Their Word is the savour of life unto life unto some and the savour of death unto death unto others 2 Cor. 2. 16. They are to preach with all gentlenesse waiting if God peradventure will give repentance to the gain-sayers 2 Tim 2. 24 25 26. 5. They are Embassadours in Christs steed beseeching men to be reconâ—iled unto God a Cor 5. 20. 6. The weapons of their warfare are mighty through God to fling downe strong holds of unbeliefe to cast downe imaginatims and every high thing that exalteth it selfe against the knowledge of God and to bring unto captivity every thought to the obedience of Christ 2 Cor 10. 4 5. and so they are to pull men out of the hands of Satan 7. They are to seeke the Lords Sheep Ezek. 34 4. Hence the object and matter that a Pastor is to worke on as a Pastor is unbelievers unborne men gain-sayers proud disobedient keeping strong holds against Christ So the nature of the Pastors office is to open the eyes of the blinde to turne them from darknesse to light and from the power of Satan unto God that they may receive forgivenesse of sinnes Act 26. 18. and this evidently evinceth that the visible and rightly constitute Church where God hath erected a Ministery is a number of blinded sinners in Satans power and in the power of darknesse for the most part while God by a Ministery delivers them suppose they professe the Faith It is also a Doctrine unknowne to the Word of God that the Church of Christ is gathered and edified formally as a Church without Christs Ministers that are sent to gaine the consent of the Bride to marry the Bridegroome Christ. It is also unknown to Scripture that Prophets are no Pastors and have no power of the pastorall calling or sâ—ales of the Covenant Should those bee the ordinary officers of Christ that gather sinners in to Christ and convert to the Faith of Jesus men dead in sins and trespasses who yet are neither Pastours nor Doctours sent by Christ and his Church 6. Conclusion Seeing then the Church hath no other marke and rule to looke unto in the receiving in of members into a visible Church but externall profession which is no infallible marke of a true convert the Church is rightly constitute where all borne within the visible Church and professing the Faith are received suppose many wicked persons be there Now seeing time favour of men prosperity accompanying the Gospell bring many into the Church so the Magistrate may compell men to adjoyn themselves to the true Church O saith Master Barrow Ainsworth Mr. Canne The blast of the Kings horne can make no man a member of Christs body that must be done willingly and by the Spirit of Christ not by compulsion The Magistrate say they can worke faith in none he ought indeed to abolish Idolatry set up the true Worship of God suppresse errours cause the truth to be taught yet he cannot constrain men to joyne to the Church I answer This is a senslesse reason for how doth the Magistrate abolish Idolatry set up the true worship of God It is I hope by externall force and power For the Magistrate as the Magistrate doth nothing but by an externall coactive power The Magistrate useth the sword not reasons preaching and counsell Yea this way he cannot abolish idolatry nor erect the pure worship of God for it is a worke of Gods Spirit and a willing worke that a subject forsake Idols and worship God purely at the command of a King as it is the worke of God that he believe in Christ and joyn himselfe to the Church of true believers 2. That a man by externall profession adjoyn himself to the true visible Church is not a work of saving faith as our Masters dreame for Simon Magus and Ananias and Saphira a turned members of the visible Church upon as small motives as the command of a King upon the motive of gaine and honour and were never a whit nearer Christ for all this 3. The Magistrate cannot compell men to believe nor can the Minister by preaching or the power of the keys doe it except Gods Spirit doe it but as Juniusâ—aith â—aith he may compell men to professe beliefe but not to believe he may compell to the externall meanes not to the end 2. The Magistrate as Voetius saith may compell by remooving impediments as idols and false teachers and authoritatively 2. compell to the means Now it shall be easie to answer their Objections who wouâ—d prove that Saints are the onely matter of a rightly and lawfully constitute visible church First Master Barrow reasoneth against us thus The materiall Temple from the very foundation was of choyse costly stones the beames of choyse Cedars and Algummim-trees which typified the church of the new Testament Isa. 54. 11. Behold I will lay thy stones with carbuncle and thy foundations with Saphirs c. Isâ— 6. 17. for brasse I will bring gold Isa. 35. 8. No Lyon nor ravenous beast shall be in the mountaine of the Lord but the redeemed of the Lord Jer. 31. 34. They shall all know me from the least of them to the greatest in this mountaine there shall be no cockatrise aspe lyon leopard untill they have left their poyson Isaiah 11. 6. Answer first These places none except Anabaptists can apply according to the letter to the Church independent of every Parish may not the Separatists who â—each that there is rotten timber in their visible Temple and chalke stones Lyons Wolves Cockatrices for saith Barrow Ainsworth and all their side there are always in the Church glorious Hypocrites now such as Judas Demas Hymeneus and such hypocrites are not precious stones gold taught of God there is not a visible Church of a congregation out of Heaven where there is not a hypocrite and an unbeliever 2. The place Isa. 54. and Jer 31. is understood of the Catholick Church with whom the covenant of grace is made Isa. 54. 10. Jer 31. 31. and this covenant is not everlasting nor an eternall covenant to any one Parish Church yea nor to a Nationall Church nor to Corinth Ephesus Pergamus all which particular Churches are fallen under horrible Idolatry and in those Mountains are Lyons and Leopards and therfore as Musculus Calvin Hierom and the course of the Text cleareth he is speaking of the begunne holinesse of the whole Church of the redeemed under Christ which is finally and fully accomplished in Heaven for what use should there be of excommunication and of the Pastors and Porters care to hold out and cast out by the Church censures Lyons Leopards Cockatrices if all and every one in the Church be taught of God 3. It is beside the Text to make the Temple of Jerusalem a type of a Parish congregation it was a type of Christ Iohn 2. 21. of every beleever 1 Cor. 6. 19. and of the whole Catholike Church 4. Where it is
have two contrary fathers God and Sathan but that is not denyed But hence it followeth not but that hypocrites and unbeleevers may be all their life in externall society with the wicked and make up one true visible Church 6. If the godly have a due right to the promises and seales of Gods covenant and his presence and blessings appertaine to them Mat. 28. 18 19. 2 Cor. 6. 17. Levit. 26. 11 12. Isa. 56. 20. Then no prophane persons can be received or retained in the visible Church with the godly for this is 1. To prophane the holy things of God which no beleever should suffer 2. This is contrary to the nature of the covenant that offereth remission of sinnes only to the chosen and faithfull 3. The godly shall become one body with the wicked by having communion with them 1 Cor. 10. 16 17. and so shall be defiled Haggai 2. 12. 1 Corin. 5. 6. Answ. 1. This argument is injurious to Gods providence who hath left no infallible meanes to keepe his owne Name and ordinances from prophanation and his owne Church from being leavened and defiled with the uncleane For Simon Magus Annanias and Saphira Demas to whom the precious promises of the covenant were preached and the seales conferred could not be discerned to be hypocrites by any word of God while the event of their out-breaking wickednesse declared them to be such and so this should prove that God is not tender enough of the honour of his owne Name and ordinances who should permit hypocrites to lurke in the visible Church and heare the promises and receive the seales of the covenant and defile and pollute them and Christs body the Church for the godly by that Text are made one body 1 Cor. 10. if it be rightly expounded with the latent hypocrites that come to the communion with them 2. The promises and seales were not defiled to Christ and his Disciples because Iudas did heare the word and receive the seales of the word with them The Word and Sacraments were not polluted to Paul because Demas did communicate with him 3. If some one private Christian know another to be an adulterer he is to rebuke him privately and not to tell the Church but in case of obstinacie and suppose the Church would not cast out the adulterer yet is he not to private persons an adulterer while he be juridice by two or three witnesses convicted before the Church and all this while it is lawfull to communicate with him for a a testimonie should not be received against any but under two witnesses We are not made one body by eating that same supper with an unbeleever except it be one visible body communicating in one visible bread Christ and the Apostles were not made one body misticall with Iudas by eating the Passeover together but only one visible externall society which is not inconvenient 7. They reason thus The leaper by the Law was not to remaine in the campe but behooved for so many dayes to be removed and not re-admitted to come amongst the people of God while he was cleansed the uncircumcised must not be admitted to eat the Passeover the uncleane and uncircumcised the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Heathen the Moabites and Ammorites were not suffered to enter into the Temple And all these signified that no profane person should be mixed with the congregation of beleevers I answer The uncircumcised and the Heathen did sore-signifie the excommunicated who are to be reputed as Heathen and Publicanes Mat. 18. 17. and these are to be cast out of the Church being once sentenced and judged by the Church according to Christs order and Pauls if the sinne be publicke Math. 18. and 1 Tim 5. 20. yet are they not to be debarred wholly from the society of the congregation but they must not be counted as enemies but admonished as Brethren 2 Thes 3. 15. the uncircumcised were not counted as brethren yea excommunication is a meane to save the spirit in the day of the Lord 1 Cor 5. 5. and so he is under the Churches cure as a sick son and must heare the Word and is to be as a Heathen and yet not a Heathen indeed but warned as a brother and in some Church-communion with us 8. They reason thus If the prophane be admitted as members of the true visible Church the true Church should not be distinguished from false Churches contrary to the word of God Psal. 84. 10. Cant 1. 6 7. Hos. 2 â—9 20. 2 Cor 6. 15. Rev. 1. 11 12 20. compared with 17. 1 5. but God hath differenced his true Church from all Synagogues of Satan and humane societies as a separated and sanctified people Answ. Gods courts Psal. 84. 10. are differenced from the tents of wickednesse The flocks of the companions Cant 1. 7. expounded to be the false Church are differenced from the true Church in that in the true Church are the Kidds fed beside the Shepheards tents that is the Word of God is purely preached in the true Church and the members therof professe this Word which is not done in the tents of wickednesse and yet a Judas is often one of the Shepheards and a Demas a follower of Paul and the Gospell a member of this true Church visible 2. Hos. 2. Israel is called not Gods wife and God not her husband not because Israel left off to be a true Church de facto and formally as if upon Gods part he had given her a bill of divorcement the contrary wherof is said v. 6 7. he will give her grace to returne to her first husband and 19. he will marry her and Jer 13. 14. hee was married to backesliding Israel that had plaid the harlot with many lovers Jer. 3. 14. v. 1. but Isreal is called no wife de jure by her evill deservings as a husband saith to his wife that hath plaid the harlot you are not my wife to wit by law and right of deserving for you have broken your Marriage-oath Yet upon his part who hath not rent and cancelled the contract of marriage nor put her out at doores with a written bill of divorcement she is de facto and formally still a wife and so was God still in covenant with Israel and sent his Prophets to them and they had circumcision amongst them and God had there seven thousand that had not bowed their knee to Baal and had not cast off his people whom he fore-knew Rom. 11. 1 2 3 4. 3. God is present and Christ also in the midst of the seven candle-sticks and walketh in his Church and goeth not away because these that digge downe his Altars and slay his Prophets and so extinguish the candles are in the visible Church as is cleare he walked in Ephesus beside his candle-stick howbeit they had fallen from their first-love and in Pergamus howbeit the doctrine of Balâ—am was there and in Thyatira howbeit Jezabel the false Prophetesse was there
the Ministers of the Church but two or three have power to make a Church Ergo two or three faithfull ones have power to make the Ministers of a Church He proveth the major They who can doe the greater can doe the lesse to make a Church is greater for the Church is the Body Spouse and Wife the Ministers are but an ornament of the body and so the lesse The assumption he proveth two or three faithfull ones have Christ the holy things of David the promises Ergo two or three have power to make a Church Answ. These who can make a Church mysticall have power to make a Church ministeriall or Ministers of a Church that I deny As for the probation this proposition These who can doe the greater can doe the lesse must be right taken It is true in these same kind of works and in the same kind of power Christ can forgive sinnes Ergo he can doe lesse he can say to a sicke man take up thy bed and walke So if by prayer Jacob obtaine a blessing from God which is greater then by prayer he will obtaine deliverance out of the hands of Esau which is lesse but in powers of divers kinds it holdeth not true A beleever by prayer may obtaine grace and perseverance which is greater but it followeth not Ergo hee can open the eyes of the blind and worke miracles which is lesse and therefore howbeit three can make a mysticall Church which is greater by a power of saving grace which is gratia gratum faciens It followeth not that therefore they have a ministeriall and pastorall power of the keyes which is gratia gratis data to preach and make Ministers For then because Mary Magdalen hath power to beleeve that Christ buried shall rise againe from the death which is greater therefore she hath power to preach and baptize which is a lesser power He who hath power to make a ship hath not for that power to make a cup. 11. Smith reasoneth thus These who have the true matter and forme have the property which ariseth from the matter and forme that is Christs ministeriall power to assume all the meanes of their edification to salvation but two or three faithfull ones are the true matter of the Church of the New Testament and therefore have the true forme or covenant of the New Testament and so have a ministeriall power arising from these two Answ. These who have the true matter and forme of a mysticall Church of beleevers these have the union and property of a mysticall Church resulting from matter and forme is most true but they have not for that the true property of a ministeriall Church faith and the covenant written in the heart is not the forme of a ministeriall Church but of a mysticall Church of beleevers Sixe borne Scottish men dwelling in Paris make a body of Scottish men but they are not for that a politicke body of Scottish men living according to the Lawes of Scotland Foure beleevers are a mysticall Church borne over againe by the Spirit of Christ but if they be no more but single beleevers they are not for that a ministeriall Church which is necessarily a politicke body governed by Christs Lawes consisting of shepheard and flocke But this man will have three beleevers because they are beleevers to be Ministers and so taketh away all vocation and ordination of Church-officers by the Churches authority which is flat Anabaptisme CHAP. XVIII Certaine Quaeres anent independencie of Congregations Quaere 1. IF the independencie of Congregations stand whether or no is a Democracie and the actuall government of the Church in the peoples hands I answer affirmatively seeing calling ordination censuring depriving and judiciall excommunication of Church-guides are in their hand I see not what they want and wherein Morellius erred 2. Quaere Seeing hence it followeth that single beleevers are to pray publikely and exhort publikely and authoritatively convince gainsayers at the ordination and deprivation of Pastors if they may not also publikely preach and administer the Sacrament I answer If you give to single beleevers one pastorall Act you may with the like weight of reason give to them all 3. Whether or no is a ministery necessary in a visible Church I answer seeing all these eminent acts of the Pastorall charge by an ordinary power may be performed by single beleevers I cannot see any necessity of a Ministery 4. Whether or no then is every mysticall Church of beleevers because it is such a ministeriall Church having the keyes both in use and power I answer The former doctrine standing it is 5. If every one borne of God be not by that birth borne also a Key-bearer to open and shut Heaven I answer he is 6. If hence a Senate of Elders who laid on hands at ordination of Ministers 1 Tim. 4. 14. 1 Tim. 5. 22. Acts 6. 6. be not then quite out of the Church I answer in Churches independent it is quite gone 7. If then all beleevers as well as the Apostles and Paul Timothy and Titus are not to lay hands on Pastors Answer no doubt they are but precept or practise therfore in the Apostolike Church I see none 8. If the doctrine of refusing Baptisme to Infants whose nearest parents are not one of them at least beleevers doth not inferre that such a Church where they are baptized is a false Church in the matter and so in its constitution false Hence I leave it to be answered by authors of independencie if they should not separate from such a Church 9. Seeing we judge Papists cruell in excluding from glory unbaptized Infants when election and reprobation hath place in Infants not borne Rom. 9. v. 11. If we can judge Infants borne of nearest parents unbeleevers as the children of Pagans Turks without the Covenant and if the sins of one unbeleeving Father where many foregoing generations have been lovers of God and keepers of his Commandements doth exclude the Infants from the Covenant made with these beleeving forefathers Answ. We are to judge them in no Covenant with God by the former doctrine Hence we require that places of Scripture where God is said to shew mercy on a wicked race of people Yea whose nearest parents were most wicked rejectors of Gods Covenant and that for the Covenant made with Abraham as Joshuah 5. 3 4 5 6 7 8. Ezech. 20. v. 8 9 10. v. 18 19 20 21 22. Psal. 106. 6 7 8 9. and v. 10 11 12 13 14 c. v. 44 45 46. may be considered 10. If children laden with iniquity and the seed of evill-doers Isa. 1. 4. doth beget in the visible Church a generation which is no more holy with externall and federall holinesse thâ—n Indians and â—artarians who never heard of Christ And seeing such a generation hath by the former grounds no right to the meanes of salvation we aske with what faith we can keep any Church-communion with such yea how the Gospell can be
preached to them 11. Whether or no we are to keep some Church-communion with an excommunicate person who is to be rebuked as a brother 2 Thes. 3. 15. and so is to be a hearer of the word and for whose good we use the medicine of excommunication that his spirit may be saved in the day of the Lord 1 Cor. 5. 4. We aske if the doctrine of Independencie standing we are not also totally to separate from an excommunicate person in the very externall Church-communion of hearing the word seeing ten excommunicated persons joyned in Covenant for hearing of the word are no Church no Body no Spouse of Christ. We see not how we are not by the former grounds totally to separate from them 12. If we may rebuke a particular Church and if she remaine obstinate and will not heare why may we not proceed acording to Christs order Mat. 18 tell the Church Answ. By the former grounds we are to stand at single rebuking and proceed no farther 13. Suppose the independent Congregation consist of ten Elders and an hundred beleevers If the ten Elders abide sound in the faith and the hundred beleevers erre in fundamentall points of faith In that case we aske 1. If Christ have appointed no pastorall or ministeriall act of discipline to reclaime these hundred who erre from the faith I answer none at all which may authoritatively reclaime them for they are the supreame independent Church 2. Because it cannot be denyed but Pastors and Doctors of the sâ—id Eldership may preach against their errours and shoot Heaven upon the pertinacious defendors of these pâ—rnicioâ—s errors and that by the power of the keyes Mat. 16. 19. Joâ— 20. 23. yet have they no power of discipline to shut Heaven upon them who thus erre from the faith nor to bind their sins on earth because the Eldership is not the Church neither hath power of jâ—â—isdiction over the hundred erring beleevers How can a power of binding and loosing by way of preaching and that both in Gods Court and the Churches be in these who have no power of discipline to bind and loose 14. Seeing the Sister-Churches of Colosse and Laodicâ—a Col. 4. 16. and of Corinth Macedonia Achaia Galathia 2 Cor. 8. 1 2 3 18 19 23 24. chap. 9. 1 2 3 4 5. are consociated together in a visible body in externall acts of Gods worship as to heare one and the same word of God Col. 4. 16. and to doc Church-businesse and works of mercy toward the poore by their delegates and commissioners We aske if consociated Churches tyed together in a visible Church-communion of acts of divine worship be not with as good reason a visible politick body of Christ as many beleevers consociated in a Church-communion if acts of divine worship doth make a particular Congre-gation 2. If the former Church hath not the power of the keyes upon the grounds of a visible Church-communion among themselves as a Congregation hath the power of the keyes upon these same grounds 3. If these consociated Churches be not a visible Body Spouse and covenanted people with God in Christ as well as a little Congregation of sixe or ten beleevers 4. If such a greater body may not meet in their overseers and exercise discipline and governe the particular Congregations as a Congregation doth meet in their principall members and governe themselves and all the members of the particular Congregation 5. We aske a reason why in a Congregation of three hundred beleevers partaking one Word and Sacrament a hundred of the three separated from the other two hundred cannot meet and exercise the power of the keyes by themselves alone because one worship and one government doth equally concerne them all and by that same reason it should not be affirmed of ten Congregations all partaking one Word and Sacraments upon occasions which neighbourly consociation doth furnish that one cannot meet to exercise discipline in matters which in reason equally concerneth all the ten Congregations without subordination to the joynt authority of all the ten For if a hundred of three hundred cannot exercise discipline there alone without the other two reason would inforce one or two congregations of ten consociated congregations cannot meet without subordination to the whole ten wherof one or two congregations are part if ten be owners of one ship six cannot meet and dispose or sell the ship or repaire her cordadge or any decayed part without the power of the other foure whom it concerneth so if ten congregations be visible owners and copartners of one Gospell one worship one externall profession and one communion with a brother or separation from a scandalous person we aske a reason how one congregation can meet and dispose of that common worship government and haunting familiarly with or separating from a member of the Church without subordination to all the ten congregations whom it doth concerne 15. If the Eldership of one congregation make one visible representative Church ruling and governing the absents we aske why the Eldership of six congregations may not judicially meet and rule six congregations also 16. If the power of the keyes be given to beleevers as beleevers because Christ is their King Priest and Prophet and all things are theirs Paul Apollo Cephas the world 1. It is asked if none have the power of the keyes but beleevers and if all acts pastorall of preaching binding and loosing excommunicating performed by unbeleeving Ministers and Professours be not hence made null as performed à non habâ—ntibus potestatem as if Turkes and Pagans had performed these We thinke they must be null 2. We thinke children baptized by unbeleeving Ministers not baptized 3. An unbeleeving pastor not essentially a pastor 4. If because Christ is given to the elect and all things are theirs and so all ministeriall power of the keyes it is questioned if amongst these all things given to the beleevers we may not include the Magistrates sword the Kings power the masters power over the servant the Captains power over the souldier so that by that same reason there be no Kings no Judges no Masters no Captains save only beleevers we see not how this followes not as well as that the power of the keyes and all things are given to beleevers because Christ is given to them 5. We aske if the power of the keyes in binding and retaining sinnes be not given to unbeleevers or rather for them as Gods intended end to declare the glory of his Justice in the vessels of wrath as Rom. 9. 17. Esa. 8. 14. 2 Cor. 2. 16. 2 Cor. 10. 6 7 8. 17. Quere If the distinction of a true Church 2. A false Church and 3. no Church can stand And if the distinction of true baptisme 2. false baptisme but valid and such as is not to be repeated 3. and no baptisme can stand I answer the doctrine of independency standing we see not how a Church wanting the right matter and consisting of members who
of Christ as is cleare 1 Tim. 6. 14. and so he saith himself 1 Tim. 3. 15. These things I write that thou mayest know how to behave thy selfe in the Church Gerson Bucer These were written for ages to come so the Refutator of Tilen and our own Rollock and so the Fathers Oecumenus say he setteth downe the summe of Ecclesiasticke Discipline So Chrysostome Augustine Enthim Cyrillus 10. Suppose we should grant a Presbyteriall Church be not expresly in the Word as we thinke it is Mat. 18. as we shall prove yet the thing it self cannot be denied hence take away a Presbytery whose it is to ordaine and censure Pastours of necessity the government and power of the keyes must be in the hands of the people against the arguments in the former Chapter that cannot be answered for the multitude of believers cannot ordaine a Pastor suppose we grant they are to chuse and elect their owne Pastor yet it is not warranted by the Word that ruling Elders with one pastor should ordain pastors seeing ordinations is given still to preaching Elders Act 14. 3. Tit 1. 5. 1 Tim 5. 22. 2 Tim. 2. 2. Rev 2. 2. Act 20. 29 30. and to moe pastours then to one only But by the way let us heare what is said against this 1. The word Church signifieth alwaies a gathered together Church or such as may gather together Act 11. 26. a whole yeare they assembled with the Church Act 20. 7. The Disciples came together to breake bread so Act 1. 10. Act 2. 44 46. Act 5. 12. Act 15. 25. An. Our brother M. Gillespi saith many Interpreters expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were together that is of one accord in love and amity and also Churches not being builded and they meeting in private houses as in Maries house Act 12. schoole of Tyrrannus Act 19. 9. in an upper chamber Act 20. 8. Pauls lodging at Rome Act 28. 13. What private houses could ordinarily contain so many thousands 2. The Scripture speaketh so to give us an example of the publick meeting for publick worship where it is not needefull that all met in one place collectively it is enough they meet all distributively 3. Neither doth the word Church alwayes signifie a meeting of one single Congregation as Act 12. Prayers was made by the Church that is by all professours Herod vexed the Church Act 8. Saul made havocke of the Church I persecuted the Church There is no necessity to expound these of people meeting ordinarily to worship God for Herod and Saul persecuted all whither Apostles or professours in houses not respecting their meeting in one place also it shall follow that prayers were not made in private but only in the Church that is in the conveened Congregation for Peter which is absurd And that they were a visible Church is cleare els Herod and Saul could not persecute them Parker answereth The whole Nation of the Iewes did meet at one meeting and are called by Luke the Church and there came innumerable multitudes to heare Christ. Answ. That is for us the Church of the Iews contained six hundreth thousand fighting men beside women children and aged persons and the Levites that attended the Tabernacle and Arke it were a wonder to make out of this an independent Congregation all judging and governing both themselves and their governours Therfore there may be a visible Church under one government that cannot ordinarily meet to heare the Word of God and howbeit there met innumerable multitudes Luke 12 to heare Christ and that with great confusion that is forbidden in Church meetings 1 Cor 14. So that they trod on one another that multitude could not be a Church 1. Ordinarily meeting 2. To heare one pastor 3. To judge all the people and over-see their manners 4. And to communicate ordinarily at one Table in the Lords Supper this is against the nature and true use of a Congregation met in one place for the publick worship Thirdly they reason the Church visible in the New Testament are called the Churches in the plurall number the Churches of Judea Galatia Asia Macedonia Hence it followeth there is no visible Church larger then a Church meeting in one house Answ We reade of the Church of Hierusalem Act 15. where certainly there were moe particular Churches 2 It followeth not for moe Churches were visible and audible Act 15. at that famous councell and are called so united the whole Church and yet separated they were sundry churches they are so named in opposition only to the Nationall and typicall Church of Iudea not in opposition to provinciall and Nationall Churches and Synods 5 Conclusion A Church may be called representative three waies 1 Properly as if the Rulers stood in the persons of believers judging for them as if the believers were there themselves as a deputy representeth the King So Israel did sweare a covenant Deut 9. 14 15. for their posterity not borne this way the Eldership doe not judge for the Congregations as if the Congregations did judge by them as by their instruments as Robinson saith because the multitude of believers should not judge at all therfore Elders doe not in governing represent their persons So Bannes said the Pope this way hath no Legate for he cannot give an Apostolike spirit to his Embassadour for then he miâ—ht leave saith he an apostolike spirit in legacy to some successour We acknowledge no representative church in this sence as the authour of presbyteriall government examined unjustly imputeth to us 2 A representative Church may be thought a number sent by a community and elected to give laws absolutely tying as if believers should say We resigne our faith and conscience to you to held good whatever you determine without repeale or tryall that is blinde faith that we disclaime all our Rulers acts in our Assemblies do bind 1 conditionally if they be lawfull and convenient 2 matters to be enacted are first to be referred to the congregations and Elderships of particular congregations before they be enacted 3 A representative Church is a number having election and designation from the Church of believers but ordination from the Eldership to voice determine and command as those who are over them in the Lord to make constitutions and decrees according to Gods word and this way we hold a representative Church Mat 18. and 1 Cor 5. which made acts according to Gods word tying the whole congregation even the absents for the presents representeth the absent If the incestuous person had bin judicially excommunicated the Apostle Paul and all the absents that neither had bin actours nor witnesses had bin tied to abstain from bortherly conversing with him and this way the decrees of the Councell of Jerusalem tyed the absent Churches Act 16. 4. and Chrâ—sts power of the keyes Iohn 20. were given to Thomas howbeit absent
may joyn in Gods worship IT is maintained by these of the Separation that the rightly constituted Church must consist of the Lords planting as saith M. Barrow all taught of God all plants of righteousnesse sons of Zion precious stones a redeemed people a royall generation so the Guide to Zion The true visible Church say the Separatists is a company of people called and separated from the world by the word of God and ioyned together in a voluntary profession of the faith So Separatists in their petit Mr. Ainsworth M. Canne the discovery of N. Light For the clearing of the Question we remit to the consideration of the Reader these distinctions 1. Distinct. There be some Saints by externall calling but not chosen some Saints by internall and effectuall calling called and chosen of God 2. Distinct. There be some members of a visible Church who de jure by right and obligation should be such there be other members of a visible Church de facto and in practise who are such and such members 3. Distinct. There is a morall obligation and so all the members of a visible Church are obliged to bee Saints by effectuall calling there is a physicall obligation and so that persons may be members of a visible Church as visible it is not essentially required that they be effectually called 4. Dist. If a true Church and a visible Church as visible may not for a time be opposed by way of contradiction as a believing Church and a non-believing Church I remit to be considered and shall God willing bee cleared 5. Dist. It is one thing to be wicked and scandalous indeed and really and another thing to be scandalous juridicè and in the Court of the Church and notarily 6. Dist. A knowne and openly scandalous person and a well lustred and dyed Hypocrite are to be differenced in the Church 7. Dist. Let it be considered if the preaching of the word be not in divers considerations 1. A mean of constituting and making a visible Church 2. A true note of a visible Church 3. A meane of saving the believing Church now visibly professing the Faith 8. Dist. Let it be considered if the Magistrate and King may not compell men to the confessing and professing of the faith actu imperato by an externall forcing power and yet neither Magistrate nor Pastour can compell to heart-believing actu elicito by an inward moving of the heart 9. Let it be considered if a visible Church may not be a true Church by reason of some few sound believers and sincere seekers of God and that same whole body an infected lump and whoorish in respect of some visible professours who are hypocrites and proud despisers of the Lord. 10. Let it be considered if a Church may not be tearmed by Gods Spirit an whoore no Church no Spouse jure merito quod vocationem passivam in respect of bad deserving and their not answering on their parts to the call of God and yet that same Church remaine de facto formaliter quoad vocationem Dei activam formally and in regard of Gods part and his active vocation and calling the Spouse and bride of Christ. Hence our first Conclusion The Saints by externall calling are the true matter of a visible Church 1. The word Ecclesia the called of God proveth this For those are a true visible Church where God hath set up a Candlestick and whom God calleth to Repentance Remission of sinnes and life eternall in Christ because there bee a setled Ministery calling 2. Because all to whom the Word is preached are called the visible Church as all within the house are vessels of the house visibly howbeeit there bee in the house Vessels of Honour and vessels of dishonour 3. So saith Ainsworth this we hold That Saints by calling are the only matter of a visible Church yet withall we hold that many are called but few chosen So also the kingdome of Heaven or visible Church is a draw net wherin are good and bad fishes a barne-floore wherin are chaffe and good wheat See 1 Corinthians 1. 23. Collossians 1. 1 2. Romans 1. 7. Philip. 1. 1. Math. 20. 16. 2. Conclusion All the members of the visible Church de jure and by right or by morall obligation ought to be Saints effectually called 1. Because the commandement of making to themselves a new heart Ezech. 18. 31. and to be renewed in the spirit of their mind Eph. 4. 23. Rom 12. 2. and to be holy as he who hath called them is holy 1 Pet. 1. 15 16. It doth lay an obligation morall upon all within the visible Church 2. Because the preached Gospell is the grace of God appearing to all men teaching them to deny ungodlinesse c. Tit. 2. v. 11 12. 3. Conclusion But de facto as the visible Church is in the field of the world all the members of the visible Church are not effectually called justified sanctified neither is it needfull by a phisicall obligation for the true nature and essence of a visible Church that all the members of it be inwardly called and sanctified every professor is obliged to beleeve else the wrath of God abideth on him and he is condemned already But to make a man a visible professor and a member of the true visible Church as visible saving faith is not essentially required so as he should be no member of the Church visible if he beleeve not That this may be right taken observe that the visible Church falleth under a two-fold consideration 1. In concreto as a Church 2. In abstracto as visible The visible Church considered in concreto is a part of the universall Catholike and unvisible Church which partaketh of the nature and essence of a true Church and Christs misticall body in which consideration we deny reprobates and unbelevers to be members of the visible Church 1. Because there is no reall communion whatever Bellarmine and Papists say on the contrary betwixt righteousnesse and unrighteousnesse light and darkenesse the seed of the woman and the seede of the Serpent so as they can make up one true Church 2. Because these who are not Christs are not members of Christ and so no part of his misticall body 3. Because they are not bought with a price nor his purchased flock in the blood of God as Acts 20. the true Church is nor builded upon a rock as Mat. 16. 18. 4. Christ is not their Redeemer head High-priest King and Saviour and so neither are they his redeemed his members his people subjects and saved ones 5. Because the promises made to the chosâ—n and beleevers to give them a new heart regeneration sanctification remission of sinnes are made to them only and in Gods gratious intention and not to reprobates Whence I inferre these conclusions 1. Seperaâ—ists arguments must be weake for they all conclude that which we deny not and no other thing to
