The Temple measured OR A brief Survey of the Temple mystical Which is the Instituted CHURCH of CHRIST Wherein are solidly and modestly discussed Most of the material Questions touching the Constitution and Government of the Visible Church Militant here on Earth Together with The solution of all sorts of OBJECTIONS which are usually framed against the Model and Platform of Ecclesiastical Polity which is here asserted and maintained In particular here are debated The points of so much Controversie touching the Unity of the Church The Members of the Church The Form of the Church and Church Covenant The Power of the Church The Officers of the Church and their Power in Church-Government The Power of Magistrates about the Church and some Church Acts as Admission of Members and other things set down in the Table before the Book By JAMES NOYES Teacher of the Church at Newbery in New England LONDON Printed for EDMUND PAXTON and are to be sold at his Shop in Pauls chain over against the Castle Tavern neer to the Doctors Commons 1647. READER IT is a thing well known to them of New-England and too well known amongst our selves in what excentrick motions the judgements of some of the Elders and Churches there have of late been carried about matters pertaining to Church-Administrations yet hitherto for the most part they do concur in their practise though not all acted upon the same principles nor regulated in all things by the same Catholique and individual Rule For the practise of some is directly upon particular Rules of Scripture by them apprehended and acknowledged The practise of others to whom the former Rules seem misapplied is upon more general Rules of Scripture viz. Rules of Charity and Christian Peace which do by consequence only and not directly lead them to an Identity and Uniformity in their practise with the rest of their Brethren A general Rule may very well supersede a particular it is a maxime planted in the nature of things which do often act contrary to the Rule of their particular nature for the conservation of the universe and were we as well grounded upon it as our Brethren of New-England be we should both the more prefer the Peace and Tranquility of this Church which is a general good above our own private Interest and the less censure them who upon the same principle have somtimes taken and will doubtless have the wisdom always to take just Animadversion upon them that cause Divisions and are disturbers of the Churches Peace though they may haply plead their Conscience and transform themselves into Angels of Light As for this Reverend Author who amongst others is not satisfied touching the Charter of the Churches where he lives and cannot yet finde in Scripture that the Lord Jesus did ever give them Commission to the full exercise of that Government which is there Established he did after long silence at length acquaint his People and the Reverend Presbyters of that countrey with his doubtings concerning the way they went in And upon conference had with them about the particulars controverted betwixt them finding himself still unsatisfied both in their Arguments against him and Answers to him in neither of which he could perceive so much truth as might convince him of Error or move him from his own principles but perceiving rather that jealousies and misunderstandings of him did arise in the hearts of his Reverend fellow-Presbyters whose love he did always estimate at a high rate therefore that he might the more freely and fully and at once declare what are the points he holds and wherein he can or cannot concur with them and the Reasons why he hath drawn up and published these short notes in the mean time resolving that love shall set bounds to his enquiry after truth and not under pretence of seeking truth to transgress the Rule and Law of love according to the Apostles direction Eph. 4.15 Following the truth in Love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In all this Treatise it will be evident at first sight that he is altogether free from a Spirit of Faction seeking only truth and satisfaction and therefore he hath ingeniously and impartially laid down his Judgement which is in some things coincident with the judgment of the Reverend Presbyters in New-England in some things consenting with our Reverend Assembly here in England and in some things distant from them both being neither for Aristotle nor for Plato but for Truth neither for Paul nor for Apollo but for Christ In his Stile he does affect to make his words and his matter commensurable for the Kingdom of God is not in word but in power The truth is 1 Cor. 4.20 it is an Argument of want of Argument and of most odious Sophistry in most of the Disputers of this world that they cannot speak of an Argument but it must be ushered in with an out-braving Preface to raise the esteem of the Author or Cause that so the affections being bribed with fair speeches the understanding may be won to assent to Error which is the subtilty of the Serpent not the simplicity of Christ the jugling of a Seducer not the craft of one that can do nothing against the truth but for the truth Farewel THE TABLE COncerning the Vnity of the Church Pag. 1. Of the matter and quantity of the Church p. 5. Of the Form of the Church p. 8. Of the Power of the Church p. 10. Of the Officers of the Church p. 16. Of the Power of the Presbytery p. 29. Of the Power of Synods and Councels p. 49. Of the Power of Magistrates about the Church p. 58. Of their Power of Iurisdiction in the Church p. 60. Of Admission of Members p. 62. Of Imposition of hands p. 69. Concerning Excommunication p. 74. Concerning the Retention of unnatural mediums of Worship p. 80. Concerning the Morality of the Sabbath p. 83. Of the beginning and ending of the Sabbath p. 89. Of the maner of observing the Sabbath p. 93. The Temple measured OR A brief Survey of the Temple mystical Concerning the Vnity of the Church THe Militant Church of Christ upon earth Pro. 1. is one integral Body visible and hath power to act in Synods and Councels to the end of the world 1. The Apostles and Prophets and Evangelists were visible members of the Universal or Catholike and Integral Church They could not be members of any particular Church because they were not constituted members of any particular Church by special reference to any particular Church That which constitutes one a member of a particular Church doth so constitute him a member of that Church as that he is not in that respect a member of all Churches or of any other Therefore the Apostles c. were members of no visible Church if they were not members of a visible Church Universal 2. Acts 15. 1 Cor. 16. The Apostles were visible Heads of the whole Church and did Decree and Ordain with reference to the
whole Church This they could not do as members of one particular Church but as transcendent Officers and as visible Heads of the Catholike Church The Apostles have been called heretofore and that justly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now many and all Churches under the same visible Officers are but one Church many Corporations under one King are but one Body Politick The twelve Tribes in Israel under one King made but one Kingdom 3. The Apostles c. admitted members into the Catholike Church neither in the presence nor under the notion of any particular Church Acts 8. 10. 16. The Eunuch Cornelius the Jaylor and such like were baptized members of no visible Church if there was not a visible Church Universal Ecclesia non est Resp non aristocratio sed regnum Beza Ep. 83. p. 367. 4. Christ is one visible Head one Master of the family one Bishop one King visibly by vertue of his Laws and Ordinances and works of special providence in the Churches Christ walketh in the midst of the golden candlesticks Rev. 1. and sitteth in the midst of two or three gathered together in his Name Matth. 18. Thus a King though absent from his Kingdom is a visible King in his Kingdom The King of England is visibly King of Scotland though he makes his abode and keeps his Court in London 5. The Church of the Jews was a type and patern of the Christian Church Ezek. 40.41 42. Revel 11.1 2. compared with Rev. 21. The Church of the Jews consisted of many Tribes and many Cities yet was but one Body politick The great Synedrian of Jerusalem might resemble the great Presbytery of the Apostles and extraordinary Elders in respect of more ordinary execution in Primitive days and Synods and Councels in respect of lesse ordinary execution in succeeding ages Acts 12.1 Eph. 3.21 1 Tim. 3.15 6. It is correspondent to Scripture-phrase the visible Church is termed in Scripture one Universal Church Matth. 