Church c Heb. 1.1 and afterwards for the better preserving and propagating of the Truth and for the more sure establishment and comfort of the Church against the corruption of the flesh and malice of Satan and of the world to commit the same wholly unto Writing d Prov. 22.19 20 21. Luk. 1.3 4. Rom. 15.4 Mat. 4.4 7 10. Isa 8.19 20. which maketh the holy Scripture to be most necessary e 2 Tim. 3.15 2 Pet. 1.19 those former wayes of Gods revealing his will unto his people being now ceased f Heb. 1.1 2. II. Vnder the name of holy Scripture or the word of God written are now contained all the Books of the Old and New-Testament which are these Of the Old Testament Genesis Exodus Leviticus Numbers Deuteronomy Joshuah Judges Ruth 1 Samuel 2 Samuel 1 Kings 2 Kings 1 Chronicles 2 Chronicles Ezra Nehemiah Esther Job Psalms Proverbs Ecclesiastes The Song of Songs Isaiah Jeremiah Lamentations Ezekiel Daniel Hosea Joel Amos Obadiah Jonah Micah Nahum Habakkuk Zephaniah Haggai Zechariah Malachi Of the New Testament The Gospels according to Matthew Mark Luke John the Acts of the Apostles Pauls Epistles to the Romans Corinthians 1. Corinthians 2. Galatians Ephesians Philippians Colossians Thessalonians 1. Thessalonians 2. to Timothy 1. to Timothy 2. to Titus to Philemon the Epistle to the Hebrewes the Epistle of James the first and second Epistles of Peter the first second and third Epistles of John the Epistle of Jude the Revelation of John All which are given by inspiration of God to be the rule of Faith and Life g Luk. 16.29 31. Eph. 2.20 Rev. 22.18 19. 2 Tim. 3.16 III. The Books commonly called Apocrypha not being of Divine inspiration are no part of the Canon of the Scripture and therefore are of no authority in the Church of God nor to be any otherwise approved or made use of than other humane writings h Luk. 24.27 44. Rom. 3.2 2 Pet. 1.21 IV. The Authority of the Holy Scripture for which it ought to be believed and obeyed dependeth not upon the Testimony of any man or Church but wholy upon God who is truth it self the Author thereof and therefore it is to be received because it is the word of God i 2 Pet. 1.19 21. 2 Tim. 3.16 1 John 5.9 1 Thess 2.13 V. Wee may bee moved and induced by the Testimony of the Church to an high and reverend esteeme of the Holy Scripture k 1 Tim. 3.15 and the Heavenliness of the matter the efficacy of the Doctrine the majesty of the stile the consent of all the parts the scope of the whole which is to give all glory to God the full discovery it makes of the onely way of mans salvation the many other incomparable excellencies and the intire perfection thereof are arguments whereby it doth abundantly evidence it self to be the word of God yet notwithstanding our full perswasion and assurance of the infallible truth and divine authority thereof is from the inward work of the holy Spirit bearing witness by and with the Word in our hearts l 1 John 2.20.27 John 16.13 14. 1 Cor. 2.10 11 12. Isai 59.21 VI. The whole Counsel of God concerning all things necessary for his own glory mans salvation faith and life is either expresly set down in Scripture or by good and necessary consequenet may be deduced from Scripture unto which nothing at any time is to be added whether by new revelations of the spirit or traditions of men m 2 Tim. 3.15.16 17. Gal. 1.8 9. 2 Thes 2.2 nevertheless we acknowledge the inward illumination of the spirit of God to be necessary for the saving understanding of such things as are revealed in the Word n John 6.45 1 Cor. 2.9 10.12 and that there are some circumstances concerning the worship of God and Government of the Church common to humane actions and societies which are to be ordered by the light of Nature and Christian prudence according to the general rules of the Word which are alwayes to be observed o 1 Cor. 11.13 14. 1 Cor. 14.26.40 VII All things in Scripture are not alike plain in themselves nor alike clear unto all p 1 Pet. 3.16 yet those things which are necessary to be known beleeved and observed for salvation are so clearly propounded and opened in some place of Scripture or other that not only the learned but the unlearned in a due use of the ordinary means may attain unto a sufficient understanding of them q Psal 119.105 130. VIII The Old Testament in Hebrew which was the native language of the people of God of Old and the New Testament in Greek which at the time of the writing of it was most generally known to the Nations being immediatly inspired by God and by his singular care and providence kept pure in all ages are therefore authenticall r Mat. 5.18 so as in all controversies of Religion the Church is finally to appeal unto them Å¿ Isa 8.20 Acts 15.15 John 5.39 46. but because these originall tongues are not known to all the people of God who have right unto and interest in the Scriptures and are commanded in the fear of God to read and search them t Joh. 5.39 therefore they are to be