wit that haereticks adulterers forcerers blasphemers be no parts of Christs visible Church as it is a Church Yea we say that as the tree leg and the eye of glasse and the teeth of silver by art put in the body are no members of the living body so neither are these members of the true Church and so much doe all our Divines as Calvin Beza Junius Whittaker Tilen Piscator Pareus Vrsine Trâ—lâ—atius Sibrandus Amesius prove against Papists 2. Preaching of the Gospell is called a note of the Church and profession of faith a note of the Church both the former is a noâ—e of the teaching Church or minsteriall Church called Ecclesia docens The latter is a note of the professing Church who professeth the faith which we may call Ecclesia utens or Ecclesia practicè consideram 3. Profession of the faith is thought to be true either Subjectively 2. Objectively Or 3. Both Subjectively and Objectively Profession subjectively is true when the professor doeth indeed professe and avow the truth and doth not only seem to avow professe the truth and this is no note of a true Church because it may be in hypocrites who really goe to Church really heare the word and partake of the Sacraments but not sincerely Profession true objectively is when the professor doth professe that faith which is indeed sound and orthodox And this is a marke of the true teaching or ministeriall Church and may be in a visible company of professors who for the time are not sincere beleevers But a profession of the faith both objectively true and subjectively is when the object is orthodox and sound truth and the professor sincerely and gratiously and with an honest heart beleeveth and professeth the truth and this way profession of the truth is a true and essentiall note of a visible Church as it is a true Church and body of Christ and so are our Divines to be expounded in this doctrine about the notes of the visible Church But withall the visible Church is to be considered in abstracto under the notion of visibility and as visible and as performing all the externall acts of professing governing hearing preaching praising administrating the seales of the covenant binding and loosing in the externall and visible court of Christ and under this reduplication as obvious to mens eyes and therefore in this notion all externall professors who are not manifestly and openly scandalous are to be reputed members of the true visible Church and therefore this tearme would be considered a true visible Church For the adjective true may either be referred to the subject Church and so signifieth the true misticall body of Christ visibly and with all sincerely professing the sound faith Or it may be referred to the other adjective visible and so it is no other but a company of professors visible to our senses and so truely visible whose members may be unsound and false professours Then the question is whither visible Saints 1. forsaking all knowne sinnes 2. Doing all the knowne will of God 3. Growing in grace as saith Smith and the discov of N. Light be the only true matter of a right and lawfully consistent visible Church and congregation so as we are to joyne with no company of worshippers of God but such visible Saints as these and to acknowledge no other society a true Church whereto we are obliged to adjoyne our selves as members save only such a sâ—ciety Or is this sufficient for the nature and right constitution of a true visible Church that the company that we are to joyne our selves unto as visible members have in it these true markes of a visible Church The pure word of God purely preached and the Sacraments duely administred with discipline according to Gods word and withall a people externally professing the fore-said faith suppose they cannot give to us manifest tokens and evidences that they are effectually called and partakers of the divine nature and translated from death to life and are elected called and justified This latter we hold as the truth of God these of the Separation hold the former Now we must carefully distinguish here what are to be distinguished for there are many questions infolded here of divers natures For 1. The question is if the society have the word seales and right discipline and they professe the truth suppose their lives be wicked whether they should not be answerable to that which they professe I Answer No doubt they ought to be answerable to their light and obey the holy calling 2. What if many of them leade a life contrary to that which they professe and yet the governours use not the rod of discipline to censure them then whether should the members separate from that Church They ought to separate say the Separatists They ought not to separate from the Church and worship say we they are to stay with their Mother but to plead with her and modestly and seasonably say that Archippus and others doe not fulfill their Ministry which they have received of the Lord. 3. What if there be purity of doctrine but extreame wickednesse contrary to their doctrine whether is that company a true Church or not I answer it is a true visible and a teaching or right ministeriall Church but for as farre as can be seene not a holy not a sanctified Church and therefore must not be deserted and left 4. What if the guides receive in as members of the Church those who are knowne to be most scandalous and wicked and not such Saints as Paul writeth unto at Rome Corinth Ephesus Colosse Answ. The faults of the guides are not your faults who are private members you are to keepe publike communion in the publike ordinances of Christ but not to take part with their unfruitfull workes but rather to reprove them 5. What if the members of the Church can give no reall proofes that they are inwardly called sanctified and justified and yet you see no scandalous out-breakings in them to testifie the contrary I answer for as much as grace may be under many ashes as a peece of gold amongst mountaines of earth If they professe the sound faith they are a true visible Church and we are to acknowledge them as such and to joyne our selves as members to such a society or being already members we are to remaine in that society and not to separate from it in any sort The Separation doth complaine that in our Church are as Ainsworth saith swarmes of Atheists Idolaters Papists erronious and hereticall sectaries witches charmers sorcerers theeves adulterers lyars c. The Gentiles enter unto the temple of God the holy things of God the Sacraments indifferently communicated with cleane and uncleane circumcised and uncircumcised And amongst you are thousands who cannot tell how they shall be saved So say others as M. Barrow and Smith Hence inferre they our Church is a false Church not right constitute no Spouse of Christ no royall generation not
said There shall be no ravenous beast in the Mountaine of the Lord the Mountaine of the Lord is not taken litterally for Mount Sion as if in every little Mountaine of a visible congregation made up of so many Saints there were not a Iudas amongst them But by the Mountaine of the Lord is meaned the Catholike Church alluding to the visible Mount Sion a type of the Church of Christ through all the earth 2. They dispute thus God in all ages hath appointed and made a separation of his people from the world before the Law under the Law and now in the time of the Gospell Gen. 4. 6. Exod. 6. 3. Levit. 20. 24. Ezech. 6. 11. Psal. 84. 10. Answ. God hath made a separation of the Church from the wicked but not such a separation as there remaineth no mixture of hypocrites and unbeleevers in the Church The Church was separated from Caines seede yet was there Idolatry defection and wickednesse in the Church till God charged Abraham to leave his country and his fathers house God separated his Israel from Egypt but so that there was much Idolatry and wickednesse in Israel thus separated God may and doth separate his owne from Egypt 〈◊〉 in Marriage and mixture with the Canaanites 〈…〉 that are born in the visible Church and professe 〈…〉 us should not be received in the Church 〈…〉 be all taught of God all precious stones all plants of righteousnesse it followeth no way but the contrary therefore because they are unbeleevers under the power and chaines of Sathan and ignorance they are to be received in a communion with the Church to be hearers of the word that they may be all taught of God and all made righteous plants 3. They reason thus The wicked have not Christ for their head So the guide to Zion A true visible Church say the Separatists is the Temple of the Lord the body of Christ a kingdome of Priests a Church of Saints the houshold and Kingdome of God Yea saith Barrow a people chosen redeemed Saints by calling partakers of the most precious faith and glorious hope the humble obedient loving Sheepe of Christ a sheepe-fold watched by discipline a garden well inclosed here entreth no Cananite every vessell is holy Answ. 1. The body of Christ a Kingdome of Priests and Saints and these that are partakers of the holy faith are the chosen of God ordained for glory in his decree of election and effectually called and justified but the adversaries say that the visible Church is a company of Saints by calling where saith Ainsworth there be many called but few chosen hence this argument will prove that none no hypocrites can be in the visible Church as a Church is indeed Christs body Now the Church visible as a Church is indeed Christs body a reyall Priest-hood a chosen generation but as visible it is sufficient that the Church be a royall Priest-hood only in profession and so possibly for a while no royall Priesthood no chosen generation as I have observed before But say they hypocrites are not indeed and really members of the true visible Church but only in reputation as an eye of glasse is not indeed a true part of the body I answer then our adversaries give us no right description of the true naturall and lively members of the true visible Church he that would give such a definition of a man as agreeth both to a living man and to a pictured or painted man were but a painted Logician For they acknowledge the true parts of a visible Church to be a chosen people a royall generation partakers of the holy faith either they are really and in Gods esteem a chosen people c. And so we are at a point there be none members of a visible Church none ought to heare the word as members of the Church none ought to preach baptize bind and loose with the rest of the Congregation but these that are really chosen and effectually called which cannot be said Ainsworth then and M. Canne and Smith doe but mocke us when they say The true matter of a true visible Church are Saints in profession and in the judgement of charity for that is not enough they must be according to the Texts of Scripture alledged by Barrow not onely in the judgement of charity but in Gods estimation and in the judgement of verity a chosen people a royall generation If the true matter of the true visible Church be a chosen generation and a royall Priest-hood only in profession the places cited will not help them for Peter 1 Pet. 2. writeth not to an independent Congregation who are in profession only a chosen people But he writeth to the Catholick Church even to all the dispersed and sanctified and regenerated in Pontus Galatia Cappadocia Asia and Bythinia who were not only a chosen generation in profession but also really and in Gods decree of election Neither Peter nor Isaiah are of purpose to teach that in the independent Congregation of the New Testament there are none but all righteous men no stones to speake with Isaiah but Saphires and Carbuncles no thornes and briers but only the firre and the myrtle trees no iron and brasse but all gold and silver no Cananite no Lyon no uncleane vessell this they shall not find in the independent Congregations of Separatists nor can it be in the visible Church on earth except they seeke the Anabaptists Church a man in the Moone 4. They reason thus The wicked are expresly forbidden in the word of God for medling with his Covenant and ordinances Psal. 50. So the guide to Zion Answ. The wicked are forbidden to speake of Gods Law and his Covenant in some case so long as they hate to be reformed but they are not simply forbidden but hence it followeth not that they should not be ordinary hearers of the word but rather they are to be hearers and so members of the visible Church seing faith commeth by hearing 2. From this argument is nothing concluded against us for such adulterers theeves and slanderers as are forbidden to take Gods Law in their mouth Psal. 50. are to be cast out of the Church and the question is if they be not cast out if the Church for that be no true Church that we should remaine in they say it leaveth off to be a true visible Church we deny 5. There is saith Ainsworth proclaimed by God himselfe enmity and warre betwixt the seede of the woman and the seede of the Serpent and there is no communion nor fellowship betwixt Christ and Beliall light and darknesse Therefore the prophane and the godly cannot be mixed together in one visible society as two contraries are not capeable of one and the same forme Answ. This will prove that which is not denyed that the godly and ungodly cannot agree well together suppose the ungodly be latent hypocrites for they have two contrary natures as fire and water and
and so we had the consent of the Church to the separation and a voice from Heaven Come out of her my people 7. Consideration A collaterall and sister-Church such as Rome ever was is not said to separate from another the lesser separateth alway from the greater the member from the body Where there is a schisme sister-Protestant Churches then cannot be said to separate one from another nor can the crime of schisme here be more objected to us then to Rome but rather to Rome separating from Orthodoxe and right beleeving Rome 8. Consideration We separate not from men but errours 2. We separate from Papisme kindly properly and totally from Christian Articles in no sort 3. From points of truth sewed and engraven with Popery only by accident breaking the thread and needle that sowed them together But as concerning the other point We see not how we are to separate from the reformed Churches as Ainsworth saith and how M. Jacob saith Our reformed Divines cannot satisfie the obiection that Calvin and Luther and Zuinglius who had their ordination and calling to be Pastors from the Church of Rome and so from Antichrist and so our Ministers having ordination and calling from Ministers who had their calling from Antichrist cannot be lawfull Ministers nor our Church a true Church seeing it wanteth a true Ministery except we say with them they had their calling essentially from the suffrages and consent of the Church of beleevers who have power to ordaine Ministers and power to depose and excommunicate them if need be But I answer this power is in the backe of the Bible and amongst unwritten traditions not in the holy Oracles of the old or new Testament Hence I will speake a word of the calling of our reformers 2. of the Church of Rome if they could give a calling to our reformers seeing we hold them to be an Antichristian Church Some answer and Walleus approveth them that Luther Zuinglius Farellus were Pastors ordinary of Churches and so had power to convince the gainsayers But the question yet remaineth from whence had these before them their calling Our Divines Tylen Bucan professors Leyd Walleus distinguish here three things 1. Something in the calling of our reformers was from God so authoritatively they were called of God the Ministery being of God 2. The Christian Church lying under Popery called designed and ordained the men to be Pastors so their calling according to the substance of the act was from God and the Romane Church as a Christian Church 3. There was corruption in the way and manner of their vocation as the Antichristian ceremonies and an oath to maintaine the doctrine of the Church of Rome not onely as a Christian Church but also as Romish if any of them did sweare to defend the corruptions of the Church this latter was taken away by Gods illumination of their minds A called Minister sweareth to defend the truth and this truth of this Church but aye under the notion of truth and if he see it to be errour he still holdeth the substance of his oath in as far as it is obligatory and tyeth him in conscience It is objected An Antichristian Church cannot ordaine Christian Ministers Rome was then an Antichristian Church Ergo Answ. That which is wholy as touching its whole essence Antichristian cannot ordaine Christian Ministers True A dead man cannot beget a living barne The Romane Church was not wholly Antichristian but kept some of Christs truth That which is Antichristian in part onely may ordaine Ministers who have the true essence of a Ministeriall calling for Israel no wife but a whore Hos. 2. 2. a whore and no wife merito iure in ill deserving yet a mother and a wife de facto and keeping something of a covenanted bride is called Gods people Hos. 4. 6. and Ezech. 16. 21. Thou hast slaine my children then her barnes were Gods barnes in Covenant and not bastards God was still Samaria's God Hos. 13. 16. a remnant according to election remained Rom. 11. 5. The Orthodox Fathers acknowledged the Africanes as a true Church who defended heresie that barnes baptized by heretickes were to be baptized againe 2. A calling is extraordinary either in habit or in exercise in habit as to be an Apostle and have the gift of miracles Thus our reformers calling was not extraordinary they were not immediately called by God from heaven for they would not have concealed such a calling if they had had any such Or a calling is extraordinary in the exercise and that two wayes Either in the Principle moving them to teach or 2. in the manner of teaching and efficacy a calling extraordinary in the principle moving is twofold Either a meere Propheticall impulsion of Revelation stirring them up to such an act as the Spirit of the Lord came upon Saul and he prophecyed this our reformers had not because we never finde that they alleadge it 2. A more then ordinary motion with illumination by Gods Spirit speaking in the Scriptures in which motions they were not subordinate in the exercise of their Ministery to the Church of Pastors but immediately in that subordinated to God and in this I prove that our reformers were extraordinary Doctors 1. Because Ezech. 34. in a universall apostaâ—ye of the Prophets and shepheards the Lord extraordinarily worketh v. 11. For thus saith the Lord God behold I even I will both search my sheep and seeke them out Now this is by Pastors when the ordinary Pastors are all failed So Rev. 11. in that universall Apostacye under Antichrist when the Gentiles treade upon the utter Court of the Temple and the holy City God stirreth up two witnesses to prophecye in sackâ—loth that is some few Pastors for two is the smallest number and they prophecye and are slaine and yet they rise againe We need not apply this to men in particular as to John Hush and Jerome of Prague but certainly some few spake against Babylon and they were borne downe and oppressed and killed and men of that same spirit rose and spake that same truth as if the very two men who were slaine had risen within three dayes againe 2. Because when the Church is overgone with heresie and Apostacye our reformers in the exercise of their Minestery were not to keepe a certaine flocke as in a constitute Church and suppose they had no calling but eminent gifts they were to spread the Gospell to Nations as Luther did and suppose the people should resist them as in many places they did yet God called them and they were not to expect election from people So Cyprus and Cyrenus preached Act. 11. and 18. and we reade of no vocation that they had from either people or Apostle So Origen preached to a people in a certain Town where there was not one Christian and afterwards he was chosen their Pastor As for the Church of Rome suppose our Reformers have their calling thence yet
have we a true Ministry and there was a Church in Rome before the Lateran Councell which could constitute a true Ministry as I cleare in these distinctions for the Church of Rome it hath these parts 1. Distinction 1. The court of Rome and Clergy 2. The seduced people 2. Distinction There is a teaching court professing and teaching Popery and obtruding it upon the consciences of others 2. There is a people professing and believing this with heat of zeal 3. A people misled ignorant not doubting but following 4. There is a people of God Come out of her my people ergo there is a covenanted people of God there 2 Thess. Antichrist shall sit in the Temple of God ergo GOD hath a Temple in Rome A third Distinction is necessary a true Church is one thing veritate Metaphysicâ with the verity of essence as a sick-man or a man wanting a legg is a true man and hath a reasonable soule in him and a true Church veritate Ethicâ a Church morally true that is a sound whole a pure Church professing the sound faith that is another thing Rome is a sick-sick-Church and a maimed and lamed Church wanting legs and armes and so is not morally a true Church for vile corruption of Doctrine is there as we say a thief is not a true man but a false and a taking man yet he hath a mans nature and a reasonable soule in him the question is if Rome have the soul life and being of a Church A fourth Distinction is That the question is either of a teaching Church and a Ministeriall professing Christ the Word and Baptisme or of a believing Church and Spouse of Christ. The fifth Distinction is If Rome relatively be a wife in comparison of other Churches or if Rome absolutely in her self be a Church The sixth Distinction is If Rome be jure and merito a Spouse or an Harlot or de facto a wife not having received a Bill of Divorcement as the Church of the Iewes The seventh Distinction is If Rome according to some parts be a Spouse and keepeth any list of marriage kindnes to her husband or if she be according to other parts a cast off whore The eighth and last is if Rome be materially a Church having in it the Doctrine of faith or if formally it bee no Church having no professed faith that hath the nature of faith Hence shortly I say The Court of Rome as Popish is the falling-sicknesse of the Church not the Church But the same Court teaching something of Christ baptisme good-works c hath something of the life and being of a Church howbeit she be not a whole Church her skinne being leprous pocky and polluted 1. Because in a Church that is no Church there cannot be a true feale of Gods covenant but in the Court of Rome there is true baptisme for we baptize not againe children once baptized there some of the Separation called it Idoll-baptisme and no baptisme which is Anabaptisme for then all converted Papists must be baptized againe no lesse then converted Turkes and Iewes But 1. The covenant is there Come out of her my people then their baptisme confirmeth this covenant 2. Circumcision even in apostate Israel is true circumcision her barnes the Lords barnes Ezech. 16. 21. hee is Israels God the holy one of Israel in the midst thereof In Hezokiahs reformation the people ate the Passeover and yet all had corrupted their wayes and had beene a long time worshipping Idols and they are not 2 Chro. 30. circumcised againe and yet Exod. 12. none but the circumcised might eate the ` Passeover 2. Because the word of God and so the contract of Marriage is professed amongst them and so there is an externall active calling there and the word of the covenant sounding amongst them and a passive calling also because many secretly believe and obey 3. Many fundamentall truths are taught that may beget faith and so there are true and valid pastorall acts in that Church 2. I say there is an hid and invisible Church and Temple in Rome and these God warneth to come out of Babel and these we by writings cry unto that they would forsake their harlot mother and worship the Lord in truth and they obey howbeit they dare not professe the truth But the teaching Church teaching Popery and fundamentall truths and obtruding them upon the consciences of others is not the believing Church and so not the spouse and body of Christ. 3. Rome now compared with Paules Rome which he did write unto is no Church no spouse as a whorish wife compared with her selfe in her first moneth to her Husband while she was chaste is now when she imbraceth the bosome of a stranger no wife and yet Rome compared with Indians who worship Sathan with Persians who worship the Sunne with the Egyptians who worshipped gods growing in their gardâ—ns as Oneons and Garlick for so Juvenal O sanctas gentes quibus haec nascuntur in hortis Numina I say being compared with these they are the Lords Temple 2 Thes. 24. Rev. 18. 4. and his Wife as one saith well apostate Israel compared with Syrians Philistines is counted Gods people having the true God for their God 2 King 5. 8 15 17. But being compared with Judah which ruled with God and was faithfull with the Saints is called no wife but an harlot Hose 2. 2 5. 4. 15. 5. 3 4. 4. Rome iure and merito in her bad deserving to her Lord is no wife no Church no spouse no people in covenant with God and yet de facto and formally in possession in profession and for matrimoniall tables which she keepeth is a Church and differeth from the Jewes as a Church and no Church 1. Because albeit the Jewes have the old Testament which implicity and by interpretation is the covenant yet they want two things which Rome hath which destroyeth the essence of a true Church 1. The Iewes give not so much as a virtuall consent to the Marriage and the very externall active calling and invitation to come to Christ and all ministeriall publishing of the newes of salvation is removed from them Acts 13. 46. but there is a virtuall consent to the Marriage with Christ in Rome and salvation there in the word and some ministeriall and pastorall publication thereof as in the seed 2. Iewes directly oppugne the Cardinall foundation of salvation 1 Cor. 3. 11. Acts 4. 12. 1 Thes. 2. 15 16. Christ Jesus Papists professe him and have his seales amongst them especially baptisme 5. Rome in concreto according to her best part to wit secret beleevers groaning and sighing in Egypts bondage is a true Church but Rome in abstracto the faction of Papists as Papists are no spouse of Christ but the whore of Babel and mother of fornications 6. Howsoever Rome be materially a true Church having the materiall object of faith the doctrine of the old and new Testament common with us yet formally
lay hands on their officers and the right of election as they would prove from Levit 8. 2 3. a place notwithstanding abused for the congregation there is the Princes of the congregation as it is a hundred times taken in the old Testament els how could six hundreth thousand persons beside aged men women and children lay hands on the officers They did also excommunicate no lesse then our Church of believers as they say therfore their Church in the essence of a visible Church was every way as ours except in some accidentall ceremonies Lastly suppose the Iewes were the only visible Church that none could separate from yet Christ and Belial light and darknesse should never dwell together 5. They object A little leaven leaveneth the whole lump and so a scandalous sinner not censured maketh the whole Church an infected lump therfore we are to separate from that Church if they goe on except wee would be leavened So Robinson Ainsworth Smith Canne object Answ 1. There is a double infection one physicall as leaven that by touching leaveneth and pest-cloaths that by touching defile the ayre or mens bodies the comparison holdeth not in this I am sure There is a morall infection by evill example and so the incestuous Corinthian not excommunicated did infect if any should use his company as a brother and member of the Church of this latter sort the place 1 Cor 5. is to be understood The incestuous man would infect if the guides and the Apostles spirit should â—â—t cast him out Hence it is true that Church guydes in not excommunicating did what was in them morally to infect and leaven the Church but 1. It followeth not that the Church was actu secundo and actually infected howbeit no thanks to the guides 2. It followeth not that they should separate from a Church that might infect because that is not Gods meane of eschewing infection to lowpe out of one true Church to another for one fault 2. The eschewing and separating from the error of the Church and the mans company is enough to them to eschew the infection They urge But it is atempting of God to stay in an infected lump suppose you be not actually infected your selfe for no thankes to you as it is a tempting of God to keepe company with a wicked man suppose by Gods grace yee learne not his wicked fashions a man is guilty of selfe-murther who rydeth a swelling and dangerous river and sinneth in so doing suppose God graciously pardon his rashnesse and carry him through the river safe I Answ. 1. To stay in every place where sinners are and to haunt the wicked mans company as his companion is a sinfull tempting of God suppose ye be not actually insnared but to stay in the company or Church carefully flying every spot and soule ayre that may blow sin upon you is no tempting of God But secondly they thus urge to stay a member of a leavened Church and keepe Church-communion with that infected Church is to tempt God therfore God calleth you to separate from that Church I answer 1. To stay a member of that Church wholly leavened and where the matter of the worship is leaven and fundamentall points corrupted and obtruded upon the conscience is to tempt God for then I keepe communion with a leavened Church as leavened such as is Babell but the assumption now is false and the case not so here but to keep my self and remain a member of a Church leavened in part with one sin and to take no part with the sinne and yeeld no consent therunto is no tempting of God Paul joyned as a member with the Church of Corinth and acknowledged them as a Church and commanded to keepe Church fellowship with them 1 Cor 5. 4. even when this leavened lump was souring amongst them But thirdly they urge the incestuous mans sinne not censured infected the Church the infected Church infecteth the worship Answ. I deny that the sinne of the worshippers infecteth the worship to others that are not guilty it infecteth the worship to themselves but not to others a worship corrupt by accident only through the fault of the worshipper may and doth make the Lords Supper damnation to the eater and therefore the eater is forbidden so to eat a worship in the matter and intrinsecall principle unjust and sinfull is defiled both to the man himselfe and to all that taketh part with him as the teacher of false Doctrine and all that heareth and believeth are defiled but if the sin of an unworthy communicant even knowne to be so be damnation to himselfe and defile the worship to others then Paul would have said he that eateth and drinketh unworthily eateth and drinketh his owne damnation and the damnation of the whole Church and Paul should have forbidden all others to eat and drinke withall who communicateth unworthily if he allowed separation but he saith he eateth and drinketh damnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to himselfe not to all others But fourthly they urge thus We must not onely strive to rebuke and censure one another but we must not stay a member of that Church in the which we are not permitted to doe the duty that Christ hath commanded us for the station and place is unwarrantable where we are necessitated to sinne that is to omit a duty of the Keyes that God hath given to all the faithfull Ergo we must separate from that Church where all the faithfull may not use the Keyes Answ. 1. Also if the power of the Keys be in the hands of the people as some teach so as they are under a commandement of God to rebuke authoritatively and judicially to censure and excommunicate their universall omission of that duty seemeth to be sinfull and howbeit I be loath to teach Separation I see not how the authours who give the power of the keyes to all private Christians are not to separate from all Churches where Presbyteriall government is no lesse then the strictest Separatists doâ— 2. Affirmative precepts tye not in all differences of time To rebuke your brother is alwayes lawfull so it be done observing due circumstances but that every beâ—eever rebuke Church-wayes and judicially by the power of the keyes doth not tye at all because Christ never gave that power to all 2. Some duties tye absolutely as to pray these we cannot forbeare Suppose a Church should make a Law like Darius to borrow a dumbe Devill for thirty dayes and to pray none that Church should not be heard and not acknowledged in that Other dutyes tye conditionally as not to pray in publicke with a man notoriously serving Satan and deserving to be excommunicate yet if the Church excommunicate not wee are not to separate from the prayer of the Church because that person is suffered there so these duties that tye upon a condition that dependeth upon others and not upon my selfe tye not alwayes I am obliged to beleeve what point the Pastor teacheth but
not absolutely but upon condition it agrees to Gods Word They fifthly urge But I am necessitated in a false Church to communicate with those whom I know to be no members of the true Church but limbs of Satan because in Gods court they are excommunicated and no members of the Church but through the corruption of these that have the power of the keyes these are permitted to be members of the Church who in Gods court are no members at all and if I remaine in the Church I must communicate with them yea if I remaine in the Church I must communicate at that table where the holy things of God are prophaned by dogges and swine therefore in that case I must separate Answ. In your holiest independant Church where discipline is mâ—st in vigour you meet with this doubt and must separate also if this reason be good For suppose you know one to be guilty of adultery and murther and had seen it with your eyes the party guilty to you is not guilty to the Church For 1. you are but one none is guilty Ecclesiastically and to be debarâ—ed penally and judicially from the holy things of God except by confession to the Church or by two or three witnesses 2. You know what is holden by all our Divines yea even the Canon Law and Papists teach that the Church cannot judge of hid things and acts of the mind So saith Thom. Aquin. Cajetan Soto Durandus Almain Gerson Navar. Driedo Joan. Maior Paludan Antonin their ground is good The Church cannot judge of that they cannot see And the Churches power of the keyes is all for the externall policy of the Church and therefore such a sinne cannot be the object of Church-censure or cause of Separation Excommunication is ever used against externall scandals Mat. 18. 15. 1 Cor. 5. 1. 1 Tim. 1. 19 20. 2 Thes. 3 14. shew one place where the Church excommunicateth for non-regeneration 6. They object It is not lawfull to call God Father ioyntly with these who are not brethren but sonnes of Satan Ergo we are to separate from such So Smith reasoneth Answ. Except they be all and every one the sonnes of God that are in our visible Church and not one hypocrite or childe of Satan amongst them by this argument we must separate from them and so Separatists are to separate from their owne Congregation wherein they acknowledge there be hypocrites This is Anabaptisticall holinesse Isa. 65. 7. They object It is not lawfull to make Christ a Mediator to all the prophane in the land and to make all the prophane members of his body Ergo we are to separate from a confused Church Answ. So was Corinth Galatin Ephesus confused Churches wherein there were hypocrites We make Christ Mediator and Head to the visible Church according to the best part as Christ speaketh Joh. 17. Thine they were when Judas was never Gods And Paul calleth Corinth Saints Colosse Saints and faithfull brethren and Peter the elected according to the fore-knowledge of God begotten againe to a lively hope where yet there was some at Corinth 2. Cor. 2. 16. To whom the Gospell was the savour of death unto death some to whom it was hidden whom Satan had blinded 2 Cor. 4. 3. And some in Colosse carried away with Angel-worship not holding the head Christ some of those to whom Peter writeth were such who stumbled at the stone laid on Zion and there was amongst them false teachers privily bringing in damnable Heresies 2. and many followed their pernicious wayes spots feasting amongst the Saints having eyes full of Adultery that cannot cease from sinne c. 8 They object These that are mixed with unbeleevers consent to all the sinnes of the unbeleevers and to all their prophanation of the holy things of God seeing God hath given them the power of the keyes to hold out and excommunicate all wicked persons therefore beleevers are to separate from all prophaners of the Covenant except they would forfeit their Covenant Answ. A simple worshipping with hypocrites whom we know not is not a consent to their prophanation of the holy things of God Christs eating the Passeover with Judas the Disciples eating the Passeover when Christ said One of you hath a Devill one of you shall betray me did not import consent nor partaking with Judas his prophaning of the Sacraments 2. Neither hath God given to all beleevers the power of the keyes that way as is alleadged 3. Suppose the Eldership in whose hands onely are the keyes should permit a knowne adulterer who never professed his repentance therefore to the Lords Table yet this were not in the Eldership the sinne against the Holy-Ghost and to forfeit the Covenant though it were a great sinne 9. They object God commandeth the godly to plead with their mother because saith he she is not my wife nor I her husband Ergo if the Church turne a harlot the children are to protest and plead against her as reputing her no mother and so they are to forsake her Answ. If this place prove lawfulnesse of separation from the Jewish Church as from a harlot cast off of God it shall crosse a maine principle of Separatists that the Jewish Church was the onely visible Church from which it was not lawfull to separate seeing the Messiah behooved to be borne there and the Temple sacrifices were onely there Also this pleading was for harlotry and Idolatry But M. Smith and others say that wickednesse and Idolatry did not marre the constitution of the Jewish Church so being they had ceremoniall and typicall holinesse according to the letter of the outward legall service and so from this separation from the true Church is vainly collected 2. Plead with your mother for her harlotries Hence it followeth first 1. They were to esteem her as a mother and of duty as sonnes to plead with her 2. If they were to plead with her and rebuke her they were to keep communion with her because non-rebuking for a time is a signe of separation and suspending communion for a time Ezech. 3. 26. Thou shalt be dumbe and shalt not be to them a reprover for they are a rebellious house Ergo reproving is a signe of communion But they say they were to plead with their mother by power of the keyes and if their mother would not return to the Lord her first husband then they were to goe on to a full separation from her I answer Then two or three faithfull ones in the Church of the Jewes no lesse then in the Christian Church were a true visible Church having the power of the keyes This is contrary to their owne doctrine who make a typicall and ceremoniall cleannesse sufficient to constitute the Jewish Church but require a reall true and spirituall holinesse to the constitution of the Church of the New Testament For if the children may plead with the mother for