16.18 the Universal Church is one visible Church because it is described as acting visibly in the administrations of the Keys This may be more fully proved in another place See Calvin Instit lib. 4. cap. 1. In Eph. 4. the Universal Church is one visible Church because it is described by its visible Officers Apostles Prophets Evangelists Pastors and Teachers 1 Cor. 12 the Universal Church is one visible Church because it is described by its visible Officers in like manner Rev. 11.1 2 3 the Universal Church is described as visible by one city by one court and is called the outward court and so distinguished as it is visible from the mystical Church which is resembled by the Temple 7. The mystical Union of Brotherhood doth naturally constitute one Body mystical Why should not the visible Union of Brotherhood in profession constitute one Body visible The Lord severed the children of Israel into Tribes yet so as that all might be one Body under one Prince and Priest 8. All natural grounds of fellowship in particular Churches in respect of more ordinary execution A sin against authority is a greater sin an evil inflicted by authority is a greater evil do bespeak fellowship in one Catholike Church in point of lesse ordinary execution Brotherly Union Christian profession the edification of the Church the celebration of the Name of Christ all these are prevalent Christ is glorified most eminently in the great Assembly Pride and Independence are inseparable If the children of Jacob had been divided into Tribes as independent States they might soon have rejected one another as Esaeu and Jacob did The notion of a relation doth cherish affection and maintain union 9. The manner of admission in Primitive days obligeth to all Churches to the whole Church as well as to a particular Church 2 Chron. 15.12 34.31 As all Israel together was wont to professe their purpose to walk according to the Law before the Lord so all converts in Primitive days did professe their purpose to walk with all Saints in all the Ordinances of Christ That covenant which converts then made seemeth to be general with reference to all Churches Thus then the Church Militant is one visible Body one House one Family one Tabernacle one Temple one Candlestick one Citie one New Jerusalem Rev. 21. this Jerusalem hath twelve gates and these gates are particular Churches which do admit into the whole City as well as into the particular gates every gate is an entry into the city and all in the city have a virtual admission thorow every gate Every Common-wealth hath power offensive secondarily for the defending of it self or any other in case of oppression Abraham had power to rescue Lot but this power is not equal to the power of Churches God hath distinguished Esau from Jacob in point of Politie but God hath united the children of Jacob by one staff of beauty and another of bonds both by temporal and spiritual authority before Christ came God hath altered the constitution of the world sin hath rent the world in pieces but God hath repaired and united the Church by an Uniformity of Ordinances and by an identity of profession under one visible Head the Lord Christ All Saints are next brethren as the children of Jacob were and united by a perpetual bond The Churches do approve of each others acts by mutual consent when one Church admitteth members electeth Officers dispenseth Censures it acts for all Churches What is done by one gate in Jerusalem is done by the whole city intuitu Beza Ep. 68. p. 290. though not interventu totius Ecclesiae as Master Parker distinguisheth to another purpose Lastly it is generally supposed that all Churches have power to act together and to exert power of Jurisdiction in a General Councel Calvin is expresse Instit l. 4. c. 8 9. And if this be granted it follows that the Church is one visibly It could not act as one in a General Councel if it were not one visibly Operari sequitur esse Object The whole Church hath no visible Head Answ Particular Churches are visible Churches when they are destitute of visible Officers The whole Church accordingly may be one visible Body without any visible Officers at least in respect of power to act conjunctim ordinarily 2. Christ is supposed to be a visible Head in some respect and Ecclesiastical Policie is acknowledged to be Monarchical in respect of Christ Judg 8.23 Josephus observes that there was a Monarchical Theocracie in Israel we may as well conclude that there is such a Monarchie in the Christian Church to the end of the world 3. The Church is one so as to act ordinarily as one divisim And therefore when a particular Presbytery excommunicateth any person he doth excommunicate that person out of all particular Churches or the Universal Church and that by the authority of the universal Church because there is such a mutual consent in all Churches Pastores saith Chamier si
minùs singulos tamen omnes Ecclesiae toti praefectos asserimus Apostolos non modò omnes sed etiam singulos Some of our modern Divines do seem to allow onely of an essential and invisible unity and yet they do ascribe a judicial power to Synods and Councels The Fathers so praedicated the unity of an universal Church that they laid foundations for an univerfal Bishop Res Divinae according to Polanus administrantur Synodali 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confirmantur regia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Synodo est authoritatis apex totius Ecclesiae unitas ordinis firmamentum Leid Prof. de Conciliis The Papists would build their Babel for their Pope on this foundation but they shall not proceed because God hath divided the tongues of the Christian world Protestants speak the language of Canaan and it cannot be understood by the Antichristians The Church of the Lord Christ Pro. 2. Acts 2 14. 1 Cor. 1. 11. Gal. 1. Rev. 2 c. in respect of more ordinary or constant execution is many Churches 1. The Scripture frequently calleth particular congregations the Churches of Christ and declareth that they were intrusted and furnished with compleat power to administer both Tables of the Law the Covenants the Seals the Censures in all Ordinances 2. Conveniency and necessity do require it because it is impossible for the whole to maintain fellowship in one place for edification The Church of the Jews though but one Nation could congregate but seldome Circumcision was permitted at home the Passeover was celebrated by families apart onely in Jerusalem 3. The Apostles direction and approbation is evident They ordained Presbyters in particular congregations and confined them to their particular congregations Asts 20 and 14 they ordained no ordinary Officers sine titulo but with reference to particular congregations These particular Churches are called The tents of the shepherds Cant. 2. the chambers of the temple Ezek. 40. the gates of new Jerusalem where the Presbyters are to sit in judgement for the ordinary Rev. 21. These are so many chambers of presence Christ sitteth in the midst of them Matth. 18. those that are admitted into any one chamber are admitted into the whole house as those that are admitted into any one gate of New Jerusalem are admitted into the whole city It is determined in Politicks that subordinate cities have need of Government within themselves Triumvirale Synedrium If we look upon the type or patern of the Christian Church in the State of Israel we shall finde that the lesser cities in Israel had their particular Presbyters though consisting but of three Elders such was their frame of Policie Pistro Soane Polano the author of the History of the Trent Councel that excellent and impartial Historian observeth that Episcopal power hath mounted from an office of charity practised in all congregations in the Primitive days to such an height as maketh it suspected to Princes and terrible to the people to whole Kingdoms Let this be the conclusion All congregations have a divided power but not an Independent power The Synagogues in Israel had a divided power yet dependent upon the Temple they could excommunicate Joh. 9. and in all probability the Priests and Levites in the Temple did not admit such as stood excommunicate in the Synagogues until the case were decided Concerning the matter of the Church and also of the quantity of the Church MEmbers of the Church ought to be visibly holy Pro. 1. or visibly Saints in some appearance A visible segregation from the world and a visible aggregation to Christ is necessary to Church-union and communion Levit. 6. Num. 19.9 1 Cor. 11.28 Ezek. 44. 2 Chro. 30. Whitgifts assertion that all that are the Kings subjects are members of Christs Church is not warrantable The Temple is holy the Keys the Tables of the Law the Seals the Censures the Officers all holy Christ is holy The Aposties c. required profession of faith Acts 2. Matth. 