conversation and that in time of greatest Persecution and all the time that they stood thus upon tryal and under instruction rending to prepare them for admission they were called Catechumens when after a certaine time of tryall they moved to be admitted into Church fellowship they were called Competents or desirers when they were admitted it was by baptisme and then were they compleat members of the Church and called the faithfull This was one sort of Catechumens Another sort there was the children of Christian Parents who having been in their infancy baptized yet when they were grown to years they were under the Churches instruction and tryall just in the same manner as the former and held the place and name of Catechumens till they were for knowledge and holinesse of conversation approved experimentally by the Church then upon their desires they were received into Church-fellowship by solemne imposition of hands and so admitted to the Lords Supper and brought under discipline and were now compleat members of the Church this imposition of hands being grounded upon Heb. 6.2 whence by the corruption of Popery it degenerated into that spurious Ordinance of confirmation as they called it 2. Their severity towards the lapsed it is well knowne to all acquainted with the manner of the Church in those times that as they diligently cast out the scandalous so they stood upon strict termes with them before they would upon their profession of repentance receive them againe this together with the state of those times considered times of great persecution it may be gathered that they received only such into Church-fellowship as whom they might conceive so principled as to prefer the truth and purity of Gospel Profession to their own lives Let us here sprinkle some few Testimonies found in the Fathers of those times touching the purity of the Church in the matter of it Tertullian in his Apologetick c. 2. alledgeth Pliny an heathen Deputy-Governour under Trajan an heathen Emperour about a hundred years after Christ giving this Testimony to the Christians generally That besides their stiffe refusall to sacrifice he found nothing in their religious worship but that they had meetings before day to sing to Christ and to God and by mutuall agreement to constrme discipline and that they forbad murder adultery fraud treachery and other wickednesses The same Father who himselfe lived a little more then two hundred years after Christ he is much in challenging the persecuting powers to make good any of those crimes which they charged upon Christians as atheisme incest infant-murder treason chargeth them that they warre with the name of Christians that an innocent name in innocent men is by them hated and persecuted In the 39 ohapt of his Apologetick thus We are a body made up of the conscience of Religion of the unity of Discipline of the Covenant of hope then speaking of their worship in the publique Assembly he addes for discipline there likewise are Exhortations Castigations and Divine Censures for with great weight is judgement past as among those that are certaine that the eye of God is upon them and it is the greatest fore-judgement of the judgement to come if any one shall so offend as that he is cast out from the communication of prayer of assembling and of all holy commerce He mentions in the same chapter the love of the Christians to be such one towards another that the Heathen were wont with indignation to say of them Behold how they love one another and are ready to die one for another In the 46. chapt of his Apologetick he shewes how they bore not with any of evill conversation comparing the Christians with the Philosophers The Philosophers saith he have an apish affectation of the truth and by their affectation corrupt it as hunting after their owne praise The Christians necessarily desire it and performe it intirely as providing for their owne salvation He adds a little after this objection But some of ours depart from the rule of discipline to which he answers they are no longer owned for Christians by us and he reproves it in the Philosophers that such among them as walk not according to the rules of Philosophy are yet called by the name and have still the honour of Philosophers In his Book to Scapula who was a Deputy-Governour under the Romane Emperour and a persecutor he gives this character of the Christians besides their unshaken piety towards God refusing the Heathen sacrifices against the greatest torments We defraud none we adulterate the mariage of none we handle Orphans religiously we relieve the needy to none do we render evill for evill let them who bely our profession look to it that is they who in word professe themselves Christians but walk not accordingly whom we our selves refuse Who is there that complaines of us upon any other ground but onely that we are Christians for so great innocency for so great honesty for righteousnesse for chastity for faith for truth for the living God are we burned In his Book of Repentance chapt 6. speaking of the necessity of sound repentance and that on the Catechumens part before baptisme I deny not saith he the divine benefit that is remission of sinnes to be altogether safe to those that shall go into the water that is that shall be baptized but that thou mayest come to that thou must be diligent for who will afford thee a man of such faithlesse repentance one drop of any water A little after let no man flatter himself that his ranck is yet but among the Catechumens as though he might therefore take liberty to sin as soone as thou hast known the Lord fear him as soone as thou hast beheld him receive him is Christ one to the baptized another to the hearers or Catechumens That Laver is the sealing up of faith which faith is both begun and commended from the faith of repentance we are not therefore washed viz. baptized that we may cease to sinne but because we have ceased because we are already washed in heart this is the first baptism of the Catechumen entire fear In his book of 〈◊〉 Prescriptions against the hereticks c. 41 he makes the promiscuous matter of the Church the property of the hereticks I will not omit saith he the description of the hereticks conversation how frivolous how earthly how humane it is without gravity without authority without discipline such as agrees with their faith first of all it is uncertaine who is a Catechumen and who is one of the faithfull they go together alike they hear alike they pray alike Nay if the heathen should come among them in their Assemblies they would cast that which is holy to dogs and Pearls though no true ones to the swine their Prostration of discipline they call simplicity our care of it they call an over-curious trimming they receive all promiscuously to the Lords Supper with them the Catechumens go for perfect before they be throughly instructed He chargeth it