want of spirituall chastity and marriage-love to her Lord and for that contend against her to separate from her as from a harlot and non-non-Church then is reall holinesse required for the constitution of a visible Church amongst the Jewes as amongst us which Separatists deny 10. They object Abraham behooved to separate from his fathers house for the idolatry thereof before Abrahams family was made the true Church of God therefore there is no remaining in a Church where the worship is corrupted Answ. Separation from a Society professing Idolatry and corrupting altogether the doctrine of the Covenant such as was Abrahams fathers house we grant is lawfull their father was an Hittite and their mother was an Ammorite Ezech. 16. 3 4 5 c. Isa. 51. 1 2. but what is this to separate from a Church where are the true signes of Gods presence the Word and Sacraments in substance professed 2. God in a particular call went before Abraham to make a Church of him of whom the Messiah was to come and to whom he was to give his Covenant whereas his Covenant was not in Abrahams fathers house This call is not made nor this Revelation to these who separate from the Church and true Covenant 11. They object The Ministery of the Gospell should be as the holy flocke as the flocke of Jerusalem in their solemne feasts that the oblation might be sanctified but when the people is a confused prophane multitude they are not the oblation of the Lord and so not the Church that we can remaine in to and offer such lamed sacrifice to God in our prayers Answ. The same will follow in their Churches where Minister and professors beeing whited wals and painted hypocrites though not knowne to others A scabbed sacrifice is offered to God and that hypocrites are in the Church alwayes we and they agree and teach joyntly 2. What though the people be prophane and knowne to be a bad sacrifice seeing they professe the truth shall they be excluded from the prayers of the Church and none offered to God in the prayers of the Church but onely beleevers shall not these be offered in prayer to God who are yet unconverted what meaneth that petition then Thy Kingdome come is it not a prayer of the Churches for the non-converted 12. They object With that Church we cannot ioyne with as members thereof where Images and Pictures of Devils are laid upon Gods Altar for spirituall sacrifices which is as abominable to God as uncleane beasts were under the Law And Christ cannot be a Priest to offer these in publicke Church-service to God but prophane men in the Church are such pictures of Devils Ergo the true Church should not offer them to God nor should we stay in that Church where such are offered as Christ will not offer unto God Answ. 1. That same inconvenience shall ever retort upon the objectors because hypocrites that are still in the visible Church shall be Images and Pictures of Devils offered to God and Christ can be no Priest to offer such to God 2. That a visible Church may be a holy oblation laid upon the Altar of God to be offered to God by our High-priest Christ It is not required for the Essence of a true and acceptable sacrifice of worship that all and every one of the Congregation be holy and spiritually cleane For then the Church of the Lords Disciples and followers in the dayes of his flesh should not be a cleane offering to God for amongst them was Judas The Church of beleevers Acts 2. should not be an holy oblation but an offering to God of Images and Pictures of Devils For in their visible Church was Ananias Saphira and Simon Magus Christ our High-priest beareth the twelve Tribes of Israel in his breast and offereth Israel to God as the typicall Priest did yet all and every Idolater Sorcerer Murtherer in Israel are not written on Christs breast but onely thosâ— that are sealed of every Tribe Rev. 7. It is sufficient to make the oblation holy that there are some few beleevers that are stamped with the Image of God and offered in a holy and cleane oblation to God by out High-priest Christ For amongst Separatists were sound revoltâ—rs that left their Congregation and wrote against the Separation yet these were once offered to God while they were visible Saints and esteemed to be taught of God and sound beleevers 13. They object That it is not lawfull to have communion with a Church where there is any superstition or Idolatry or false worship For David would not take up the names of Idols in his lips nor is it lawfull to touch the garment spotted of the flesh in respect one Achan taking the accursed spoyle brought iudgement on all the rest and therefore they must separate who would be free of the curse Answ. It is not lawfull to communicate with the holiest Church on earth in an act of false worship we grant but every false worship doth neither make a true Church a false Church or no Church neither giveth it a ground and warrant of Separation for there was much false worship in Corinth where many were partakers of the Idols Table 1 Cor. 8. 10. and many denyed the Resurrection and so Thyatira Pergamus Rev. 2. where were Balaams doctrine and Jezabel the false Prophetesse and yet none of these are to be separated from as false Churches and the Separatists would observe this that when Churches in the New Testament are most sharply rebuked if communion with these Churches going on in their sinnes be Idolatry and false worship and offering of Devils Images to God how is it that the Lord and his Apostles rebuketh the faults but never warneth the true and sound beleevers to separate and make a new Church seeing this is the only remedy to them and there is not another way to escape the judgement of the wholâ— Church 2. David would not take up the names of Idols in his lips nor should any touch the garment spotted of the â—lesh nor consent unto or countenance Idols but to communicate with a Church where there is a prophane people and a false worship in some points is not to touch unclean garments for the cleane and the sound worship of God is cleane and as for the example of Achan it is most impertinent Israel knew not Achans sacriledge till the Lord found out the man and if this stand good a lurking hypocrite and an unseene Achan in a visible Congregation bringeth a curse on the Congregation and from such a Congregation we are to separate What madnes is this we are to separate from a society before we know any Achan to be amongst them But Separatists say God would not have punished Israel by making them â—ly before the men of Ai Josh. 7. If Israel did take no part with Achan but because of Achans sacriledge they were punished ver 11. Israel hath sinned and transgressed my covenant which I
receive the seale of the covenant The proposition he proveth from Genes 17. 10. This is my covenant and every man-childe amongst you shall bee circumcised and Rom. 4. 11. He received the signe of circumcision a seale of the righteousnesse of Faith The assumption he and others proove because murtherers drunkards swearers and whose children we baptise declare themselves not to be Christians nor faithfull nor Saints by their wicked life and so not within the covenant This argument also the Separatists use Answ. The Major is false and not proved from Gen. 17. or Rom. 4 for neither of these places speake of nearest Parents father and mother one at least the Text beareth no such thing but the contrary These are to receive the seale of the covenant whose fore-fathers are in externall profession within the covenant for God commandeth not Abraham only to circumcise his sons but all parents descended of Abraham to circumcise their seed the seed of Abraham carnally descended to all generations and so the nearest parents only are not to be looked unto 2. This argument doth either proceed according to this meaning that these infants only are to receive the seale of the covenant whose parents are within the covenant by an inward ingrafting and union by true faith besides the externall professing therof or then there is no other thing required but only externall profession that the Church without sinne may conferre the seales if the former be said it will follow that God speaketh Gen. 17. only to Abraham and his sons by faith according to the promise and only to believers but God speaketh to all Abrahams sons according to the flesh 2. Because God should speake an untruth that he were a God by reall union of faith to all that are commanded to be circumcised for he commanded thousands to be circumcised to whom he was not a God by reall union of faith therefore these words must import that nothing is more required that the Church without sin may conferre the seale of the covenant but the children to be descended of parents professing the truth and faith although the parents indeed as concerning any reall union of faith be plain strangers to the covenant and members of the Church only as an arme of wood is a member of the body which being true as it must be said the assumption is weake and sick â—or the question is what it is to be externally within the covenant it is not to slee all knowne sinnes to be a chosen people a people taught of God for then God would not have commanded Joshua Chap. 5. to circumcise all Israel because their fathers externally were within the covenant as this argument would say for their fathers were a generation of unbelievers who knew not God who tempted him and grieved his holy Spirit in the wildernesse and professed themselves by their murmuring never to be truly within the covenant Then to professe the doctrine of the covenant is but to be borne Iewes and avow the Lord in externall profession and Deut. 29. sweare a covenant with him when the heart is blinded and hardned v. 4. And so by this it is cleare Joshua had commandement of God to give the seale of the covenant to their children who were as openly wicked against the Lord as murtherers drunkards swearers c. 3. This argument will prove circumcision could lawfully be given to none but the children of parents within the covenant that is professedly knowne to be faithfull holy and seâ—arated from the prophane world in the judgement of câ—arity this hath no warrant of the word For 1. The children of the moâ—t wicked were circumcised Iosh. 5. 2. We desire to know whom God forbad to be circumcised that were carnally descended of Abraham Or shew us exâ—mple or precept therof in the Word 3. What God required in the parents whose Infants the Church might lawfully and without sin circumcise so they were borne Iewes O saith Mr. Best they behooved to be members of the Church whose infants might lawfully be circumcised I answer that is ignotum per ignotius Shew me one person being a borne Iew whose child the Lord forbad to circumcise 2. What is it to be a member of the Iewish Church Is it to bee a visible Saint and taught of God I true that was required indeed to make men acceptable before God but to make one a visible member of the Iewish Church visible nothing was required but to be a borne Iew and professe Gods truth and keepe them from externall ceremoniall pollutions I mean to be a member of the visible Church to keep externall and Church-communion with the rest of Gods people Secondly they object Not onely must they be in profession within the covenant but also members of some visible Church and particular congregation that is that they be within the Church for we have nothing to do to judge them that are without 1 Cor. 5. 12. And this M. Best Proveth by the order required in Gods Church putting a difference betwixt Church-communion and Christian-communion A man may be a just peaceable quiet man and so meet to be a Citizen in a City but he hath not right to the priviledges of the brughe untill he come to them by due order so must a man not onely be a Christian ere his childe be baptized but also a member of a visible Church Answ. 1. This Objection proceedeth from a great mistake as if Church-communion with a particular independent congregation were more and a better and nearer ground of baptizing then Christian-communion which we judge to be false because the Catholick Church is by order of nature and first and more principally the body spouse redeemed flocke of Christ then any particular independent congregation that is but a part or member of the Catholike Church and therfore the covenant promises of grace the power of the keys the seals of the covenant belong first principally to the Catholike Church to these that are in Christian communion with her before they belong to this or that visible part of the Catholick Church and so all ecclesiastick power of the keys must be first more principally in the Catholick Church then in a particular congregatioÌ„ as a reasonable soul by order of nature is in man before it be in Peter Thomas or Iohn 2. I believe these are within that are professours of the true faith suppose they be not members of the Church of Corinth or of any setled Church it is enough if they be within the covenant and these are without only who are Infidels and Pagans not professing the true and sound faith as the Apostle meaneth 1 Cor. 5. 12. Baptisme is a priviledge of the Church not a priviledge of such a particular independent Church and the distinction betwixt Christian-communion and Church-communion in this point is needlesse and fruitlesse for none are to be refused of baptisme whose parents professe the faith and Christian-communion Howbeit
bought with a price all things are theirs and therfore all power which consequence is no stronger the one way then the other 9. It layeth a blot upon Christs wisdome who hath appointed congregations to be edified by no power of the keyes in case of aberration aâ—d incorrigible obstinacy 10. It maketh the Word of God imperfect which setteth downe no Canons how the believers of an independent Church should governe and Paul teacheth how Timothy and Titus and all Church-men should governe 11. It excludeth not women from usurping authority over men by judging excommunicating ordaining pastors seeing they are the body and Spouse of Christ as believing men are 12. It maketh the Sacraments no Sacraments the baptized non-baptized and in the place of Turkes if possibly the pastour and the ten professours of the independent Church be unbelievers which is too ordinary 13. By this an assembly of Pastors and Elders from divers congregations have no more the power of the keyes then one single man who may counsell and advise his brother 14. Extreme confusion and inevitable schismes hence arise whilst such a sister-Church saith I am Pauls and her sister-Church saith I am Apollo's and there is no remedy against this fire 15. The patterne of a Church governing and ministeriall consisting of only believers is neither in all the Scriptures antiquity nor in the writings of Divines But of these I shall speake more fully hereafter God willing 4. Argument That Doctrine is not to be holden which tendeth to the removing of a publick Ministry but the doctrine of independent Churches is such Ergo the doctrine of independent Churches is not to be holden The proposition is out of doubt seeing Christ hath ordained a publick Ministry for the gathering of his Church Ephes 3. 11. 1 Cor 11. 1 Cor 14 1 Tim 3. 1 2 3. Heb 13. 17. 1 Thess 5. 12 13. 1 Cor 5. 4. Math 16. 19. Math 28. 18. Joh 20. 21 22 23. I prove the assumption By the doctrine of independency two or three or ten or twelve private Christians in a private Family joyning themselves covenant-waies to worship God is a true visible Church So the English Puritanisme So a Treatise called Light for the ignorant So the Guide to Zion So the Separatists holding Independent Congregations define a visible Church Every company Congregation or Assembly of true believers joyning together according to the order of the Gospell in the true worship is a true visible Church This being the true definition of an independent congregation from the writings of the Patrons thereof I prove that it taketh away the necessity of publick ministery 1. because every twelve in a private Family is this way joyned together and is an independent Church 2 this congregation being independent it hath within it selfe the power of the keyes and is not subject saith the English Puritanisme to any other Superiour ecclesiasticall jurisdiction then to that which is within it self But 1 Katherin against M. Edwards saith p. 7 8. Private Christians have the Spirit Ergo they may pray Answ God forbid we deny but they both may and ought to pray continually but hence it followeth not affirmativè à genere ad speciem therfore they may authoritatively not being called of God as was Aaron and invade the pastors chaire and pray and fast and lay on hands by ministeriall authority as the pastors doe Act 6. 6. Act 13. 3. 2. The Church saith the Feminin Authour p. 8. is not blinde so that none have power of seeing but only the officers Answ. All believers see and discerne true and false teachers 1 Iohn 4. 1. Heb 5. 14. 2 Cor 3. 18. Psal 119. 18. Ephes 1. 17. but it followeth not affirmativè à genere aâ— speciem theâ—fore they doe all see as the eye of the body with an authoritative and pastorall light and eye for then all the body should be an eye where were then the hearing 2 Cor. 12. 17. 3 Within it self there is no jurisdiction ministeriall for in the definition of a Church ministeriall there is deepe silence of Ministers or office-bearers and good reason by their grounds who hold it For it is a society of believers joyned together covenant wayes in the true worship of God which society hath power to ordain and elect their owne pastors and Elders here is the power of the keyes to bind and loose on earth as Christ bindeth and looseth in Heaven Math 18. 18. chap 16. 19 and a ministeriall act of these keyes to wit the ordaining of Pastours Doctors Elders and Deacons before there be any Pastor Doctor or Elder or Deacon A ministery then must only be necessary ad benè esse non ad esse simpliciter to the better or wel-being of the independent Church and not to the simple being of the Church for the thing must have a perfect constituted being and essence before it can have any operation and working proceeding from that being as one must be a living creature indued with a sensitive soule before it can heare or see or touch now this independent Church must have the perfect essence and being of a ministeriall Church seeing it doth by the power of the keyes within it selfe constitute and ordaine her owne Ministers and Pastors and if they were joyned in the worship of God before they had Ministers they did in a visible way being a visible Church in the compleate being of a visible Church worship God before they had Ministers for before they ordaine their Ministers they must keepe the Apostolick order fast and pray and lay on their hands for so did the Apostles Act 1. 24. Acts 6. v. 6. Acts 13. 3. Act 14. 23. 1 Tim 4. 14. 2 Tim 1. 5. So here are publick fasting publick praying publick ordination of a visible and independent Church and as yet they have no Ministers So in case the Eldership of a congregation shall all turne scandalous and hereticall this same independent congregation may excommunicate them Ergo before excommunication they must publickly and by the power of the keyes convince them of Heresie rebuke them pray for them and finally by the spirit of Paul a Pastor 1 Cor 5. 4. judicially cast them out Now let all be Judges if this be farre from pastorall preaching and if here be not ministeriall acts and the highest judiciall and authoritative censure exercised by no Ministers at all and what hindreth by this reason but the independent Church that doth publickly and authoritatively pray fast rebuke convince gainsayers make and unmake by the power of the keyes pastours and Ministers may also without Ministers preach and administer the Sacraments against which the Separatists themselves doe speake and give reasons from Scripture that none may administer the Sacraments untill the pastors and teachers be chosen and ordained in their office But hence we clearly see an independent Church constituted in its compleat essence and exercising ministeriall acts and using the keyes without any ministry
5. 4. 5. and since he tooke this care for a Nationall Church Numb 5. 2 3 4 5. Who can doubt but he hath care of edifying and saving in the day of the Lord Churches of Nations and Provinces under the New Testament yea and a greater care then for saving one single man seeing the influence of his love is bounded first upon the body bride and spouse by order of nature before it be bounded upon one finger or toe or any particular member of the body I meane one single person They answer God hath provided other meanes for whole Churches then to excommunicate them for it wanteth precept promise and practice to excommunicate a whole Church thâ—y are to be rebuked and we must pleade with obstinate Churches Hos. 2. 2. and if they remaine obstinate we are to with-draw our fellowship anâ— communion from them and not to acknowledge them as sister-Churches that is we are to separate from them but there is no warrant to excommunicate them Answ. 1. I say this is a begging of the question for we desire a warrant of Gods Word why sister-Churches may use some power of the keyes against sister-Churches such as is to rebuke them plead with them Hos. 2. 2. and yet we may not use all power of the keyes even excommunication now to rebuke and pleade against a Church to Parker and our brethren is a power of jurisdiction and a sort of closing and shutting of Heaven 2. The Iewes did justly excommunicate the Church of the Samaritans and Christ alloweth therof Iohn 4. 22. ye worship ye know not what salvation is of the Jewes in which words Christ pronounceth the Iewes to be the true Church and the Samaritans not to be the true Church 3. I desire to know what excommunication is if it be not to deny all Church-communion with those who were once in our Church now if this be done by one Sister-church to another sister-church it is no excommunication at all seeing Christ hath not given the power of the keyes to one Sister-church over another for one particular Church is not set over another in the Lord but when the Eldership of many consociated Sister-churches denieth Church communion to one of these consociated Churches having turned obstinate in scandalous sins I see not what this is els but excommunication and authoritative unchurching and ejection of such a Church Also our brethren pleade for the peoples power in excommunicating because all and â—very one of the beleevers are to eschew the company of the person excommunicated therfore all and every one should have hand in excommunicating him as all Israel and not the Judges onely were actors in putting away the leaven so reasoneth Parker M. Best so also the Separatistes yea if it bee right taken so also saith Beza P. Martyr Calvin Marlorat So Chrysostome Augustine for all are to consent to the excommunication of one who is a member of that visible Church with themselves but so it is that all consociated Churches are to eschew the company of an excommunicated by a single congregation supposed by our brethren to be independent Because 1. if they admit him to the Lords Supper with them they prophane the holy things of God 2. They annull excommunication supposed by our brethren duely clave non errante inflicted and so they loose on earth kim whom God hath bound in Heaven they hold him for a member of Christ and a brother whom Christ hath delivered to Satan and will have to be reputed as a Heathen and a Publican Ergo by this reason all should have hand in excommunicating such a person but many Sister-churches consociated together in neighbourly and sisterly Church-fellowship as we heard before cannot excommunicate in their owne persons being possibly twenty severall congregations Therefore they must excommunicate in their Elderships synodically conveened which is our purpose we intend It is but a womanly evasion of the Femall authour who differenceth betwixt rejection of an offending Church and excommunication We may reject saith she an offending Church but not excommunicate Saul rejected God did he therefore excommunicate God â—or this is but a suting of the question it is not simple rejection of an obstinate Church that we plead for but an authoritative unchurching and not acknowledging of an obstinate Church to be any more a Church with whom we can communicate in the holy things of God and this is more then simple rejection or refusing to obey as Saul is said to reject God I grant we seldome find the practice of excommunicating Churches in the New Testament because so long as a number of beleevers are in a Church God leaveth them not all to be involved in one scandalous grosse sinne therfore the presbytery is to censure particular persons and not the whole Church therfore when we separated from Rome which was an authoritative declaration that Rome is now no longer a Spouse of Christ but a strumpet we did not separate from the faithfull lurking amongst them 10. Argument That government is not from Christ that is deficient in the meanes of propagation of the Gospell to Nations and congregations that want the Gospell But the government by independent congregations is such The proposition is cleare 1. Because Christs keyes are perfect and opens all lockes 2. Our Divines hence prove Christ a perfect Mediatour King Priest and Prophet because he perfectly cureth our threefold misery I prove the assumption by the doctrine of independency Pastors and Doctours may not preach the Gospell without the bounds of their owne congregation neither can they exercise any pastorall acts else where saith the English Puritanisme and M. Best and so Pastors and Doctors have now since Apostles are out of the world and the Churches are planted no authority pastorall to preach the Gospell to those who sit in the region and shaddow of death and if they preach the Gospell to those who are not of their congregation 1. They doe it as private men not as Pastours 2. They have no pastourall authority or calling from Jesus Christ and his Church so to doe But certainely Papists as Bellarmine Suarez Becanus Vasquez Gregor de Valentia seeme to say better who will have the authoritative power of sending Pastors to Nations who want the Gospell to be in the Pope whom they conceive to be an universall Pastor to care for the whole Churches so Christ hath left no pastorall authority on Earth in Pastors and Doctors to make those the Churches of Christ and to translate them to the kingdom of grace who are yet carried away with dumbe Idols and howbeit the Apostles and their universall commission ordinary to preach the Gospell to all their immediate calling their extraordinary gifts be now out of the world yet it is unbeseeming the care of Christ that pastorall authority should be so confined at home and imprisoned within the lists of every particular
Church consisting possibly of six or ten beleevers only that the care for many Churches 2 Cor. 11. 28. The pastorall care to gaine Jew and Gentile those that are within and without to be made all things to all men to save some should be now in no pastors on earth but dead with the Apostles as if these places 1 Cor. 10. 32. 1 Cor. 9. 19 20 21 22 23. Rom. 1. 14 15. Rom. 9. 2 3. did not presse to all Ministers of Christ the extending of their pastorall vigilancy to the feeding and governing of all the Churches in their bounds that maketh up one visible politick body communicating one with another in the acts of Church-communion Hence it must follow 1. When the Grecian Church shall be wronged by the Hebrew Church that the pastors may not synodically meet and by joynt authority remove the offences betwixt Church and Church as the Apostles did Act. 6. 2. It followeth that all the meetings and convention of the Apostles and Pastours to take care authoritatively for the Churches as Act. 1. Act. 4 35. Act. 6. 2 3 4. Act. 11. 1. Act. 8. 14. Act. 14. 1 2 3 Act. 15. 6. Act. 21. 18 19 20 c. Act. 20. 18. Act. 14 23. 1 Tim. 4. 14. were all meetings of Apostles extraordinary temporary and Synods of Apostles as Apostles and not meetings of pastors as pastors to joyn their authority in one for the governing of many Churches 3. It followeth that Pastors and Elders and Doctors may now no more lawfully meet and joyne their authority in one for the feeding of the flock then they may take on them to worke miracles speake with tongues and as Apostles goe up and down the earth and preach to all the world the Gospell O that our Lord would be pleased to reveale his minde to our deare Brethren in this point of truth For what be extraordinary and temporary in the conjoyned authority and pastorall care of the Apostles for all the Churches of the world I see not neither is it in reason imaginable which doth not in conscience oblige Pastors Doctors and Elders in the Church of Scotland to conjoyne their authority in one Synodicall power for all the Churches of Scotland O saith our Brethren there should be too many masters commanders and Lords over the free and independent visible Churches of Christ. I answer seeing all these Pastors and Elders in a nationall Synod are no other way over all the Churches of Scotland then the particular Eldership in a particular congregation is over the believers there be no more too many Lords and Masters over the whole Churches collectively united in a general Synod then there be too many Lords over the particular congregations For 1. in both meetings the beleevers choose their owne guides and commanders that are over them 2. Nothing is done in either a Nationall or in a congregationall Synod without the tacite consent of believers 3. In both it is free for beleevers to refuse and not receive what is decreed contrary to Gods Word See Zipperus and so there is no dominion here but what you finde Heb. 13. 17. 1 â—hess 5. 14 15. Math. 18. 17 18. Nay our brethren will have pastors so farre strangers to all congregations save only to their owne that M. Davenport and Mr. Best saith to the Pastours and Churches other Churches are without and Pastors have nothing to doe to judge them and they alleadge for this 1 Cor. 5. 12. but by these that are without Paul meaneth not these who were not of the congregation of Corinth but he meaneth Infidels and Heathen as in other Scriptures for Paul judged and excommunicated Hymenaeus and Alexander 1 Tim. 1. 20. who were without the Church of Corinth and if this exposition stand Pastors can extend no Church censure towards these who are of other congregations neither can they rebuke nor admonish them as Christians for these are Acts of Church-censures as our brethren teach Our eleventh Argument is from the light of sanctified reason for sanctisied reason teacheth that the stronger authority of the greater politicke body of Christ should help the parts of the body that are weaker as 1 Cor. 12. The whole body suffereth when one member suffereth and so the whole body helpeth the weaker and lesse honourable member 1 Cor. 12. v. 23 26. So universall nature contendeth for the safety of particular nature and helpeth it therefore the greater body and Nationall Church is to communicate its authority for the good of a particular Congregation which is a part thereof But the doctrine of independency maketh every Congregation an independent and compleat body within it selfe needing no authority to governe it higher then its owne authority as if it were an independent whole Church and no part of a greater visible Church But suppose the greatest part of Corinth deny the resurrection as often the worst are manyest then I aske whom to doth the Lord speake Take us the little foxes that spoile the vines He speaketh either to greater Synods which we say that the greater body may help a part and save a little daughter of Sion Or to the soundest part of the Congregation but they are weakest and fewest and shall the greater body looke and see a member perish and not help Let them help say our brethren with advise and counsell but not with command and authority I answer Take us the little foxes is an act of authoritative and disciplinary taking enjoyned to the Church 2. Our Argument is drawne from the greater authority in the politicke body to the lesser brotherly advise is not authority Hence authority as authority by this meanes shall not help the weaker parts of the body contrary to that which we have at length commanded 1 Cor. 12. Neither doe some reply well that he speaks 1 Cor. 12. of Christs invisible body because it is said v. 13. For by one spirit we are all baptized into one body whether we be Jewes or Gentiles Jewes and Gentiles saith he make not a visible Church but an invisible Catholike Church I answer 1. What can hinder under the New Testament Paul a Jew to make a visible Church with the Ephesians who are Gentiles 2. That he speaketh of a visible politicke body is cleare while he alleadgeth The eye exerciseth Pastorall acts of seeing for the foot and that the eare heareth for the whole body and when one member suffereth all suffer which is principally true of a politicke visible body For we are not baptized in one body visible with those preachers who are long agoe dead who never preached for the good of us who now beleeve in Christ because we never heard them preach and so they are not eyes seeing for us Our twelfth Argument is from the practises of the Jewish Church in a morall duty If Christ hath left the Churches of a whole Nation in no worse case then the Nationall Church of the Jewes were in for their publike giving of