translated into the vulgar language of every Nation into which they come u 1 Cor. 14.6.9 11 12 24 27 28. that the Word of God dwelling plentifully in all they may worship him in an acceptable manner w Col. 3.16 and through patience and comfort of the Scriptures may have hope x Rom. 15.4 IX The infallible rule of interpretation of Scripture is the Scripture it self and therefore when there is a question about the true and full sense of any Scripture which is not manifold but one it must be searched and known by other places that speak more clearly y 2 Pet. 1.20 21. Act. 15.15 16. X. The supreme Judge by which all controversies of Religion are to be determined and all Decrees of Counsels opinions of ancient Writers Dostrins of men and private Spirits are to be examined and in whose sentence we are to rest can be no other but the holy Spirit speaking in the Scripture z Mat. 22 29 31. Eph. 2 20. with Acts 28.25 The late ASSEMBLIES Confession of FAITH Examined CHAP. I. Of the holy Scriptures IN This Chapter you give an honourable testimony in many thiings to the testimony of truth that is the holy Scriptures yet some things very unwarrantable and no less prejudicial to truth have here as elsewhere slipped from you For first you say Section 1. That those former ways of Gods revealing his will unto his people are now ceased where if you by those former wayes understand such wayes and meanes whereby God either ordinarily instructed the people as he taught the Families of the Patriarches by the Patriarches themselves Gen. 18.19 and the people of the old world by the
preaching of Noah 2 Pet. 2.5 or extraordinarily by Angels Dreams Visions Inspirations and the like revealed his will to the Prophets and Apostles of old you are very much mistaken For as Gods arm is not now shortened so neither is his care good will and love towards the sons of men changed He hath of late as elsewhere so in Wirtembergh spoken to a servant of his by an Angel and forewarned them of the return and reinvasion of the Turks to chastise all those parts of Europe for their wickedness And for raising up of Prophets upon special occasion consider these ensuing Scriptures among many others Numb 12.6 If there be a Prophet among you I the Lord will make my self known unto him in a vision and will speak unto him in a dream Where the Lord speaketh of that which is his usual course and practise and that which he will continue to do Isai 59.21 As for me this is my Covenant with them saith the Lord my spirit which is upon thee and my words which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed saith the Lord from henceforth and for ever Amos 3.7 Surely the Lord God will do nothing but he first revealeth his secrets to his servants the Prophets Joel 2.28 29. And it shall come to pass afterwards that I will pour out of my spirit upon all flesh and your sons and your Daughters shall Prophefie and your old men shall dream dreams and your young men shall see visions c. Matth. 28.34 Wherefore behold I send unto you Prophets and wise men and Scribes and some of them yee shall kill c. Rev. 6 9 10 11. Among other things to come John saw when Christ had opened the fift seal under the Altar the soules of them lying which were slain for the word of God and for the Testimony which they held c. and heard that more of them should be slain Now this their Testimony is not onely called the Testimony of Jesus Christ Rev. 12.17 but also the Spirit of prophesie it self Rev. 9 10. Even when Babylon is not onely come to her height but her downfal also there are Apostles and Prophets found in the Church who are called to rejoyce at her overthrow Rev. 18.20 Rejoyce over her thou Heaven and ye holy Apostles and Prophets for God hath avenged you on her see also vers 24. For in her was found the blood of holy Prophets and of Saints and of all that are slain upon the Earth To all which add that of Wisdom 7.27 For shee that is Wisdom being but one can do all things and remaining in her self she maketh all things new and in all ages entring into holy souls she makes them friends of God and Prophets Out of all which and many Scriptures more it is evident that the Lord wil have Prophets in all ages and especially when he is about to bring extraordinary Judgments upon the World in generall and the Churches in speciall and that the last times shall abound most of all with the prophetical Spirit so that these extraordinary ways of Gods revealing himself neither are ceased nor shall determine in the Militant Church Secondly in the third Section you Words are these The Books commonly called Apocrypha not being of Divine inspiration are no part of the Canon of the Scriptures and therefore are of no authority in the Church of God nor to be any otherwise approved or made use of then other humane Writings Where we cannot but wonder at three things First that you should equal those Books to other humane Writings without any