to preach the truth among the Papists to preach it then in the other nations was as it would be now to preach it among the Turks If upon the powerfull preaching the truth in the maine points of religion contrary to the maine Popishand Turkish tenets whereof they are most zealous such and such in the midst of the Popish and Turkish dominions should against manifest and great temptations openly embrace and professe the truth such a Profession would amount to another kinde of evidence then is generally pleaded for from those examples among us 3. God for vindicating his name against scandalous Profession put forth his revenging judgements against the deceitfull and hollow as in Ananias and Saphira's case whence many were much deterred from joyning with the Church Acts 5.13 thus for the state of those times Then thirdly consider what a faire profession Simon Magus made and for some time continued in which argues seemingly no small change Acts 8.13 it is said he beleeved he continued with Philip he was taken with admiration c. so Ananias and Saphira made a faire Profession to sell their Possession for reliefe of the Church 4. When Simon discovers his rottennesse then not till then Peter perceived the wickednesse of his heart v. 23. and when he perceives it he professeth he hath no lot among them because his heart is not right v. 21. yet was not Peter without hope but he might repent v. 22 and something hopefull still doth Simon appeare v. 24. And now the answer to this instance may cleare all other of the like nature There is a fifth Object 5. The scandalous mentioned in some of the Epistles as in the Church of Corinth but this hath been answered before in the eighth Argument and these are all the objections I know that have any colour in them or at the least in the answers to these the grounds are laid for answering the rest We come now 2. To peculiar Objections respecting the generality of our people in this kingdome Object 1. We are all of the Church by baptisme already Answ 1. From the beginning it was not so that all should be so promiscuously received therefore it behoves us to returne to the first patterne what right have they to baptisme for their seed themselves having been baptized who had none for themselves were they unbaptized 2. Ishmael and Esau were circumcised yet afterward unchurched so were the Shechemites circumcised Many Heathens in America baptized by the Spaniard yet none of these ever of the Church 3. To receive to baptisme for themselves or seed grosse ignorants who understand not the ground nature and end of that Ordinance is 1. To make the service of God in so maine an Ordinance an unreasonable service 2. To make up the visible Church in her several congregations by an implicit faith 4. To admit the scandalous in like manner for themselves or seed is not to set the Seale to the Covenant but to passe it against the Covenant 5. The Reformed Churches receive not to the Lords Supper and other priviledges of Church-Communion such as were baptized in their infancy but upon tryall of their knowledge and Christian conversation which when approved they solemnely admit them understanding Imposition of hands Heb. 6. to point at the solemne admission of such So Calvin upon the place pleading thence for infant-baptisme Reply But children may have right by former Ancestors Answ 1. Visible administration must have visible grounds it must therefore upon particular evidence appeare to the Church that such Ancestors they had in whose name they may have right 2. How farre may we go back and where must we stop 3. Offer such reasoning to thy Prince will it passe for currant if thou shouldest claime the Armes and Honour of some noble family meerly upon this supposition that it may be some of thine Ancestors were possessed thereof 4. Such as could not finde their register for the line of the Priesthood were as polluted put from their office Ezra 1.62 5. This will prevent the distinction betwixt the Church and the world and keep off for ever the baptisme of growne men 6. As for the children of wicked Parents circumcised among the Jewes this stone hath been removed before they had by Abraham visible right under whom they fell Object 2. But all sorts among us have likewise received the Supper Answ 1. But the greatest part besides the rule as is evident upon the same grounds now pleaded against promiscuous baptisme 2. In the Reformed Churches when any member of one Congregation transplants to another notwithstanding he hath received the Supper formerly in the Church whence he came yet doth the Church to which he is come examine and approve him for knowledge and conversation before they receive him to the Supper 3. How or by what right have the Sacraments been ordinarily administred in diverse of our Congregations where the word hath not been ordinarily preached From the doctrine of the matter of the Church we may lay downe some further Practicall Conclusions 1. The Saints are to separate from the wicked into Church-Communion 1. Otherwise the Church cannot be made up only of its due matter God cannot have his Temple 2. The Command is expresse for it as we have seen in the sixth Argument the Saints as expressely called to this as Abraham out of Caldea as the people of God out of Babylon 3. To this separate Communion belongs far greater blessings then to beleevers in promiscuous standing 2 Cor. 6.17 18. generally whatever blessings belong to the visible Church may be clearlyest expected and are most fully bestowed upon the Church when most truly and purely setled in her Congregations the presence of Christ Rev. 2.1 his Protection and Defence and Comforts Isa 4.5 the power of Christ 1 Cor. 5.4 When we have spoken to the discipline we shall have further evidences of this Conclusion 2. No Person habitually scandalous is to be received to the Sacrament though he humbles himselfe before the Church till some time of tryall He is not true matter of the Church who is not habitually in the Churches eye righteous But the Sacraments are peculiar Church-Ordinances Object He that hears not the Church is to be refused but he that hears her is to be received now he that humbles himself before the Church upon her admonition hears her Answ 1. That rule If he hear not the Church is concerning a brother one within Matth. 18.15 1 Cor. 5.12 but no Person habitually scandalous is a brother as the doctrine of the matter of the Church hath evinced 2. For a brother fallen into some scandalous sinne and humbling himselfe it follows not that he is not to be cast out therefore he is suddenly to be received he is neither to be suddenly cast out nor suddenly received to the Sacrament but to stand under further tryall otherwise 1. Church-admonitions will be turned into a meer mockery execution of censure against the most impudent for ever