conversion of the Indies where there are no Pastors So Separatists and M. Jacob. Answ. I borrow this Argument what is essentiall at some time and places for the making of a Pastor is evermore essentiall but ordination of Pastors by Pastors and sending them to preach to the Indies who are unwilling to receive their ministery is onely essentiall to make a man sent thither a Pastor for peoples consent in that case cannot be essentiall where they will not give their consent at all and non ens cannot be essentiall to the making of a Pastor 2. What is essentiall for making a Minister who is extraordinarily called of God is not ever more essentiall to the making of a Minister ordinarily called of God in an Island where the Gospell is if all the Pastors should dye the people might chuse Pastors to themselves but they could not then make Pastors God onely without the ministery of other Pastors in that case should make Pastors but it followeth not hence that Pastors ordinarily have not their calling to be Pastors from the ordination of Pastors 4. They object When the Church electeth her Pastor she saith we give thee A. B. power to administer the word seales and censures and the Minister doth possesse and assume Ergo the people election is the essence of a Ministers calling So John Smith Answ. It is presupposed by order of nature that A. B. is first called and ordained a Pastor by Christ and 〈◊〉 laying on the hands of the Elders 1 Tim. 4. 14. before the people can elect him for their Pastor For if A. B. be no Pastor people cannot chuse him to be their Pastor neither doth the peoples election give any such power to A. B. That power is given by the Presbyteries act of ordination by order of nature before the peoples formall act of election As the husband who in a Lapidaries shop chooseth a gold ring for his wife and putteth it on her finger presupposeth it was a gold ring before his chusing thereof neither doth his chusing thereof make it a gold-ring but onely make it his wifes gold-ring by application to her Just so peoples election appropriateth such a man who is already a Pastor to such a charge but doth not make the Pastor a Pastor but chuseth him only to be their Pastor 5. Smith laboureth to prove that the ministery commeth not by succession from Ministers For then saith he the ministery should be before there were any Church but the Church is before the ministery and calleth the Ministers to office Answ. The Church ministeriall the governing Church whereof we now speake cannot be before there be a ministery for then there should be Ministers before there be Ministers which is against common sense The Church mysticall is before the Church ministeriall I grant but a Church mysticall or a Church of beleevers may chuse Pastors before they can ordinarily be their Pastors but they cannot make Pastors Yea and God at same times supplyeth the want of popular election while he calleth one to preach to a people never consenting he shall be their Pastor and so neither can the objector maintaine a succession of beleevers alwayes calling Ministers nor doe we hold a constant ordination of Pastors in a continuall line of succession from the Apostles made by Pastors the succession may be interrupted but then God himselfe supplyeth the want of ordinary ordination appointed by himselfe 1 Tim. 4. 14. Tit. 1. 5. 1 Tim. 5. 21 22. Acts. 6. 6. 6. They object If a Ministeriall power come saith M. Smith by succession from Presbyteries then are Presbyters Lords of the Churches faith in respect that the Church cannot enioy the holy things of God howbeit she be of her selfe the body and Spouse of Christ without the Presbyters consent Answ. Any may here see right downe Anabaptisme because the Church cannot enjoy pastorall preaching and the Sacraments without Pastors appointed of Christ for that effect Mat. 28. 18 19. John 20. 21 22 23. Mar. 16. 15. therefore Pastors are Lords of the peoples faith so they may have Baptisme and the Supper of the Lord because they are Christs Spouse and body without Pastors 2. By this goodly Argument private beleevers preaching and baptizing are Lords of the faith of other private beleevers who are their hearers because notwithstanding that private beleevers be the body and Spouse of Christ of themselves yet can they not by M. Smiths reasoning enioy the holy things of God without the ministery of private Christians preaching and administrating to them the Sacraments 7. Smith objecteth If ministeriall power come by succession from Ministers then Ministers may excommunicate the whole Church of Christ. Answ. This is most weake Illud tantum possumus quod de iure possumus And by this reason the beleevers may excommunicate the whole ministery also which is no lesse absurd 8. Smith addeth If the Eldâ—rs and Deacons dye the succession faileth and a mnisteriall power of Christ â—eing once lost can never be recovered againe and so there shall be no Ministers in the world Answ. Suppose in this or that Church all the Ministers should dye yet it followeth not that a Ministery can utterly faile in the Church It is contrary to Eph. 4. 11. and to the perpetuity of Christs kingly government and Thrâ—ne which shall endure as the dayes of heaven And what if God extraordinarily supply the want of ordination in this or that particular Church A ministeriall power is conferred in that case immediately upon some in a Church removed from any Church-consociation from other Churches and so Christs ministeriall power dieth not 9. Smith reâ—soneth thus to prove that beleevers may ordaine their owne officers That which is given by Christ to the Church is in the power and possession of the Church but officers and offices are given to the Church Answ. What is given to the Church sinaliter obiectivè that is for the behoofe and good of the Church for their edification and salvation as Gods proposed end such as preaching and baptizing that is in the Churches power and possession is most false and so I deny the maior proposition for preaching and baptizing is given by Christ for the good and salvation of women and private Christians yet women and private Christians may not preach baptize and ordaine Ministers Whatsoever is given to the Church subiectivè as to the proper subject Mistresse and Spouse to dispose and carve upon at her pleasure is in the Churches power and possession It is true but now the assumption is false because officers and offices are not so given to the Church of beleevers as to the subject Christ ascending on high gave Pastors and teachers for the Church of beleevers for their gathering and perfecting but not to the Church of beleevers 10. If two or three saith M. Smith faithfull ones have power to make a Church then have they power to make
A PEACEABLE AND TEMPERATE PLEA FOR PAVLS PRESBYTERIE IN SCOTLAND OR A modest and Brotherly Dispute of the government of the Church of SCOTLAND Wherein Our Discipline is demonstrated to be the true Apostolick way of divine Truth and the Arguments on the contrary are friendly dissolved the grounds of Separation and the Indepencie of particular Congregations in defence of Ecclesiasticall Presbyteries Synods and Assemblies are examined and tryed By Samuell Rutherfurd Professor of Divinity at Saint Andrews PSAL. 48. 12. Walke about Zion and goe round about her tell the Towers thereof VER 13. Marke yee well her Bulwarks consider her Pallaces that yee may tell it to the generations following LONDON Printed for Iohn Bartlet at the guilt-Cup neare St Austins-gate 1642 TO THE HONOVRABLE And truly Noble Lord Earle of Lindsey Lord JOHN PARBROTH c. one of his Majesties Honourable Privy Councell Grace Mercy and Peace c. COnsidering my Lord your Lordships good minde and constant fidelity and care in advancing this blessed Reformation and fending both your shoulders to hold up the Kingdome of our LORD JESUS and also your singular respect and reall affection to this famous Vniversity and the faculty of Divinity in this Society I thought it rather a matter of debtfull necessity then of arbitrary election and choise that this little peece that pleadeth for the Government of the Church of Scotland should thrust it self through the thick and throng of many worthier monuments of Learning under the honourable Patrociny of your Lordships name I am not ignorant that two blocks closeth the passage to many of greater parts and abilitie then I am to adde I may have leave to borrow the word to the Presses child-birth◠travelling with no end of making many books and these be the opinions of men and the event of Printing I may say of the former that Opinion is a Witch and a great Inchantresse while men call for Bookes as nice banqueters call for dishes to the Table for they make such wide oddes betwixt taste-pleasant and goodnesse of meat as if they were sworne to the roofe of their mouth rather then to health and life so that it is much more obvious to please few and gratifie none then to satisfie all And for the event it is not unlike dicing for it is doubtsome if Fame be not a lost prize in writing and if the game goe not crosse the Authors haire And such is our corruption that the ayre or figures of a printed name is a peece of our self and as our skin wherin our flesh and bones are kindly inchalmbered and so were most tender of one penny breadth of this hide or of letting one droppe of bloud of this kinde fall to the Earth Notwithstanding of these prejudices I have howbeit most unable dared to appeare also in the Presse to say somewhat in way of a peaceable defence of our Church-government in Scotland The pens of the worthy Reformers of the Christian Churches have beene so blessed in the conscience if not in the evill eye of envy it selfe that they have cleared the Scripture way of the Government of CHRISTS Kingdome to lye in a midline betwixt the Popes and Prelates lawlesse Church Monarchy and the unorderly confusion of Democracie It is not unknowne the savoury perfume and honourable name that this poore Church hath gained partly by the whole hoast of Protestant Writers and ancient Fathers who have unanimously put downe in print what wee have done in practice according to our Nationall Oath partly by the testimony of the blessed Lights and faithfull Witnesses of IESUS I might name Reverend Beza learned Brightman that manly and stout Witnesse of CHRIST M. George Wishart the body of the Confessions of Faith And it is as well manifest to the world Sunne and Moone being Witnesses what Prelates have attempted against Presbyteriall Governement but one said well I beleeve IESUS to be a good man and the Evangell blessed because Satan malice and Persecutours have done so much against them both with fire and tortures What dust of late have they raised against it in Church State Court Parliament three Kingdomes in Rome in the heart of King and many others in Campo Martio in open field yea in the Sea that the Sea should speake contrary to that stile of the Prophet I travell in birth I bring up children and nothing could be the reason but they saw the Woman looking foorth as the morning faire as the Moone cleare as the Sunne terrible as an Army with banners and when they saw Mount Zion beautifull in situation they marvelled they were troubled and hasted away And what daring insolency is this when the Prelate could not finde his Father and thought shame of his native Father Diotrephes that one D. Hall and others have put him in the line of the blood royall and printed him an office jure divino by divine right Their Predecessours were content of the good old jus humanum Yet I hope put the Prelate in the Calendar of well-borne officers bastard as he is yet many must die ere he be here This boldnesse putteth me in minde of the saying Laus nova nisi oritur vetus amittitur except Prelates grow in new honour they loose their old honour But why may we not hope that both they their god-father the Pope and their god-Mother Rome shall loose both new and old God hath fetched as broken a Ship to land and yet they will be of Divine Right Is it not true that the Learned said of necessity Necessitati quodlibet telum utile est Any clubbe is a sword good enough for poore necessity or then it is true Necessitas egentem mendacem facit Necessity turneth the poore man in a lyar or which I rather thinke Necessitas quod poscit nisi das eripit If you give not willingly to necessity what it suiteth it must take it by strong hand and club-law CHRIST hath fairely begun to his Vniversall conquest Gird thy sword upon thy thigh ô most mighty and blessed shall all ages to come call all these Nobles who have shoulders to carry one stone to the raising of the wall of this Temple and to build the Citie whose name is the LORD is there And in this course my Lord live flourish and grow and JEHOVAH build you a sure house which is the prayer of Your Lordships obliged servant at all respective obedience in CHRIST SAMUEL RUTHERFURD To the Christian Reader I Am bold reverend and Christian Reader to appeare in print to contribute my weake judgement for the government of the Church of Scotland In which suite I have to doe with foes and friends To the former I speake not now I meane Prelates Papists and haters of the truth I doubt not but I am condemned in their books of both errours and crimes my hope to prevaile with such is small if that be true Damnati lingua vocem habet vim
non habet The tongue of the condemned hath a noise of words but no power to perswade except this be also true Magna vis veritatis Truth may swim it cannot sinke But I speake to the godly the lover of the Truth the sufferer for Truth against Antichristian Prelacy which is but spilt Popery or half-dyed Papistry who possibly liketh not well of Presbyteriall government And to such I am a debtor for love charity honour and all due respect in Christ Jesus and a seat and lodging in my heart and highest esteeme And to thinke of all such is both as the Apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meet And also if it be beside the truth an honest and almost innocent error Yea and to say to every one in whom as reverend Bucer saith there 's aliquid Christi any of Christs new Creation as Ierom said to a friend tibi quod possum debeo quod non possum I owe to thee what I am able to doe and more for thy good And of these I humbly beg equity charity and unpartiall weighing of precious truth I am grieved that this should bee put on mee which a Heathen laid on his friend Amavit patriam quia suam non quia patriam he loved his countrey because his owne not because his countrey Seeing it's weaknesse to overlove a Nationall faith because Nationall and not because it 's faith Truth naked and stripped of all supervenient relations is love worthy And there is as great cause of sorrow that all the Lords people should not mind one thing and sing one Song and joyne in one against the children of Babel Neither should I feare that animo dolenti nihil oportet credere sorrow deserveth no faith Since my witnesse is in heaven and my record on high That I both love and dispute I contradict and I reverence at once in this Treatise and shall hope if any be otherwise minded God shall even reveale this unto them And it is meet so to doe since our Physician Christ can well difference betwixt weaknesse and wickednesse and will not have us cast one straw before any whose face is towards Heaven to cause them to stumble Love hath a bosome and armes to carry the weake Lambes and is a bridge over the River to keep the weake passenger dry footed Dearly beloved let us all in one Spirit one love one affection joyne to build the City that is named The Lord is there O that our Lord would be pleased to suspend the Heaven and glory of some and that our Heaven might for a season be stayed out of Heaven so we might live to see two Sisters the Daughters of one Father and of one Mother Ierusalem who is above Britaines Israel and Iudah England and Scotland comming together weeping and asking the way to Sion and their faces thither ward saying Come let us joyne our selves to the Lord in a perpetuall Covenant that shall not be forgotten And not that only for why should the Glory of our Royall and princely King the plant of Renowne be confined within this narrow Isle o◠Britaine but that he would make us eye-witnesses of his last Marriage-glory on earth when he having cast the cursed milstone Babylon in the Sea and sowne the land of graven Images with brimstone and destroyed Idols out of the earth shall be espoused on our elder Sister the Church of the Jewes and the fulnesse of the Gentiles O that Christ would enlarge his Love bed And O what a honour to the servants of the Lord to beare up the taile of Christ his Marriage-robe-royall in the day of our high and royall Solomons espousals And what a second time-Heaven were it before eternities Heaven to have a bed in his chariot which is bottomed with gold and paved and floured with Love for the daughters of his last married Ierusalem And who knoweth but our Lord hath now entred on that glorious Marriage-suit Let us beleeve wait on love follow truth and peace be zealous for the Lord and pray for the exalting of his Throne And so I am Yours in all respective love and observance S. R. A Table of the Contents of the ensuing Treatise CHAP. 1. QUEST 1. WHether the keyes of the Kingdome of Christ be conferred by Christ Jesus upon the multitude of beleevers as upon the first and proper subject or upon the Church-guides only p. 1. CHAP. 2. QVEST. 2. Whether or no some doe warrantably prove from Scripture that the power of the keyes is given to all the faithfull p. 20. CHAP. 3. QVEST. 3. Whether or no the Church of beleevers in a Congregation be the first Church having the highest power of jurisdiction within it selfe and that independently and a power above and over the Eldership to constitute and ordaine them and to censure depose and excommunicate them in the case of corruption of Doctrine and scandals of life and conversation p. 30. CHAP. 4. QVEST. 4. Whether or no our brethren prove strongly that the Church of beleevers is the first Church having supreame jurisdiction over the Eldership p. 38. CHAP. 5. QVEST. 5. Whether or no some doe warrantably affirme the power of the keyes to be originally and essentially in the Church of beleevers and in the Church-guides only quoad exercitium and from the Church of beleevers as the Mistresse whom the guides are to serve and from whom they have borrowed the use of the keyes p. 52. CHAP. 6. QVEST. 6. Whether Christ hath left the actuall government of his Church to the multitude of beleevers p. 63. CHAP. 7. QVEST. 7. If there be no true visible Church in the New Testament but only one Congregation meeting in one place and no Presbyteriall or representative Church as they call it p. 70. CHAP. 8. QVEST. 8. Whether or no our Saviour doth warrant and allow a Church of Elders and Overseers in these words Mat 18. Tell the Church p. 83 85. CHAP. 9. QVEST. 9. What members are necessarily required for the right and lawfull constitution of a true Politicke visible Church to the which we may joyn in Gods worship p. 92. CHAP. 10. QVEST. 10. Whether or no it be lawfull to separate from a true Church visible for the corruptions of Teachers and wickednesse of Pastors and professors where faith is begotten by the preaching of professed truth p. 120. CHAP. 11. QVEST. 11. Whether or no separation from a true Church because of the sinnes of the Professors and manifest defence of scandalous persons can be proved from Gods word to be lawfull p. 149. CHAP. 12. QVEST. 12. Whether or no some doe warrantably teach that Baptisme should be administrated onely to Infants borne of one at least of the nearest Parents knowne to be beleevers and who are to be admitted to the Lords Supper p. 164. CHAP. 13. QVEST. 13. Whether or no every particular Congregation and Church hath of it selfe independent power from Christ Jesus to exercise the whole power
is to prove the power of the keyes to be in the multitude But we are now disputeing about the power of the keyes in a Church ministeriall which is totum heterageneum where the whole giveth not a denomination to the part as every part of a man is not a man a Church made up of only believers is not Christs organicall body where there are eyes eares and hands and feet as is meaned Rom. 12. and 1 Cor. 12. for all are here an eye of believers and all of collaterall and equall authoritie neither is there here an eye or an hand in a ministeriall function above a foote But wee now dispute about the keyes of a ministeriall Church as Iunius saith made up of integrall parts of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Shepheards and Sheepe V. Conclusion The office bearers of the Church have the power of the Keyes and their office immediately from Christ by the immediation of free gift they have their offices from the Church by the mediation of orderly designation seeing it is the Church which designeth such a man to such an office therefore it is said Eph. 4. 11. Hee gave some to be Apostles for the Church he saith not to the Church as if the faithfull by an innate and received power from Christ did ordaine by authoritie Ministers as their servants and Deputies for all the authoritie is Christs not the believers I grant what is given for the Church in some sense is said to be given to the Church as Chrysostome said The gift of baptisme is given to the whole Church but the power of baptising is not given to all the believers as to the subject This Conclusion I prove 1. That is not to be holden which is not written as our brethren hold So Best Travers Parker Ames M. Iacob so also Theodoret Cyrill Augustine Ambrose but it is neither expresly nor by good consequence in Scriptures no precept no promise where all the faithfull lay hands on men for the Ministerie as Titus Paul and the Presbyterie doe 1 Timothy 4. 14. or where all the faithfull doe binde and loose and receive witnesses judicially against Elders as Peter and Timothy have authority to doe 2. Argument If the word say that the power of the keyes is given to certaine select persons and not to all believers then is not this power given to all believers but the word saith the former er The Assumption is thus proved If these Offices that essentially include both the power and the exercise of the Keyes be given to some select persons and not to all the faithfull then are not the Keyes given to all the faithfull but the Lord gave the office of Apostles Prophets c. to some only And God hath set some in the Church then not all first Apostles secondarily Prophets thirdly Teachers c. And hee gave some to be Apostles not all and some Prophets c. Are all Apostles The major is proved because to be an Apostle a Pastor c. is to have a power given by Christ to use the keyes by preaching binding and loosing by censures as an Apostle Pastor c. This cannot be answered seeing there must be another power to binde and loose in Pastours and Elders than is in all believers women believing children and many believers unapt to governe 3 Argument To whomsoever Christ giveth the power of the Keyes to them he gave a ministeriall spirit by way of speciall ambassage to remit and to retaine sins as the Ambassadors of God in Christs stead and them he sent as the fatheâ— sent him as is cleare in the Scripture As the Father sent me so send I you c. He breatâ—ed on them and said receive the Holy Ghost whosoever sinnes ye remit they are remitted In which words our Divines Calvin Bullinger Musculus Beza yea and Papists Cajetan Toletus teach that Christ here did inaugurate his Disciples to preach and exercise the censures of the Church so also Cyrill Chrysostome Cyprian But this ministeriall spirit Christ gave not to all the faithfull but only to the Apostles for he sent not Mary Magdalene and Cleophas in this place as M. Smith saith and why because it is gathered from Luk. 24. 33 34 36. That Magdalene and Cleophas were there saith he when Christ said As my Father sent me so send I you Therefore Mary also and Cleophaâ— received a ministeriall power of the keyes all as well as 〈◊〉 Apostles I answer but this place is all one with Mat. 28. 18 19. where they are commanded to preach and baptize which is not lawfull to women 1 Cor. 14. 1 Tim. 2. And it is all one with the Commission Mark 16 14. which is restruted to the eleven Another weake ground he hath that the eleven were not made Apostles untill Christs Ascension Act. 2. when the spirit was sent and untill he led captivitie captive Ephes. 4. 11. but this power was given to all the Disciples before his ascension Answer a higher mâ—asure of the Spirit was powred on the Apostles at Christs Ascension and by vertue of his Ascension he ordained Apostles Eph. 4. 11. but will it follow none were made Apostles untill he ascended if this were good by vertue of his death wee obtaine forgivenesse of sinnes by his ascending to heaven we also ascend But hence it followeth not that there is no forgivenesse of sinnes while Christ die and that there is no ascending to heaven of the spirits of the Patriarchs and Fathers while Christ ascended 2. That the Apostles were called and received Apostleship from Christ in the dayes of his slesh before his death is cleare Matth. 10. 2 3. and that they went out and preached and cast out divels A second exception there is of some who say a concionall or preaching power of forgivnesse of sinnes is not given to all to whom a loosing from sins by Church censures is given as is cleare in our Ruling Elders who have not power to forgive sinnes by preaching yet have power to forgive binde and loose by Church-censures Answer We may distinguish where the law distinguisheth for howbeit the power of preaching be not given formally to ruleing Elders yet it is effectually in the fruit given to them in the judiciall and authoritative applicatioâ— in the externall court of Christs Church but believers as believers only have neither power to preach formally nor yet effectively to apply judicially the threatnings of the word in discipline to the judiciall correction of delinquents now the keyes in the word and the keyes in the discipline are the same keyes of Christs kingdome as Amesius observeth and the keyes of the word are the keyes of the kingdome committed to all either formally or effectively to whom the keyes of discipline are given but they are never given to
single believers who cannot lawfully preach Therefore single believers are not the subject of the keyes 4. Argument Such power of the keyes without the which the Church of Christ is perfect and complete for government is superfluous and so not of Divine but of humane Ordination But the Church is complete and perfect in its government in that there are in it believers Pastours Doctors Elders and Deacons suppose no power of the keyes be in the communitie of believers The proposition is Parkers so reason the Fathers Cyrill Chrysostome Basil Augustine Beda so William Best M. Iacob M Robinson I prove the Assumption The Eldership have no oversight in the Lord and there is no necessitie or exercise of the keyes as Elders if all believers have a ministeriall power to bind and loose as M. Smith and others teach and if all edifie by the keyes as Parker saith and judicially censure excommunicate and ordaine or depose their rulers as the English Puritanisme and authors of the presbytery examined doe prove from 1 Cor. 5. and Guide to Zion For ten believers being nothing but believers by Divine right or al 's well the governing Church without the Eldership as having them suppose all the Elders were believers Where also there be twentie times three believers they have all in their owne families the power of the keyes and so there are twenty Churches complete and independent within themselves joyned in twentie neighbour families all under one covenant with God and flying all knowne sins Now when Christ saith If thy brother offend thee and obstinately refuse to heare tell the Church Which of the twenty three shall the Brother wronged have recourse unto tell the Church as reason would say must bee some visible Church Senat or judicatorie but all these twenty threes met within their houses are independent Churches if they be believers as we suppose and all visible Churches Shall wee thinke that Christ hath left a grieved brother to a blind Tell the Church and yet who can know this Church for all have alike interest in Christ which of the twenty threes bee the Church that Christ meaned in these words Tell the Church by this doctrine none can dreame 5 Argument The multitude of believers hath either this power of the keyes from Christ and from heaven or from the earth and from men for I thinke our brethren will not dreame of any ecclesiastick positive law not warranted in Gods word for a third for this Papists teach This is Christs argument for John Baptists ministerie If from Christ and Heaven it is either from the law of nature or from some divine positive law from nature it is not For 1. the power is not naturall but supernaturall reaching a supernaturall end the gathering of the Saints Eph 4. 11 12. neither is this power such as can have nature for its Author as Almain saith seeing it is above natures reach And so also saith And Duvallius If happily they say it is from good consequence naturall for because of the claime and interest that the faithfull have in Christ Christs keyes are given to them as God giving Christ he giveth all other things with Christ. I Answer This maketh no man but a believer yea no gifted pastour capable of the keyes except hee have faith in Christ which we shall hereafter refute as contrary to Scripture Neither can it bee from any positive law or grant or promise in the new Testament that all the members of the Church shall be Princes Rulers Commanders that Christ hath left none to be over other in the Lord. If this be from men it is a humane ordinance and cannot stand See what Bellarmine saith to this purpose 6. Argument The power of the Keyes is either given to the believers as believers or as they are such whome God gifteth for government selected from amongst others if the later be said we have our intent and the keyes must be given immediately to some selected guides If the keyes be given to believers as they are such and under this reduplication Then 1. All believing women and children have authoritie in the Lord over the congregation which as Duvallius saith is not to be admitted for quod convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea 2. saith Paul Baynes If the power of the keyes and teaching had beene given to all believers all should have beene made Pastours and Doctours though not to continue so in exercising the power And so all must have the power of seeing as the Church eyes and Watchmen and all the power of hearing as the Church eares and certainely the second act must proceed from the essence and first act as moving must proceed from a living soule to laugh from a reasonable soule so to excommunicate judicially to judge correct cast out bind and loose all which Parker and others prove to agree to believers from Matthew 18. and 1 Corinth 5. must flow from a ministeriall principle and so all must bee eyes and eares which is against the varietie of the gifts of the spirit If the whole body were an eye where were the hearing if the whole were hearing where were the smelling v. 14. for the whole body is not one member but many yea a collection of many members Hence 7. Argument That is not to be admitted which overturneth the order established by Christ of commanding and obeying and which everteth the integrall members and parts of a visible politike ministeriall body of Christ but to give the power of the keyes to all and every one overturneth this order of Christs Ergo This doctrine is not to be admitted The Major is undenyable I prove the Minor The ministeriall Church is divided as Junius saith in Sheepeheards and flock some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Overseers and Watchmen others such as are to submit and obey some are Watchmen then they have some that they watch over Some Shepheards ergo they must have Sheep Some Ambassadors in Christs stead Ergo They have some to whom they carry the Embassage Heralds Witnesses Stewards Fathers Saviours Sowers Reapers builders then they must have a People House Sonnes Ground c. upon whom they exercise their native operations But if all have power of the keyes and power to edifie by binding and loosing all should be Overseers Watchmen Sheepheards Ambassadors and if all were Fathers where were the Sons What a worke would this be that all Christians must leave their trading husbandry arts sayling and oversee the Church and judge and determine Church matters betwixt brother and brother So Francis Iohnson reasoneth Master Smith answereth two things to this 1. The Elders saith he shall obey the voice of the Church in things commanded by God and all the Saints are to obey
key toward another this way but these are not the keyes ecclesiastically and formally that are given to the Church seeing one man is not the Church But only the keyes materially used in a private way as a common servant at command of the Lord of the house may use the keyes and give broad to the barnes but it followeth not hence that the keyes are given to him authoritatively as to the Steward by speciall office because this servant of charitie useth the keyes or rather that which is in place of the keyes which is the word in a private way CHAPTER III. Whether or no the Church of believers in a Congregation be the first Church having the highest power of jurisdiction within it selfe and that independently and power above and over their Eldership to constitute and ordaine them by an intrinsecall power received from Jesus Christ and by that same power to censure and depose them when they become scandalous in life or corrupt in doctrine THe determination of this question so neare of blood and kindred to the former two is of much force to cleare many doubts in this subject Hence I propound these following distinctions as very considerable 1. A Church independent is twofold either a Church of believers in a congregation having originally the power of the keyes within themselves to make or unmake their officers 2. Or an Eldership of one congregation including the congregation that may from an intrinsecall power without subordination to Synods provinciall or nationall exercise all jurisdiction This question is of the former independent Church 2. A Church is considered two wayes 1. As totum essentiale this is a mysticall Church consisting of only bâ—lievers or of persons as professing faith a Church of faithfull of Saints 2. The Church is considered as totum integrale made up of officers and a flock this Ames cals an instituted Church others a Ministeriall Church as we consider John as a believer or John as an Elder or minister of a Church 3. There is a twofold Primacie answerable to this One whereby a number of believers is the first mysticall body of Christ immediately united to Christ as a mysticall body to the head This is a mysticall or Christian primacy or to speak so firstnesse or principality 2. There is an other primacy or principalitie ministeriall wherby such a number of men are the first subject of the keyes having power of binding and loosing first and immediately from Christ as is proved Ch. 1. 4. 3. Christ hath a twofold influence as head upon these two bodies one influence of speciall and saving grace upon the Church of believers An other common influence communicating to the ministeriall body the power of the keyes and gifts which hee gave to men to be Pastours and Teachers and Elders when he ascended on high and leâ— captivitie captive Neither do they looke right on this question who will have the power of the keyes an essentiall propertie of the Church of believers for there is no reciprocation here betwixt the propertie and the subject seeing the power of the keyes is in many that are unbelievers and not of Christs mysticall body Many warrantably preach Christ to others and seale the covenant to others who are unsaved men remember the builders of the Arke and many are Christs mysticall body that have not the power of the keyes All believers are not Eldâ—rs having power of order Hence our 1. Conclusion If wee speake of a Christian primacie and eminency of grace the Church of believers sincerely professing the faith and believing is the only first true visible Church 1. The essence and definition of a called and effectually translated company agreeth to them and they are the called of God 2. Because the promises made to the redeemed saved and washen Church belongeth to them they are properly the Church builded on the rock the loved and redeemed spouse of Christ. 2. This Church is the true body of Christ which shall infallibly bee glorified with the head Christ. The ministeriall Church is his body also on which hee hath an influence bestowing upon them common gifts but not a body which shall infallibly be glorified but in so far as they are true members of the Church of believers And here observe our brethren have no cause to object to us that there is not a place in all the old or new Testament where the word Church signifieth only the presbyterie or Eldership the contrary whereof God willing I shall shew but I desire that they will produce a place in either the old or new Testament where the word Church signifieth a governing multitude or a ministeriall company of onely believers having power and use of the keyes yet this must be shewed in this dispute if their principles stand good 11. Conclusion A multitude of believers sincerely professing the faith is the first visible mysticall Church because the definition of a visible mysticall Church agreeth to them being redeemed professors of the Gospell So the saints at Colosse Corinth Philippi as not including their guides is a true uisible Church Before I come to the third conclusion I must shew what our brethren hold anent this present question The English puritanisme holdeth every Congregation or Assemblie of true believers joyning together according to the order of the Gospell in the true worship of God to be a true visible Church And that this name is unproperly given to Synods or Assemblies of office-bearers so also the Guide to Zion Parker maketh the Church of believers in any particular congregation to be the highest and most supreme Church in majoritie and power of jurisdiction above tâ—eir owne Eldership or Presbyterie having power to ordaine or depose them above all Synods of Pastours and Elders William Best citeth and approveth the mind of the English Church as he calleth it at Frankeford the Ministers and Seniors severally and joyntly shall have no authority to make any manner of decrees or ordinances to bind the congregation or any member thereof but shâ—ll â—â—ecute such ordinances as shall be made by the congregation and to them delivered Hooker against Paget They whicâ— had compleat and perfect Ministers before any Classes had power to call those Ministers they have authoritie above the Ministers But a particulâ—r congregation had perfect and compleat Ministers perfectly and compleatly called before any Classes To this agreeth the confession of faith of the unjustly called Brownists that every Christian congregation yea two or three sequestred from the whole hath â—ower from Christ of election ordination deposition excommunication of the Elders or Office-bearers set over them And expresly M. Parker a man otherwayes of an excellent spirit for holinesse and learning saith That the supremacie of Ecclesiasticall power is in the Church of believers contradistinguished from their guides Paul and Apollo Here we see