3. The Seals presuppose faith and repeneance If thou believest saith Philip to the Eunuch thou mayest be haptized Acts 8. Phose that received the Apostles words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to whom the doctrine of faith and repentance was grateful they were baptized Acts 2. The stones of the Temple were to be hewn stones the timber was to be squared and polished the Tabernacle was curiously wrought the Candlestick was of beaten gold the twelve Tribes were represented upon the High priests brest plate by twelve precious stones and the visible members are correspondent to the mystical in some appearance The members of Churches were all Saints by calling 1 Cor. 1.2 Eph. 1 c. Yet the Church as may be afterward demonstrated must admit by a general rule such as may comprehend and take in all Saints All Israelites must have a lot and portion in the congregation of the Lord. A dispriviledging of Christians is a disinheriting of them Churches must be open and forward to rescue all that flee from the avenger of blood the way must be made easie to the cities of refuge Churches are represented by the cities of refuge Num. 35. Josh 20. Heb. 6.8 where sinners that flee before the avenger may have free recourse to take sanctuary Our facility in admitting visible members must give testimony to the Lords dispensation of grace in the embracing of invisible members The gates of Jerusalem do stand open Rev. 21.25 The rule of admission is a rule of Prudence for the keeping out of such as are apparantly profane in toto and such as are scandalous in tanto and also it is a rule of charity for the entertaining of all that have the least measure of saving grace Leid Prof. de discip Eccles The Leiden Prof. do acknowledge rigorens aliquem in nonnullis canonibus veterum Synodorum qui mansuetudinis Christi Apostolorum ejus modum non nihil excedar Calvin also so great a witnesse of truth joyneth issue with the forenamed and speaketh more indefinitely against the ancient severity of the Churches Instit lib. 4. cap. 29. See Beza another great star in the Church Epist 73. p. 302. De quolibet bene prasumendum donec constet contrarium This rule must moderate in censures absolutely though not so in admissions The rule of admission is a sutable profession of faith and repentance with subjection to the Ordinances A particular Church must consist of no more then may ordinarily or constantly meet together for the edification of the whole assembly Pro. 2. 1 Cor. 5. 14. 1. The Apostles directed the Churches to meet together in one place Acts 2 5 6. An Apostolical Direction is sufficient for an Institution 2. Edification and constant communion the natural grounds of multiplying Churches do necessitate such a limitation of Churches A Diocesan-Church is too big and too monstrous to be one Church for ordinary execution 3. The Apostles instituted Churches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
in the Common-wealth which are not Disciplinable in the Church In dubious and disputable things Churches must hold Unity without an Uniformity 1. It is a Lording over one anothers Faith to exact a Conformity and Uniformity in such cases 2. The Churches must yield and condiscend sometimes to one another even in their conformity of practise Rom. 14. 3. The Apostles had extraordinary power sutable to their extraordinary spirit and yet they did not send forth their Decrees as Magistratical Injunctions Acts 15. this is the close of their Epistle to the Church of Antioch from which if you keep your selves you shall do well verse 29. Popish Canons are unsuitable to Ministerial power and also to the standing Laws of Christ Paul exhorts Philemon when he might have commanded him Judicium Conciliorum est judicium suasionis non coactionis in comparison of Magistratical Iudicature The Church hath both a consultative and a definitive authority yet neither Magistrates nor Ministers have authority absolutely and therefore cannot obligare conscientiam absolutely Those that carry the Ensigns of Magistratical Soveraignty and Majesty may write volumus jubemus yet they are not independent soluti legibus Dei Ancient Councels were wont to shew ex quibus fontibus fundamentis they framed their Decrees Sed Tridentini Areopagitae as Chemnitius speaketh nuda tantum decreta sine rationibus praetoria authoritate orbi Christiano promulgarunt Pietro Soare Polano sets down the reason people are apt to wrastle with the reason of a Law when they dare not oppose the Law it self The Scripture is our regula regulans the definitions of Councels are but a regula regulata I do not speak for a toleration of such as to us are Saints in opposition to admonition and all censures but only in opposition to the greater or greatest Excommunication Neither do I speak of a Toleration in the State but in the Church Some things are censurable which are not deserving Excommunication Persons may not be Excommunicable in the Church when they may be exterminated by the State Schisms and Heresies are intolerable in the Church and Common-wealth because the one and the other is inconsistent with the being of the Church Scandals must be rebuked Tit. 1.13 some sharply Powers are Ordained of God for to remove Scandals especially such as are most destructive only provided that charity doth moderate in Church Discipline Ministerial power speaks as from the Mercy-feat Synods and Councels have power of Iurisdiction Pro. 3. to declare and apply both implicite and explicite Laws of Christ in a Brotherly maner In Synodo est eminentia apex authoritatis Leid prof de Concilis Fathers Modern Divines Calvin and his Successors all do generally or for the most part consent to this Proposition though the opposition of the extreme opinion of Papal power hath occasioned some to speak too diminitively of Synods and Councels Cypr. l. 3. Ep. 81. Beza Ep. 68. p. 290. 1. The power of many Churches over one is natural and naturally necessary as the power of many Members over one Member if it be true which hath been proposed that all Churches are but one Church and corporation under the Lord Christ 2. All the Arguments which prove an universal visible Church do prove the power of Councels and Synods That Church which is one in propriety is one in point of government That Church which is properly one in being is properly one in acting frustra datur potentia quae non reducitur in actum Now that of our Saviour Mat. 16. together with other places of Scripture do seem to prove effectually that there is an universal visible Church One may argue it thus That Church which is invested by Christ with visible and catholike Officers that Church is an univerfal visible Church But that Church in Matth. 16. is invested by Christ with visible and catholike Officers Peter is made a stone and builder of that Church as an Apostle Peter is made a Steward of that Church or Kingdom as an Apostle Object That Church is described by a character which is proper to the Mystical Church for our Saviour promiseth that the Gates of Hell shall not prevail against that Church Ans The properties of the Mystical Church are frequently attributed to the Visible Church the reason is because the Visible Church is the true Church quo ad nos and because the Visible Church is intlusively the true Church in the sight of God Thus the Members of the Visible Church are termed Saints the called and Elect of God the sealed ones the Heirs of Eternal life this is frequent with the Apostle it is usual also for the Apostles to apply the promises of perseverance and life unto them Thus the Visible Church is called the Kingdom of Heaven the Lambs wise the body and temple of Christ the family and city of God Matth. 13. Rev. 21. Rom. 12. These properties are not attributed to the Visble Church in sensu formali but in sousu identico as the School men speak in another case in respect of us inclusivè the Visible Church is the true Church and the true Church is the Visible Church The Popish Church is a Church Visible quo ad similitudinem non quoad veritatem the true Visible Church is a Church quo ad veritatem externae sanctificaetimis though not in point of internal Sanctification as it is the Visible Church 2. Secondly such attributes do belong to the Visible Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the Visible Church contains the true Church which shall prevail The true Church is both Visible and Invisible 3. That promise of our Saviour doth belong to the Visible Church in part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even as it is the Visible Church That promise doth contain an offensive prevalence as well as a defensive the Church shall prevail in subduing the world not only desend it self against the world and this offensive power doth properly appertain to the Church as it is Visible for the most part The gates of Hell do Emphatically describe the prevailing power of the Church in point of conquest because the gates of Hell are the defensive muniments of the Enemy Them the Church besiegeth the World and overcometh thus Israel besieged Ieriche and overcame 3. The great Synedrion of the Jewish Church was the Church Representative of all the twelve Tribes Seventy is the round number of Seventy two and Seventy two Elders contained six of every Tribe The Seventy that first descended into Aegypt the Seventy Disciples of Christ the former the founders of the Iewish Church the other the founders of the Christian Church the Seventy Bells upon Aarons coat the Seventy Palm trees all these seem to be correspond entry Representative All cases that could not be determined in the lesser Synedrions types of particular Churches were to be brought to the great Synedrion and the Judge thereof The Judge together with the high Priest doth signifie