Prophanation of the name of God as giving no apparant hopes of repentance let us hear the judgement of some the most approved and excellent Expositors Calvin upon the place thus This Confession was a Testimony of repentance that men may rightly offer themselves to baptisme the Confession of sins is required of them otherwise the whole action was nothing else but an idle toying furthermore it is to be observed that who are here spoken of were persons come to years who we know are not to be admitted promiscuously of the Church nor by baptisme to be entred into the body of Christ till they have first been tryed The same Calvin upon Acts 19.18 having witnessed of those there spoken of that they did indeed testify that they were throughly affected with the serious fear of God who did of their own accord confesse the crimes of their former life least by their dissembling they should inwardly nourish the wrath of God he addes concerning those who came to Johns baptisme that by the Confession of their sins they made profession that they were not feignedly entred into repentance Beza upon the same place viz. Matth. 3.6 thus They are said by the Jewes to confesse their sinnes who acknowledge themselves all manner of wayes to be sinners and seek for pardon from the mercy of God as Dan. 9.3 c. Hence it appeares saith he that John admitted none to his Baptisme but such as gave testimony that they seriously embraced the doctrine of the free remission of sinnes and such a like publique confession was required of the Catechumens in the ancient Church called by the name of Exomologesis Piscator in his observations upon Matth. 3. v. 6 8 10. speaks thus Baptisme is not to be applyed to any of yeares till he have first made confession of his sinnes and of his faith in Christ and further promise of an holy life all these did John require saith he of those that came to be baptized of him for the first it is cleare verse 6. for the second it is manifest out of the words of Paul Acts 19.4 where he saith John baptized with the baptisme of repentance saying to the people that they should beleeve upon him who was to come after John himselfe that is Christ Jesus Compare Acts 8.16 For the third it is evident from verse 8.10 of this third of Matth which is particularly declared and applyed to divers kinds of life Luke 3.10 c. Thus we see these excellent men judicious and sincere in their generation gather'd no such shuffing conclusions from the history of Johns baptism recorded in Scripture as many of ours are wont to gather who plead the numbers recorded by John as an argument that he did and we may receive into Church society all comers for further discovery here let us look into another Scripture concerning John and those received by him together with the judgements of those excellent and true hearted Divines upon the place the text of Scripture is Matth. 11.12 and it shewes how they were affected at least apparently who came in so great numbers to be baptized of John compare it with Luke 16.16 Piscator here It shewes the effect of Johns Doctrine to wit that many embraced that Doctrine with great zeale and so took the Kingdome of heaven as it were by force Beza The Kingdome of heaven suffereth violence They break into it as it were by a certaine force for this treasure of our heavenly father lies open as it were to all earnestly by every one to be laid hold upon which he might seeme formerly to have hid as it is unfolded Rom. 16.25 26. which compared with this text now in hand we are given to understand both how entrance into the Kingdome of heaven is offered us to wit by the preaching of the Gospel and how offerd it is received by us truly by force made upon our selves for beleeving and by the persevering heat of zeal Take it by force Beza againe They snatch it to themselves or they storme it a Metaphor taken from Tents or from some Castle which is stormed by enemies breaking into it So that fervent force of the spirit is signified by which the faithfull being transported are carried with earnest desire and endeavour unto eternal life Cabvin 1. There is no doubt but Christ commends the majesty of the Gospel upon this ground that it was sought after with the servent desire and endeavour of many for as God had raised up John to be the Horald of the kingdome of his Son so he put the efficacy of the spirit into his Doctrine that it should pierce into the hearts of men and should kindle that their heat he addes from these words of Christ we learne what is the true nature and manner of faith verily that men do not coldly and overly agree to God when he speakes to them but that with an ardent affection they aspire after him and do as it were by a violent endeavour break through Bucer The violent take it by force that is they who are so enflamed with desire of the kingdome that they cast life and all things behinde their backs so they may be made partakers of the Gospel and citizens of the kingdome of heaven then he refers this place to Luke 7.28 29. ads this people and these Publicans who neglecting all things received with greatest zeale the word of God first by John then by Christ and his disciples justifying God that is as well by free confession of their sins as with most earnest nor lesse acceptable embracing of offered grace both acknowledging and proclaiming God just and the justifier are those violent ones which make force upon the kingdome of heaven and by force take it and doth not a man seem to take that by force for which he runs the hazard of life by these we are taught that the treasure of the Gospel befals not any but those who have sought it with most 〈◊〉 desire and even love to hazard and lose al things for it Thus Bucer hence we see how in the judgement of these worthy lights in the Church Johns hearers were affected when by him received 2. For the Apostles and those received by them Acts 2.41 to the end Acts 4.32 33 34 35. Acts 8.36 37. read the places see Calvin likewise upon Acts 5.13 where he thus shewes of how pure a constitution the visible Church then was having observed it one fruit of the Miracle that unbelievers affrighted with so remarkable a judgement upon Ananias and Saphira durst not contemne the Apostles c. He addes though Luke ascribes not this onely to the Miracles but rather comprehends all things together which might make for the encreasing the dignity of the Church for so were all things ordered as that a certaine divine majesty shined among them for they differed no otherwise from others then Angels do from men for there is in holy discipline and the sincere observation of godlinesse a secret kinde of