to God therefore Heb. 13. 17. 18. Then have the Elders by divine right a jurisdiction over the Lords people in the Lord and so the Elders in authoritie and jurisdiction are above the people And so by no reason can the people be over their overseers in the Lord and command watch take care for their soules They say divers wayes one may bee both a Sheepheard and a Sheep the King as King is above the Pastour and the Pastour being a man owes subjection and obedience to the King Againe as the King is a member of the Church he is to heare and obey the pastor as the messenger of Lord of losts according to that he that heareth you heareth me and so may it be here But I answer The case is no way like for our brethren make the pastours and the flock to bee over one another and subject one to another with one and the same kinde of subjection I grant Archippus is over the Colossians to command them in the Lord but the Colossians are not in the same power of jurisdiction over Archippus they may only admonish him to fulfill his Ministerie but they have no authoritative power of jurisdiction to command to deprive to excommunicate but by this learning ten Elders with the consent of ten believers may excommunicate ten believers and these same ten believers may excommunicate these ten Elders and his ten believers for there is an independent Church of believers on both sides hence sonnes and servants may excommunicate those that are over them in the Lord and watch for their soules 5. That ever in a constitute Church except where God calleth extraordinarily pastours were ordained pastours by a multitude that are not pastors nor Elders but only believers and private Christians is not to be read in the word of God for every where in the word where pastours and elders are created there are they ordained by pastours neither find we ever Apostles or pastours to be tried and found true or false and not suffered to teach by the sole believers but by the Angels of the Churches If believers being only believers may ordaine pastors and may againe depose and excommunicate which are the highest acts of jurisdiction then may they preach and baptize not being called Ministers then may the Sacraments be administrate where there are no pastours which is absurd to the Separatists themselves 6 If the whole eldership in a congregation erre and commit scandalous sins to whom shall we complaine not to themselves for they are parties to be judged nor to a Synod for independent congregations acknowledge no authoritie of Classes and Synods then to the Church What is that To the believers Then Christ Mat. 18. intended to erect no ministeriall Church at all yea the ministerie by no place in Scripture have power of jurisdiction If not by this place Mat. 18. for Mat. 16. the keyes were given and the binding and lâ—osing saith our brethren to the Church builded upon the rock but this was the Church of believers not the Church of Ministers Hence have we cause to doubt whether our brethren acknowledge a ministerie which hath received the keyes from Christ if these two prime places faile them whereas Fathers Doctors Councels our Divines Protestants and Lutherans popish Writers Schoolemen Canonists casuists acknowledge the keyes to bee given to the Apostles in these places This doctrine will finde too great favour with the Anabaptists denying the power and authoritie and necessitie of the Churches calling to the Ministers of the new Testament 7 What if the women and believing children be the greater part shall they be the Church Mat. 18. which hath the power of the keyes suppose the whole Eldership and gravest Christians be on the contrary side But the Elders with them being but three or foure believers gathered together in Christs name have also the power of the keyes and are essentially a true visible Church and yet are overswayed by the manifest and most ignorant 8 When a question cannot be determined by three believers viz. a complainer and three believing brethren who are witnesses Mat. 18. v. 16. 17. which to oâ—r brethren is a Church having power of the keyes then Christ commandeth to tell the Church which hath power to bind and loose that is the Elders When the Disciples and two Apostles cannot determine the question about circumcision and the Church of Antioch cannot determine it the practice of the Apostles was to refer the decision to Apostles and Elders Act. 15. 2. 6. 22. Act. 16. 4. This doctrine saith the contrary when matters cannot be determined by Elders and Minister the matter is to be referred to the company of private believers as to the Principal and sole supreme Church builded on the rock which only properly and principally and essentially hath the keyes And this is contrary to Apostolick order CHAP. IV. Whether or no our brethren prove strongly that the Church of believers is the first Church having supreme jurisdiction above the Eldership MAster Parker of good memorie to prove that the Church of believers is above and superiour to the ministerial Church of Bishops or Eldership 1. Reasoneth thus The member and the part is inferiour in authoritie to the body and the whole But guides are members of the Church of believers Therefore guides are inferiour to the Church of believers So saith the law The part is contained in the whole So Gerson and the fathers of Basill as Aeneas Silvius cited by Morton prove the Pope to be inferiour to a Generall Councell and that he must be judged by them Answ. We deny not but the guides as guides are inferiour to believers inferiour in Christian dignitie and eminency and this in as far as the guides are believers for one believer is inferiour to ten believers because a part of a Church of believers is inferiour to the whole but hence is not proved that the guides every way that are in authoritie and jurisdiction are inferiour to believers The eye as a part is inferiour to the whole body but as indued with the excellent facultie of seeing is not inferiour to the whole body 2. Rulers as Rulers are not parts nor members of a Congregation consisting only of believers for in so far as they are Rulers they are members of a Presbyteriall Church and so they are inferiour in dignitie and authoritie to the whole The Pope is a part and a base part of the ministeriall Church but it followeth not hence that the body or communitie of believers may censure him neither may every whole or every body exercise jurisdiction over the members for then every familie of believers might excommunicate the master of the family ten believers might excommunicate five Every body that hath authoritie and is a free incorporation within it selfe may censure every member but as a company of believers cannot ordaine so neither can they depose or excommunicate
grant have authoritie of grace to be Kings and Priests to God for grace hath with it heavenly Majestie and authoritie but they have not authoritie officiall or power ecclesiastick they want both power of order and jurisdiction except they be called Pastours and Elders but then they are believers and somewhat more But if they want power of jurisdiction their power as members of the congregation is christian popular private not authoritative not a power of the keyes Grace true and saving addeth a faire lustre to the power of the keyes and doth graciously qualifie and adorn that power but where there is no power of the keyes in simple believers it cannot adorne it to please and embrouder a wicked man is not Christ. What is the power of believers shall be declared hereafter if God permit 4. Parker disputeth thus The Church-guides must be subject to the censures of the Church of believers whereof they are members The Colossians must say to Archippus take heed to the ministerie that thou hast received of the Lord. So Ambrose thinketh it the rulers even the Emperours honour to bee subject to the Church Nazian calleth the Emperour himselfe a sheepe of the flocke and subject to the tribunall as Bellarmine granteth and that tell the Church bindeth Peter and the highest ruler So Barrow Every member is bound to the edification service and utilitie of the whole body commanded to reprove his brother to bind their sins by the word of God even their Princes with chaines to admonish Archippus yea though an Apostle or Angell preached an other Gospell to pronounce him accursed Answ. That the Prelate should be above the Church and exempted from the lawes and censures of the Church whereof he is a Prelate is most unjust and this worthy Parker proveth unanswerably Emperours being pastours are under the lawes of Jesus Christ the highest lawgiver and so Ambrose and Nazianzen say well But hence is not proved because the Collossians are as private Christians to admonish or rubuke their pastour Archippus Therefore the body of believers have the power of the keyes to depose and excommunicate and consequently to ordaine and lay hands on pastours which is commanded and commended only to such as to Timothy and Titus and in them to the Elders and Presbyterie and that tell the Church doeth bind Peter and oblige all Pastors and Rulers to be lyable to the lawes and censures of the Church but by the word Church is not meaned the Church of believers but the Eldership of all incorporations ecclesiastick respective of congregations presbyteries and Synods as God willing I shall make good 3. Barrowes Scriptures are most corruptly wrested for Ioseph a prince did bind in fetters the Senators of Egypt therfore a private believer hath the keyes of the Kingdome of heaven to shut and open What reason is there here An Apostle or Angell preaching another Gospell is accursed it followeth not Therefore a private believer suppone a woman who is no lesse than a man bound to the edification service and utilitie of the whole body is to excommunicate an Apostle or an Angell who shall preach an other Gospell The keyes shall be too common if all private Christians may put to their hand and use them because they are to teach admonish rebuke comfort and edifie one another in a private and popular way any may see it is one thing for one member of the body to help one another by exhorting and rebuking which is a worke of common charitie and for pastors publikely as the ambassadors of Christ Jesus to use the keyes by publike preaching of the Gospell which is a worke of his pastorall charge yea these two differ as an act of obedience to the law of nature and common charitie and an act of obedience to a divine positive law 5. Parker reasoneth thus Coactive jurisdiction as excommunication is a meane of edification that the spirit may be saved in the day of the Lord 1 Corinthians 5. 4. Now the soules of guides Parker saith the soules of Prelates shall bee in a worsâ— case than the soules of the flocke if they bee not subject to a particular Church as Corinth for they want that meane of edification which others have Some say Synods are to take order with pastoâ—rs and not the Church of Believers But Papists answer The Bishop is to be judged by the Archbishop or Patriarch if they shall scandalously sinne then they are to be left to the Pope and the Generall Councell which cannot be had Answer I deny not but every pastour is subject in some things to the Eldership of the congregation where he is and if he were not lyable to lawes or censure hee were a pope but in the matter that deserveth deprivation he is only to be censured by the Presbyterie and Synods for a number of believers nay a number of Ruling Elders cannot deprive him because they cannot ordaine a pastour for the law saith well It is one power of the keyes to ordaine and to exauthorate and deprive But no word of God will warrant a number of believers to censure ecclesiastically their pastor not because hee is their pastor and they his flocke for so the Eldership of his owne congregation might not ecclesiastically censure him which I judge to be false but because the Church of sole believers hath not the power of the keyes and they have not power to censure any other believer except in a private way as fellow members of that same body but in a constitute Church a Colledge of pastors and Elders only hath power to deprive or excommunicate a pastour and there remaineth CHRISTS way of edification that hee bee in this case censured by Synods But yee will say this is the Papists answer I answer it is not for they will have the pastour censured by the Prelate the Prelate by the Arch-Prelate which we deny as Antichristian for all are to be by the Church But Synods mâ—y erre Then appeâ—le to a greater Synod for united force is stronger But they also you will say may errrâ— I answer and the Congregation of sole beleevers is not free from error but this doctrine of our brethren shall resolve all government in the hands of thâ— people as in the highest and most soveraigne juâ—icature which is to make all Pastors all overseeâ—â— all Judges 6. Parker reasoneth from the necessary defence of the Church Every particular Church is an Armie a Ship a body 1 Cor. 12. Therefore when they are neare danger they have power to take order with a drunken Pilot and put him from the rudâ—er and to take order with a tyrannâ—uâ— Captâ—ine and to purge out the filth and excrements of the body So politicians as Keckerman Hottomanus say a wicked Magistrate is to be deposed if no other remedy can be found So Gerson Answ. It is one thing what a multitude may doe in a desperate case of necessity
Numbers 16. 9. 1. â—hro 19. 11. Ezec. 44. 11. John 3. 29. before the multitude of believers then he acknowledged their authority above his But Peter did the former Acts 2. Answ. This argument concludeth not the power of the Keyes to bee in the multitude There is Authority of grace in a multitude professing the Truth but not power of the Keyes and certainely we denie not simply but beleevers are farre above all overseers But the question now is of superioritie and honour of jurisdiction 11. If nothing must be done in a Church without the common consent of believers then beleevers have jurisdiction above their over-seers but the former is true Act 15. Act. 1. I may adde what these of the Separation say The faithfull had knowledge and consent in elections Act. 1. 15 23 26. Act. 6. 2 3 5. and 14 23. and 15. 23 25. For hearing and deciding Ecclesiasticall controversies Act. 11. 2 18. and 15. 2 22. and 21. 18. 22. for writing generall letters Act. 15. 25. for sending some to build other Churches Act. 11. 22. for sending the benevolence of Brethren to other Churches 1 Cor. 16. 3. and 2 Cor. 8. 19. for excommunication 1 Cor. 5. Mat. 18. Ans. If this be a good Argument All publike Church businesse is to be done by knowledge and consent of beleevers and cannot be done by their over-seers done Therfore the faithfull have jurisdiction over the over-seers Answ. We will borrow the Argument and give it back againe for us no publike businesse is to be done without the knowledge and consent of Eldership Ergo The Eldership hath the jurisdiction 2. That all be done by their consent I grant but with these distinctions 1. Their quiet and tacite consent for there is not required an expresse consent by word of mouth of all the multitude as of women speaking in the Church for they should give reasons of their consent if an expresse consent be required 2 Consent of manyest not all els the Churches deed should bind none absent 3. A consent popular not judiciall els they are all made Judges 4. Their privity is thought a consent how could six thousand that our Bretheren make an independent Church in the Apostles time all speake 2. All judge in Excommunication 3 All reason dispute propone answer as Judges must doe heere grave Beza our Divines Calvine Bucer Bullinger Melancton Beza Bucan Pareus Rivetus Sibrandus Junius Treleatius the fathers Cyprian Jerome Augustine Nazianzen Chrysostome Ambrose Theodoret Theophylact require all to be done consentiente plebe But my Bretheren what if there be a discord and beleevers deny consent In a matter of Excommunication Zepperus Zanchius Beza Bucanus Pareus thinke the Eldership should not excommunicate 2. But what if the contagion of the not excommunicated leaven the whole lump I see not how believers have a negative consent 3. If the matter be a point of necessary truth to be determined and the Pastours and Elders in the Lord and from his Word command it as a necessary truth to be obeyed but the Beleevers consent not I aske whither or not that which Watchmen command from Gods Word and authoritatively and judicially in his name ought not to stand as an obliging Mandat and Canon even when the Beleevers gain-say Our Bretheren say the Mandat tyeth and obligeth materially and in it selfe but not ecclesiastically because beleevers doe not consent it hath not the force of a Canon seeing they have the keyes Ans. But this Canon Arrianisme is Heresie we suppose is all one both materially and Ecclesiastically according to that Hee that heareth you heareth me and so it tyeth being determined by Pastours with others Synodically conveened Shall it oblige the one way Ecclesiastically being preached and not the other way being Synodically determined because the people consenteth not Certainly if power of preaching be a power of the keyes all that are silent to that which is preached give a consent to what is preached for silence at the hearing of a vow when it is lawfull to speake is a consent Numb 30. ver 14. Now it is lawfull to any member of the Congregation to speake against what is unfound in Doctrine publickly delivered so it be spoken timously Hence it must follow that what tyeth and obligeth as an act of the keyes in preaching tyeth also when determined by the Eldership suppose all the Congregation doe not judge and determine judicially I may say that by our Bretherens grounds preaching is a publick Ecclesiastick act of the keyes and of the whole Church for the Church preacheth by her Pastour as by her mouth and servant receiving authority and the keyes to preach from the Church Therfore all must give their consent to what is preached els it is not the Word of God or to be judged and reputed to tye us to faith and obedience no lesse then publick acts of the Church and this were strange to say the word preaching is not the word obliging ecclesiastically except all believers women and children confirme it by their consent and suffrages judicial 12. Parker reasoneth thus If Peter render an account to the particular Church of believers at Jerusalem of his eating with the uncircumcised and of what may be judged scandalous then the judiciall power of censuring Church-guides is in the hands of the people But this Peter the Apostle did Act. 11. not as Gratian saith ut doctor mansuetudinis but as â—erus saith ex officio And as Gerson saith non ex humili condescensione sed ex debito obligatione not of Humility but of duty So reasoneth Best also So Almain saith Pope Nicolas said to Lotharins except he would abstaine from the coâ—pany of his excommunicated whore he would complaine to the Church he said not he would take order with him himselfe as being above a Councell When Symmachus the Pope contended with some he gathered a Councell and they iudged the matter If two Popes contend for a Popedome saith Almaine a generall Councell is to determine Answ. The Major is not true Peter is to purge himselfe before any one brother offended of a scandall and farre more before the Church Yea the necessity of his salvation and so the law of nature forbidding to offend the weake willeth him to purge himselfe if he were a Pope saith Occam now one offended brother is not a church and so the Superiority of jurisdiction in believers is not hence concluded 2. He purged himselfe before the Apostles and Bretheren ver 1 and not before the Brethren onely 3. If he had done wrong he was obliged to confesse his scandall before one offended believer and also before all the Church but that prooveth not jurisdiction in the believers 13. Paul rebuketh Peter before the Church of Antioch ergo That Church of Antioch might iudge Peter Ans. The same answer sufficeth 2. It is not proved that in the presence of Believers only Paul did
a Congregation And these have not the power of all the keyes as of ordination of Pastors and so of deposition seeing in the Apostolike Church there were alwayes a number of Pastors at the ordination of Pastors onely they may performe some acts of discipline that concerneth that flocke The adequate and proper subject of full power of the keyes is the presbytery of Pastors and Elders as we shall prove hereafter 3. Conclusion The power of the keyes indirectly commeth from the Church of beleevers to some select officers I say indirectly not directly because howbeit beleevers by no innate and intrinsicall power of jurisdiction in them doe ordaine officers yet they are to give a popular consent to the election of their officers as the word of God all the â—athers and our Divines teach against Papists and Prelates who take away this power from the people of God Now by this popular election men are put in that state whereby they may be and are ordained office-bearers by the laying on of the hands of the Elders And this our brethrens arguments prove and no more Hence the power of the keyes commeth to the officers three wayes whereof we deny one 1. As if the Church of beleevers received the keyes first from Christ then by authority from Christ did give over the use of them in some acts to the officers and did appoint them her servants That this is not according to the Scriptures of God I hope by gods grace to prove 2. The power of the keyes and all power of jurisdiction and order is first in Christ then immediately communicated to the Apostles and their successors in them and here the offices and power is of Christ Jesus onely 3. As the application of the man to the office and the office to the man is twofold one by popular election such a man pleased the multitude Act. 1. Act. 6. Another by authoritative ordination or imposition of hands to an office in Gods house which they would have by a multitude of beleevers having no ministeriall function but is not in the Apostolike Church of the New Testament that ever we can reade We find out ordination by the presbytery 1 Tim. 4. 14. 4. Conclusion The essence and definition of a Church doth not ex aequo equally and alike agree to the Church of beleevers and Ministers or office-bearers or to a company of a visible Church made up of these two parts beleevers and officers as our brethren speak of their visible Church My reason is cleare Beleevers are essentially and properly the mysticall body of Christ and the Church of redeemed ones Eph. 5 25. Act. 20. 28. And the Church builded on a rocke which they say received the keyes from Christ which I dare not say but the Church of officers that are only officers and no more that is called of God and his Church and cloathed with a calling to be Pastors and Doctors Elders Deacons are not the redeemed of God but may often be and are reprobates and not members of Christs true body according to the influence of saving grace Now from this I inferre that beleevers and office-bearers make not one common and true mysticall body that hath received equally the keyes from Christ and that these predications are unproper and figurative and that literally and in rigor of the letter they are false Sion bringeth good tydings the Church giveth sucke and milke to her children the Church begetteth a man childe because the Pastors of the Church doe these things For there is no effective influence or causality comming from the Church of beleevers in these and the like Pastorall actions except that they pray for these fruits of a Ministery they chuse the men for the worke but doe not ordaine them But we cannot say that the Church doth formally preach and beget children to God in and through preachers as their servants as a King speaketh such a businesse by his Legat and Embassador and our King doth governe and reigne in Ireland by his Deputy Here the Kings authority hath influence in the acts of his Deputy and Legat For where will Scripture beare this The beleevers at Colossee preach to the beleevers at Colossee by their servant Archippus Philippians preach to Philippians by their servant Epaphroditus And the Church exerciseth authority and governeth her selfe in and through the servants sent by her selfe And the faithfull Thessalonians are over themselves in the Lord and obey themselves in their servants and Ministers sent by themselves how I say will the holy Spirits stile of language make these in rigor true but according to our brethrens tenents they are most true Katheren Childley against Edwards saith pag. 10 11. When the hand launceth the foot it cannot be said properly the action of the hand alone because the hand is set on worke by the body if the body be destitute of the power for the motion of the body commeth not from the hand but the motion of the hand from the body So this Argument would say The Pastor preacheth as the mouth of the Church and preaching is an act of the whole Church performed by the Pastor as their servant or mouth And so the power of preaching must be first in the Church and not first in the Pastors as motion is first in the body and not first in the hand Answ. The comparison holdeth not The Pastor is Gods mouth Jer. 15. 19. Luk. 1. 70. But Pastors are not the mouth of the Church and the motion is here from Christ principally from the Pastor as the mouth instrumentally from the Church objectively and finally and the comparison of the body naturall halteth in this It may be objected 2 Cor. 4. 5. We preach not our selves but Christ Jesus and our selves your servants for Christs sake Therefore Ministers are the servants of the Church Answ. Ministers may be thought the Churches servants two wayes 1. Subiectively as if they had their authority from the Church and were Pastors of men or from men This is the questioned sense that we deny 2. finaliter that is they are servants not of the Church but for the Church as Christ is called our servant Mat. 20. 28. And the Angels our ministring spirits yet neither Christ nor the Angels have authority and a Calling from us to their service It is as if one would say The Physitian hath skill from the sicke person which is false because God gave him skill for the sicke person and not from the sicke person 5. Conclusion We judge this distinction against Scripture and reason that the power of the keyes essentially fundamentally and originally is in the Church of beleevers and the exercise only and some borrowed acts of the keyes should be in the officers 1. Because we are not to distinguish where the Law doth not distinguish because this distinguishing is unknowne to the Scripture which never giveth the keyes to the beleevers 2. The comparison which Parker fetcheth
in an orderly way as may be collected from Act. 15. 12 13. letters are sent in the Churches name charity sent to the distressed Saints in their name officers chosen by their consent but all this maketh no popular government if we speak properly seeing the multitude doth not judge define judicially nor sentence nor command and give out Canons and Constitutions But these of whom we now speake doe constitute a popular government in the Church which I proove 1. Parker the fore-said Authours Best M. Jacob Smith and these that are for independency of Congregations ascribe to the whole multitude and from 1 Cor. 5. 4 5 12. a judiciall exercise of the rod and a judging of these that are within Mat. 2. 18. The Church to be heard and obeyed that doth judicially excommunicate is not the Church of over-seers say they but the Church of all believers 3. Binding and loosing and the keyes of the Kingdome and that is both power and exercise is given to the Church builded on the rocke against which the gates of Hell shall not prevaile Mat. 16. 18 19. so they teach also 4. All the power and jurisdiction that Presbyteries and Synods have saith Parker is from the Church of believers 5. The Congregation of believers hath power of jurisdiction over the officers and rulers of the Church to make and unmake ordaine censure depose and excommunicate their over-seers say they Now all who have written Politiks as Aristotle Bodin Tholosanus and our Divines disputing against the Popes Monarchy Junius Daneus Keckerman Chamier Musculus Sadeel say these are properly Judges who cognosce and authoritatively try sentence decree and punish delinquents and all this the whole faithfull doe by the power of the keyes as is prooved ergo there is a democraticall or popular government brought into Christs house this way and all necessity of overseers and officers taken close away Smith saith it is Antichristian to place Rulers and Elders over the whole body of the Church Yea he seeth not why all believers may not preach and administer the Sacraments And if the Keyes be given to them and actuall government to over-see and rule their over-seers I see not how this will not follow from the fore-said grounds See what Arnisaeus and Spalato saith both acknowledge that is popular government when the people ruleth themselves Neither is it enough to say the Elders rule because they propone and order all things and reproove convince and exhort for no man will have the Apostle James whom many of our Divines think President and Moderator of the Councell of Hierusalem Act. 15. The Ruler and one that is over the Councell in the Lord and such an one as the Councell must obey and submit unto for his place of Moderation For the Duke of Venetia because he moderateth their Senate and proponeth and ordereth suffrages is not thought by Bodine Tolosanus Arnisaeus Keckerman or any Politician to be the King and Prince of the Venetians and Lord Judge over the Senate The Lacedemonian government was popular howbeit the people did order their matters by their Ephori that were a sort of Rulers to the people The Moderatour of our Assembly is not Judge or over the Assembly in the Lord Nay he hath not a suffâ—age and decisme voice in our Assembly because he is Moderator but because he is a chosen Commissioner and member of the Assembly So Field saith well If the Pope be only a President in the Councell he is not a Prince Turrâ—cremata distinguisheth betwixt a President of Honour and a President of Authority The Canon of the Councell of Paris maketh the Pope above this or this Church or Bishop but when he is in a generall Councell he is there as a President of Honour only not as a Prince but as the first member by order of the Councell and subject to the Councell Now the Scripture giveth to the over-seers an authority a presidency of authority We must obey them and submit to them and heare them as we would heare Christ. 2. Seeing this is ordinary to our Brethren to reason thus All the faithfull are the Spouse and Body of Christ Kings and Priests unto God and have a like title and interest in him therfore the Keyes are immediately communicated to them without the mediation of Rulers interveening Hence I inferre if all have alike right to the keys for their alike title by Faith and right of free redemption in Christ ergo all are alike Rulers over all in the Lord then because believers as believers have a title and interest in Christ as their redeemer and office-bearers because office bearers have no title in Christ as Redeemer for no office giveth a man a claime to Christ as a redeemer but only some generall title to him as Lord of the house Hence it shall follow that the believers are Over-seers and Rulers and Pastors and that they should order and moderate all publick actions So I see no authority or preheminency given to the Church-guides but that which is due and more due to the believers then to them As for reprooving convincing exhorting these are common to all the faithfull as our Brethren say and so due to them by virtue of the keys and more due then to office-bearers who do but borrow the keyes at the second hand as they teach and receive them not immediately from Christ. Now we all know that Anabaptists take away all Magistracy under the New Testament all dominion conquered by warre all relation of captain and souldier master and servant upon this ground that we are all Christs free-men all Christians equally redeemed in Christ And if the sonne make you free then are you free indeed And the New Testament maketh us all Christs ransomed ones and so there should be no servant And we are called in Christ to liberty be not servants of men See what our Divines Calvin Pareus Bucan Tilenus Professours of Leyden answer Anabaptists Libertines Socinians Arminians thus abusing Gods Word And certainly if the keyes and government of the Church be given to all believers because they are all made Kings Priests and Prophets and we are made free and redeemed in Christ and all things are made ours Therfore I may well inferre upon the same grounds the keys of civill power to be Kings temporall and freemen civilly are made ours if all things be ours and so no Magistrate no Captain no souldier peace and liberty are ours no master or servant I am far from thinking that our worthy Brethren do allow of this conclusion but the principles are too sibb and near of blood What Fathers say for the Church government by Elders and not by the people may be seen in Ignatius who will have us to have recourse to the Apostles as to the Colledge of Presbyters And
Basilius saith The governours of the Church are set down 1 Cor. 12. 28. And Ambrose on that place saith the Church policy is set downe 1 Cor. 12. So Chrysostome Cyprian Tertullian so Origen Ireneus August Theophylact Theodoret Hyerom which for time I cannot cite at length CHAP. VII Q. 7. If there be no true visible Church in the New Testament but onely a congregation meeting in one place and no Presbyteriall or representative Church as they call it at all OVr Brethren hold that the only true publick visible Church in the New Testament is a Congregation of Believers joyned together by a voluntary profession of Faith and meeting in one place to worship God They deny 1. That the word Church doth ever signifie a Presbytery or Eldership 2. They deny that there is any representative Church properly so called or that it hath the title of a Church in the New Testament 3. They deny that there is any Provinciall or Nationall Church that can be called a visible politique body of Christ. 4. They deny any Church to have power of jurisdiction over a particular Congregation For the decision of the present questions these distinctions are to be observed 1. There be odds betwixt a Church visible and a Church ministeriall 2. There be odds betwixt a Cathedrall or mother Church and this we deny and a Church Nationall and provinciall which cannot meet to the worship of God in all the particular members therof 3. The Church is termed representative three wayes as we shall heare 1. properly 2. commonly 3. most properly 4. Suppose the name of Presbyteriall Church be not in the New Testament yet if the thing it selfe be in it it is sufficient The word Church is not taken here 1. For the Temple or House where God is worshipped 2. Neither for foure or five that worship God ordinarily within the walls of a Family Rom. 16. 5. Salute the Church at their House 1 Cor. 16. 19. Philem. v. 2. It is termed Kahal that is in the old Testament rendred Synagogue and Kahal rendred Ecclesia And Kahal Deut. 5. 22. or Hehillah Deut. 33. 4. signifieth a Congregation of people and Gnedah a Congregation Exod. 16. 1. Psal. 111. 1. is turned Ecclesia Mat. 16. 18. Act. 7. 38. Kahal is either a multitude of Nations or People Gen. 35. 11. so Jer. 50. 9. An Assembly of Nations not a Church of Nations came against Babylon Somtimes the Tribes and Governours are called Kahal the Church or Assembly 1 Chron. 13. 2 3. 1 Chron. 29. 6. 2 Chron. 1. 2 3. See Piscator Junius Guide to Zion The word Gnedah that signifieth the Assembly of the Judges Psalm 82. 1. is turned in the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 5. 27. and Act. 6. 12. M. Ball hath observed that the Arabick Interpreter useth four words Gamhon Act. 19. 31 39. 2. Gamahaton Acts 7. 38. both signifieth an Assembly or an Assembly of Princes 3. Kainsaton Rom. 16. 1. Acts 11. 26. 4. Bihaton Matth. 16. 18. and 18. 17. the Church that hath power to determine controversies 1. Conclusion A number of believers professing the truth is not presently a visible politick Church 1 Because then every Christian Family should be a visible politick Church 2 Peter offended Mat. 18. and rebuking his offending brother before three witnesses and gaining his brother to repentance v. 16. is a number of believers in that same act professing the truth and convincing an offender and so professing Gods worship and yet they are not the judging governing Church because if the offender will not heare Peter then he is to tell the Church Hence visibility of Profession agreeth both to a number of believers if for example ten out of ten particular Congregations confesse Christ before a persecuting Judge and also to a constitute Church of Believers and Elders Then true Faith and the visible professing of true Faith is not enough to constitute a Church that ordinarily hath power and exercise of the keyes neither find we any warrant in Gods Word that the swearing of an oath or making a covenant by four or five or 10. or 40. believers to worship God together as he hath commanded in his word doth essentially constitute a visible ministeriall Church 1. Because a ministeriall Church is a body of Pastor and People of eyes eares hands feet wherof Christ is head Rom. 12. 4. 1 Cor. 12. v. 14 15 c. but a number of sole and only believers are not such a body 2. More is there required an oath and covenant but this is and may be where there is no ministery 2. Conclusion We deny that Christ hath given power of jurisdiction to one particular Church over another particular Church or to one Church to be a mother Church to give laws and orders to little daughter-churches under it for that jurisdiction is not to be found in the Word of God and so is not lawfull See Paul Baynes and Parker and Cartwright 3. Conclusion A Church may be a visible incorporation of guides and people meeting for the worship of God and exercise of discipline and yet not necessarily a Church of believers for if there be twenty or thirty visible Saints who are Saints in profession they may meet for the worship of God and consequently by our Brethrers grounds independently and without any subordination to Synods or classes exercise discipline I proove that they are not necessarily believers 1. Because to make one or two formall members of a visible Church is not required that they be indeed believers it sufficeth that they professe Faith and be apparantly Saints and our Brethren teach they may be Hypocrites and often are as Iudas was amongst the Apostles now by that same reason all the thretty may be heart-hypocrites and face-professors for who seeth the heart And our Brethren say the preaching of the word and the administration of the Sacraments are not essentiall notes and markes of the Church because the word is often preached to reprobates and unbeleevers and by that same reason the power of the keyes and discipline is exercised by hypocrites and unbeleevers 2. Amesius saith it is probable he saith not it is necessary where the Word and Sacraments are that there are some beleevers And I say it is probable but that at all times there should be beleevers especially when it is first founded it is not necessary I say when it is first founded because we cannot say it is possible that there should be never any beleevers there at all for the Lord sendeth not a ministery to these where there are none chosen at all it doth crosse the wisedome of God who doth nothing in vaine that he should light a candle where he had no lossed money and the Shepheard should be sent through the fields where there were no lossed sheep at all Hence I inferre these consectaries 1. that the claime and title that a people