discrimination for you know that some humane Writings are prophane some meerly fabulous some obscene some impious some blasphemous and some Atheistical Secondly that you should give the Books in the generall commonly called Apocryphal no preheminence above other humane Writings since you know that they cannot only plead their Antiquity but Gods special preservation that the Church and Saints have bin their Treasurers and Library keepers that they have been bound up and translated in various Languages with the other Oracles of God which by all are acknowledged Canonicall that they have been allowed and appointed to be read not only in private but publickly Nor are you ignorant what an high esteem both Saint Augustine and other Fathers had of them above all humane Writings though they did not hold them coequal every way with those commonly called Canonicall And lastly we marvail that you should use no distinction at all concerning these Books but pass the same censure upon them all alike Since that the Book of Tobit or Tobias is extant in the Hebrew as wel as Greek and Latin the Book of Ecclesiasticus was translated out of the Hebrew text by Jesus the son of Sirach as himself confesseth This Book with the Book of Wisdom breaths forth such a spirit of Wisdom and Holiness that it may be said Non vox hominem sonat that it transcends all humane capacity To say nothing that the words which the Apostle hath Hebrews chap. 1. vers 3. Who being the brightness of his glory and the express Image of his person c. seem to be taken out of the 7 chap. of Wisdom vers 26. these words Hebr. 11.5 That he had pleased God are taken out of Wisd 4.10 compare 1 Cor. 6.2 with Wisd 3.8 More especially the fourth Book of Esdras is acknowledged by Clemens Alexandrinus Faber and many more learned men to be written by inspirement of the Holy Ghost It is owned as Canonicall by diverse holy Prophets of later times Our Saviour cites these words which are written Mat. 23.37 38 How often would I have gathered thy children together even as a hen gathereth her chickens under her wings and ye would not Behold your house is left unto you desolate out of the second Book of Esdras chap. 1. vers 30. Many things shewed to St John in the Revelation are found in that Book It is doubtless a most lively prediction of these last times and the great famine and generall desolation spoken of in the last Chapter which is now in his accomplishment will ere long convince all the world that this Book is or should be Canonicall When you shal shortly see three Emperours at once in Europe one set up by the Pope another by the Princes and People and then the great Turk usurping that place and dignity think upon Esdras his vision of the Eagle with three heads Chap. 11.12 Thirdly Whereas you say in the sixth Section That nothing at any time is to be added to the holy Scriptures of the Old and New Testament whether by new relations of the Spirit or Traditions of men We desire to know what warrant you have thus to determine If you say that Rev. 22 18. it is written that if any man shall add unto these things God shall add unto him the plagues
out many Devils and anointed with oyl those that were sick and healed them James 5.14 Is any man sick among you let him call for the Elders of the Church and let them pray over him anointing him with oyl in the name of the Lord. Thirdly Imposing of hands in a threefold case First In the way of healing Mark 16.18 They shall lay their hands upon the sick and they shall recover Secondly In confirming new Disciples and communicating the Holy Ghost Acts 8.17 and 19.6 And thirdly In ordaining either Deacons or Ministers for the Churches Acts 6.6 Acts 13.1 2 3. or Bishops themselves 1 Tymothy 4.14 2 Tymothy 1.6 Fourthly The near union betwixt the Husband and the wife with their reciprocal duties figuring forth Christ and his Church Genesis 2.21 24.2.19 20. Ephes 5.25 32. Finally Some adhere the Ceremony of the Husbands praying and prophesying with his head uncovered because a cover is a token of uncleanness and he represents Christ the Head of the Church who is holy and pure but of the Wives praying and sitting to hear Prophesyings with their head covered both in token of subjection and to shew that the man her Head is through the fall unclean which things is now neither observed nor regarded in the reformed Churches See Corinthians 11.2 16. Yet let us consider advisedly whether the Apostle would spend half a Chapter about a needless thing which might be observed or omitted at pleasure To those perhaps some might be added But secondly whereas you say here in this fourth Section That the two Sacraments of the Gospel were both instituted by Christ our Lord. You are much mistaken for though the Lords Supper was so yet Baptism was ordained by God the Father who sent John the Baptist by his Doctrine and Baptism to make way for Christ his Doctrine and Office John 1.33 Lastly You truly affirm in the close of the same Section That neither of these two Sacraments may be dispensed by any but by a Minister of the Word lawfully called But here we pray you consider seriously of it whether the bare calling of man be he the Civil or Ecclesiastical Governour or both be a sufficient commission to dispense the Word and Sacraments by Perhaps in a formal Church of Professors the whole Frabrick being humane it may suffice but to administer these among the Saints and houshold of God who onely are the true Church as we said before peradventure it requires an higher call even Gods own authority or commission as the places of Scripture to which you point or some of them plainly intimate to wit Matth. 