Levites as a Sacrifice to God Exod. 29.13 not to our moral separating of Officers under the Gospel That act of Imposition doth rather import somthing of Election then of Ordination as we may shew in another question Calvins opinion is that Ordination ought to be administred by Elders praesse etium electioni debere alios pastores Doctor Ames granteth to Bellar. Instit lib. 4. cap. 3. that it is the doctrine of the reformed church that Ordination is an act of the Elders except in case of a general Apostacie Bellar. Ener de vocations Clericorum Election is an essential application of authority in the way of Jurisdiction Ordination is a circumstantial application of authority sutable to the power of Order and Office Election is an act of essential Jurisdiction Ordination is proper to official power and jurisdiction The least Ordinances in point of exemption are proper to the Officers as the greatest persons in respect of executive power The Keys of natural power of of general Office are in the members the Keys of instituted power or of Office in special in the Elders I might distinguish thus The Keys of natural power are in the body of members the Keys of Office in the Elders Concerning the Officers of the Church A Bishop and Presbyter are the same in point of power Pro. 1. both of Order and Jurisdiction both intensively and extensively 1. The Lording or Magistratical power is prohibited all Presbyters for what is allowed in Magistrates is disallowed in Ministers Luke 22.25 26. The Apostle Peter interpreteth the words of our Savour 1 Pet. 5.3 2. All Elders or Presbyters of Churches are equally styled Bishops in Scripture Acts 20. Phil. 3. Tit. 1. 1 Tim. 3. And those which have wholly the same Titles have the same Office 3. All Presbyters have equally the flock of Christ with them Act. 20. Cyprian might have said of Presbyters and Bishops together what he said of Bishops in his own sense Episcopatus est unus cujus pars in sclidum tenetur a singulis The Apostle made many Bishops in one Congregation but not one Bishop for many Congregations The Word of God is far from allowing teaching Elders to be onely ruling Bishops to rule by themselves and teach by others Personal qualifications must be personally executed and teaching Elders are the excelling Bishops The office of Bishops is a Ministery not onely a dignity therefore he that hath the title must do the work 1 Tim. 5.17 4. The Office of Diocesans is both formally and efficiently Antichristian Grant a Primate of England and why not of the whole world Gregory justly called John of Constantinople The forerunner of Antichrist 5. In other Orders there was no precedency instituted by the Lord Christ No Arch-Apostle no Arch-Evangelist no Arch-Presbyter or Arch-Bishop In the Temple the High-priest was a type of Christ the sons of the High priest were types of Presbyters and they were equal in the matter of their Office This Proposition according to Jeromes assertion had place of great authority amongst the Papists themselves until the Councel of Trent It hath been witnessed unto by the Fathers anciently The invented Orders of the Papists have been some of the plagues of the Antichristian Egypt The praedicant Orders of Antichrist are like to the clamorous Froggs the mendicant Friars or manducant Friars as Buchanan hath it are like to the creeping Lice the plague of Egypt of the Church and of the world This Proposition is abundantly elaborated by many Some Theologes opposed the superiority of Bishops as maintained to be Jure divino in the Councel of Trent the Cardinals opposed it also though for their own sakes It is an extraordinary judgement of God that so many Christian Princes and Kingdoms do suffer the Papal bondage all this while Nome populus as one said diutius ex conditione esse potest cujus eum poeniteat Object Timothy and Titus are made Diocesan Bishops by the Postscripts of those Epistles which are written to them Answ The Postscripts are proved to be Apocrypha by Beza and others When Paul saloteth the Elders of Ephesus Act. 20 he owneth Archbishop there but equally saluteth them all Besides Timoshy his course was ambulatory and he is called an Evangelist 2 Tim. 1.4 â— Titus was in the same rank with Timothy As for the Angels of the seven Churches in the Revelation they were Angels but of so many Congregations and do represent all the Elders of those Churches No Diocesan can be made to appear in the three next centuries after the Lord Christ The Angels are not called Archangels The seven stars the four beasts are all the Elders of all the Churches not onely seven or four The two Witnesses Revel 11 do represent all the witnesses of Truth The singular is frequently read for the plural All Bishops or Presbyters are both Pastors and Teachers Pro. 2. Pastors and Teachers are not distinct Officers 1. All the Priests under the High-priest all the fons of Aaron had the same Function or Office in the Temple There was not one a teaching Priest another an exhorting Priest a third a ruling Priest as if one Presbyter should be a teaching Bishop another an exhorting Bishop a third a ruling Bishop 2. The Apostle assigneth the title of Pastor and Teacher to the same Office Ephes 4. Some are Apostles some Prophets Jer. 5.15 some Evangelists some according to the Apostle Pastors and Teachers which is as much as both Pastors and Teachers It is supposed by some that the Apostle used and for some as if the copulative and were disjunctive in this place and the meaning of the Apostle this Some Pastors some Teachers But the Apostle doth not speak after such a manner as to insinuate any such interpretation he doth not so much as say And Pastors and Teachers onely Some Pastors and Teachers There is no parallel in all the Scripture which will prove that and loth stand for some 3. Pastors do not any where denote such as had the gift of exhortation most eminently but rather such as had the gift or office of Government both in the Old and New Testament 4. Teachers are properly before Pastors in order as they are taken for exhorters exhortations are dependent applications of Doctrines The Apostle placeth teaching before exhorting 2 Tim. 13.16 Tit. 1.9 5. All Bishops are called both to teach and exhort Tit. 1.9 Every Bishop saith the Apostle must exhort with wholesome doctrine 6. Pastors are sometimes described onely by the administration of teaching Go make disciples teaching them Matth. 28.19 20. A Bishop must be apt to teach 1 Tim. 3. The distinct gifts of teaching and exhorting do denominate some teachers and some exhorters rather then some Pastors and some Teachers 7. The Office of Bishops or Presbyters is made sometimes to consist onely in feeding as if all were Pastors Paul biddeth all the Elders feed the flock of Christ Acts 20. Peter speaketh in like manner 1
word of exhortation and not ask the consent of the church c. And where are the ancient bounds By what rule are they subordinate to the church in other acts Are they not separated to execute all the standing laws of Christ Why should they depend upon the determinations of the people who are chosen to interpret Christs laws unto the people and that in way of authority as being set over the people Praeceptive power without corrective power as one saith is like a sword without an edge 9. Arg. 9. Deu. 21.5 The Elders are rulers governors set over the church and have power to command to admonish as superior in authority judicial 1 Thes 5.12 The church is charged to obey their elders as over-shadowing persons in that way of government Heb. 13.17 The angels are rebuked for the corruptions of the churches of Asia as if it had been in their power to prevent and redresse How could Diotrephes have the face to arrogate such Prelatical power if the Presbyters had not power of jurisdiction in their hands The Levites were to carrie the Tabernacle under the priests the government was praeordinately upon the priests shoulders The church is to be carryed not to carry to obey not to command to be subject not to govern Those that allowed elders nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the French churches do wholy sute our practise Object The peoples consent is necessary in the way of liberty not in the way of authority Answ 1. If the peoples denial of consent must bind the Elders so that they cannot proceed and the elders denial of consent doth not bind the people when a case is voted then the bodie of members hath more authority then the Elders 2. If the elders and body of members have a negative voice for the binding of each other then we make the church to consist of two co-ordinate societies but altogether gratis as far as I understand the Scripture 3. A binding power is a power of authority Matth. 