upon them that they are more in labouring for number then due matter No where saith he are more easie termes then in the tents of the rebels where this very thing to be is to deserve In his Book of Baptisme Cap. 18. he thus speaks That Baptisme is not rashly to be betrusted let them know whose office it is Give to every one that askes hath its proper title belonging to Almes That rather is to be heeded Give not that which is holy to dogs and do not cast your Pearls to swine and lay hands suddenly on no man that thou beest not Partaker of other mens sins c. Where by the way he interprets imposition of hands there to point at solemne admission of Church-members Thus for some gleanings out of Tertullian The like we might observe from others as in Cyprian who will have the Church to consist of the ministery and the standing people and against what temptations did they then stand and for their Communion they were most impatient of hereticks and all scandalous In his 55. Epist writing to Cornelius then Bishop of Rome about such as having formerly fallen were now seeking to be againe received into the Church thus he speaks For some their crimes are so much against them or the brethren that is the standing people do so firmely and stiffely resist that they can by no means be received 〈◊〉 with the scandal and danger of very many O if thou couldst most beloved brother be here with us when those evill and perverse ones returne from their schisme thou shouldst see what a do I have to perswade our brethren the People to Patience that they would having allayed their grief of mind consent to the receiving and taking care of the wicked for as they rejoyce and are glad when such as are tolerable and lesse faulty returne so on the other hand they murmure and contend earnestly when deplored Persons and stubborne and such as are defiled with adulteries or with idols or such as are proud come back c. but I will be no further tedious in quotations of this nature If any man desire any further satisfaction let him read the last Section of the sixt Chapter in the three first Centuries Magdeburg Concerning the conversation and discipline of Christians afterwards in Austins time when some would have it that the Profession of the Christian faith should entitle to baptisme though accompanied with a wicked life He writes a book entitled of Faith and Works proving such a Profession to be as no Profession 10. From the state of new Jerusalem Rev. 21.27 from this and the last Argument it is manifest that before the mystery of iniquity prevailed farre and after it shall cease the visible Churches owne no scandalous sinners of their society the promiscuous state then of the Churches in this degeneration is the outward Court unmeasured and the Holy City trod under foot by the Gentiles That voice then Rev. 18.4 calling the people of God out of Babylon cals for the Churches separation from such this Confusion now obtaining being one straine of Popish corruption with Popery beginning and ending Consectary From this discourse of the matter of the Church forasmuch as experience showes that in all nations where the Gospell is preached yet the greatest part of men are manifestly wicked it cannot be according to rule that all the people of any nation generally should be accounted of the Church though in word they professe the true religion which they know little of and care lesse for but in every nation and Congregation or Town a distinction ought to be kept betwixt the Church and the world and the two sorts of Catechumens ought to be some the children of the Church and therefore baptized in infancy upon their due tryall when come to years received solemnely to Church-Communion as to the Supper Discipline c. Others not the children of the Church received upon due tryall by baptisme when come to years This conclusion is further made good from the exercise of discipline 1 Cor. 5.9 10 11. If all the nation generally be of the Church then are all the scandalous of the nation generally the scandalous of the Church but that they are not with all that are scandalous of the Church we must refuse familiar society not so much as familiarly eating with them some peculiar relations here reserved and yet abide in the world but with all scandalous in the nation we cannot so refuse except we will go out of the world as the Apostle there argues and experience to every impartiall and unblassed spirit abundantly makes it good CHAP. II. Discipline is an Ordinance of Christ for ordering the visible Church in her severall Congregations WE shall now briefly but yet so as to omit none that seem to have any weight in them endeavour the answer of Objections 1. Such as are generall as 1. That there were so many wicked among the Jewes and yet that Church was not to be forsaken Answ 1. That ministration was more carnall and therefore a more carnal might then passe Heb. 9 10. As the Gospell ministration is more spirituall Heb. 8.10 11. so that the Gospell people may appear to be the people of that ministration they must in appearance be more spirituall 2. Nor otherwhere for that time could Church-communion be enjoyed God having confined it to that nation to that Priesthood and that Temple and therefore though their Priests and People generally proved as great Idolaters and Persecutors as the Church of Rome this day yet the faithfull among them must there remaine to offer sacrifice and worship God but in the times of the Gospel where any Church turnes idolatrous and Persecutors of the truth there is liberty otherwhere to settle Church-Communion purely 3. That People were holy in their admission 1. In Abrahams family Gen. 18.18 19. 2. In their nationall planting Judg. 2.6 7 10. hence that Testimony given of them that they were planted a noble vine wholly a right seed Jer. 2.21 4. It was by rule provided for among them that none externally wicked should enjoy Church-Communion the mixture that was beside the rule and therefore no plea at all 1. None were circumcised but such as were externally holy their infants by descent from Abraham being borne Church-members within the ministration of the Covenant the flesh of Abraham entitling that nation to the Covenant and there was their claim to circumcision that they were that seed of Abraham whatever their immediate Parents were and they in their infancy had done nothing to make void that claime The Proselites that they might be circumcised must give evidence of Abrahams faith and walk in his steps and then they being Abrahams adopted seed their children had the same title to circumcision as the children of the Jews In the Gospel Churches there must be a visible descent from Abraham according to the faith for right unto baptisme whether for our selves or seed baptisme being the Seale of that Covenant