28.19 20. 1 Cor. 11.20 23. 1 Cor. 4.1 Heb 5.4 Finally Whereas you say in you fifth and last Section That the Sacraments of the Old Testament were in regard of the things signified for substance the same with these of the New it is not every way true for circumcision the initiatory Sacrament in the Old Testament did set forth the first part of regeneration especially but Baptism in or unto the name of the Father Son and Holy Ghost represents all the three parts of the new birth and the Passover though it imported to eat Christs flesh yet it was ordinarily but a communicating in one kinde whereas the Lords Supper communicates in both kindes and holds forth the Blood of Christ as well as his flesh for the strengthening of those that follow Christ into his death CHAP. XXVIII Of Baptism BAPTIM is a Sacrament of the New Testament Ordained by Jesus Christ a Mat. 28.29 not onely for the solemn admission of the party baptised into the Visible Church b 1 Cor 12.13 but also to be unto him a sign and seal of the Covenant of Grace c Rom 4.11 with Col 2 11.12 of his grafting into Christ d Gal. 3.27 Rom 6.5 of regeneration e Tit. 3.5 of remission of sins f Mark 1.4 and of his giving up unto God through Jesus Christ to walk in newness of life g Ro 6.3 4 which Sacrament is by Christs own appointment to be continued in his Church until the end of the World h Mat 28.19 20. II. The outward Element to be used in this Sacrament is Water wherewith the Party is to be baptised in the name of the Father and of the Son and of the Holy Ghost by a Minister of the Gospel lawfully called thereunto i Mar 3.11 John 1.33 Matth 28.19 19. III. Dipping of the person into the Water is not necessary but baptism is rightly administred by pouring or sprinkling Water upon the person k Heb 9.19 20 21 22. Acts 2. Acts 16.33 Mar 7.4 IV. Not onely those that do actually profess faith in and obedience unto Christ l Mark 16.15.16 Acts 8.37.38 but also the infants of one or both beleeving Parents are to be baptised m Gen 17.7 9. with 17 12 Gal 3.9.14 Gol 2.2 Acts 2.38 39. Rom 4.11.12 1 Cor 7.14 Mark 10.13 14 15 16. Luk 18.15 V. Although it be a great sin to contemn or neglect this Ordinance n Luk 7.30 with Exo 4.25 26 27. yet Grace and Salvation are not so inseparably annexed unto it as that no person can be regenerated or saved without it o Ro 4.11 Acts 10.2 4 â—2 31 45 49. or that all which are baptised are undoubtedly regenerated p Acts 8.13 23. VI. The efficacy of baptism it not tyed to that moment of time wherein it is administred q John 3.8 yet notwitstanding by the right use of this Ordinance the grace promised is not onely offered but really exhibited and conferred by the Holy Ghost to such whether of age or infants as that Grace belongeth unto according to the counsel of Gods own will in his appointed time r Galat 3.17 Titns 3 5. Ephes 5.25 Ephes 25.26 Acts 2.38 VII The Sacrament of baptism is but once to be administred unto any person Å¿ Titus 3.5 CHAP. XXVIII Of Baptisme examined ALTHOUGH some passages here are foul enough yet they have some of them been washed before As first That where in your first and last Section you would have the first and main thing signified by this Sacrament to be the spiritual grace contained in the Covenant as regeneration and remission of sins Whereas the first and principle scope in this and all other Sacraments is to inform us in and oblige us unto duty as appears out of the words of Ananias unto Paul Acts 22.16 And now why tarriest thou Arise and be baptized and wash away thy fins by calling upon the name of the Lord. See also Rom. 6.2 3 4 5 6. How shall we that are dead to sin live any longer therein Know ye not that so many of us as were baptised into Jesus Christ were baptized into his death Therefore we are buryed with him by baptism into death that like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newness