16. and 18. Joh. 20. And authority may be natural as well as instituted The people have authority by a natural law originally the elders by a positive law And if the people have power by a natural or hereditary right in point of ordinary execution their authority of ordinary execution doth so far excel the power of elders as heriditary Monarchy doth excel that which is elective and so it is in an Aristocracy 4. A necessity of the members consent doth constitute church-government excessively Democratical In Rome in Athens c. they were far from such a Democracy as wherein all the people did govern constantly with their Magistrates and yet they are reputed Democratical An absolute Monarch saith one is not bound to a Parliament and grant but an absolute Aristocracy a Parliament or general court shall have but a consultative power not a binding or authoritative power Chamier professeth that he hath not seen one that affirmeth church-policie to be Democratical But if the consent of the members be absolutely necessary in ordinary execution certainly church policie is Democratical or else there neither hath been nor is any Democracy in the world where there are Magistrates Truth is where Magistrates are bound to the judgement of the people in ordinary execution they are but titular magistrates and where elders are bound to the judgement of the members they are but moderators or titular governors 5. Liberty is relative Dâ—mâ—â—lcus Silâ— in the Councel of Trâ—â—â— made liberty opposite either to necessity or servitude Potestas in sâ— lâ—bertâ—â— dicitur distinguitur a pâ—â—â—statâ— in aliâ—â— Grâ—â— de Jure 〈◊〉 l. 1. p 4. and imports directly in a civil or moral sence but an immunity from servitude or authority but the consent of the members in admissions and censures doth bind and loose and is an act of power over others Liberty in propriety directly argues that a man is not under authority but not that a man is in authority over others A Jury in a Court is a transient Magistracy though not a standing Magistracy The Commons in Parliament which have a binding vote are transient governors 6. The consent of the members doth give authority therefore it is an act of authority Nihil dat quod non habet The act of the elders in binding and loosing is an act of authority and it is incomplete separated from the consent of the members 7. The consent of the members in election is an act of authority therefore their consent in point of execution if it be absolutely necessary or if it be a resignation of liberty in both is an act of authority Liberty imports directly an immunity from authority out of a mans self indirectly that a man hath authority over himself A free man is sui juris as he is properly said to be free now when a people resigneth this liberty either to Magistrates or Ministers it resigneth that authority which was formerly resident in themselves 〈◊〉 65. p 28.5 Ruther p. 50. 8. Corrective and coactive power is authority and this consent of the members doth complete the corrective and coactive power of the people over which they were governours The consent of the people is desireable and many godly men speak much this way which do not esteem it absolutely necessary It is desireable humaniâ—atis gratia as one speaketh of a Parliament in an absolute monarchy not necessitas gratia If Politicks do truly affirm those Kingdoms to be best established where their Kings are hereditary and do nunquam interire as they speak how miserably is that church constituted that hath never any governors or none but the ghost-like apparitions of governors Our elders may well be called ghostly fathers and ghostly governors which have but the shadow of authority perfectly in them I might argue farther from the definition of authority authority in the general is but jus regendi and if the consent of the members do necessarily bind and that jure divine it is fully correspondent to the definition Azorius his definition of authority or any other that ever I met with doth make a binding consent an act of authority we use to divide power but into a power of might and a power of authority a power of liberty is reduced to a power of authority Governors and to govern with coactive power art conjugates Are they not proper governors which shall govern the people over which they are governors onely when the people themselves list a An Indian is bound as well as a member to obey a minister if a minister may preach to an Indian vi officii It is not enough to say that the members are bound to obey the doctrinal sentence of the elders clave 〈…〉 vi officii or in respect of a preceptive power they are bound to obey the exhortation of any private brother vi materiae which it but little different when he speaketh according to the rule where there is no preceptive superior or
particular churches because they also are elders The twelve gates of new Jerusalem Rev. 21. are the particular churches the angels are Presbyters and are set to govern the gates the gates are not to open and shut of themselves but the angels are to open and shut the gatâ—s in the use of the keys The 4. beasts Ezek. 1. compared with those in Rev. 4. and the 4. orders of Levites about the Tabernacle Numb 4. may well seem to represent the elders of the Christian Church by which the Lord Christ is carried up and down to the World in the chariot of church ordinances The churches are represented by wheels which should readily follow the elders in way of obedience neither go before nor side by side together with their Elders Object The Apostles received their power immediatly from Christ Answ The same power may be derived mediatly which is derived immediatly The question is concerning the power of elders not concerning the manner of comming by it And the Apostles power was universal and extraordinary Object The Apostles wrote in the name of the church as well as in their own name Acts 15. Answ 1. The Apostles were wont to respect the Church so as to do all things in a brotherly manner 2. The Church is not named in respect of authority it had not authority over other churches and those decrees are called the decrees of the Apostles and elders Acts 16. Those elders must be supposed to be extraordinary elders else they might not be joyned with the Apostles in point of such an extent in authority 3. There was special cause to make mention of that churches consent because those questions did spring out of that church It is certain that the Apostles could determine without the church Paul had power to command and ordain 1 Cor. 16. and 1 Cor. 11. and 14. What though extraordinary elders might be the churches messengers by way of intreaty it was not by way of authority 5. The Church of Antioch sent to the Apostles and elders not to the church The Apostles and elders extraordinary were a great and standing Presbyterie of the universal Church Act. 14. I see no intention or intimation of a Synod or assembly of Churches in that act of the Apostles at Jerusalem The Apostles were onely called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chamier observeth Object The Apostles had an infallible spirit Answ The infallibility of spirit answers to the transcendency and universality of power in all Churches Ordinary elders have a spirit of excellency in respect of common members If the infallibility of spirit in the Apostles may admit of a limitation in respect of election why not in other acts also if they had been connatural to the power of the members 15. Arg. 15. It is sutable to the law of nature that the power of execution should be committed by the multitude to some elected and selected ones Adam had been a perpetual Monarch of the whole world according to a natural right if he had not sinned What should have deprived him of his natural titles What need of altering the natural frame of policy Bodin doth justly dispute for the ancient power of Fathers Fatherly power is the absolutest image of Gods absolute dominion and the most exact pattern of all power The natural constitution of the world yeeldeth no documents for a Democracy for a Democratical execution of power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer Facile imperium in bonos Primum illud certum est si humano judicio res aestimetur nullum statum aut pagi aut vici aut urbis aut regionis aelieujus magis obnoxium esse turbis quam Democraticum Beza Ep. 83. p. 365. I conclude Let this discourse be compared with the practise of Reformed Churches of the church of Geneva and the peoples approbation or consent required by Calvin and others will amount to no more then I have acknowledged As for Cyprian he could censure yea even elect officers without the consent or counsel either of the Clerus it self If Calvin did attribute more power to the people in his writings then Beza yet their practise doth argue an accord in conclusion And Calvin in his Catechisme and in a Tractate de Coena Domini attributes power of dispensing censures without the consent of the church unto the elders Object Matth. 18. We are bid tell the church and the church is no where taken for the Presbyterie in the new Testament Answ 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for any assembly in the new Testament Acts 19.39 and therefore is applicable to an assembly of elders even according to its use in the new Testament 2. See Calvin Instit l. 4. c. s 3.4.7 The Presbyterie is called the congregation or church in the old Testament Namb. 35. with Deut. 19.12 Mr. Ainsworth and Mr. Cartwright have abundantly proved this point and Mr. Cartwright alledgeth many places of Scripture to shew that church in this place signifieth the Presbyterie Mr. Rutherford affirmeth the congregation in the old Testament is alwaies taken for the Presbyterie when it is meant of an authoritative congregation Our Saviour may well be supposed to conform his speech to the old Testament rather then to the new Testament to the use of the phrase at that time when he spake not so much to the future use of it in the new Testament 3. Our Saviour doth manifestly allude to the Presbyteries of the Jewes and gives the Christian church a pattern from the practise of the Jewish church One would not think that our Saviour should speak of an unknown church and not describe it because he directs the disciples to repair to it to direct one to a place unknown and unknowable is but labour in vain Besides those phrases heathen and publican and two or three witnesses do argue that our Saviour referred his speech to the Jewish church Two or three witnesses were required by a State rule in their civil Judicature and it was grounded upon morality and therefore to be observed in their Ecclesiastick proceedings to censure They might not have found out such a rule though naturally moral by the reach of natural light but being instructed by Gods Ordinance they could easily discern the morality thereof especially the Prophets and men of God which were raised up continually amongst them 4. The church is here explicated in the next words What you shall bind shall be bound in heaven If the church had been taken for the body of members it should in probability have run thus What it shall bind shall be bound in heeven 5. Else this rule did nothing concern the Apostles considered personally but they were personally to practise themselves according to this rule The Apostles were neither to judge together with such a church nor to be judged by such a church as consisted of the body of members 6. Is it likely that our Saviour should bid a brother repair in the first place to the body of