majesty which awes even the wicked whether they will or not but we are at this day strangers to it nay by our prophane libertie of living wickedly we render our selves together with the Gospel contemptible Thus much for the fifth Argument 6. From expresse Command of the Churches separation from the openly wicked 2 Cor. 6.17 with the former verses Object The wicked here are heathen and profest Infidels Answ 1. The Apostle urgeth in his expostulation v. 14 15 16. such a repugnancy in the Churches Communion with those wicked ones as betwixt light and darknesse righteousnesse and unrighteousnesse Christ and Belial that the Church then may answer that part of the comparison which belongs to her be those wicked ones who they will she must consist of a righteous people 2. If the Church must separate from them because darknesse unrighteousnesse c. then from those who are such in life whatsoever in word they professe being as evill in Scripture account as such heathen and termed infidels or unbeleeving Tit. 1.15 16. worse then profest Infidels 1 Tim. 5.8 and those who have a forme of Godlines and therefore in word professe the true God at the least but deny the power of it guilty of open wickednesse are to be turned from 2 Tim. 3.5 3. Otherwise manifest Prophanation of the name of God with a palpable lye 1 John 1.6 7. should entitle to the great honour of Church-Communion the great Priviledges thereto belonging and the visible Church should be no Temple refusing the unclean but a common Inne for all Commers a Cage of unclean birds a Sty for swine 4. Many most abominable hereticks may in word professe the true God to whom yet it is granted generally that Church-Communion is to be denied Adde Ishmael Esau c. profest the true God yet they were not of the Church 7. From the doctrine of discipline Mat. 18.15 c 1. The visible Church is a brotherhood If thy brother sinne c. and this brotherhood founded in Christ John 20.17 but doth Christ owne as brethren God as children any but such as are in some degree sanctified apparantly so that they may be apparantly owned 2. The duties by our Saviour required in the exercise of discipline from any Church member indefinitely cannot be expected from any other both here admonishing in the three degrees with aime at gaining a brother c. 1 Cor. 5.2 It is required of the Church that they be mourners when any proves scandalous among them to the Church of which the people are a maine part is the power of Christ committed for casting out and delivering up to Satan v. 4 5. in case of neglect hereof the whole lump is leavened viz. the whole Congregation is under guilt neglect here is a sin tending to the dischurching of Churches Rev. 2.14.20 c. with all scandalous of the Church familiar society is to be refused by every Church-member v. 9.10 〈◊〉 such severity herein is required as cannot be exercised towards all scandalous with whom we must needs have commerce in this world v. 11. the scandalous within the Church when any prove such are by the Church to be judged v. 12. and put away v. 13. the end of all is to humble shame and recover the fallen sinner Now how can these things be expected from the Church if wicked Persons shall be allowed the matter of the Church Can they deliver to Satan that are themselves delivered to him c. have they share in the power of Christ who are themselves under the power of Satan what is there in a company of wicked Persons to humble and shame a wicked Person how shall they act in any of their duties depending upon discipline who have no Principles for it 2 Thes 3.6 If he that walks inordinately having been formerly received must be withdrawne from then such a one not yet received is not to be received and generally forasmuch as scandalous when in are to be cast out not in they are to be left out They who confine all Church-power to the officers alone will here take offence that in following this Argument we allow a share of that power to the people to that we shall speak more fully and purposely hereafter in due place 8. From the Testimonies given to the Churches in most of the Epistles especially about the beginning as Rom. 1.8 c. 15. v. 14. 1 Cor. 1.4 to 10. Phil. 1.3 to 9. 1 Thes 1.2 to the end 2 Thes 1.3 to 8. read the places so of those seven Asian Churches some very pure as Smyrna and Philadelphia so as no fault found with them others as Ephesus Pergamus and Thyatira a very faire Testimony of them both what they had beene and what in part they were though not a little lapsed but both against them and the other two most corrupt Sardis and Laodicea their dischurching is severely threatned except they shall returne to a purer state Object The Apostle gives a faire Testimony to the Church of Corinth yet were there many great enormities among them Answ 1. His Testimony is to the Church generally but with exception of such as walke disorderly in the Church as appears in that 2. He requires the Church to proceed in way of discipline against such so as in case they persevere in their evill Course to cut them off from the Communion of Saints whence 3. it appears that in their admission they were not discovered such whence that which may hence be gathered is that a Church rightly constitute is not presently upon her degenerating in many of her members to be forsaken but they so degenerating to be cut off 4. The retaining of such in the Church involved the whole Church in guilt and threatned wrath 1 Cor. 5.6 and c. 11.30 so Rev. 2.14 15 16 20. c. whence we may lay down this Conclusion such persons are not the true matter of the Church the retaining of whom in the Church makes evidently for her destruction but such are the openly wicked foul hereticks 5. However the Church of Corinth was by her false Teachers first staggered out of the way in something of doctrine and thence grew remisse in discipline for a time yet it appears by their speedy and sound repentance 2 Cor. 7. that they were generally and habitually a very holy people 9. From the practise of the primitive Churches after the Apostles times in two things it appears how choice the matter of the Church then was 1. The 〈◊〉 all of their Catechumens when any formerly heathen wrought upon by the preaching of the Gospel professed their embracing of the Christian Religion renouncing their former folse worship and desired the Church to take them into her care for their spirituall state the Church accordingly took them into her care for instruction and edifying but did not receive them into her fellowship any further then to heare the word till they gave a good account both of their Christian knowledge and Christian