second Section to wit to Elders and Governours called of God but not of man alone but that remitting and retaining of sins is both ministerial under the Lord Jesus and principally placed in the Church representative or the Superiours and Elders acted by Gods spirit and both fitted and called to that high office Mathew 16.19 Mathew 18.17 18. John 20.20 21.22 In your third Section you lay down good grounds why there should bee Ecclesâ—astical or spiritual censures in use and therein you seem to lay no small or weak foundation of reducing the true Saints now dispersed into congregations under spiritual able and faithful Overseers and those under some superintendent chosen of God of which some may be found if well sought out Your fourth and last Section by Officers right Overseers and Governours such as we have described being understood we willingly imbrace with this caution That you will with St. Jude verse 23. rather pull men out of the fire then persecute them with a faggot for difference of Judgement CHAP. XXXI Of Synods and Councels FOR the better Government and edification of the Church there ought to be such assemblies as are commonly called Synods or Councels a Acts 15.2 4 6. II. As Magistrates may lawfully call a Synod of Ministers and other fit persons to consult and advise with about matters of Religion b Isa 49.23 1 Tim 2.1 1. 2 Cro 19.8 9 10. 2 Chro 29.30 chapt Mat 2.4.5 Pro 11.14 so if Magistrates be open enemies to the Church the ministers of Christ of themselves by vertue of their Office or they with other fit persons upon delegation from their Churches may meet together in such assemblies c Acts 15.2 4 22 23 25. III. It belongeth to Synods and Counâ—els ministerially to determine controversies of Faith and cases of conscience to set down rules and directions for the better ordering of the publick worship of God and government of his Church to receive complaints in cases of male administration and authoritativly to determine the same which decrees and determinations if consonant to the word of God are to be received with reverence and submission not onely for their agreement with the word but also for the power whereby they are made as being an Ordinance of God appointed thereunto in his word d Acts 15.15 19 24 27 28 29 30 31. Acts 6 4. Matth 18 17 18 19 20 IV. All Synods or Councels since the Apostles dayes whether general or particular may erre and many have erred Therefore they are not to be made the rule of Faith or practise but to be used as an help in both e Ep 2.20 Acts 17.1 1 Cor 2.5 2 Cor 1.24 V. Synods or Councels are to handle or conclude nothing but that which is Ecclesiastical and are not to intermedle with Civil affaires which concern the Common-wealth unless by way of humble petition in cases extraordinary or by way of advise for satisfaction of Conscience if they be thereunto required by the Civil Magistrate f Luke 12.13 14. Joh 18.36 CHAP. XXXI Of Synods and Councels Examined IN complyance with your first Section we grant that there may be great cause of spiâ—itual consultations and that either about temporal things as Moses went twice to the Lord about the daughters of Zelophebad Numbers 27.1 2 3 c. and Numbers 36.1 2 3 c. or in things of Religion as Moses required what should be done first to him that blasphemed the name of the Lord Leviticus 24.12 and secondly to him that gathered sticks on the Sabboth day Numb 15.32 33 c. But it is the Lord that is to be consulted with in those great difficulties and that either immediately as Moses did in the places aforesaid and Daniel with the other three Children Dan. 2. or else by some person who hath the judgement of Vrim and is acted by the spirit of God Numb 27.21 Ezra 2.63 1 Maccab. 4.4 especially if any such person be to be found of which there have been some in all or most ages if the Authour of the book of wisdom speaks true chap. 7.27 And in all ages wisdom entering into holy souls maketh them friends of God and Prophets which is consonant to what the Father promiseth Isa 29.21 and to our Saviours engagement Mat. 28.20 Behold I am with you to the end of the world but in case no such person may be found there may be Synods and Councels called for consultation sake and if the matter be still too difficult it must be reserved for Gods future resolution Ezra 2.63 As to your second Section we grant that Magistrates may call a Synod of Ministers or other fit persons especially of those that are spiritual and wise and it were good that persons of all different mindes in Religion might be freely heard and their arguments well weighed and full answer given in writing to all that are in the wrong that our controversies might grow to an end and so truth with love and peace take place but in this case if any inspired Prophet may be had at home or consulted abroad it is safer to receive resolution from the mouth of the Lord by him which we might easily do in this age either by word or writing then to rely upon the judgement of an hundred ordinary Divines often producing the letter of the word but wresting or mistaking the sense We grant likewise that such ordinary ministers and persons may be sent from their own to other Churches yet can they act onely within their own Sphere as rational