the Church of Scotland did ever repute such an one the fifth element and the sixt finger in the hand as having no warrant in the word and therefore unlawfull Exod. 25. 9. Heb. 8. 5. 1 Chron. 8. 19. 11 12 13. 1 King 6. 38. as also expresly condemned Luke 22. 24 25 26. 1 Pet. 5. 3 4. Mat. 18. 18. 1 Cor. 5. 4 5 6. Acts 1. 23. Acts 15. 24. In the first constitution and infancy of our Church there were some visitors and superintendents for planting of Churches because breasts and haire of our Churches were not growne after the example of the Apostles who sent such to plant and visit Churches and appoint Elders in Congregations Acts 8. 14 15 16. Acts 13. 14. 15 16. Acts 14. 23. Tit. 1. 5 6 7 8 9. Acts 21. 17 18. but after the Church was planted there was no need of such Titular Doctors who were Pastors onely and taught not in the Schooles but were onely previous dispositions to Episcopacy as blew colour prepareth a cloth for purple our Church never allowed upon the grounds allowing lawfull Doctors as the Scripture doth Rom. 12. 7 8. 1 Cor. 12. 28. Eph. 4. 11. 3. ARTICLE Calling of Officers and especially Pastors IVnius maketh according to Gods word three parts of the Pastors calling 1. Election some call it Nomination 2. Presentation or offering of the man 3. Confirmation When a place vacketh in the ministery with us a Pastor maketh a Sermon of the necessity of a Pastor shewing what a person the Pastor should be after the example of Peter Acts 1. 22. The looking out of a man is sometimes given to the multitude of beleevers with us according to that Acts 6. 3. The Apostles say Wherefore brethren looke ye out seven men But ordinarily this beginneth at the Presbytery or Colledge of Pastors from whence things take their beginning Acts 1. 15. And in those dayes when the Church wanted an Apostle Peter stood up and said Acts. 6. 2. then the twelve called the multitude When they wanted Deacons Acts 21. 18. the matter is brought first to the Eldership Acts 11. 30. the Disciples charity is sent to the Eldership Paul sent Timothy Titus Sylvanus whom after the multitude did approve Acts 14. 22. 2 Cor. 8. 16. and so doe we 2. The person is tryed 1. by Timothy and Titus and so by the Presbytery 1. his ability that he be able to teach others 2 Tim. 2. 3. that he be apt to teach 1 Tim. 3. 2. Tit. 1. 9. else the Timothies of the Church lay hands suddenly on him contrary to 1 Tim. 5. 22. So the Presbytery tryeth according to these Canons with us his skill in the Tongues Latine Hebrew and Greeke his ability of preaching popular Sermons and interpreting Scripture in controversies in Chronology and the history of the Church and he must be proved and tryed by the people by preaching sundry Sermons to them 1 Tim. 3. 10. And let these first be proved and let them use the office what ever officers they shall be Pastors Doctors Elders or Deacons Also his grace and godlinesse is tryed by both people and Presbytery 1 Tim. 3. 2 3. his ability to governe v. 4 5. Acts 6. 3. Titus 1. 7 8 9. his fidelity 2 Tim. 2. 2. and he must bring a Testimoniall or Christian Letters of recommendation from those amongst whom he lived as 1 Tim. 3. 7. 3. When all this is done he is not yet a Pastor Then a day is