or Ministers or refusing the unworthy which thing we see also to descend from divine authority that the Bishop or Minister be chosen the people being present in the sight of all and be approved worthy and fit by publicke judgement and testimony as in Numb 20.26 27 28. adde Levit 8.3 c. God commands the Priest to be 〈◊〉 before the whole Assembly that is he teacheth and sheweth that Ordination of Priests ought not to be but with the joynt knowledge of the people assisting the people being present either that the crimes of the evil may be discovered or that the merits of the good may be declared and it may be a just and lawfull Ordination which hath been examined by the suffrage and judgement of all he still goes on which thing afterwards is observed according to divine Precepts in the Acts of the Apostles when Peter speaks to the People about ordaining a Bishop in the place of Judas Acts 1.15 Cyprian he understands those one hundred and twenty names the people of the Church and makes use of this place for the peoples Election he addes and we take notice the Apostles observed this that not only in the Ordination of Priests that is Bishops or Ministers but of Deacons also Acts 6.2 3. which verily was therefore so diligently and warily done the whole people being called together lest some unworthy should have crept in c. he addes that it is most diligently to be kept from divine tradition and Apostolicall observation which among them and almost throughout all the Provinces is observed that for the right celebrating Ordinations all the next Bishops of the same Province meet with that people to whom the Ruler is to be ordained and the Bishop being chosen the people being present c. which we find observed by you saith he in the Ordination of Sabinus that the office of a Bishop was conferred upon him by the suffrage of the whole brotherhood and the Bishops who were present Epist 68. This testimony is cleare and full for many things worthy our observation 1. That Ordination was after Election 2. That the people have right of chusing the highest officers in the Church 3. That they have the greatest power of chusing or refusing 4. That they have right and it is their duty to separate themselves from such as having been placed over them prove wicked 5. That all this is by divine authority 6. That they have the same right to chuse all Church-officers 7. That this is the way to keep out the unworthy whence we may conclude the people owned for true matter of the Church then were an understanding and holy people Pamelius in his Annotations upon the place though no great friend to the peoples power here yet proves the presence and suffrage of the people for some ages after in Africa Augustines Successors so chosen the same practice in Greece in Chrysostomes times in Spaine in France in Rome and this custome to have continued till Gregorie the first nay till the times of Charles and Lewis Emperours the like testimony from the first times of all immediately succeeding the Apostles Clemens Romanus the same who is mentioned Phil. 4.3 writing an Epistle to the Corinthians and taxing a great schisme among them casting off some of their faithfull ministers he tels them it is an unjust thing to remove them from their publick ministry who had been placed by the Apostles or after them by excellent men the whole Church consenting or it seeming good to the whole Church c. 2. For the Testimonies of our Reformers it is well known to be the doctrine of the reformed Churches generally I shal give an instance or two Calvin upon that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 14.23 they two saith he viz. Paul and Barnabas created the Elders but the whole multitude as it was the custome of the Grecians in their Elections declared with their hands lifted up whom they would have So the Romane Historians speak many times the Consuls who held the Assemblies created new Magistrates for no other reason but because they received the votes and moderated the people in their choice Institu l. 4. c. 3. Sect. 15. Againe Paul and Barnabas are said to chuse the Elders do they this as a duty proper to them nay rather they permit the matter to the votes of all therefore in ordaining Pastors the choice of the people was free but least any thing should be done tumultuously Paul and Barnabas have the leading plaes or rule them as Moderatours and so ought the decree of the Councell of Laodicea to be understood which forbids the choyce to be left to the people Calv. in Acts 14.23 Beza upon the same place this word translated ordained but signifying as formerly we heard to chuse by hands lifted up ariseth saith he from the custome of the Grecians who gave in their votes and suffrages with their hands stretched out And the force of this word is to be observed he still goes on that we may know Paul and Barnabas did nothing of their owne pleasure nor exercised any Tyranny in the Church Then maintaining his owne calling and the calling of the rest of the Reformers to their ministry First he denies that Ordination or Consecration by Imposition of hands to be lawfull which is used among the Papists upon a double ground 1. Because there was no lawfull choyce before it 2. Because the Ordainers among them deserve excommunication and in these two cases Ordination is void by the Canons they boast of Secondly he layes down the certaine notes of their call his owne with the other ministers of the Reformation that they were approved of both for life and doctrine by the lawfull Testimony of their Churches that they were by them chosen and lastly with calling upon the name of God confirmed in their ministery Bucer The Holy Ghost requires that they who are ordained to the Holy ministery be first tryed and proved and so farre as is possible approved to all in the Church and this he argues from the unfruitfulnes of the ministry otherwise adds wisely and not according to humane wisedome only but divine did Leo Bishop of Rome write that no reason would admit that he that should take care of the Church should not be both proved desired by that very Church which Paul considering viz. how much it made for the fruit of his ministry labours so earnestly to preserve his love and esteem among the Corinthians and to restore the same among the Galatians Bucer of the lawful Ordination of Ministers p. 242. Furthermore great care is to be had of this that those ministers may be given to the Churches whom they may love esteem and honour and that this may be brought to passe no man at all is to be admitted to the sacred ministeries of the Church who is not before religiously tryed and approved to the whole Church where he ought to administer p. 243. p. 244. In this tryall of