learned or devout persons not as inspired men But that ordinary ministers may by their office when the Magistrate is an enemy call each other or assemble into a publick Synod we doubt yet doubtless they may meet privately and advise yea pray together To your third Section we grant that Synods may handle controversies of fact and cases of conscience direction for an outward worship and the better governing of a visible Church as also hear complaints in cases of male administration and determine them or some of them authoritate sibi commissa especially according to the measure of Faith and Regeneration whereunto they have attained which decrees and determinations if consonant to the word are to be received for the words sake more then for their authority they not being a divine but an humane ordinance only for the meeting of the Apostles and Elders at Jerusalem to which the Churches at Antioch and thereabouts appealed was an assembly of men acted by the Holy Ghost as themselves set forth Acts 13.28 and differs far both in warrant and authority from our Synods and Assemblies neither doth the first make the last to be Gods ordinance And in your fourth Section you confess no less where you acknowledge that all Synods and Councels since that might erre and that many have erred and so have you in many things but as your Confession here is ingenious so we hope you will not take
But if any man say unto you this is offered in sacrifice to Idols eat it not for his sake that shewed it and for conscience sake conscience I say not thine own but of others for why is my liberty judged of another mans conscience Yea some grow so far as to alow a liberty upon occasion to be present before an outward Idol without superstition or adoration in the heart because that the true beleevers well informed know that such an Idol is nothing in the world 1 Cor. 8.4 That is say they neither such a God as some out of a superstitious devotion would make it nor such a Divel or defiling thing as others out of their superstitious conceits and feares would have it to be this practise they would justify from Ezekiels presence before Idols Ezek. 8. throughout and Pauls present beholding of Idols and Idolaters at Athens Acts 17 23. And from the answer which Elisha gave to Naamaus quaere and scruple 2 Kings 5.18 19. True it is indeed That the great Idol is the God of this world and next to him our lusts and corrupt desires Col. 3.4 covetousness but any other thing by too much esteem love or fear of it or trust and confidence in it may be made an Idol even our Authors ministers shepherds may be Idolized Zac. 10.2 Zac. 13.2 Your second fail in this first Section as we said is your preposterous placing of the Christian liberties which you recite for you set freedom from the guilt of sin the condemning wrath of God and the curse of the moral Law before deliverance from bondage to sin and Satan which in order of nature must go before as we have proved before Your third fail is in mistakes for the sting of death is sin it self 1 Cor. 15.5 6. which if it cannot be subdued wholy in this life as you affirm then the sting of death cannot be wholy taken away or we freed from it here So likewise the victory which the Apostle there speaks of is not that of the Grave but of Hell which is the inward condemnation of conscience against both which the Apostle triumphs With thanksgiving to God for the victory that is to be had in Christ Jesus for all true beleevers In your second Section you straighten liberty of Conscience as much as you did Christian freedom in the first for though the requiring of an implicite faith be destructive to Liberty of Conscience and the imposing of the doctrines and precepts of men upon us as if they were the commandments of God from which your selves are not free in the next chapter and elsewhere is very injurious likewise yet the Liberty of Conscience may be divers other wayes invaded and infringed As first By violent means to seek to alter conscientious mens judgments and their present perswasions for it is the office of him that is the Lord of Conscience To lighten and change mens mindes when and how he pleaseth Phil. 3.15 Let us therefore as many as be perfect be thus minded and if in any thing you be otherwise minded God shall reveale this unto you Secondly By like forcible means to incite anothe to will and act against his Conscience and much more by imprisonment mulcts terrours or threats Romans 14.15 20 21. For this is to make him destroy his soul verse 20 23. Thirdly we may not disturbe the peace of mens Consciences or make their hearts sad with our invectives or menacing them causelessly with terrours from the Lord Ezekiel 13.32 Because with lies ye have made the hearts of the righteous sad whom I have not made sad c. In your third Section you do deservedly oppose the practice of any sin and the cherishing of any the least sinful lust upon pretence of