and Pauls Epistles to Collosse Ephâ—sus Galatia laid an Ecclesiasticall tye upon these Churches that consented not to the writing of these Epistles not onely because the matter is the Canonicke word of God but also the tye was Ecclesiasticall in so farre as the flocke is obliged to heare the Pastor according to that He that heareth you heareth me and he that despiseth you despiseth me Any absent through sicknesse or other distractions from the election of Matthias Acts 1. the seven Deacons Acts 6. and the Elders chosen in every City Acts 14. 23. were tyed to stand to the election of Matthias the seven Deacons and the Elders in every City else no act of the Church were valid where one or two dis-assenteth or where two or three are absent by sicknesse and other distractions insuperable And so here our brethren I beleeve cannot in reason deny but there is a representative Church whose deed tyeth the absents And the reason is cleare that to make a Church-constitution oblige in conscience and ecclesiastically there is not required as an essentiall ingredient of obligation that all and every one who are tyed and obliged be personally present to voyce and consent to the constitution for constitutions tye Ecclesiastically as made by the Church but not as made by all and every one of the Church And the lawfulnesse of Commissioners to represent the case of the Church is cleare in Gods Word as Antioch sent Commissioners to Jerusalem Acts 15. Jerusalem sent Barnabas their Messenger to Antioch 11. 22. But Titus Timotheus Epaphroditus and others were sent by the Churches and to the Churches as Commissioners and Embassadours of the Church of Christ. CHAP. VIII Quest. 8. If our Saviour doth warrant a Church of Elders and Overseers in these words Mat. 18. Tell the Church WE have an argument of weight for a Presbyteriall Church in our Saviours words Mat. 18. 17. If thy brother offending neglect to heare them the Christian witnesses before whom he is convinced of his â—ault tell the Church but if he neglect to heare the Church Let him be to thee as a heathen and a Publicane v. 18. Verily I say to you whatsoever ye bind on earth shall be bound in heaven and whatsoever ye lose on earth shall be loosed in heaven The Septuagint agreeth with Matthew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Arias Montanus Tremell Beza Pareus Muscâ—lus Lyra Hug. Cardinalis Caietaâ— Aquinas It is not much matter that Castalio turneth Tell the Assembly of the Commons Augustine Cyprian Hyeronim and all are against him The scope of these words is not as many beleeve that our Saviour setteth downe a way how to remove private offences done betwixt brother and brother onely 1. Because the words then should not prove the lawfulnesse of excommunicating for publike and scandalous sinnes 2. The scope is as large as binding and loosing on earth and proportionally in heaven But our Saviours ayme is to establish a Church consistory for removing all scandals and offences out of the Church private and publike betwixt brother and brother and betwixt Church and Church Neither is there ground for the foresaid scope because he saith If thy brother offend in the singular number for what if three sixe tenne brethren offend is not this course of our Saviours to be taken if sixe offend sixe Hence it followeth that the Church here signifieth not onely the Eldership of a particular Congregation but it signifieth respectively all Presbyteries and Synods Provinciall Nationall and Oecomenicke for seeing Excommunication and Ecclesiasticall binding and loosing is Christs remedy against all scandals private or publike in Christs kingdome then by a brother by a Synechdoche is meant all that offendeth then if a sister-Church offend a sister-Church or a Provinciall or Nationall Church offend a neighbour sister-Church Christs remedies being Catholike and universall as farre as our diseases goe the course must be to Tell the Church I purpose then first to shew this interpretation to be agreeable to the mind of all Doctors acknowledging one Church of Elders here and next to prove our interpretation Chrysostome Tell the Overseers Augustine Tell the Watchmen Hieron We must tell many So Cyprian so the Councell of Ancyra So Ambrose Ball saith The Aethiopicke Interpreter saith Tell the house of Christians Boderian Tell the house of Judgements All our Divines say this Calvin Beza Pureus Chemnitius Aretius Erasmus Polunus Hemmigius Hyperius Musculus Iunius Piscator Bucanus Rivetus Cartwright Marlorat Dan. Tossun Buâ—er The harmony of confess Helvet French English Vrsine Whittaker So Papists Emanuel Sâ— Victor Parisian Doctors Fathers of Basill and Constance Joan Gerson Iac. Almain Simon Vigorius Aquinas Occam What Bilson Downam Sutluvius saith against this is answered by Parker Ant. Waleus and other worthy divines That the Church of Elders is here understood I prove Christ here alludeth to the Synedry and Consistory of the Jewes with which his hearers were well acquainted for he was now speaking to the Jewes who knew his language well and knew these termes Brother witnesses Sunedry Assembly Congregation Heathen Publicane and knew what Church had power to cast out and repute men for Publicanes and sinners For as Beza observeth who would understand Christ here to speake of a Christian Presbytery that has power to excommunicate except we consider that Christ has a respect in this forme of speech to the Iewes Church-policy And Christ in like manner Mat. 5. 22. accomodateth his speech to the forme of the Jewes judicatories For many learned note out of the Talmud that the Jewes had three judicatories noted there 1. The Triumviri judged small matters 2. Their Synedry consisting of twenty three judges more weighty matters and inflicted more weighty punishments and 3. the great Councell of 71. Judges did handle questions about false prophets the High-priest and of other weightiest causes and therefore he sheweth the punishment of an offending brother amongst the Iewes too darkly but these judicatories were well knowne to them And here excommunication is expressed in Jewish tearmes in use at that time Let him be to thee as a heathen that is a stranger from the common wealth of Israel not one of the true Chuâ—ch but such a one as they called Goijm So Drusius and Beza on this place Now Tell the Church Kahal to those that know the Iewes forme of speech must be Tell the Elders of the Congregation amongst them the multitude no more judged causes then we would thinke him excommunicated who is esteemed one not 〈◊〉 borne of Abraham and so all the whole Church of the Gentiles should be excommunicated So Franc. Iohnson 2. The Church of beleevers convened together is still a Church met together for hearing the Word receiving the Sacraments 1 Cor. 11. 18 19. 1 Cor. 14 19 20 21. In which none are to speake but Pastors and as the Separatists say Prophets and not all private persons but this
is a Church not assembled to prophecying and praying but to rebuking to judiciall censuring by binding and loosing where all private persons as their witnesses the offended brother be they publike or be they private persons yea suppose a woman otherwise forbidden to speake in the Church met for worship 1 Cor. 14. may speake in this Church for a woman may offend and be excommunicate or be offended for scandals betwixt woman and woman is to be removed 3. The Church spoken of here is such a superiour and judiciall seat as ought to be obeyed in the Lord under the paine of excommunication and to whose voice and sentence coactive the contumacious is said to be disobedient as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to disobey in the holy tongues doth signifie But a multitude of beleevers are no such superiour and judiciall seat as may be obeyed or disobeyed by inferiours under the paine of excommunication for it is without the warrant of Gods Word that all Christians Pastors Elders and Doctors are under the judiciall and coactive sentence of beleevers 4. What ever Church may excommunicate every member thereof convened with the Church may inflict all inferiour censures also for whosoever may inflict judicially the greater punishment may inflict the lesse but all the members of the Church of beleevers may not in this assembled Church inflict lesser punishments For example a woman a sonne a servant who are all equally the true members of the true Church of beleevers being beleeving professors may not in an assembled Congregation rebuke publikely her husband and Pastor his Father and Master For publike rebuking being a degree of teaching and especially in the assembled Church the Apostle will not have the woman to teach publikely and usurpe authority over the man nor any to exhort and rebuke in the Church but Pastors 5. These to whom the essence and definition of a Ministeriall Church having power to excommunicate as this Church hath that power Mat. 18. 17. doth necessarily and essentially belong these and these only are here understood under the name of the Church But so it is that the essence and definition of a Ministeriall Church having power to excommunicate agreeth not necessarily and essentially to a company of true beleevers assembled Church-wayes ergo by the name of a Church here is no wayes understood the Church of true beleevers assembled Church-wayes The proposition is undenyable for out of the words may be gathered a definition of a Ministeriall Church to wit an Assembly that has power of preaching and binding and loosing and so of all Church-censures I prove the assumption To have power to preach convene before them and judicially cognosce and sentence and excommunicate a contumacious member doth agree to these that by no necessity are beleevers because to have power to preach and excommunicate essentially require no more but that persons be 1. professors of the truth 2. that they be gifted to preach and governe 3. that they be duely called thereunto by the Church as Judas and others are but all these three are and may be in a company in whom is no saving faith as the word and experience cleare For howbeit to be a called Pastor the like I say of Elders Doctors Deacons and visible professors require faith in Christ as a gracious element and necessary ingredient to make him a saved man Yet it is not required to the essence of a Pastor Yea Parker Answorth and authors of Presbyter govern ex acknowledge professors to be members of a visible Church and so to have power of the keyes who are but rotten hypocrites and what wonder seeing God onely seeth the heart and men cannot see farre in a milstone 6. All the arguments proving that the power of the keyes is not given to all beleevers but onely to the overseers of the Church and proving that the government of Christs house is not popular but in the hands of the Elders proveth the same for this is a ruling and authoritative and judging Church 7. Pareus saith The Church here meaned is the Church to be complained unto but none can complaine to a multitude 8. The practise of the Apostolike Church 1 Cor. 1. The house of Eloe being grieved with the schisme of Corinth telleth not the whole beleevers but telleth it to Paul and in him to the Pastors who had the rod of discipline in their hands and the Spirit of God giveth rules about receiving complaints to the Eldership Tit. 1. 13. and never to all beleevers therefore the rebuking and excommunicating Church spoken of here must be the Church of Elders 9. The Church here is those to whom the keyes are given Mat. 16. 19. I will give to thee the keyes whatsoever thou shalt bind on earth shall be bound in heaven but here the keyes are given to Peter and in him to the Apostles and those to whom he said Joh. 20. Whose sinnes ye forgive they are forgiven and whose sinnes ye retaine they are retained for that is to binde and loose in heaven as they should bind and loose on earth and to whom he said As my Father sent me so send I you but this Christ said to the Church of the Apostles and Elders for he hath not sent every beleever as his Father sent him for that is a Pastorall sending as is cleare from Mat. â—8 18. All power is given to me in heaven and in earth Hence he draweth a conclusion v. 19. Goe therefore and teach c. Which clearly includeth the keyes and power of preaching baptizing and governing which agreeth not to all beleevers in any tollerable sense As Theophilact Chrysostome Cyrill August Hieron Cyprian teach and that this place Ioh. 20. As my Father sent me so send I you cannot be common to all beleevers the Fathers teach Theophilact in loc He saith to them Enter ye in my ministeriall charge Cyrill in loc Chrysost. ibid. Creati sunt totius orbis Doctores Aug. in Psa. 44. Hieron Epist. and Evagrin Cyprian Epist. 41. in locum Pauli omnes successisse 10. The onely apparent Argument against this interpretation is weake and so our interpretation must stand For they say that the word Church is never taken but for a company of beleevers and the redeemed Eph. 2. 20. builded on the rocke Christ. I deny not but the word Church is very sparingly taken for the overseers onely yet it is taken in that sense and there is reason why it cannot bee otherwise taken in this place for Revelation 2. The Angell of the Church of Ephesus Smyrna c. standeth for the whole Church and the whole Church is written unto under the name of the Angell of such a Church Which may be demonstrated thus 1. because not only the Ministers but the people that have eares to heare are all
and every one of them commanded to heare 2 The promise of eating the tree of life v. 7. of giving the hidden Manna and the white stone and the new name and they shall be cloathed in white and their names not blotted out of the booke of life who overcommeth agreeth not to Ministers onely 3. The command of being faithfull to the death of holding fast what they have that none take away their crowne of strengthening what remaineth of being zealous and of repenting are not given to Ministers only 4. The rebukes of falling from the first Love of not watching of lukewarmnesse are not laid upon Ministers onely therfore to the Angell of the Church of Ephesus of the Church of Smyrna must need force have this meaning Vnto the Church of Ephesus of Smyrna and what is said to the Angels is said to the Churches as is cleare comparing chap. 1. v. 20. and chap. 2. v. 1. with v. 9. 11 17. So Acts 18 v 21 22. Paul is said to salute the Church that must be the chiefe men and Elders of the Church for the Church being so numerous at Jerusalem as is proved he could not salute the Church of beleevers 1. his manner in writing his Epistles is to salute the prime persons onely and the rest in generall and this being a reall salutation or by all appearance verball he could not salute them all man by man seeing he saw them in the bye and the Kirke of Jerusalem for he landed at Cesarea was more numerous then that he could salute them all man by man And also the Church is named from the Pastors Isa. 40. 9. Sion that bringeth good tydings and it is the Preachers that ordinarily preach the good tydings and the woman that has many sonnes Isa. 54. 1 2. Gal. 4. 26 27. Isa. 49. 21. the woman that bringeth forth the manchilde Rev. 12. the bride who is made the keeper of the vineyard Cant. 1. 6. Now it is the Pastors properly that travell in birth to beget children to God Gal. 4. 19. to the policye of which Church respect is had in this forme of speaking the word Kahal Gnedah Ecclesia a Church an Assembly doth onely signifie the Princes and Rulers when the spirit is speaking of matters of government discipline commanding complaints or controversie as he speaketh here Psal. 62. 1. God standeth in the Church Gnedah or Congregation of the mighty Num. 35. 24. And the Congregation Gnedah shall Judge betwixt the slayer and the avenger of bloud but it is expounded Jos. 20. 4. and the slayer shall declare his cause before the Elders of that City So Deut. 11 12 16 17. thâ—se that are called the men of Israel Josh. 9. 6. are called the Princes of the Church or Congregation v. 15. So compare 2 Sam. 7. 7. spake I one word with one of the tribes of Israel with 1 Chron. 17. 6. spake I one word to any of the Judges of Israel So compare Exodus â—0 18 19. All the people saw the thunder v. 19. And they said to Moses speake thou to us with Deutronom 5. 23. And it came to passe when yee heard the voyce out of the middes of darknesse that ye came neare to me even all the heads of your Tribes and Elders and said compare Exod 4. 29. with 30. 31. also compare 1 Chr. 28. And David assembled all the Princes of Israel the Princes of the Tribes and the captaines of the companies that ministred to the King with chap. 29. 1. Furthermore David the King said to all the congregation Ainsworth acknowledgeth that the word Congregation is thus taken for the Elders only so the Separatists in their confession cite this Psal 122. 3. Lev 20. 4 5 c. with Mat 18. 17. Adde to these that 1. Judges and Priests in Israel might give sentence of death and judge of Leprosie without the peoples consent Deut 1. 16. 2 Chron 26. 16. Deut 17. 8. and yet Israel as well as we were Kings and Priests to God Exod 19. 5 6. Psal 149. 1 2. And why may not we say Tell the Church of Elders as Judges and in telling them ye tell the believers in respect that Elders are not to pronounce sentence of Excommunication while they make declaration to the Church of believers 11 Argument That Church which the plaintiffe must tell that is publickly to admonish the offender but that is the Church of Elders 1 Thes 5. 12 13 14. 1 Tim 5. 20. Luk 10. 16. for they only are to receive publick delations and to rebuke publickly as is Titus 1. 13. 1 Timothy 5. 1. and ver 19. 2 Timothy 4. 2. 12 It shall follow if Christ understand heere by the Church the Church of believers that in the case of an Elderships scandalous life or if otherwise all the officers be taken away by death that then a company of believing women and children being the Spouse of Christ and so having claime and title to Christ his covenant and all his ordinances may censure deprive and excommunicate the â—lders and ordain Elders and pastors with publick fasting and praying and laying on of hands But this latter is unwritten in the Word of God For 1. Private believers farre lesse believing women and children cannot judge the watchmen and those who were over them in the Lord. 2. In the Old Testament the heads of Families only excommunicated Gen 21. 10 11 12 13. and the Priests judged the Leper Levit 13. 3 4 5. Deut 24. 8 9. Numb 5. 1. not the people and in the New Testament the Apostles and Elders only ordained pastors and officers with praying and laying on of hands Act 6. 6. Act 13. 3. Act 14. 23. 1 Tim 4. 14. 2 Tim 1. 6. 1 Tim 5. 22. Tit 1. 5. and never the people also if three be believers happen to be an independent Church and then the plantiff rebuking the offender according to Christs rule Mat 16. 16. before the Brethren who are witnesses he shall tell the Church before he tell the Church because three are an independent Church by the Doctrine of our Brethren and moreover if these three being a Church shall excommunicate the offending brother before the Church of which Christ speaketh when he saith tell the Church shall heare of the matter Then shall 1. Christs order be violated 2. The offending brother shall be excommunicated by a true ministeriall Church â—lave non errante and that duly because he is contumacious to them and yet he is not excommunicated because Christs order is violated and the matter is never come before the Church who hath power to binde and loose on Earth 3. And certainly they must say three or foure believers doe not make a Church and they must give some other thing to make up essentially one true visible Church then a company of believers visibly professing one Covenant with God 13. And we have here for us the testimony of learned Parker who is otherwise against us in this plea
a people who hath Christ for King Priest and Prophet We on the contrary hold this as our fourth conclusion That howbeit openly and grossely prophane wicked persons as knowne atheists and mockers of Religion Idolaters papists heretickes sorcerers witches theeves adulterers c. are not to be keeped in the Church but to be excommunicated nor yet to be received into the Church as members thereof untill they give evidences of their repentance Yet we say that there is nothing required more as touching the essentiall properties and nature of being members of a Church as visible but that they professe before men the faith and desire the seales of the Covenant and crave fellowship with the visible Church which I prove 1. From the manner of receiving members in the Apostolike Church where nothing is required but a professed willingnesse to receive the Gospell howbeit they receive it not from their heart Act. 2. 41. then they that gladly received his word Peters word were baptized and the same day were added to the Church about three thousand soules v. 45. And they sold their possessions and parted them to all men Now amongst these glad receivers of the Gospell were Ananias and Saphira ch 4. v. 34 35 36 37. chap. 6. v. 1 2 3. It is true they are all charged by Peter to repent ere they be baptized and added to the Church but the Apostles require no more to make members of the visible Church â—ut 1. professed willing receiving of the word and this receiving expressed by an outward act of selling their goods which was but hypocâ—isie in Ananias and Saphira as the event declared yet were Ananias and Saphira for that time members of the Churches as truly visible and their acts of electing and chusing a Pastor and consenting to excommunicate scandalous persons in that time valid in Christs cout Yea suppose Ananias had been a preacher his preaching and baptizing should have been valid by grant of Separatists Also there is no more required by the Church of Simon Magus Act 8. v. 13. but beleeving historically at the sight of miracles and he was baptized and received into the Church presently Now this beleeving was not seene to be saving faith to Peter and the Apostles we know no wayes they had to know it seeing they know not the heart but what is said v. 13. he continued with Philip and wondred which an hypocrite might doe and he had been not long since an abhominable sorcerer and usurped the honour of God like a sacrilegious robber of the Almighty of his glory ver 9 10 11. And the like we may see of Demas who forsooke Paul 2 Tim. 4. 10 and followed the present world There was nothing to make him a member of the visible Church then but that for a while he followed Paul in his journeyes and professed the faith And the like must be said of Hymeneus and Alexander who for a time were members of the true Church as it is visible and a professing Church and this was knowne onely by their profession yet that they had but a bare profession is cleare seeing afterward they made shipwracke of faith 1 Tim. 1. 19 20. Now our brethren cannot deny but all these might and did exercise Ecclesiasticall Acts that were valid and ratified of God yea of binding and loosing and so nothing is required to make men members of a visible Church but such an outward profession of faith as may befall and hath been found in the fairest broidered and paâ—mented hypocrites who have been in the Apostolike Church Also what more was in Judas even after Christ had said Have not I chosen you twelve and one of you is a Devill yet the eleven say not Lord discover him to us that we may separate from him 2. Argument If the visible Church planted and constituted lawfuâ—ly be a draw-net wherein are fishes of all sorts and a house wherein are vessels of silver and gold and also base vessels of brasse and wood and a barne-floore wherein are wheat and a chaffe then a Church is rightly constitute howbeit there be in it beleevers and unbeleevers and hypocrites as members thereof And there is no more required to make members of the Church visible as visible but that they be within the net hearers of the word within the house as vessels of brasse within the barne-wals as chaffe in likenesse and appearance like wheat But the former is true and granted by Barrow Mat 13. 47. 2 Tim. 2. 20 21. Mat. 3. 12. Barrow saith Hypocrites are ever in the Church but it followeth not that the prophane multitude for that should be admitted members without proofe of their faith Answ. As the likenesse between the vessell of brasse and the vessell of gold and their being in one and the same Noblemans cuâ—table together is sufficient to make the brazen vessell a part of the plenishing of the house so the hypocrites externall profession and receiving the word and remaining in the Church as Ananias and Saphira and Simon Magus his beleeving his adhering to Philip his desire of Baptisme maketh him a member of the visible Church and the Church that these are in is a truly and right constitute visible Church 3. Argument If that Church be rightly constitute and a true Church where the man without the wedding garment commeth to the Marriage of the Kings sonne that is where multitudes were called and doe heare the Word and so come to the banquet of the Gospell that are not chosen and are destitute of the wedding garment of faith and Christs righteousnesse and all these that are professed hearers of the word and yet not sound beleevers Then a professed and externall use of the meanes if no outward out-breakings of scandals be in them maketh men members of the visible Church and the Church is rightly constitute where these are but the former is true Mat. 22. v. â— 3. c. v. 11 12 13. and this is a point most ordinary in every visible Assembly where the word is preached where some beleeve and some are hardened as in the parable of the sower where the seed falleth upon good ground and bringeth forth fruit and also upon the way side upon the rockie and thorny ground and in the parable of the ten Virgins to make them all the visible kingdome of heaven there is no more required but that all have lâ—mps that is a profession that they are the Bridegroomes men attending the wedding and yet five of them wanteth oyle And so when Christ preacheth and worketh miracles some beleeve and some beleeve not Joh. 7. 31 32 33. Acts 2. 48 49 50. compared with Acts 5. 1 2. 2 Cor. 15. 16. 4. Argument Israel was a right constituted Church The covenanted people of God an holy people to the Lord chosen to be a peculiar people to himselfe Deut. 14. 1 2. Deut. 29 10 11 12. a people on whom God set his love Deut. 7. 7. So happy as none was
like unto them saved by the Lord the shield of their help Deut. 33. 26 27 28 29. a people with whom God would not â—reake his oath and Covenant made with Abraham Judg. 2. 1. and their God 1 King 18. 36. 2 King 9. 6. and he calleth them his people Hos 6 Jer. 2. 13. married unto the Lord Ier. 3. 14. and married for ever Ier. 31. 36 37. Ier. 32 40 41. Hos 2. 19 20. Isa. 50. 30. Psal. 80. 30 31 32 33 c. A people who had avowed the Lord to be their God a people whom the Lord had avowed to be his peculiar people Deut. 26. 18 19. A people with goodly tents as the gardens by the rivers side as the trees of Libanus that the Lord hath planted Num. 24. 5 6. A people on whom the Lord looked upon and behold their time was the time of love over whom the Lord spread his skirts of love to whom God sware a Covenant and made them his Ezech. 16 6 7 8 9. the Lords heritage Ier. 12. 8. his pleasant sonne and deare childe Ier. 31. 20. his wel-beloved Isa. 5. 1. And yet because of transgressions and the backsliders and revolters that wre amongst them a perverse and crooked generation Deut. 32. 5. at that same time had waxed fat and thicke and lightly esteemed the rocke of their salvation v. 15. A people that had no eyes to see nor eares to heare nor a heart to perceive to that day Deut. 29. 4. spotted but not as his children Deut. 32. 5. a whorish people v. 16 17. Sodome and Gomorrah Deut 32. 32. Isa. 1. 10. an harlot city full of murtherers drosse not silver wine and water v. 21 22. uncircumcised in heart Ier. 9. 26. to God no better then uncircumcised Aethyopians Egyptians Philistines and Syrians Amos 9 7. these that played the harlot with many lovers in all the high-wayes Ier. 3. 1 2 3. The Prophets prophesying falsly the Priests bearing rule by their meanes and the people loving to have it so Ierem. 5. 31. The Princes wolves evening wolves Ezekiel 22. 27. What Apostasie was in Israel yea in all except Calâ—b and Joshuah What harlotrie with the Daughters of Moab and that vile Idoll Baal-peor both immediately before and immediately after the Spirit had called them a blessed people goodly plants trees of the Lords planting Numb 24. as may be seen in the Chapters of that story especially cap. 25. Hence unanswerably it must follow A Church visible is a rightly and lawfully constitute Church to the which we may joyne our selves as members and yet it is a mixed multitude of godly and prophane circumcised and cleane uncircumcised and uncleane And Moses and the Prophets knew Israel to be thus mixed and rebuked them and yet tearmeth them a married people to the Lord Jer. 3. 14. 5. Argument If the Church of the Jewes was a truly constitute visible Church a Church that did worship a God they knew and of whom was salvation Joh. 4. 22. in Christs dayes and had Moses chaire among them and teachers on that chaire whom Christ commanded to heare and obey Mat. 23 1 2 3. and was the Lords vineyard Mat. 21. 33. and the Lords building ver 42. and had the Kingdome of God amongst them ver 43. and the Lords Priests whom Christ commanded to acknowledge and obey Mat. 8. 4. and if the Lord countenanced their feasts preached in the Temple and their Synagogues John 5. 1. John 7. 37. John 8. 2. Luke 4. 16 17. and that daily and yet there was in their Church Scribes and Pharisees who perverted the Law of God Mat. 5. 21. who made the Law of God of none effect with their traditions Mat. 15. 6. and polluted all with will worship Mark 7. 6 7 8 c. Master builders who rejected Christ the corner stone of the building and slew the heire Christ to make the vineyard their owne Mat. 21. v. 42. v. 38 killers of the Prophets Mat. 23. 37. blinde guides who led the blind people in the â—â—tch Christs own who would not receive him Joh. 1. 12. if they slew the Lord of glory Acts 5. 30. Acts 2. 36. Gods house made a house of merchandise a den of theeves John 2. 16. the Priesthood was bought and sold Caiaphas was High-priest that yeare By Gods Law the High-Priest should have continued so all his life All this being true then a Church is a right constitute Church where the cleane and uncleane are mixed 6. The like I might prove of the Church of Coriath Galatia and Ephesus Thyatira Sardis Laodicea And the Separatists grant that hypocrites are often in the true visible Church then the presence of wicked men in a visible Church marrâ—th not the constitution of a Church onely Separatists would have a more accurate tryall taken before persons were received in the Church lest the uncircumcised enter into the temple of the Lord. But all the markes that we are to take before we receive members in the Church or they also is but an externall profession And the Apostles tooke no markes in receiving Ananias and Saphira Simon Magus Demas Alexander and Hymyneus but onely an hypocriticall profession as Calvin hath well observed and after him Cameron We have no certainty of faith to know that this or this man is a beleever that another man beleeveth and is saved is not the object of my faith 2. Hence it followeth that of a Congregation of forty professors foure and twenty may be and often are but hypocrites yet these foure aâ—d twenty suppose twelve of them be the Pastor Elders and Deacons are truly parts of the Church as visible Howbeit not parts of the Church as the Church and as the true and mystciall body of Jesus Christ and by this same reason all the fourty may be hypocrites for a time because they are but men who seeth not the heart who did congregate this Church and what is true of foure and twenty may befall fourty I say for a time they may be all hypocrites or at the first constitution of the Church but that all shall remaine so I thinke is against the wisedome and gracious intention of God who doth not set up a candle and candlesticke but to seeke his owne lost money And where he sendeth shepheards he hath there some lost sheep because the preaching of the word is an essentiall note of a visible Church Hence that Congregation of forty not yet converted is a true visible Church I meane a true teaching and Ministeriall Church in which are acts Pastorall of preaching baptizing binding and loosing that are valid and right Ecclesiastically For Baptisme there administrated was not to be repeated and such a Church by the Ministery therein is and may be converted to the saving faith of Christ yea and Separatists would call such an independent Congregation Hence 3. this must follow that as to make one a Pastor and to make twelve men Deacons and Elders and so
such as hath joynt power of the keyes even by the grant of Separatists with the rest of the Congregation there is not faith in Christ required as an essentiall element as I have proved from Mat. 7. 22. so to make these twelve members of a visible Congregation Faith is not essentially required suppose it be morally required so by that same reason to make other twelve members in that visible society in Christ faith were not required as to make Demas Ananias Saphira Magus Alexander Hyâ—â—â—cus and some moe of that kind a visible Church There is no more required but that profession of faith which moved the Apostolike Church to make them members of a true Church visible For what maketh formally a member of a Church visible to wit profession of the faith that same maketh forty also members of a visible Church and quae est ratio constitutiva partium est etiam constâ—tutiva totius That which formally constituteth a part doth formally constitute the whole where the whole is made of parts of the same nature as what is essentiall to make a quart of water that is essentiall to make a whole sea of water and every part of the visible Church is visible and a visible professour as visibility denominateth the whole so doth it every part of the whole And from this I inferre this fourth That a visible Church as visible doth not essentially and necessarily consist of believers but only of professours of beliefe so that a Church and a visible Church may be opposed by way of contradiction as a number of believers and a number of non-believers For a Church essentially is a number of believers and Christs mysticall body els it is not a Church that is a number of persons effectually called for this cause I grant an Eldership of a congregation a Synod Provinciall or Nationall are unproperly called a Church and howbeit we list not to strive about names we may grant our General assembly not to be properly called a National Church but by a figure for the believers of the Nation are properly the Nationall Church I meane a mysticall believing Church 5. Conclusion The preaching of the Word and seals therof ordinarily setled in a visible society is the essentiall note and marke of a true Church It is weak and vaine that Ainsworth Robinson Canne and Master Smith say The preaching of the Word is no essentiall marke of the true Church and why Because forsooth our Masters learned from Barrow to say It is preached to the Reprobate to whom it is the â—avour of death unto death and it was preached to the scoffing Athenians by Paul Act. 17. and yet the Athenians were not a true Church But we distinguish three things here There is 1. The single and occasionall preaching of the Word 2. The setled preaching of the Word the setling of the Candle-sticke and Kingdome to dwell amongst a people 3. The preached Word with the seales especially the Sacrament of the Lords Supper The single and occasionall preaching or by concomitancy as to a people unconverted and unbelievers and so it is not an essentiall note of the true Church but a meane to gather a Church to God and this they proove and no more and so doe the Belgicke Arminians and Socinians proove against our reformed Churches that it is no marke of the Church so Episcopius the Remonstrants the Catechise of Raccovia and Socinus but this is as if one would say the colours and armes of such a King in warre are carried through the enemies fields as well as through the Kingsland therfore they are not the proper colours of such a King 2. The setled preaching of the Word established and remaining in a Church as the standing candlestick the fixed kingdome of God is the essentiall mark of the true Church and preached in Gods blessed decree of Election only for and to the chosen believers and as it were in the bie to the prophane reprobates amongst them and this they cannot be able to improove And it was M. Smiths vanity to say the Reformed Churches have the Word as the thiefe hath the honest mans purse Anabaptists reason just that way See Calvin 3. The preaching of the Word and the seales of the setled covenant is a means of confirming those that are already converted Neither is it much against us that the Word is preached to the reprobate for the preaching of the Word is considered either in it selfe and actu primo and so it is a mark of the visible Church Or. 2. As it is effectuall by the Spirit of Jesus and actu secundo and so it is an essentiall marke of the true Church and lively body of Christ according to that cited by Whittaker Calvin Willet Paraeus Beza Vrsine Bucanus and our Divines John 1â— My Sheepe heare my voyce Hence observe a vile Doctrine of Separatists holden also by Socinians and Arrainians as Episcopius the Belgicke Remonstrants Socinus the Raccovian Catechise and â—heophil Nicolaides That all gifted persons may preach publikely and that there is no necâ—ssity of câ—lling of Pastors by the Presbytery so doe they teach That there can be no lawfull Pastors now after the Apostacy of of Antichrist till tâ—ere be a constitute Church of believers to choose them or a flocke to them to watch over And therefore conversion is ordinarily wrought say they by private Christians that have the gift to pâ—ophecy publikely and yet are not Pastours for private Christians doe gather the Church say they Pastours doe not ordinarily convert they do only confirme the church of Saints already converted Against which we say The new Testament of Christ telleth us of no officers to preach in Christs name for the perfecting of the Saints the worke of the Ministry edifying of the body of Christ but Pastors and Doctors Eph. 4. 11 12. 2. None but such as have power of binding and loosing by the preaching of the Word Joh. 20. 3. Those to whom Christ giveth power of publick teaching to those he giveth power of Baptizing Mat. 28. 18 19. and sendeth them as his Father sent him 4. How shall they preach except they be sent Rom. 10. 14. Sending in the Apostolike Church was by praying and the laying on of the hands of the Presbytery 1 Tim. 4. 14. 5. There is nothing more ordinary then that Pastors as Pastors and by vertue of their pastorall office convert soules 1. Faith is begotten by hearing a sent â—reacher Rom. 10. 14 15. Ministers by whom we beleeve 1 Cor. 3. 9. by them we receive the Spirit by the hearing of Faith Gal 3. 2. 2. People are begotten over aâ—aine by them as by spirituall fathers and mothers 1 Cor. 4. 15. Gal 4. 19. 3. Pastors are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wooers and under-suters to gaine the Brides consent to marry the lovely Bridegroome Christ Jesus Joh. 2. â—9 2 Cor 11. 2 3. 4.