scandalous sinner to personall leaven malice and wickednesse v. 8.4 The same to whom he gives direction for avoiding familiar society with a scandalous brother interpreting the meaning of a former Epistle v. 9 10 11. they are to judge of those within v. 12. and put away from among themselves that wicked person v. 13. Secondly for loosing 2 Cor. 2. the same whom he had formerly made heavy v. 1 2. by rebuking in the former Epistle that from their obedience and repentance he might have much joy of them when he should come to them v. 3 4. whom in part he clears v. 5. They are the many by whom the incestuous Person was rebuked v. 6. and they are to forgive and comfort him v 7.8 The same to whom the Apostle wrote to make proof of their obedience v. 9. with whom as he formerly joyned in binding so now in loosing v. 10 they are stil the same whom formerly he had made heavy and in whom now he rejoyced cap. 7. v. 8. to the end He that can now cast such a mist as shall darken so faire and cleare a context and make us meet with the officers only in all this missing the People I shall allow him this testimony he hath profited very well in the school of darknesse Some footstep of the Peoples power here we had in the ruines of discipline by the Prelates in that the absolved Party was wont to aske the Congregation forgivenesse 3. Every brother hath a power and his duty it is to admonish first singly then jointly before a witnesse or two the case so requiring and there is waight in that admonition for gaining a brother Mat. 18.15 16. how comes it to passe that after the offence is brought to the officers there is no waight in the publick admonition and consequently censure of the whole brotherhood The end of the Censure is to shame and humble the sinner and is there no waight in the solemne judgement of any nor all the brotherhood but only of the officers for this end 4. If this judgement belong only to the officers then Christ hath so instituted this Ordinance as many times it cannot obtaine its end without the sin of the Church this is cleare thus in case the Church or brotherhood apprehend the sentence unrighteous they cannot without sin withdraw from him the Party sentenced suppose by officers proceeding as wickedly as sometimes our Prelates and their creatures were wont to do passing sentence of excommunication for refusing impious Ceremonies or the like if they shal not withdraw the end is not obtained the sentence not obeyed but to say that Christ hath so instituted this or any other Ordinance is to taxe his wisedome and holinesse Quest Suppose some few apprehend the sentence unrighteous what shall they do Answ Modestly declare their dissent and for their parts forbeare to act it 5. That the Church or brotherhood hath some share in the power of the keyes appears by her honourable relation to Christ the Elders are stewards but the Church is his wife Object That is the universall Church Ans Every particular Church or company of combined Saints hath the whole nature of the universall Church and the same relation to Christ that all the Saints together have 1 Cor. 12.27 Object Then women and children should share in the power of the keyes for they are of the Church of beleevers Answ This is a most trifling objection 1. It is granted by many who make this Objection that the brethren have right to chuse their officers who yet deny women and children any share therein 2 A power may belong to such an Order yet not to all in that Order the Lords Supper belongs to the Order of beleevers not to officers only the children of beleevers are in Church-account beleevers yet the supper belongs not to them I will adde that honour which belongs to such an Order reflects upon them in that order who are yet debarred Personal application the honour of circumcision sealing up the Jews into Gods family had reflection upon their women they were of the circumcision in opposition to the Gentiles who were the uncircumcision though they could not be circumcised it is a priviledge and honour of our Nobility in England that they make one House of Parliament and who can deny that the wives and children of Nobles are concerned in this Honour though it belongs not to them to sit in the House Let us now adde the testimonies first of the primitive and then of the reformed Churches in some of their choicest Divines 1. For the primitive times Cyprian To the Presbyters and Deacons As for that which my fellow Presbyters Donatus and Fortunatus Novatus and Gordius wrote about I could write nothing in answer forasmuch as I have determined from the beginning of my Episcopacy to do nothing of mine owne mind or by mine own sentence without your counsell and the consent of my people But when I shall come to you he was now in exile by the grace of God we will then deale about those things in common which either are done or are to be done as mutuall honour requires Epist 6. at the end The like to this in the 18. Epistle about the demand of some of the lapsed that is those who had fallen in time of Persecution desiring to be restored having for that end obtained the Confessors letters the Confessors were such as were imprisoned for the truth This thing saith he since it belongs to the counsell and sentence of us all I would not judge it beforehand neither dare I challenge to my selfe alone a common businesse When some Presbyters had over-hastily received some of the lapsed to the Lords Supper He tels them they must make account to plead their cause before himselfe the rest of the Ministers the Confessors and the whole People Epist 10. When he yet in exile was consulted with by letters by his Presbyters about certaine who had fallen and were now returned desirous to be received againe of the Church he answers I cannot be judge alone in this case many of the ministers are absent and this case requires exact handling not only with my fellow ministers but with the whole People for the thing is to be weighed with well-poised moderation and so to be sentenced as may for after times settle an example about the ministers of the Church Epist 28. The ministery of Rome to Cyprian there being at this time no Bishop at Rome In this great businesse it seemed good to us which thou also hast formerly handled that the Peace of the Church be upheld furthermore so conference of counsels being had with the Bishops Presbyters Deacons Confessors and in like manner with the standing People to handle the cause of the lapsed Epist 31. Cyprian to the People concerning Felicissimus and the five Presbyters of his faction By the Providence of God they undergo the punishment they have deserved that not being cast out by us they should cast