Christian Liberty But whereas you add ' That this is to destroy the end of Christian Liberty which you there place in two things deliverance from the hands of our enemies and a freedom to serve the Lord without fear in holiness and righteousness before him all the daies of our life you in some sort contradict your selves in calling these the end of our Christian Liberty which you had in the first Section made two main parts of our Christian Liberty as indeed they are In your fourth Section you have set good bounds betwixt the subjects or subordinates and the Governours saying That they who upon pretence of Christian Liberty shall oppose any lawful power or the lawful exercise of it whether it be Civil or Eclesiastical resist the Ordinances of God Wherein your Doctrine is sound and good whatever your practice hath been or may be to the contrary For God is the Author of order and not of confusion and he which hath armed superiors according to their state and degree with authority hath imposed subjection in all lawful things with many other respective duties upon the inferiours and subordinates It is true likewise That no such opinions should be published or practises maintained as are contrary to the light of Nature to the known and received Principles of Christianity in all Ages especially those of the Primitive and purest times whether they concerne Faith Worship or Conversation or are opposite to the power of Godliness But how far the different opinions and judgements of men may by learned men who yet want spiritual eies be judged erroneous prejudicial to the power of Godliness either in their own nature or in the manner of publishing and maintaining them we know not We are as much for modesty and sobriety in men and as far from any thing that is destructive to the external Peace and Order which Christ hath established in the Church or Common Wealth as your selves or any other But we would not have you assume to your selves or attribute unto others a power to lord it over mens Faith and Consciences especially when men walk obediently towards those that are in places of Rule and Authority and live a Godly honest sober peaceable and unblamable life If Men will do wickedly and pretend a liberty in Christ so to do let them be liable to the sword of Justice for so doing But far be it from us so much as by example to draw a weak brother a Saint and fellow servant of the Lord whom no man can accuse but for his different judgement to do any thing against Conscience whereby he should condemn himself as the Apostle speakes Romans 14. How much more ought Governours to be tender and abstemious in the use of violent and coercive meanes to precipitate men into such perilous and destructive courses All Authority is given of God for mens welfare and much more for the Preservation and not the Destruction of the Soul But Brethren you which are so punctual in teaching the Subject his duty to free your selves from flattery temporising or partiallity might have done God and his people yea the Governours themselves no disservice in minding them of their duties also and so setting due limits and boundaries
to â— the end with Inde verse 23. IV. For the better attaining of those ends the Officers of the Church are to proceed by admonition suspension from the Sacrament of the Lords supper for a season and by excommunication from the Church according to the nature of the crime and demerit of the person d 1 Thess 5.12 2 Th 3.6 14 15. 1 cor 5.4 5 23. Matth. 18.17 Thus 3.10 CHAP. XXX Of Church Censures examined HERE Brethren if we first agree what the true Church is that have power to censure and then who are those Governours or Superiours in whose hand especially that power lies we shall not we hope be thought over censorious in other things It is true then which you speak in the first Section That the Lord Jesus is King and head of his Church and of no other though the Lord of all creatures and such an head he is both of the universal Church whether upon Earth alone or in Heaven also and of each particular Church yea of every member of those Churches which are in Christ or are brought to beleeve on him obey and serve him in holiness and righteousness of truth but those Saints or Churches which are onely begotten in God the Father and not as yet taught led to the Son have the Father only for their Head and king for the present It is true also That Christ appointed a Government distinct from that of the Civil Magistrate in and for his true Church which consists not of formalists and outward professors for the greatest part but of true Saints which obey and follow Christ daily in his active and passive obedience but he hath ordained no such thing in his Gospel for national and visible Churches whose religion stands in outward professions and formalities mainly or onely Therefore the outward Government of such Churches whether Episcopal or Presbyterian or mixt of both are