seducing his people CHAP. X. Quest. 10. Whither or no it be lawfull to seperate from a true Church visible for the corruption of teachers and the wickednesse of Pastours and professours where Faith is begotten by the preaching of professed truth THat we may the more orderly proceed these distinctions are to be considered as making way to cleare the question 1. There is a separation in the visible Church and a Separation out of and from the visible Church 2. There is a Separation totall and whole from any visible communion with the Church or partiall and in part from a point of Doctrine or practise of the Church in a particular only 3. There is a Separation negative when we deny the practise of an errour with silence or refuse publike communion with the Church but doe not erect a new Church within the Church There is a separation positive when we doe not only refuse practise of errours and protest and pleade against them but also erect a new visible Church 4. As there is a three-fold communion 1. in Baptisme 2. in hearing of the Word 3. in communicating with the Church at the Lords Supper so there is a three-fold separation answerable therunto 5. The influence of a worship corrupt may either be thought to come from the persons with whom we worship or 2. from the matter of the worship if corrupt and that either 1. by practise or 2. by not practising somthing that an affirmative commandement of God impaseth on us 6. A communion in worship either implyeth a consent and approbation of the worship or no consent at all 7. A communion of worship when the worship in the matter is lawfull yet for the profession may be most unlawfull as to heare a Jesuite preach sound Doctrine 8. There is a separation from a friendly familiarity and from a communion in worship 1. Conclusion We are to separate in the true visible Church from all communion wherin need-force we cannot choose but sinne suppose we separate not from the Church Eph. 5. 11. Have no fellowship with the unfruitfull workes of darkenesse but rather reproove them Col. 2. â—1 Touch not taste not handle not 2 Epist. John Bid him not God speed that bringeth another doctrine 2. Conclusion from the first conclusion it will follow that a separation in part I meane in some acts of publike worship when we cannot chuse but fall in sin from a true Church is lawfull as we must separate from an idolatrous communion where the bread is adored for then the Lords Table is made an Idols Table and yet we are not totally and wholly to separate from the Church and hearing of the word and praiers and praises of that Church as we shall heare 3. Conclusion Anent separation from Rome and spirituall Babel We have two parties to satisfie if they would in reason be informed 1. Papists 2. Separatists opposers of government Presbyteriall who thinke we have all as good reason to separate from our selves and Presbyteriall Churches as from Babel But I shall speake a little of the first in some few Theses considerable for our purpose 1. Consideration It is most false that Bellarmine saith Churches all withered as branches separated from trees when they separated from Rome Joseph grew as a fruitfull Branch and blessings was on the top of his head when he was separated from his Brethren Deut. 33. 16. For 1. The contrary is seene in the reformed Churches who never flourished as since our separation from Rome 2. The Churches in Asia and Africa and especially the Greeke Church flourished ever since and they separated from Rome and had famous learned men in them after the separation as Theophylact Damascen Occumenius Zonaras Cedrenus Elias Cretensis Basil Nilus and many others and especially the Aethiopian and Armenian Churches had both their Bishops and Assemblies howbeit generall they could not have seeing they were apart not the whole Church 2. Consideration The faithfull before Luther the Albigenses Waldenses and others yea the Romane Doctors themselves holding the fundamentall points with some hay and stubble builded upon the foundation made a negative Separation from Babylon and did neither hold nor professe their grosse Idolatries and other fundamentall errours howbeit they did not hold them positively by erecting a new Church because the separation was then in the blade and not ripe for the Harvest 3. Consideration We hold that Rome made the Separation from the Reformed Churches and not we from them as the rotten wall maketh the schisme in the house when the house standeth still and the rotten wall falleth 1. Because we left not Christianity in Rome but the leprosie of Popery growing upon Christianity seeing we kept the Apostolike faith and did positively separate from the pookes blybes and ulcers of Christian Rome 2. We did not separate from the Westerne Churches either collective or representatively gathered in a generall Councell 3. We departed not from a Nationall Provinciall or Parishonall Church or Pastors that we had before nor from the materiall Temples and Churches except that some not very considerable hyrelings and idoll-pastours would not goe before us 4. And because the succession of fundamentall truths from generations to generations is as necessary as the perpetuall existence of the true Catholick Church while the covenant with night and day and the ordinances of Heaven shall continue Jer 31. 37. therfore there were a succession of professours and members of the Catholick Church that did ever hold these fundamentals which we to this day hold against Rome suppose Histories cannot cleare the particular persons by name 5. We have not separated from Romes baptisme and ordination of Pastors according to the substance of the act nor from the letter of the twelve Articles of the Creed and contents of the old and new Testament as they stand with relation to the mind and intent of the Holy Ghost howbeit we have left the false interpretations of the Lords of poore peoples Faith and Consciences 4. Consideration We separate not from acts of love to have the reliques of Babel saved howbeit we have separated from communion in faith and worship 5. Consideration The essentiall ingredients and reasons of a lawfull divorce are here 1. we could not lye in one bed with that sometime sister Church of Rome but our skin behoved to rub upon her botch-boyle and therfore we did separate from nothing but corruption 2. There was there persecutions and in that we are patients and ejected rather then departers on foot and horse 3. A professed dominion over our consciences 4. Necessity of receiving the marke of the beast and so the plagues of the beast to worship Images and the worke of mens hands a necessity of professing fundamentall errours that subvert the foundation of faith did all necessitate our seperation 6. Consideration The Church of believers might lawfully use justâ tutelâ aetâ—rnae salutis a necessary defence for salvation and forsake her corrupt guides and choose others
they are not one Church with us but there is a reall and essentiall separation betwixt us and them as betwixt a true Church and an Antichristian Church a spouse of Christ and no spouse for faith relatively taken faith of many united in one society doth essentially constitute a Church and the formall object of their faith is the word of the Church and of men or Gods word as expounded by men and our faiths object formall is the word of God as the word of God and so doe formally differ 7. Howbeit I say Rome is a Church teaching and professing and hath something of the life and being of a true Church yet I hold not that Rome is Christs body nor his wife Neither meane I with our late novators Prelates and their faction sometimes in this Land and now in England that Rome is a true Church as they taught that is so a true Church as 1. We erred in separating from that leaper whore 2. That her errours are not fundamentall and that we and this mother can be reconciled and bedde together But what I say is holden by our Divines Calvin Junius Whittaker that famous Divine Rivetus that most learned Professor Gilbertus Voetius and our Divines Voetius maketh nine rankes of these that were not dyed and engrained Papists in the popish Church 1. Some deceived 2. Some compelled 3. Some ignorant 4. Some carelesse who tookâ— not heed to that faith 5. Some doubting 6. Some loathing it 7. Some sighing 8. Some opposing and contradicting it 9. Some separating from it Now seeing our Church hath nothing to doe with Rome and our ministry lawfull Separatists may hence be satisfied Neither yet doe I thinke with Spalato de repub Eccles. in ostensione error Suarezij cap. 1. pag. 887 888. That the Roimane Church is erronious onely in excesse seeing â—n substantiall points there is such defect also as averteth aith 4. Conclusion There be three sorts that have communion rightly with our Church 1. Infants baptised for baptisme is a seale of their fellowship with Christ and therefore of communion with the Church because Separatists will have none members of the Church while they can give proofes thereof by signes of regeneration infants must be without the Church as Infidels and Turks for none are the Church to them but the royall generation partakers of the holy faith taught of God called and separated from the world the rest are without hence baptisme shall either seale no entring of infants in the Church contrary to Gods word or the baptizing of infants is not lawfull as Anabaptists teach 2. The hearers of the word have a communion with the Church as is cleare seeing these that eate of one bread are one body these that professe in the hearing of the word that same faith are also that same body in profession yet excommunicate persons are admitted as hearers of the word Hence only the extreame and great excommunication 1 Cor. 16. 22. cutteth of men from being simply no members of the Church that excommunication that maketh the party as a heathen and Publican supposeth him still to be a brother and hearer of the word 2 Thes. 3. 14 15. And all these are members of the Church and yet not necessarily converted 3. The regenerate and beleevers that communicate of one bread and one cup at the Lords Table are most neerely and properly members of one visible body and none of these are to separate from Christs body 5. Conclusion It is not lawfull to separate from any worship of the Church for the sinnes of the fellow-worshippers whether they be officers or private Christians 1. Because Scribes and Pharisees and the Church in Christs dayes was a most perverse Church the rulers perverted the Law Mat. 5. 21. denyed that hatred and rash anger was a sinne ver 22. or heart adultery a sin Made the commandement of God of no effect by their traditions Mat. 15. 6. polluted the worship with superstition and will-worship ver 7. 8. Mark 7. 6 7 8. said it was nothing to sweare by the Temple devoured widdows houses made their proselites children of damnation Mat. 13. 14 15 16. were blind guides filled the measure of their fathers wrath slew the Lord of glory 1 Cor. 2. 8 9. killed and crucisied the Prophets were blind guides and the blind people followed them and slew the Lord of glory also The Priest-hood was keeped by Moyen Caiphas was High-priest that yeare But Christ by practice and precept forbad to separate from this Church Ergo c The assumption is cleare Mat. 23. They sit in Moses his chaire heare them Mat. 10. 6 7. Goe to the lost sheepe of the house of Israel and preach And Christ and his Disciples observed their feasts preached in the Temple and Synagogues Joh. 1. 7 37. Joh 8. 2. Luk. 4. 16. Luk. 1. 9. Christ reasoned with them about religion Ioh. 10. 24 25 26. Ainsworth replyeth to this Christ and his Disciples separated from the corruptions of the Iewish Church and from false Churches as from the Samaritanes Answ. We acknowledge separation from corruption but not from the worship of corrupters when they keepe the foundation the samaratine-Samaratine-Church had not the foundation but worshipped they knew not what neither was there salvation in their Church Iohn 4. 2. but there was the true God worshipped among the Iewes and salvation amongst them 2. Ainsworth replyeth The Iewish Church consisted still as Moses had ordained Levit. 20. 24. of a people separated from the heathen and were the children of the Prophets and covenant Joh. 4. 9. Acts 3. 25. but your Church consisteth of an unseparated people Answ. The Priest-hood was changed Ioh. 11. 51. Caiphas was High-priest that yeare against the Law as Tollet observeth for the High-priest Exod. 28. 29. by the Law was High-priest till his dying day But all was corrupted saith Calvin and all bought and sold saith Iosephus this was as Anti-Mosaicall as our reformers Ministry is Antichristian if they had their calling only from Rome 2. The Jewish Church consisted of men separated from heathen who said stand back I am holier then thou Isaiah 65. but they were corrupters of the Lâ—w murtherers of the Prophets and the heire Christ Math. 21. hypocrites will-worshippers blind guides blind people c. Our second Argument If Gods Prophets and people were never commanded to separate from the publike worship but commanded to come up to Ierusalem and worship pray sacrifice with Gods people Deut. 12 11 12 13. Deut. 15. 19 20. Deut. 16. 7 8. v. 16 17. And yet that people was a crooked and perverse generation Deut. 32. 5. not his children provokers of God to jealousie with strange gods sacrificers to Divells ver 16 17. their workes for bitternesse like the clusters and grapes of Sodome ver 32. a people that had neither eyes nor eares nor heart to understand God Deut. 29 3 4. stiffe necked foolish proud
murmurers idolaters c. Then the sinfulnesse of the worshippers defileth not the worship and we are not to separate from the worship for the wickednesse of the worshippers But the former is Scripture Ergo separate we cannot upon this pretence The proposition is sure for God cannot both command his people to come and worship publikely with his people and then also forbid them because for the wickednesse of the worshippers they were to abstaine Also 2. It will follow that the people should not have gone to Shiloh when God commanded them to sacrifice with Elies sonnes because they committed silthinesse with the women at the doore of the Tabernacle of the Congregation because Elies soones wickednesse made men to abhorre the Lords sacrifice Also 3. Because to prophecy to a people and for the people to heare the word of prophecy are both acts of worshipping God it will follow if we must abstaine from the worship for the knowne sinnes of fellow-worshippers then Isaiah sinned in prophecying to a people laden with iniquity corrupt children the seede of evill doers hypocrites rebells Sodome and Gomorrah murtherers oppressors c. Isa. 1. for Isaiah and that wicked people worshipping together the worship was defiled to Isaiah by these wicked hearers and he should have abstained from prophecying and separated from that polluted and unlawfull worship Hence Ieremiah sinned in prophecying to Israel and Iudah Hosea sinned Amos sinned in prophecying to wicked people Ionah sinned in prophecying to Niniveh Paul sinned in preaching Christ to the obstinate Iewes to the scoffing Athenians And seeing they were commanded to prophecy obedience to Gods commandements shall it be sin and disobedience for certainely the preacher and the hearers of the preaching joyne in one and the same worship Also 4. Baruch should not have gone to the house of the Lord at the commandement of Ieremiah and so at Gods commandement Ier. 36 6 7. to reade the booke of the Prophecie of Jeremiah in the eares of the Princes and people at the entry of the new-gate of the Lords house ver 10. because the Princes Priests Prophets and people followed Baalim slew their children to Molech forsooke the Lord their God said to a stock thou art my father came to Gods house and cryed the Temple of the Lord the Temple of the Lord and yet did steale murther commit adultery sweare falsly burne incense to Baal and walke after other gods Jer. 9. 2 3 13 14. Chap. 5. 31. Chap. 7. 8 9 10. Chap. 2. 13 14. ver 27. Chap. 14. 15 16. Chap. 23. 1 2 3 9 10 11 12. Chap. 7. 30 31 32. Chap. 15. 1. No people could be more desperately wicked yet Ieremiah worshipped God with them commanded Baruch to worship God and commanded the King his servants and the people publikely to worship and heare and beleeve the word Chap. 22. 2 3. v. 5. Chap. 19. 3 4. Chap. 26. 2. And besides he should have commanded the faithfull to separate from such an Idolatrous Church and not commanded them to heare in the Lords house and beleeve and obey So Ezechiel commandeth a most wicked and idolatrous people to joyn in the publick worship Ezek. 6 2 3. Chap. 20. 3 4 5. Chap. 21. 3 4. so all the rest of the Prophets 1. This idolatrous people in the judgement of charity could not be judged visible Saints seeing they were visible Idolaters lyars murtherers adulterers and an Assembly of treacherous persons 2. It cannot be said that to prophecy to them in publick is not to keep a religious communion with them For to heare on Messiah preached these same promises threatnings covenant and that ordinarily is an evident signe of a Church-fellowship and joynt worshipping of God together There only reason that they give to this is The common-wealth of Israel was a policy established by God by covenant without exception and so long as the Covenant stood unbroken on Gods part though broken on their part it was not lawfull to separate from that Church So Robinson Others say Christ behooved to be borne of the true Church therefore they never left off to be the true Church till Christ came Answ. First we have Robinson contrary to Ainsworth the Israelites then sacrifiâ—ed to Divels not to God Deut. 32. 17. â— Chron. 11. 15. and will you say the Prophets separated noâ— from them saith Ainsworth We say in the act of sacrificing to Divels the Prophets that were holy separated from them but not from their Church and lawful worship Robinson saith They were to hold communion with that Church of Israel without exception 2. We have a faire confession that contrary to the 31. Article The faithfull may become and stand members and have a spirituall communion with a people as an orderly gathered and constituted Church of Christ that are Idolaters thieves murtherers worshippers of Baal so being they worship the true God publickly as he commandeth and be in externall covenant with him 3. Suppose the Church of Israel should have had a typicall priviledge in this beyond all the Churches of the new Testament which Ainsworth will not grant neither can we see it yet all the Separatists goodly arguments hence fall to the ground if the faithfull might lawfully keep Church fellowship with the Church of Israel so corrupted Then in the old Testament Christ and Belial light and darkenesse might be in one Church worship Then in the old Testament the seed of the woman and the Serpents seed could agree together then it was lawfull to remain in Babel lawfull to become members of an Harlot Church and be defiled with their unlawfull worship and to consent therunto Then it was not required in the old Testament that the Church of God and his people in Covenant should be a Royall Priest-hood an holy people In the old Testament the Church might be a whoore Worship Baal Sacrifice to Divelâ— and yet remain the Spouse and wife of Jehovah All their passages cited in the old Testament for separation from a Church fall The Church of Israel had not Christ for their King Priest and Prophet and therfore was not separated from all false Churches as they prove from Hos. 2. 2. Cant. 1. 7 8. Psal. 84. 10. in the old Testament The wicked might have taken the covenant of God in their mouth contrary to Psal. 50. 16 17. which place the authour of the Guide to Zion alleadgeth to prove that idolaters and wicked persons are not members of the true visible Church Then it is false that Separatists said The Lord in all ages appointed and made a separation of his people from the world before the Law under the Law and now in the time of the Gospell For M. Robinson teacheth us in the old Testament none were to separate from the Church of Israel though never so abhominable in wickednesse Lastly The Church of Israel had no such priviledge as that persons who were idolaters thieves worshippers of Baal and forsakers of
the true God and going a whoring after strange gods should remaine members of Christs true body and a redeemed Church for then they should have had a priviledge to goe to Heaven holding the broad way to Hell for Christs true body shall be glorified Also 5. Elijah should have grievously sinned against God in gathering together all Israel on Mount Carmell amongst the which there were seven thousand that bowed not their knee to Baal and was the Lords elected and sanctified people and also with them the idolatrous people that halted betwixt God and Baal 1 Kin. 18. for so he brought light and darkenesse Christ and Belial to one and the same publick worship for there was praying and preaching and a miraculous sacrifice and ver 39. All the people fell on their faces and worshipped and Elijah knew them to be an idolatrous people and that the faithfull in that worship behoved to have bin defiled and consenters to the unlawfull worship of these halters betwixt God and Baal Master Canne poore soule doubtsome what to say saith These that preach to people have not spirituall communion with all which are present and heare the same for the Divell is often a hearer But this is a poore shift for neither Saviour Word of God covenant promise or seale belongeth to Satan He is a hearer to carry away the seed that falleth by the way side Mat. 13. And so because the word is not Satans in offer and he commeth uncalled he hath no Church communion with the Church but the Word preached to men and especially in an ordinary way is a professed communion with all professours for so the word of God saith Eze. 33. 3. They come unto thee as the people commeth and they sit before thee as my people and they heare thy words And Esa. 58. 2. They aske of me the ordinances of Justice they take delight in approaching to God And Esa. 2. 2. The peoples communion with one another in going to the Lords Mountaine to be taught his Word is set downe as a marke of the called Church of the Gentiles 2. To heare or professe hearing of the word is a worshipping of God therefore joynt-hearers are joynt-worshippers and have communion together 3. To eate at one Table of the Lord is a profession that the eaters are one body 1 Cor. 10. 17. with that same Lord and promises are offered in the word that are sealed in the Sacrament 4. All our Divines proove the Church of the Iewes and the Church under the New Testament to be one Church because that same word of the covenant and that same faith in substance that was preached and sealed to us was preached to them 1 Cor. 10. 1 2 3 4. Heb 11. Heb 13. 8. Heb 3. 7 8 12 13. none deny this but Arminians Socinians Papists and some other perverters of the Scriptures 5. If a joynt hearing of the Word be denied to be a Church-communion in externall worship upon this ground because all that heare doe not believe but many scoffe at the Word many hate it many reject it in their hearts as Separatists reason this is most weake and prooveth that all have not an internall communion by faith and love but it is nothing against a Church-communion in the matter of Separation Also hence it might be concluded none have a Church-communion that eateth at one Table and eateth one bread and drinketh one cup except only believers and so all Hypocrites in the visible Church hearing together praying and praysing and receiving the seales of the covenant together in one politick and visible body with believers should be Separatists from believers having no Church communion with believers the contrary whereof reason and sâ—nse teacheth and Scripture Psalm 42. 4. Psalm 55. 13 14. 1 Cor 10. 17. Math 13. 47. Mat 12. 13. confirmeth Master Canne seeing this saith We affirme not that there can be no religious communion but with members of a visible Church our profession and practise is daily otherwaies yet so that they be such persons howbeit not in Church-state yet to bee judged in the Faith by their gracious and holy walking and are persons in the judgement of Men gracious and holy in their walking but members of a visible Church are visible Saints and so if there be no religious communion to be kept but with persons judged gracious then is there no religious communion to bee kept but with members of the visible Church who are gracious and holy which is a plain contradiction Moreover 6. The zeale of Josiah commended so highly by God should have bin sinfull and wicked zeale in commanding all the people to keepte the most solemne Passeover that ever had beene since the daies of the Judges 2 King 23. 21 22. and yet Iudah was universally corrupted with high places idolatry and false Priest-hood images groves c. It is true Iosiah reformed all these it is as true he sought no more of the people for their externall right worship but profession and could get no more yet he commanded not separation from the Church of Iudah for these corruptions howbeit much heart wickednesse was amongst them as is cleare v. 26. Notwithstanding God turned not from the fiercenesse of his great anger against Judah Moreover 7. Asa his zeale should have bin as sinfull in commanding all Judah and Benjamin and the strangers with them out of Ephraim and Manasseh to conveene in an Assembly which was farre from separation to a solemne service of swearing a Covenant to seâ—k the Lord under the paine of death to both men and woemen and presently after such abominable Idols as â—ad bin in Iudah and Beniamin 2 Chron. 15. 8. were they all turned visible Saints a holy people a chosen generation all taught of God all partakers of the faith and promises so suddenly at one Proclamation Also 8. Ioshua 24. conveened all the Tribes and exhorted them to serve the Lord he charged them all to conveene and they did enter in a covenant with the Lord and he set up a stone under an oake that was by the Sanctuary ver 26. Now this conveening of them all even these who v. 14. and 23. had strange gods amongst them beside the Lord as Ioshuah knew well and gave warning therof must have bin a sinfull fact in Ioshua in commanding a mixture of Gods people and these that had strange gods to assemble in the Sanctuary and enter in covenant with God and heare the servant of God exhort them so heavenly in that Sermon Chap. 23. and Chap. 24. of Ioshuah this was light and darknesse Christ and Belial to come to one Sanctuary to defile the worship of God pollute the people with leaven take the name of God in vaine if Separatists teach true Doctrine And 9. Moses sinned grievously Deut. 29. in assembling all the men of Israel their little ones wives strangers hewers of wood drawers of water to enter in an oath and covenant to serve
God which was a solemne publick worship for there was amongst that company who ought to have bin separated v. 4. those to whom the Lord had not given a heart to perceive nor eyes to see nor ears to heare to this day So Moses in that prophaned the name of God polluted the word of the covenant Many other instances might bee given for this purpose 3. Argument If Paul doe not only not command separation in the Church of Corinth but also command and approove their meeting together in Church-communion 1 Cor. 5. 4. 1 Cor. 11. 18 20 21 22. 1 Cor. 14. 23. 1 Cor. 16. 2. where there was schismes and contentious 1 Cor. 1. 12 13. envying and strife 1 Cor. 3. 3. incest and incest tolerated such as is not named amongst the Gentiles 1 Cor. 5. 1. going to law with their brethren for gain before Infidels 1 Cor. 6. Harlotry v. 15 16. Eating at the Idols-Table 1 Cor. 8. Keeping fellowship with Divels 1 Cor. 10. 20 2 22. comming to the Lords Table drunken 1 Cor. 11. 21. eating and drinking damnation v. 29 30. A denying of a fundamentall point of faith the resurrection of the dead and that with scoffing at it 1 Cor. 15. 35. Murthering of weak soules whom Christ had dyed for 1 Cor. 8. 12 13. Pauls name despitefully traduced 2 Cor. 10. 8 9. c. Then it is unlawfull to separate from the pure worship of God because a Church is not constitute of visible Saints and a people all taught of God To this Master Barrow answereth 1. These were faults of frailty and ignorance Answ. Such sinnes of the flesh against the law of nature as envy strife extortion drunkennesse at the Lords Table are not sinnes of frailty malitious hating and reproaching the knowne and approoved servant of God 1 Corinth 10. 11 12. 1 Corinth 4. 18 19 20. are not frailties but must contaminate the worship no lesse then sins to the which obstinacy is added howbeit possibly not in alike measure and degree 2. We then are to thinke them members of a visible Church and not to separate from them howbeit in the judgement of charity we cannot say they are a royall Priest-hood the holy seed the sheepe of Christ the Spouse and body of Christ and all taught of God as you say for so the constitution of the visible Church is marred and a company that is not such is not the matter of a visible Church as you teach Barrow secondly saith We should not separate till their sinnes be reprooved and censured and they declared incorrigible and such as will not heare admonition such were not the Corinthians Answ. Then we are to esteeme denyers of the resurrection schismatickes extortioners drunkards incestuous persons fornicatours knowne so to us to bee a Royall Priest-hood the Sheepe bodie and Spouse of Christ regenerate plants of righteousnesse precious stones of Zion all taught of God aye and while the Church and Professours rebuke them and censure them 2. If these were not dispisers of Pauls admonitions why should Paul say 1 Cor. 4. 21. shall I come to you with the rodde how were some of them puffed up as though Paul would not come ver 18. and why doth Paul never once command that they separate from the Church if the Church will not use the rodde against them if the servant of God must waite on gainsayers and obstinate persons if at any time God shall give them repentance 2 Tim. 2. 14 15 16. Should not one wait on a whole Church or many in a Church and keep communion with them till God give them repentance It 's true Separatists say there should be no separation from a Church till all meanes be used of rebuking but why did not then Elijah Moses Joshuah Isaiah Ieremiah command separation and why did they command Church-fellowship after all meanes are used and Israel declared stiffe-necked Deut. 9. 6. Sodome Gomorrah Isa. 1. 10. impudent and hard-hearted Ezech. 3. 7. stiffe hearted chap. 2. 4. refusing to hearken pulling away the shoulder stopping their eare making their heart as an Adamant Zach. 7. 11 12. after all which Church communion with them in the word covenant and oath of God Sacraments Passeover circumcision prayer hearing of the word is commanded 4. Argument If the Apostle tearme the Gallatians the Church of Christ brethren Gal. 1. 2. receivers of the Spirit by the hearing of faith chap. 3. 2. the children of God by faith in Christ ver 26. spirituall chap. 6. 1. and so esteemeth them a right constitute Church not to be separated from howbeit they were in part removed from Christ to another Gospell Gal. 1. 8. bewitched foolish joyning circumcision and the workes of the Law with faith and so fallen from Christ Christ profiting them nothing fallen from grace running in vaine under the Law againe and not under Christ Gal. 5. 4 5 6 18. beginning in the Spirit ending in the flesh Gal. 3 3. if so I say then is it not lawfull to separate from a Church for the sinnes of the worshippers But the former is true Ergo so is the latter The proposition is clear because Pauls stiles which he giveth them make them the body and spouse of Christ and so it is not lawfull to separate from them Also Paul writeth to them as to the Church of Christ which is an acknowledged Church-communion 5. Argument If the Church of Ephesus be a true Church holding the candlesticke of Christ and Christs presence walking in it that suâ—fered for Christs name and fainted not Rev. 2. and yet had fallen from her first-love If Pergamus held the doctrine of Balaam and the Nicolaitans and murthered the Saints had Sathans throne amongst them ver 13. 14. If Thyatira suffered the woman Jezabel to seduce the servants of Christ. If Sardis had a name to live and was dead and her workes were not perfect before God If Laodicea turned cold indifferent and lukewarme in the matters of God and was ready to be spewed out at Christs mouth Then may a church remaine a true Church with a lawfull visible Ministry having power of the word seales and Church discipline as all these had and cannot be separated from except we would leave the candlesticke and Christ walking in the midst of the golden candlesticks 6. Argument If we are to beare long in patience and brotherly kindnesse with the most refractarie and stiffe-necked gainsayers and to preach to them and so keepe externall communion with them as Paul saith the servant of God must doe 2 Tim. 2. 24 25. much more owe we this to a whole Church which doth contumaciously suffer or defend a sinne and a sinner But the former is true Ergo so is the latter The proposition is proved If we owe patience and longanimity to one then farre more to a hundred five hundred ten hundred so Iohn Epist 3. ver 10 11. did beare with the Church wherein wickednesse was tollerated This argument is
worship while we know it and the Church rebuke and censure it but it is too long to lye in the fire and be burnt to ashes till we take notice of the secrets that are known to God that is whether the whole thousand professors that worship with us be beleevers or unbeleevers 3. This answer helpeth not against our argument for Moses Isaiah Ieremiah and the Apostles knew most part that these with whom they did publikely communicate in publike worship were stiffe-necked rebellious idolatrous superstitious and yet they did not separate from the publike worship for their wickednesse 10. Argument That which is so hainous a sinne as to prophane Gods name and ordinances to marry Christ and Belial to mixe God and Idols that are Divells should have been forbidden in the old and new Testament but separation from the true worship of God for the sinnes of the worshippers is never forbidden and communion is ever commanded in the old or new Testament therfore separation cannot be lawfull and communion cannot be such a sin 6. Conclusion A worship may be false in the matter two wayes either when we are to practice it or give our assent to it as to receive the Sacraments after an unlawfull manner to assent to corrupt doctrine that is never lawfull and here we may separate from the worship when we separate not from the Church Or then the worship is false in the matter but our presence doth not make it unlawfull to us as professors may heare a preacher who preacheth the body of divinity soundly howbeit he mixe errors with it because what every one heareth they are to try ere they beleeve as the Spirit of God teacheth 1 Thes. 5. 21. Try all things hold fast what is good 1 Joh. 4. 1. Try the spirits in so doing we separate from the Sermon while we heare the good and refuse the evill because we separate from the error of the worship therefore to heare unsound doctrine is not to partake of false worship because we are to heare the Pharisees but to beware of their leaven and finding it to be soure and unsound doctrine we are to reject it 7. Conclusion A communion in worship true in the matter where the person called for example the Preacher is a minister of Antichrist is unlawfull because we are not to acknowledge any of Babel or Baals Priests professing their calling to be of the Pope the man of sinne 8. Conclusion When we separate from a Church overturning the foundation of religion as from Rome we are to keepe a desire of gaining them howbeit not a brotherly fellowship with them Augustine saith with us we are in mercy to rebuke what we cannot amend and to beare it patiently and else where So Ciprian August Epist. 162. 50. sheweth the Africans were esteemed a Church of Christ howbeit they strictly held baptisme by heretiques to be no baptisme CHAP. XI Quest. 11. Whither or no separation from a true Church because of the sinnes of professors and manifest defence of scandalous persons can be proved from Gods word to be lawfull DIvers places of Scripture are abused by Separatists to maintaine the lawfullnesse of their separation 2 Cor. 6. 17. Come out from amongst them and separate your selves saith the Lord and touch no uncleane thing and I will receive you Ergo saith Ainsworth It is commanded us of God to come out of a corrupt Church and separate from it if we would be in covenant with God Answ. 1. This is no locall separation commanded the Corinthians as Erasmus Sarcerius observeth but a separation in affection and if it were a locall separation it is from the Idol-table of the Gentiles at which some did eate at Corinth to the great offence of the weake 1 Cor. 8. 10. 1 Cor. 10. 17 18 19 20. but from this is badly concluded separation out of the Church of Corinth or any other true Church where the word and sacraments are in purity suppose some errors be practised by some Paul borrowed this place from Isa. 52. 11. as Calvin thinketh where the Lord chargeth the people to come out from Babilon seeing Cyrus had proclaimed liberty to them to come home and applyeth it to the case of Corinth that they should flye all fellowship with Idols and Idols temples and tables 1 Cor. 8. 10. because light and darkenesse Christ and Beliall cannot agree as he citeth from Ezech. 37. Ezech 43. 7. Levit. 26. in the former verse as Marlorat teacheth Now this separation in Corinth was in a Church from the Idolatry in it which separation we allow but not a separation out of a Church else the wordes would beare that Paul will have them to forsake the Church of Corinth for idolatrous tables in it and set up a new Church of their own which the Separatists dare not say and is contrary to other places 1 Cor. 5. 4. 1 Cor. 11. 1 Cor. 14. Where he commandeth and alloweth their meeting and publike Church communion therefore this place proveth not their point 2. This separation is such a separation as is betwixt light and darkenesse Christ and Beliall but the separation is not from externall communion which Separatists urge but from all spirituall and internall communion For Separatists teach that alwayes there are in the Church visible hypocrites and true beleevers for the which cause M. Barrow saith it is compared to a draw-net wherein there are both good and bad now Hypocrites and believers together in one visible Church are light and darknesse together and externall Church communion with the hypocrite which is lawfull cannot be a touching of an uncleane thing and so Church-fellowship with the wicked cannot be Christ and Belial together 3. That Separation here commanded is from the worship of God corrupted in the matter where need force the Corinthians behoved to be joyned to Idols v 16 For what agreement saith he hath the Temple of God with Idols Now he meaneth that the faithfull who were Temples of the holy Spirit should not sit and eat at the Idols Table which is called 1 Cor 10. 20 21. The Divels Table and cup. But what Logicke is this Separate from Idols ergo separate from a Church where the true worship of God is and is professed and taught this is to be yoaked with Christs body Spouse truth but to fly the errours that are in the body which we also teach 2. They object Rev 18. 4. Goe out of her my people that yee be not partakers of her sinnes and that yâ— receive not of her plagues Ergo we must seperate from the Church where there is any thing of Romes worship Answ. It followeth not for it is as if one would say the wrath of God is to come upon the whore of Rome who hath overturned the foundation of true faith Ergo if Corinth will not excommunicate the incestuous man after ye have warned them of their duty come out of