chusing officers and a fourth the due limits for the Sacraments and so the whole frame growes ruinous I much admire the wisedome of our king and lawgiver of his Church who hath so ordered all as where his Patterne is observed there must be a beautifull Temple To instance in this particular because the People have their share in the power of the keyes and the exercise of it therefore they must be a knowing and a holy People without which they have no Principles for such duties 2. Had this been observed Prelacy had never got footing in the Churches 3. Much lesse Primacy over all that which the man of sinne claims to his pretended chaire the slacking of this joint made way for the mystery of iniquity in the world and the infirming of it must make for the destruction thereof 3. In setling a disciplinary Congregation there is the substance of a Church-Covenant whether in word exprest or not What is the substance of a Church-Covenant The mutuall consent of the faithful for walking together in one Congregation according to the rules of the Gospel for faith obedience communion in Worship and Discipline in setling the Church in her Congregations here is the substance of this these things are visibly done what objection then can there be of weight against the solemne profession of it by word 1. The Scripture seemes to hold it forth as Isa 44 5. So Israel of old was taken into Covenant and how often the Covenant renewed with them even upon singular reformations 2. In the Primitive times the Catechumens when received into Church fellowship gave up themselves by solemne profession openly exprest unto the Church 3. When members are admitted in the reformed Churches they professe their purpose for religions walking in Church-fellowship and for subjection to the Discipline 4. In this as in other cases by open profession and covenanting we lay a stricter tye upon our selves for all duties of Church-communion 5. We do more expressely witnesse our high esteeme of Gods institution for Church-order and priviledges This confederacy according to the order of the Gospel seems to give immediate right to the sealing Ordinances as visible interest in the Covenant of grace gives the first right 1. It was not interest in the Covenant of grace alone that gave immediate right to Circumcision and the Passeover of old but there must be a profest joyning with the Church of the Jews in her Discipline and Policie therefore Job for instance was not to be circumcised because not so adjoyn'd 2. Where there is full communion in Church-priviledges there must be the exercise of Discipline for keeping that communion pure under paine of highest displeasure from the Lord 1 Cor. 5. throughout but where there is communion in the sealing Ordinances there is full communion in Church priviledges therefore there must be this reall confederacy for discipline 3. If the sealing Ordinances may at least ordinarily be administred to such as refuse confederacy for discipline then may the Ordinance of discipline for ever be refused by the Churches but this may not be as hath more largely been proved Instruct 2. cap. 3. To me saith grave and learned Bucer the Church without the most frequent use of mutual admonition Mat. 18. â—ct 4. p. 386 seems the same with a kingdome that is without judgement without the use of laws and as a city brought indeed under the Power of the Prince but as yet not so orderd and setled by him as that it should have the forme of a city and of a Common-wealth Magistracy being put upon it and laws setled thus he and what authentick right can there be of publick administring the peculiar Priviledges of the Common-wealth to the free borne subjects in a city so unsetled so for the Church undisciplined Object Those baptized by John and the Eunuch by Philip. Answ When the time or the place was not for particular Churches the first right alone sufficient as before the Temple or Tabernacle sacrifices not confined to place 4. Conclusion For setling discipline in this Kingdome Person unfit for Church-Communion are to be left out This question whether for the true method of setling of Christ the Churches aright in this Kingdome Persons unfit are to be left out or cast out well cleared will make much for true Reformation among us To this we say two things 1. Supposing all such are to be cast out they must first be left out that they may be cast out leaving them out orderly making way for their casting out 1. That they may be cast out discipline must be setled for it is by discipline that they must be cast out that discipline may be setled officers must be chosen by the people of the Church but Persons unfit for Church-Communion 1. are not the People of the Church 2. They are morally unfit to chuse officers 3. They are a Party engaged as if Malefactors should chuse their Judge therefore they may not chuse officers 2. The discipline for casting out is to be exercised as by the officers by an office-power so by the people by a Power of Order but Persons fit to be cast out may not have this power and the exercise of it this would prevent discipline for ever except we shall think that they will cast out themselves 3. As in a Church where Discipline is setled such as are formally suspended or to be suspended are left out as to vote or consent before they be cast out so in a Church to be setled such as are materially suspended or to be suspended as are all to whom we refuse or should refuse the Sacraments are to be left out before they be cast out 4. If Christians in name but scandalous in life have not lost their disciplinary interest till they be cast out then neither have the scandalous Ministers lost their ministeriall interest for Discipline till they be cast out if so then these Ministers with those Christians may joyning together set up the Prelatical Discipline Ecclesiastically valid Whether now shall these be withdrawne from or not that the true Discipline may be set up If not they will carry the false by number of Votes if they may the question is granted there must be leaving out before casting out 2. They are to be left out not cast out 1. They onely are to be cast out by Discipline in case of scandalous sinning who have beene by voluntary confederacy under it and accepted as fit matter of the Church but such were not our scandalous sinners they were never yet under the Discipline which we contend for neither can they in true account be owned as fit matter of the Church 1. That only they who are true matter of the Church are objects of discipline it is cleare because discipine is for them within not for them without 2. only them who have by voluntary confederacy come under it 1. No man or society of men hath Church-power over another without his consent first