Levites in their passage over Jordan Joshua 3.4 Object The Church is the Spouse or the Bride Answ She is not yet married onely espoused or betrothed and therefore may not have the keyes in possession 2. She is yet under age unfit for government 3. She is but figuratively a Spouse and being constituted of so many persons unmeet to govern in point of ordinary execution 4. The Church of Israel was a spouse socia domus as well as the Christian Church and yet subjected to the Priests 5. The Spouse is kept under Magistracy and why not under the ministry Why not under both together Edicunt reges indicit festa sacerdos Object All the Saints are kings Answ In some common respects but not in respect of special office They are kings in respect of Church power or Church government fundamentally and essentially yet I do not find that the Scripture in the attribution of this title unto Christians hath respect to the power which visible Christians have over one another in special whereby they judge those that are within but in respect of that power whereby they reigne over themselves and over the world Rev. 11. All Saints are called Kings in respect of Christian power as mystical members not in respect of Ecclesiastick power 2. They were kings under the Law and yet subject to the Priests and Levites 3. They are priests as well as kings yet they are not Priests in respect of Ecclesiastick power according to the Scripture phrase They may not ordinarily preach and administer the seals by turn or every man in his course 4. They may be kings in respect of a Christian power mystically and yet be no more exempted from ministerial authority then from Magistratical authority They are not kings litterally and properly but figuratively or mystically Object Elders are ministers stewards servants of the Church Answ Respectively finaliter objective not absolutely or properly 2. They are fathers as well as stewards the stewards of Christ in propriety 3. If they are servants in propriety then they must not govern over the Church or with the Church but obey the Church 4. The Apostles were servants as well as ordinary elders yet they governed without the concurrence of the Church in way of consent The Church is the object of the elders ministry in pâ—râ— but in this respect Angela and Magistrates are also servants to the Church Elders are not servants of the Church in propriety in way of subjection they are actually over the Church the governors of the Church the servants of Christ the whole Church is subject Object Elders must not have Lordlike power to excommunicate the whole Church Answ Lordlike power is not denominated from its extent in respect of the object of their administrations the Apostle had an extensive power over all Churches and yet not Lordlike power Lordlike power consisteth in Magistratical commands laws and mediums of punishment and in an imperious execution of power If the authoritas be in magistrates in respect of ordinary execution he may punish the whole Common-wealth one by one nay altogether de jure in point of ordinary execution in case justice requireth it If the Church may excommunicate Elders and yet have no Lordlike power then Elders may excommunicate the Church without a Lordlike power Object The whole Church cannot be excommunicated because excommunication is a casting out of the Church Answ Excommunication is essentially casting out of Church estate 2. A particular Church may be cast out of the universal Church Junius and all seem to deny an unity integral or visible in the universal Church yet they generally allow of a judicial power in Synods and Councells and how is that possible unlesse there be an universal visible Church But I am not to urge this point at present Object Elders are hereby made inexcommunicable Answ It is more sutable that Elders that Governors should be exempted from excommunication in point of ordinary execution then those which are governed 2. The major part of a particular Church is made inexcommunicable wholy if particular Churches are neither subordinate to their Elders nor to Synods and Councells 3. We suppose that Elders of particular Churches are subordinate to Synods and Councels and that the majesty resideth principally in the Church universal We suppose that Elders are subordinate to their particular Churches in respect of a defensive power in the way of excommunicating or withdrawing As Elders are ordained by Elders so it is meet that particular Churches should make use of Elders in the deposing and excommunicating of an Elder 5. We may put a difference between an ordinary and an extraordinary power A magistrate may be subordinate to his people in whom the majesty doth reside in point of extraordinary execution notwithstanding he hath power in point of ordinary execution to inflict capital punishment upon the people Potestas est in Magistratu principe co modo sub quo translata est Suar. de lege humana The practise of the Churches from the beginning of the World doth shew that they have not thought the consent of the body of the Church absolutely necessary Some godly writers have seemed to be in amaze when they have spoken of the consent of the members but what hath been their own practice Those of Reformed Churches for the general which have spoken most fully for the consent of the people have excluded it from being co-ordinate with the sentence of the Elders See the opinion of the Leyden Professors and Peter Martyr upon 1 Cor. 5. Beza in his Commentary upon the same chapter Res in Presbyteriâ— praejudicata sertur ad populum Cal. Com. 1 Cor. 5 4. requires no more then that excommunication be carryed conscia plebe Yet we must all protest against the magistratical and imperial Soveraignty of Antichrist and all Prelatical Spirits Christ and his Ministers do govern like the sweet fig tree the sat olive and the true vine not like the bramble that hath neither shadow nor good fruit It is observable how the Church is delineated Cant. 7. where the body of members is elegantly distinguished from the Elders as the body from the head 1. Her shoes and feet do denote her heavenly conversation and patience especially in the ambulatory course of the primitive Church for the conversion of the world Ephes 16.15 2. Her thighes navel and belly do represent her as the fountain of procreation and conversion The Church is the mother of all living The graces of the Spirit are the jewel-like joynts of her thighes The Church is the font of the world filled with the liquor of grace and out of her belly flow rivers of living water unto the regeneration or conversion of the world Her belly is compared to heaps of wheat beset with pleasant lillies to signifie that Christ conveigheth himself to the world as the bread of life by the Church in her womb all the infant converts of the world are nourished unto eternal life
In point of Excommunication that would abide in but upon tryal of his impenitency 3. The leprous persons were in state and upon tryal such and these are types of the Excommunicable persons in point of total Excommunication Lev. 13. 14. Many uncleannesses under the Law were not censured with any solemnities at all 4. We will not cut off a Member of our natural body but in case of extremity while there is hope therefore of curing a Brother by any other means it were unnatural to proceed to this Excommunication 5. From the nature of the Gospel the Gospel in the first intention of it holdeth forth mercy to all sinners upon Repentance therefore while there is hope we must proclaim the mercy of God in Christ and proffer blessing before we curse by censure 6. The rule in Matth. 18. requireth the Church to try whether the party will hear or not The Members of the Church are her Children Cant. 7. and as she gladly imbraceth them and layeth them to her brests in point of admission and education so she is loth to cast them away or to bury them out of her sight while there is any hope of recovery 7. It were Hypocrisie and Iniquity to censure men as damnable or wicked persons and that both habitually and actually when they are Saints in appearance yea when they are not such sinners in credible appearance Dr. Ames as well as many others doth thus state the object of the greater Excommunication I might urge the exemplary pationce and practise of the Apostles in tolerating the Corinthians the Galatians those of Pergamos Thyatira Diotrephes c. (a) Ubi erant non tantum levia errata sed horrenda flagitia Calv. Instit 4.1.14 12.8 8. We are to make inquisition for Repentance and accept after Excommunication therefore before Excommunication Primitive Churches have deviated from the rule of Christ in respect of severity this Calvin and others have observed Cum abfuerit contumacia obstinatus in malo animus nullum vitium tantum est ut Excommunicationis fulmine sit puniendum Nicolaus Arctander de Excom pag. 28. Object There seemeth to be no difference all that are Excommunicated are deprived of Communion Answ There is difference in point of sentence 1. One may be deprived of Communion only in way of Suspension thus one may withdraw himself 1 Cor. 11. 