but prudential and humane although it is evident out of both the Epistles to Timothy that to Titus and many other Scriptures that there ought to be not onely a Presbytery or joynt society of Elders in compleat congregations of such Saints but if they be great a superintendent Bishop over them if we will follow the constitution and patern of Christ and his Apostles in the pure Primitive Churches so that both these in their right State were Jure Divino Thirdly It is not to be denied that this Government is left or to be placed in the hands of some special members or society of the Churches rightly called and constituted but we rather call those Governours or Overseers with the Apostles then Officers as you do for that word among Governours signifies Agents Instruments and Ministers under others or inferiours rather then Superiours Howbeit Christ hath thousands of Saints in several nations which living dispersedly here and there either conveniently cannot or actually do not reduce themselves into one or more Congregations and so want the benefit of that Government and other means of comfort and edification likewise And this is the common state of the Saints in Europe and elsewhere who nevertheless are members of the invisible and true Church of Christ we know notwithstanding that there are some Congregations that by consent meet together and erect a Government among themselves the greatest part of which are but formalists and as their Doctrines and Administrations are none of the purest so their Government is but arbitrary or prudentiall also But here Brethren you are very defective in three things among others First In not shewing what Officers or Governours each true Congregation in Christ should have Secondly By whom they should be chosen And thirdly By whom the respective censures of the Church should be administred For the first we find That a compotent congregation in one City or place had their Elders as Teachers Councellors and Rulers appointed over them Act 14.23 And when they had ordained them Elders in every Church c. we read also Acts 6.16 That when the number of the Disciples was increased at Jerusalem and some of the widows had been neglected in the daily ministration of almes and distributions there were Deacons men of honest report and full of the holy Ghost and of wisdom chosen to be both treasurers and dispensers of the almes and so were assistants to the Apostles and Elders of the Church in providing for the poor especially yet did they upon occasion declare the true Faith and Doctrine of Christ also And afterward in the absence of the Apostles there were superintendent Bishops set over the great Churches as James at Jerusalem Acts 21.18 And the day following Paul went in or unto James and all the Elders were present and Tymothy at Ephesus as appears out of the tenor of both the Epistles writ unto him by St. Paul and the subscription to the second And finally Titus over the Churches in Crete a very spacious Iland Titus 1.5 As to the second thing the Elders and Officers of the Church are not to be chosen by the congregation but by the Superiours both in growth and place and such as were first called and chosen by the Lord. Thus Paul and Barnabas ordained Elders in all the Churches which they had converted as before Acts 14.23 and the superintendent Bishops had the same power Titus 1.15 For this cause left I thee in Greet that thou shouldst set in order the things that are wanting and ordain Elders in every City See 1 Timothy 3. throughout 1 Timothy 5.22 And though the Apostles gave leave to the congregation to chuse out wise and faithful men of which things they could judge to be trusted with the keeping and dispensing of the treasures of the Church under themselves especially as almoners yet they gave them that authority by laying their hands upon them Acts 6.2 3 4 5 6. Nor doth it follow from hence that the Congregation of Saints should choose their Teachers and Elders and much less that the Vulgar in every Parish should make their Election of ministers for then there would be many a weak if not a wild and mad choice in too many places or Parishes As to the third the Elders are to be admonished or rebuked by the Bishop 1 Timothy 5.1 19 20. the Elders are to be suspended by those who ordained them to wit the Bishop and Presbytery 1 Timothy 4.14 2 Timothy 1.6 The common people are to be admonished according to their several ages and degrees either by the Bishop 1 Timothy 5.1 2 3 or by the other rulers and Elders Or finally By the Congregation 1 Timothy 5.14 15. but excommunication or delivering up to Satan should be executed by the whole body though considered and resolved upon by the Bishop and Elders first 1 Cor. 5.3.4.5 and the like we say of absolution or receiving into the Church again 2 Cor. 21.12 These things premised we may admit that which you speak of the committing of the keyes of the Kingdom of Heaven in your