2. One may be deprived of Communion in way of resolution and solemnities of just indignation and yet not censured as a wicked person 2 Thes 3. 3. A sinner that is obstinate in impiety is Excommunicated as a wicked person sententially 1 Cor. 5. There is a difference also in point of execution One may be admonished as a Brother and counted a Brother in the interim of execution 2 Thes 3.15 others must be counted Enemies Heathens Publicans Wicked persons Matth. 18. and 1 Cor. 5. some learned Expositors have observed a difference between the Excommunication mentioned in 2 Thes 3. and that in Matth. 18. And indeed it is not possible to count a man as an Heathen and Publican and to carry ones self to such a one as an Heathen and Publican and yet to count him a Brother or to admonish him as a Brother Heathens and Publicans were reputed wicked persons and we must not carry our selves to one as an Heathen and Publican or wicked person except he be like in a state of sin Object The Incestuous person was not obstinate 1 Cor. 5. Ans This person is judged by the Apostle to be a wicked person therefore he was an obstinate sinner for put aside his carriage in this sin he was visibly a Saint and it was possible for a Saint to fall into that sin though not to persist obstinately therein according to Gods ordinary providence 2. The long continuance in such open impiety to the out-facing of the Church and the World condemning the same 2 Cor. 2. might be equivalent to impenitency manifested against many admonitions in a Church way The Apostle was solicitous for the re-imbracing of him presently upon his Repentance therefore he expressed it not before the sentence 3. It is not probable that the Church of Corinth did wholly neglect the exercise of Discipline in such a case Those which reported it to the Apostle would admonish the Delinquent and excite the Elders and Brethren unto their duty in this Ordinance Cartwright supposeth that publike admonitions were to precede the Excommunication of this person 4. The Apostles command doth not necessarily import a present Excommunication without tryal of Repentance Gal. 1. Those saith the Apostle that Preach any other Gospel let them be accursed yet elswhere he requireth precedent admonitions to such a censure Tit. 3.10 Sararia conceiveth that this person was only admonished 2 Cor. 2.6 not Excommunicated at all But though the Apostle may in such speeches urge the act and suppose the circumstances of the act yet I rather think as I have said before that the Apostle in this particular did peremptorily determine that this person was to be Excommunicated upon knowledge of the case 5. There is some appearance that the Corinthians had executed some Discipline before this determination of the Apostle because the Apostle had expresly forbid them by writing to hold communion with Fornicators It were strange the Corinthians should so neglect the Apostles injunction as not to observe such a Fornicator as this was surely they did Discipline him though they came short of manifesting just indignation against him by Excommunication Object The Ceremonial Law required some time of cleansing after that the Lepresie was cured Answ The cleansing it self signified Repentance therefore the Ceremonial Law doth not hold forth any time of cleansing after Repentance Some are unclean until Evening that is until the revolution of a new day or time to devote the renewing of themselves by Repentance The Lepers were unclean seven days until the revolution of a new week to devote also the renewing of themselves by Repentance The feasts of the new Moons did resemble the joy of Converts in their renewed estate The different space of time for their cleansing doth require a proportionate Repentance As for Miriam she did but answer the Law in point of cleansing and we are not to decide our case by any thing that was extraordinary in her correction We are to take measure for our actions by the ordinary measure of the Sanctuary Private Brethren may not separate from Churches or Church-Ordinances Pro. 5. which are not fundamentally defective neither in Doctrine or Maners in Heresie or Prophaneness 1. It is contrary to the Doctrine and Practise both of Christ and his Apostles Christ bids his Disciples hear the Scribes and Pharisees he frequented the Synagogues himself together with his Disciples yet how corrupt was the Iewish Church both in Doctrine and Maners both in Officers and Administrations In Corinth Galatia Thyatira Pergamos there is no agitation no motion of separation of sequestration but
Exhortations to Peace and Unity It was lawful to follow the Ark when David put it in the new Cart it was lawful to communicate with the corrupt Priests in the Temple Go shew thy self to the Priest Matth. 8.4 The feast of Tabernacles was not celebrated exactly Ezra 3.4 for Nehemiah 8.17 it is said That it had not been observed so exactly from the days of Joshuah It is likely it was observed in Davids time and in the times of other good Kings but was it unlawful for any to be present at the celebration of it because of defects 2. If we may separate for a nonfundamental defect if for any one why not for every one If from a Prayer because it is read by a Minister in the Church why not for any other adjunct of Error A Prayer savoring of Faith and Obedience is essentially good Reading repeating incongruous petitions in respect of matter or form external are but adjuncts or accidental to Prayer Where shall we make a stand or subsistence if not in Fundamental defects What Administrations of man is free from all defects in respect of adjuncts or circumstances 3. We are not to reject in toto or in tanto otherwise then Christ doth reject but Christ doth reject none totally for circumstantial defects In this case non-communication is at least a defensive Excommunication and an excessive infliction of evil 4. Order requires obstinacy even in Fundamental defects unto all parts of peremptory Excommunication and an absolute separation is a part of such an Excommunication it being with reference to those which are within it is necessary to the Excommunication of Members in particular much more to the Excommunication of Churches 5. It is not allowed as an act of Authority or of Charity 1. Not as an act of Authority a private person is subject Children may not Discipline their Parents but thus to separate in way of Authority or Iurisdiction were a Disciplining not only of the Church but of Christ himself who maintaineth communion with the Church while the foundation standeth 2. Not as an act of charity to the Church because it is not for edification It is not orderly circumstantiated but so as that it rather provokes then edifies It is our duty to conceal our Faith when it doth not edifie being professed Rom. 14.22 Edification is the end in respect of witnessing in the way of charity and therefore it is a necessary measure of witnessing in the way of charity Miserecorditer corripiat honeo quod potest quod non porest patienter ferat cum dilectione gemat atque legeat Cyprian Object It may be charity to a mans self or an act of defensive power Ans It is loss and not gain for a man to miss communion with the Church and Christ therein 2. It is injurious Disciplining of a mans self not a defending of a mans self from injury 3. It is rebellion to resist lawful power Is there no place for passive obedience Object It is a sin to be present there is pollution Ans Debile fundamentum fallit opus Is it sin to be present at every defect then adien to all Churches in this world 2. It is lawful to be present where are fundamental defects for some ends Eliah may be present at Baals Sacrifice Is it unlawful to attend our earthly Affairs at Markets in Idolaters houses in the presence of sin If we must not go out of the world because of the presence of sin while God is in the world then surely not out of the Church while Christ is in the Church T is one thing to be present and active in sin another thing to be present and passive One may be active in respect of the Ordinances and Blessings that are in the Church and passive in respect of the sins of the Church Jacob saith Austine of Labans Oath non peccato illius sed pacto bono utitur in bonum Ceremonial pollution is abrogated Physical pollution is only in natural things Moral pollution is contracted by being active not by being passive by obeying sin not by suffering sin when there is no remedy in our power I count a stinted Lyturgy more sutable to fill the hands of Jeroboams Priests then for Ministers of Christ who should not need such crutches and I count it a sin in the Ministers of the Gospel to be active in reading thereof but no sin to be but present and so passive only David Jonathan and Saul do notably resemble the Lord Christ the Church and Antichrist Jonathan and David are wonderfully united by Love Brotherhood and Covenant Saul though a father persecuteth both but David sitteth at Sauls Table till Saul till Antichrist a father in the Church casteth his spear his fulmen of Excommunication and persecution at him Jonathan is subject after this persecution till his spear or fulmen of censures be cast at himself then he withdraweth himself from the Table and breaketh off communion not without compulsion If these actions of Jonathan and David were typical and imitable if the examples of of Christ and the Apostles in communicating with the Jewish Church are any thing precedential then surely separation from Protestant Churches is disobedience both to God and the Churches Si Ministerium habet verbi honorat si Sacramentorum administrationem Ecclaesia proculdubio haberi censeri meretur Thus Calvin Instit l. 4. cap. 1. § 9 13. Concerning the retention of unnatural mediums or means of Worship invented by Antichrist or mediums neither natural according to the first Commandment nor Instituted according to the second Commandment VNnatural mediums or means of Worship forged by man though but in circumstances are forbid in the second Commandment 1. To chuse a medium less effectual when another more effectual may be obtained is carnal presumption A medium in some circumstances natural is in unnatural circumstances no other then an humane Institution never tolerated in the Word of God though Gods own Institutions were tolerated and might be in point of honorable obsequy due unto them 2. Such as are Antichristian being badges of false Religion and in state Idolothy tors do not only weaken but also pollute and defile the Worship of God appurtenances of Abomination never allowed in Gods Worship 3. They are scandalous to the weak and harden the Papists in their Idolatry The cutting down of Groves the breaking in pieces the Brazen Serpent may not carry so far as to strike at natural mediums of Worship in case they are polluted The Law of Moses touching such things seems to have some intimate relation to the Ceremonial purity of the Jewish Church yet they contradict the use of such things in circumstances of abuse Rom. 14. The Apostle forbids the eating of lawful meats in circumstances offensive The example of Christ and the Saints in Scripture doth oppose all active obedience to mans Traditions in the Worship of God To instance in kneeling at the Sacrament of the Lords Supper it is unnatural
Jesus Christ who sitteth in the Assembly of the Elders unto the end of the world Mat. 18. The great Synedrion doth signifie Synods and Councels in respect of the successive state of the Church the great Presbytery of the Apostles in respect of the first and extraordinary state of the Church Object The Synagogues and Synedrions in common cities had not compleat power within themselves as congregations in the christian Church Ans 1. Types and similies may not be quadrate in all particulars 2. They had compleat power in respect of parts though not in respect of degrees a divided power though not an independent power The Synagogues had power of Excommunication John 9. they had a compleat power in suo genere in respect of all Ordinances of Iurisdiction Object It is the perfection of a congregation to be independent Ans It is better to be dependent then independent while we are impotent A particular congregation needs the protection of other congregations Independency in point of Iurisdiction upon earth is but Temporal and it hindreth Humility and Love in particular Churches which are perfections eternal It is no perfection to be so independent as to become insolent and impotent Object Councels and Synods may have a preceptive power or a consultative power and yet not power of Iurisdiction Ans Pastors are Rulers as well as Prophets and therefore if there be granted a consultative or Doctrinal power vi officii to Synods and Councels it must be also granted for the same reason that there is a corrective power in Synods and Councels Authority destitute of a corrective power in particular Presbyteries is not adequate to its end Gods Ordinance in Israel both in Church and State invested such as were Governors with corrective power as well as with preceptive power It is most strange to see Supreme Authority such as is the Authority of the whole Church naked in point of corrective power Object This patern of the Iewish Church speaketh for a Classique Presbytery as well as for Synods and Councels Ans 1. The great and standing Presbytery of Jernsalem speaketh directly only for the great Presbytery of Apostles and Elders extaordinary at the first constitution of the christian Church they only were catholike Elders such as were indued with unlimitted power But the frame of policy in Israel put aside that great Sanhedrin or Presbytery of Seventy Elders speaks most effectually for Synods and Councels and it is more evidently natural for a greater part of Members to have power over a lesser in a Democracy and for the greater part of Elders to have power over the lesser in an Aristocracy Classical Presbyteries as they may stand do seem to impeach and diminish the just power of congregational Presbyteries which have allowed them by the Apostolical Ordinance a compleat power in respect of parts of Worship and Jurisdiction a divided power though not an independent power but against a Classical Presbytery modified and qualified by the just rule of Prudence and Scripture I have nothing to oppose Object Excommunication is no more in effect then the Non-communication of Churches Ans Gods Ordinance of Excommunication in particular Churches argueth that the one is more effectual then the other Non-communicatiō is a defensive Excommunication with such as formerly enjoyed communion 2. As a sin against Authority is a greater sin so an evil inflicted by Authority is a greater evil 3. Is it not reasonable that if one Church hath power to Discipline all all should have a more effectual power to Discipline one This must needs be yielded it being presupposed that all Churches are but one universal Church and combination Object A Presbyter is onely a Presbyter over his particular Flock Ans A Presbyter is a Presbyter for lesse ordinary execution and nuitivè over the whole universal Church a Presbyter hath an united power though not a divided power over all Churches One Elder hath not power to act in anothers congregation absolutely because he is but a subordinate Pastor to the Jurisdiction of other congregations in respect of his solitary and divided power An Elder may Preach as a Paster out of his own congregation and yet he must ask leave because he is subordinate to the Jurisdiction of other congregations Elders have not power to act distributivè in all congregations but they have power to act collectivè unitivè and therefore the Elders of two Churches have power to act in and over one Church and one Elder in the name of a Presbytery may act in and over any Church subordinate to that Presbytery though it be not his own proper sphaere In an Aristocracy the greater part of Rulers have a judicial superiority in respect of a lesser part Reformed Churches have generally consented to some fixed form of consociation Genova hath governed by a combination of twenty Parishes is one Presbytery If in this kinde of Government there be a commoderation so that it may not prejudice the speedy current and due power of congregational Presbyteries it is but sutable to the set Synods in ancient time and to the present exigents of the Churches Ve omnia inter so mombra consentiunt quia singula servari totim inter est ita homines singulis parcent quia ad cortum geniti sumus Salve enim esse societas nisi amore custodia partium non potest Seneca Concerning the Power of Magistrates with reference to the Churches of Christ THe acts of Magistracy are not only civil Laws Precepts Punishments Rewards but also spiritual Loves Precepts Prayers Blessings Iustructions Admonitions These spiritual acts do danominate Magistratical power to be spiritual power though not Ecclesiastical Church power is spiritual generically in respect of acts which are spiritualin common but by way of specialty it is spiritual as it is Ecclesiastical Magistratical power is both civil and spiritual yet not Ecclesiastical or civil as it is opposed to Ecclesiastical power not as opposed to Spiritual 5. The next ends of Magistratical acts are Spiritual and acts are distinguished by their ends or immediate objects The Spiritual good of men is both intended and acquired in Magistratical acts as primarily as the Temporal good of men A Magistrate doth Instruct Pray c. to the end he might confer some Spiritual good and the act it self doth as naturally and immediatly produce such an effect as if it were the act of an Ecclesiastical person and such an act is supposed to be the act of a Magistrate as he is a Magistrate not only as he is a Christian And if the Magistrate be prophane and should not intend any Spiritual good as it was said of one that he was bonns Rox but malus homo it is sufficient that the act it self doth 2. The spiritual good of men and the glory of God are primary ends of the coustitution of Magistracy in nature A Throne of Magistracy is crected and ought to be in the intention of men as directly for Religion as