that Babel also least ye be partakers of her sinnes For they teach were a visible Church never so sound pure holy faire in doctrine and life yet if they refuse to cast out a scandalous person and will spare and defend him they are to be separated from and those that stay in that Church and keepe communion with her are partakers of her sins Howbeit some saving truths remain in the Church of Rome and in that we keepe yet a materiall and reall union with Rome in as farre as they professe one God three persons two natures in Christ c. but we have separated from Rome 1. Because their Doctrine of professed and commanded Idolatry and their other Heresies everteth the foundation of Faith 2. Because they lay another foundation above the foundation Christ the Pope and a multitude of Idol-gods but it followeth in no sort Ergo we are to separate from every true Church of Christ that is incorrigible in one fault or other Where is there a Christian Church that we could live in in the Earth yea except the Anabaptists-Church a Church of white paper as faire as Heaven and the Sunne that there is not a spot on more then on the triumphing Church this on Earth is a city in the Moone 3. They object Come not ye to Gilgall neither goe yee up to Bethaven therfore people were to separate from Idolatrous Israel Answ. I have prooved that the true Prophets commanded Church-fellowship with Israel after their Idolatry and judge if this be good Goe not to Bethaven that is the house of vanity called Bethel the house of God where Jeroboams calves were worshipped ergo separate from all the worship of God in Israel we say Ex negatione speciei malè concluditur negatio generis separate from Ieroboams calves therfore separate from all true worship of God in Israel it is a bad consequence 4. They object In the old Testament the Law consisted of outward ordinances and if they were outwardly performed there was no cause to separate from them But under the new Testament all things are become now and spirituall where Christ hath given power to all the faithfull to censure scandalous sinnes all should separate from a corrupt Church So Barrow But Master Smith helpeth him All things were shadowes in the old Testament David Jehoshaphat c. suffered knowne sinnes in the land yet were they the true matter of the typicall Church being typically and ceremonially cleane for to the constitution of the typicall Church there was not required true holinesse but ceremoniall cleannesse Holinesse was required of them for their acceptation before God but not for the constitution of their Church so there were there typicall Saints typicall Hypocrites that might have no communion together till they were purified and yet being indeed wicked persons they might have Church-communion together But our constitution ministry communion separation are contrary to theirs true holinesse is required under the new Testament Robinson addeth No man could absolutely separate from the Church of the Jews for it was the onely one visible Church upon the face of the Earth tyed to one Temple Altar Sacrifice Priest-hood and place they had not excommunication as we have now the offender was by bodily death cut off from the common-wealth as from the Church Answ. It is most false that externall performances of duties were sufficient to make men members of the visible Church of the old Testament 1. Because man-slayers adulterers c. were to be cut off and excommunicated from the congregation of the Lord and their prayers were not accepted of God even by Moses his law Num 35. 33 34. Es 1. 10 11 14 15. Es. 66. 3 4 5. 2 It is false that all the worship under the new Testament is so spirituall that outward performances of externall profession in the new Testament doth not also make professours Ecclesiastically holy and separated from other people not of the visible Church for Ananias Saphira Simon Magus for a time were externally holy and differenced from Pagans without the Church by their baptisme and externall profession Then Barrow must quit all places in the old Testament for separation from a wicked Ministry as that Prov. 15. The Sacrifice of the wicked is abomination to God was as true in the old as in the new Testament Ergo the Sacrifices offered by the wicked Priest were no ordinances of God and did pollute others who did communicate with him 2. The Sacraments of the Jewish Church in substance were one and the same with our Sacraments Heb. 13. 8. 1 Cor. 10. 1 2 3. Joh. 8. 56. Joh. 6. 50 51. Col. 2. 11 12. 1 Cor 5. 7. all say this except Papists Anabaptists Arminians and Socinians and for notoriously wicked persons to use the Sacraments with prophane and wicked hearts was most unlawfull and made them in that no members of the true Church but as Sodome and Gomorrah â—s 1. 10. as Aethiopians Aegyptians and Philistins Amos 9. 7. and such were forbidden to take Gods covenant in their mouth seeing they hated to be reformed Psal. 50. 16 17. Their prayers were abomination when their hands were bloody Es 1. 15. their Sacrifices like the murthering of a man and the Sacrificing of a dogg which was abomination to God Isa 66. 3. and so are all the means they use but I believe if Christ was the Spouse Priest head of the body to the Church of the Iews as to us to the constitution of this body visibly worshipping him in a Church-state there was required that the people should be not only typically holy but really and that God should be sanctified not only typically but really by reall declaration of all that drew nigh to him and the Song of Solomon saith that the communion was morall spirituall beside that it was typicall in some points And this is direct contrary to their confession where they make Separation from a corrupt Church morall and to that separation of the godly from the wicked was taught of God before the Law under the Law and under the Gospell and they teach That all true Churches from the beginning to the end of the world are one in nature and essentiall constitution And would the Lord have these to receive the seales of his covenant as true members typicall of a typicall Church This they say is 1 To take the name of God in vain 2. That the Lord doth seale unrighteousnesse 3. That he prophaneth his Sons bloud and death then a people laden with iniquâ—ty a Sodome a generation of Idolaters might all by Gods typicall command claime to the promises of the covenant and they only 3. The common beleevers amongst the Iewes had the power of the keyes as well as we if Separatists teach right for they had power to rebuke one another Levit 19. 17. and this to them is a part of the power of the keyes as Smith saith they had power of ordination to
commanded them for they have taken the accursed thing I answer This giveth us occasion to speake a little of the communion with other mens sins We partake these wayes of the Churches sins 1. When we worke with them and are helping causes this communion is unlawfull 2. When we counsell or perswade to false worship 3. When we omit what we are obliged to doe or commit that we should not doe from whence others are occasioned to sin for by morall interpretation he promoveth the sin of others who doth not give all due and obliged diligence to hinder the committing of sin 4. Those who consent to sin who approve and praise the fact and the committers of the fact 5. Those that doe not rebuke sinne 6. Those who are not displeased for it and doth not mourne for it Ezech. 9. and are not humbled for it and doth not pitty the sinner and pray that God in his mercy or justice may be glorified Now of all these we are to consider how Israel did properly communicate with Achans sin Some say there is a seventh way different from all when we in heart desire to doe what others doe wickedly in the externall fact As Israel also coveted in their heart what Achan tooke with his hands or when we doe the same sinne by Analogy that others are doing as the Marriners are punished for Jonahs sinne when as they were doing a sinne by Anology like the sinne of Ionah For Ionah fled from Gods presence as if God could not have followed him through the Seas and had been like the Idoll-gods and the Marriners did the same they worshipped an Idol-god and knew not the God that made the Heaven and the Earth Now wherein none of these seven wayes we partake of the sins of a Church how can their worship be defiled to us or have any influence to infect us but the truth is Israel were guilty of Achans sin because they did not carefully observe and waâ—ne one another to take heed that they medled not with the accursed thing but Joshuah never dreamed of Separation from Israel for Achans sin and the Text saith not that for they could not separate from the Church for Achans sacriledge which was not known to them while God discovered the same else by this Text we are to separate from all Churches where there doth live hidden and covered Achans and unseen hypocrites and thus we behoved to remove and separate up to the Church tryumphing in Heaven or then with Anabaptists find a spotlesse Church on Earth 14. They object To be present at a Masse is to countenance an Idol-worship so to be present in a Church-worship where there is any errours in the worship is to countenance the errour for what worship we countenance to that we say Amen and so we must consent to the wrong constitution of a Church where are prophane people Answ. 1. â—o countenance a worship professedly Idolatrous where the name of the worship doth import the worshipping of a false god is unlawfull for others doe interpret our presence a joynt worshipping with them But our presence at every lawfull worship that is acknowledged lawfull doth not give so much as interpretatively signification of our consent to every particular in the worship because hearing discerning choosing or refusing beleeving or not beleeving according as you find the points agreeable to Gods word or dissonant therefrom doth interveene betwixt your presence at the worship and your consent to the worship now the act of consenting approving and receiving the point of worship is formally to partake of the worship else we could not obey the precept 1 Thess. 5. 21. Try all things some things in the Preacher are to be borne with the Preachers of the Separation have not an Apostolick and infallible spirit if any of them preach unsound Doctrine the presence of the hearers doth not involve them in the guilt of the Preachers erronious worship The Pharisees corrupting of the Law was knowne and rebuked by Christ but yet Christ forbad Separation Heare them saith Christ Mat. 23. they sit in Moses his chaire CHAP. XII Quest. 12. Whither or no doe some warrantably teach that baptisme should be administrated onely to Infantâ— borne of one at least of the nearest Parents knowne to be a believer and within the covenant And who are to be admitted to the Lords Supper NOt only these of the Separation but also others whom we doe most unwillingly oppose in this hold that Baptisme is to be denyed to Infants whose nearest Parents one at least are not knowne to be within the covenant That our mind may be knowne in this we propose these distinctions to the learned and godly Reader to be considered 1. There is an inherent holines and there is a federall holines whereby some are holy by covenant that is have right to the meanes of salvation which right Turks and Pagans have not 2. People or persons are two wayes within the covenant 1. Truly and by faith in Christ and according to the election of grace 2. In profession because the word of the covenant is preached to them as members of the visible Church 3. There is a holines of the covenant and a holines of covenanters and there is a holines of the Nation flocke and people and a holines of the single person 4. There is a holines of election in Gods mind and a holines reall and of the persons elected 5. There is a federall or covenant-holines de jure by right such as goeth before Baptisme in the Infants borne in the visible Church and a holines de facto a formall covenant-holines after they are baptized Hence our first Conclusion All the Infants borne within the visible Church what ever be the wickednesse of their nearest Parents are to be received within the Church by Baptisme 1. Argument If the children of wicked parents were circumcised all without exception notwithstanding the wickednesse of their parents then the children of these who are borne in the visible Church of Christians are to receive that same seale in nature and substance of that same covenant of grace which is baptisme But all the children of most wicked parents were circumcised without exception Ergo so are the children of Christians borne in the visible Church The proposition cannot be denyed by our brethren 1. They say circumcision was given only to members of the visible Church to whom the doctrine of the covenant Gen. 17. 7 8. was preached and these were professors only within the visible Church of the Jewes as M. Best saith and if children were to be circumcised because God said I will be your God and the God of your seed then because this promise is made to Christians and to their seed in the new Testament Acts 2. 38. they should be baptized ver 38. be baptized every one of you c. ver 39. for the promise is made to you and to your children Whence it is cleare as these who were
externally in covenant were onely to be circumcised so these who are externally in covenant in the christian Church are to be baptized I prove the assumption that all the male children were to be baptized without exception 1. From Gods commandement Gen. 17. 10. Every man-child amongst you shall be circumcised ver 11. Every man-child in your generation he that is borne in the house and bought with money of any stranger that is not thy seed the uncircumcised must be cut off from his people he hath broken my covenant Here is no exception but all must be circumcised 2. Also many must be circumsed as these to whom the Lord gave the Land for a possession and was Abrahams seed according to the flesh but the land was given to the most wicked of Abrahams seed so cap. 8. 3. That all the children of the wicked are circumcised is cleare Josh. 5. Because Joshuah at Gods commandement circumcised the children of Israel ver 2. 3 7. whose wicked parents the Lord had consumed because they obeyed not the voice of the Lord unto whom the Lord sware that he would not shew them the Land which the Lord sware to their fathers And Heb. 3. 10. of that generation the Lord said They doe alwayes erre in their heart and they have not knowne my wayes there was in them an evill heart an hard heart an unbeleeving heart ver 13. 15 18. and yet God commanded Joshuah to circumcise their children therefore there was no more required of the circumcised but that they were Abrahams seed according to the flesh and by that same reason there is no more required of infants that they may be baptized but that they be borne in the christian Church for the Christian baptisme and the Jewish circumcision in substance are all one Rom. 6. 4. Col. 2. 11. Jer. 9. 26. Jer. 4. 4. 1 Pet. 3. 21 22. This is so true that circumcision is put for the Nation of the Jewes Acts 11. 2. Rom. 2. 26 27. Gal. 2. 7. Gal. 6. 15. which speech could not stand if most part of the children of the Jewes for the parents wickednesse were to be uncircumcised neither doe we reade in Gods word that ever the children of wicked Iewes were uncircumcised and if their circumcision had beene a prophaning of the covenant and dishonouring and polluting of the holy things of God the Prophets who rebuked all the sinnes of that Nation would not have passed in silence that which should have beene a Nationall sinne in them and as God determineth the quality of these that eate the Passeover that they be circumcised people and so Iewes so doth he determine the quality of these that are to be externally circumcised Gen. 17. every male child Some answer that these infants Iosh. 5. circumcised were the infants of parents dead in the wildernesse and so they were not now under the care and tutorie of their parents but under the care of others and so they might be circumcised Answ. But the death of the parents did not change their Church-state for they were still the children of wicked parents whose carcases fell in the wildernesse and that in Gods wrath Hebrews 3. 2. Argument If John Baptist Mat. 3. 5. baptized Jerusalem and all Judea and all the regions round about and that without any further examination of the aged so they would confesse their sinnes and yet he called them a generation of vipers and so the seede of murtherers and evill doers such as are vipers and Christ said Mat. 18. that of their children and such like was the Kingdome of God then the children of Pharisees and Publicans and wicked persons are to be baptized so their parents professe the doctrine of the covenant but the former is true Ergo. 3. Argument If Peter Acts 2. 38 39. command every one of the Iewes to be baptized by this argument because the promise saith he is made to you and to your children and to as many as the Lord shall call then all are to be baptized to whom the promise of the covenant and externall calling by this covenant is made but the promise of the covenant is made to the seede of the wicked within the visible Church Ergo the seale of that promise is to be conferred upon them I prove the assumption When God said to Abraham I will be thy God and the God of thy seed by the seed of Abraham he cannot meane the nearest of Abrahams seed only to wit the nearest sonnes for so by that he should have been Abrahams God and Isaacks God only and not Iaacobs God and the God of the seed of Jacob which is against the tenour of the covenant now if God be the God of Abrahams seed farre off and neare downe to many generations the wickednesse of the nearest parents cannot breake the covenant as is cleere Ezech. 20. 18 19. v. 22. v. 36 37. v. 42 43. Psal. 106. v. 40 45 46 Rom. 3. 3. Lev. 26. 44 45. spoken of the sonnes of wicked parents and if these children stand in the covenant for Gods names sake and God say expresly Ezech. 20 18 19. to the sonnes of wicked parents who grieved his holy spirit in the wildernesse walke in my statutes and walke not in the statutes of your fathers I am the Lord your God then they were in covenant notwithstanding of the wickednesse of their fathers and therefore by our bretherens argument the seales of the covenant should be bestowed upon them 4. Argument If the Lord shew mercy to the thousand generations of them who love him and keepe his commandements then the wickednesse of the nearest parents doe not remove the mercy of the covenant from the children because the mercy extendeth to the thousand generations But the former is said Exod. 20. in the second commandement and therefore for the sinnes of their nearest parents they are not excluded from the mercy of the covenant and therefore neither from the seales of that mercy If our brethren say we have no assurance of faith that their thousand generation upward hath been lovers of God and keepers of his commandements and so the children in faith cannot be baptized I answer first by this argument you cannot deny baptisme to them in faith 2. You have not certainty of faith which must be grounded upon infallible verity that their nearest parents are beleevers you have for that only the judgement of charity as Camero saith well and this faith you have infallibly that the sinnes of no one or two or foure persons doe interrupt the course of Gods immutable covenant in the race of covenanters borne in the visible Church Rom. 3. 3 4. Iosh. 5. 2 3 4. Levit 26. 41 42 43 44. Ezech. 20. 14 17 22. 5. Argument The infallible promise of the covenant I will be thy God and the God of thy seede which is made to us Gentiles as well as to the Jewes Gal. 3. 10 11 12 13. must make a difference betwixt the
seed of Christians and the seed of Turks and Pagans and these that are without the true Church of Christians But if so that the sinnes and wickednesse of the nearest parents cut off their children from the mercy of the covenant and hinder God to be their God then these infants are in no better case through the covenant made to their grandfathers and generations upward then the sonnes of Turks and Pagans for they are strangers to the covenant and have no right to the seales of the covenant no more then the children of Turks I prove the proposition I will be thy God and the God of thy seede extendeth the covenant to the seed of the faithfull to many generations downeward untill it please the Lord to translate his Sonnes Kingdome and remove the candlestick from a people Neither can the meaning be I will be thy God and the God of thy seed except the nearest parents of thy seed be unbeleevers for that is contrary to the Scriptures aboved cited Neither can they say that the children of unbeleeving parents borne within the christian Church have right to the covenant and the seales thereof when they come to age and doe beleeve and repent for so the children of Turks if they beleeve and repent have that same right as is cleare Isaiah 56. 6 7. Acts 10. 34 35. 6. Argument If God in the covenant of grace and Evangell will not have the sonne to beare the iniquity of the father except the sonne follow the evill wayes of his parents and so make the fathers iniquity his owne then cannot the children of wicked parents be excluded from the covenant and the seales of the covenant for the sinnes and wickednesse of their nearest parents But the former is said Ezech. 18. 4. The sonne shall not beare the iniquity of his father Now infants as yet being free of actuall sinnes have not served themselves heires to the iniquities of their fathers Neither can it be said as some say the children of Turks are not to be baptized because their parents are without the covenant and yet these children being free of actuall transgressions beare the iniquity of their fathers I answer God keepeth a legall way with Turks and all that are without the Church and covenant of grace and we suppose the child borne of wicked parents to be in the case of election and so really within the covenant and it is ordinary enough that chosen and redeemed infants be born of unbelieving parents in that case who can say that God layeth their fathers iniquities on them in spirituall and eternall punishments such as is to be reputed without the covenant and dying in that estate to be damned for ever 7. Arg. If the root be holy so also are the branches Rom. 11. 16. Now this holinesse cannot be meant of personall and inherent holinesse for it is not true in that sense if the fathers and fore-fathers be truly sanctified and beleevers then are the branches and children sanctified and beleevers the contrary wherof we see in wicked Absalom borne of holy David and many others Therfore this holinesse must be the holines of the Nation not of persons it must be an holines because of their elected and chosen parents the Patriarches and Prophets and the holy seed of the Iewes and so the holinesse federall or the holinesse of the covenant If then the Iewes in Pauls time were holy by covenant howbeit for the present the sons were branches broken oft for unbeliefe much more seeing God hath chosen the race and Nation of the Gentiles and is become a God to us and to our seed the seed must be holy with holinesse of the chosen Nation and holinesse externall of the covenant notwithstanding the father and mother were as wicked as the Iews who slew the Lord of glory 8. Argument If the speciall and only reason why Baptisme should be denied to the children of nearest Parents who are unbelievers be weake and contrary to the Scriptures then is this opinion contrary to Scripture also but the former is true Ergo so is the latter for not only the speciall but the only argument is because these children are without the covenant seeing their nearest Parents are without the covenant but this is most false many waies 1. God commandeth as I shewed before that the children of most wicked Parents Josh. 5. should be circumcised Ergo God esteemed them within the covenant notwithstanding of their fathers wickednesse 2. The Lord tearmeth the children of those who slew their sonnes to Molech and so ostered them to Divels to be his sonnes Ezech. 16. 20. Moreover thou hast taken my sonnes and my daughters which thou hast borne to me and these hast thou sacrificed to them to be devoured is this of thy whooredomes a small matter v. 21. That thou hast slaine my children c. So Ezek. 23. 37. If they be the Lords sonnes and borne to the Lord howbeit their Parents were bloody murtherers and sacrificers to â—Divels then God esteemed these sonnes within the covenant and who are we to exclude them out of Gods covenant 3. The sonnes of most wicked Parents dying in their iâ— fancy may be saved and of them God hath his owne chosen as we see in many aged ones borne of wicked Parents Ergo the wickednesse of the Parents is a weake ground to say they are without the covenant especially seeing we affirme God hath his decrees of Election and Reprobation of infants Rom. 9. 11. no lesse then of aged the contrary whereof wee know Arminians teach 9. Arg. If externall profession be sufficient without longer examination to baptize the aged as we see in Simon Magus Act. 8. 13. and in Ananias and Saphira Act. 2. 38 39 44 45. compared with Act. 5. 1 2. by the Apostles practise Then the profession of faith in the fore-fathers is enough for us to judge their fore-fathers within the covenant and consenters to the covenant for when many thousands at once are said to enter in covenant with God as is cleare Deut. 29. 10 11 12 13. Josh. 24. 24 25. 2 Chron. 15. 9 10 11 12. they could not give any larger proofs or evidences of their faith of the covenant then a solemne assembling together and a verball oath or a saying Amen or So be it as Deut. 27. 14 17. after which they were reputed in the covenant and so their seed also in the covenant Augustine his mind is that such infants are not to be excluded from baptisme so Bucan Calvin Wallens the Professours of Leyden Let us heare shortly what our brethren say on the contrary M. Best and others object Those only are to receive the seale of the covenant whose Parents at least one of them in externall profession are within the covenant but infants borne of wicked and prophane parents are not borne of parents in externall profession within the covenant Ergo the infants of wicked parents are not to
they by Gods providence may be cast into a country where they are not and cannot be without due examination members of a setled Church as one may heare the word and joyn in publick prayer with any true Church he cometh unto and so having Christian-communion with a true Church he hath by that same also Church communion For baptisme is not like Burgessâ— freedome in a city a man may be a free Citizen in one Towne or City and not be a free citizen to have right to the priviledges of all other Cities but he who is Christs free-man in one Church hath Christian freedome and right to communion therby in all Churches and may have Church-communion in all true Churches but hee that is a free Burgesse in one City is not free in all Thirdly they object If Baptisme be given to all promiscuously the Church shall not be the house of God to receive only Gods family but a common Inne to receive all cleane and uncleane So Best citing Cartwright Baptisme is to be administred say the Separatists onely to the seed of the faithfull because such only are accounted to the Lord for a generation which he begetteth and receiveth in his Church to declare his righteousnesse in Christ Psalm 22. 30 31. Rom. 4. 11. and Rom. 11. 16. Math. 10. 13 16. Answ. Cartwright in that place is only against the baptizing of infants of excommunicate parents who are cast out of the Church but as the Church is a house so there are in the house of baptized ones both cleane and uncleane Neither are they all barnes of the house who are within the house the profession of cleannesse and holinesse and of the faith of Christ maketh it a house different from the society of Pagans and Inâ—idels 2. Wheras M. Best urgeth that none should be baptized but members of the visible Church he maketh all baptized members of the Church how then must they be all visible Saints clean persons and holy For baptisme maketh not the thousand part that are baptized to be visible Saints 3. This Generation begotten of the Lord and received into the Church to declare his righteousnesse Psal. 22. is not such only as are to be baptized for that generation v. 30. is a seed that serveth the Lord and v. 31. declareth his righteousnesse All infants whether of faithfull or unfaithfull parents doe alike service to God and alike declare his righteousnesse that is to say infants of what ever kinde can doe no service to God If their meaning bee the infants of faithfull parents circumcised shall serve God and declare his Righteousnesse when they come to age First this Text saith not they are the seed of the faithfull onely that shall serve God For the seed of the faithfull such as Ammon Absolom and Davids seed often refuse to serve God and declare his righteousnesse and the seed and children of wicked Parents as Hezekiah the sonne of wicked Ahaz and Josiah the sonne of wicked Amon doe often serve God and declare his righteousnesse So they cite Scriptures that by no force of reason doe speake for them as Rom. 4. 11. and Rom. 11. 16. say nothing but if the root be holy with the holinesse federall and of the externall profession So are the branches but the place speaketh nothing of true inherent holinesse for then all holy Parents should have holy and visible Saints comming out of their loines which is against Scripture and experience Fourthly they object By this our Divines lose their best Argument against Anabaptists namely that children of Christians by that same warrant are to be baptized that Infants under the Law were circumcised but none was circumcised but a member of the visible Church under the Law Now this ye gain-say who would have all cleane and uncleane baptized and so you leave your patterne Answ. We leave our patterne in no sort For all were circumcised that were borne of circumcised Parents within the Church of the Jewes so all are to be baptized that are borne of Christians and baptized Parents professing the faith But say they Drunkards Murtherers Scoâ—â—ers Swearers and ignorant Atheists both Fathers and Mothers whose children you baptize doe not professe the â—aith for in works they deny and belye their profession Answ. Then you will have the children of none to be baptized but those whose parents are sound and sincere professors in the judgement of charity but so Joshuah failed who circumcised the children of all professing themselves to be Abrahams sonnes carnally howbeit Joshuah knew and was an eye-witnesse that their Fathers did deny and belye their profession And John baptized the â—eed of all Mat. 3. that professed the faith of the Messiah although he knew them to be a generation of vipers 2. They often require that one of the Parents be a beleever or else the childe cannot be cleane nor lawfully baptized and they repose on that place 1 Cor. 7. 14. For the unbeleeving husband is sanctified by the wife and the unbeleeving wife is sanctified by the husband Else that is if both were unbeleevers were your children uncleane that is not within the covenant but now are they holy And they alleadge Beza and Pareus for this Answ. But they mistake the word unbeleeving for by unbeleeving in that place as the Professors of Leyden doe well observe is meant Infidell Gentiles that are without the Church and professe not Christ as is cleare from the Text For where the husband that beleeved was married on a Pagan-wife or a Jew hee thought being converted to the Christian faith he behooved to sunder with his Pagan-wife and the wife converted to the Christian faith married to a heathen and Pagan-husband thought she behoved to divorce and that the marriage could not be sanctified The Apostle answereth this case of conscience Suppose the Father be a Pagan if the Mother be a beleever that is a professour of Christianity for a Beleever is here opposed to a Pagan yet the children are holy by the Mothers or Fathers profession of Christianity Hence the Argument is strong for us Profession of Christianity opposed to Paganisme maketh the children cleane and holy before God by the holinesse of the Covenant therefore Infants borne of parents professing Christian Religion are to be baptized For that this troubled many converted that they were married to heathen and bondmen to them and in such and such callings as they thought inconsistible with Christian Religion is cleare from verse 14 15 16 20 21 22 23 24. And Beza on that place saith it was never heard in the ancient Church that every Infidell child was to be baptized And Pareus saith the children of Christian parents are holy before Baptisme by a Covenant and externall holinesse iure by Gods right being borne of Christian parents And after Baptisme they are holy de facto formally and actually So say Melancthon and Keckerman But I feare that these who will have none baptized
but the childâ—en of beleeving parents aime at this That the faith of the father is imputed to the children which indeed reverend Beza doth maintaine Or then a worse that Infants are not to be baptized at all seeing they oppose the places that we cite for the lawfulnesse of baptizing Infants The authors of Presbyteriall government call the baptizing of children a untimous anticipation Our brethrens mind is that the Infants of both Parents knowne to be unbeleevers are not to be baptized untill they come to age and can give proofe that they are within the covenant of grace what Anabaptists thinke here is knowne Some say that Boniface the 4. in the yeare 606. began the Baptisme of infants M. Best saith too nakedly I beleeve at Augustine Cyprian Origen Cyrill Nazianzen Ambrose and many other Fathers affirme that the Church hath received the Baptisme of Infants from the Apostles What doth he not beleeve that it is most evidently in Scripture and hath he no better warrant then the â—athers Fourthly M. Best objecteth If there be no precept nor example for baptizing of Infants begotten of both Parents unbeleeving then there is no promise of blessing made unto it but the first is true Ergo the second Answ. 1. We aske with what faith and by what precept or example was ever circumcision in the whole old Testament denyed to any male-childe of the most wicked Jewes and by what precept and example is Baptisme denyed to any Infant in the New Testament for his Parents wickednesse the Fathers professing the Christian Faith Yea seeing Baptisme is denyed to Infants upon a suspition that their Parents are destitute of faith and not within the Covenant Now this suspition is not faith nor grounded upon any word of God or certaintie of faith for whether an other man beleeve or beleeve not it is not faith nor knowne by faiths certaintie to me but by the judgement of charitie Fifthly they object If all promiscuously be baptized Gods name is taken in vaine and the holy Sacrament greatly abused Mal. 1. 12. Heb. 10 29. Answ. This is to accuse God as if he had not found sufficient wayes out to save his owne name from blasphemy Nor can our brethren by their Doctrine save his name from dishonour nor the Sacrament from prophanation because multitudes of Infants borne of beleeving Parents are reprobates and yet God hath commanded to baptize them who being reprobates must be without the covenant and so the covenant is prophaned and many Infants of wicked Parents are chosen and within the covenant yet are we forbidden by our brethren to give them the seales of the covenant untill they come to age which also should be given to them and needs force by their doctrine that Christ hath commanded a certaine way of dishonouring his name which is blasphemy â—or we have not such a cleare way to know Infants cleane and uncleane as the Priest had to know the polluted bread and the polluted sacrifices Mal. 1. 7 12. as he citeth For what Infants are within the covenant indeed and chosen of God and what not We neither know nor is it requisite that we know further then that we are to know that they are borne within the visible Church Sixthly they say The Church of God is defiled Hag. 2. 14 15. Ezech. 44. 7. If all Infants promiscuously be baptized for then the people and every worke of their hand and their offering is uncleane So M. Best Answ. We deny that children borne within the visible Church are an uncleane offering to the Lord and that the baptizing of them polluteth the Nation and all the worship of the Nation as they would gather from Haggai For being borne of the holy Nation they are holy with a federall and nationall holinesse Rom. 11. 16. If the root be holy so are the branches For our brethren baptize children of Parents who are hypocrites and unbeleevers and so the uncircumcised in heart come into the Sanctuary Yea Peter in baptizing Simon Magus and Ananias and Saphira brought in the uncircumcised in heart and the strangers to Gods covenant as Best alledgeth from Ezech. 44. borrowing such abused testimonies of Gods word from Separatists as they borrowed them from Anabaptists For we preach and invite in the Gospell all the uncircumcised in heart and all the wicked to come and heare and partake of the holy things of the Gospell and receive the promises thereof with faith And when many come to this heavenly banquet without their wedding garment Mat. â—2 12 13. 2 Cor. 2. 16. Mat. 21. 43 44. It followeth not because they prophane the holy things of God that Ministers who baptize the Infants of hypocrites and prophane persons are accessarie to the prophaning of the holy things of God and that we bring in the polluted in heart to the Sanctuary of God It is one thing whom Ministers should receive as members of the Sanctuary and Church and another thing who should come in and what sort of persons they are obliged to be who come to be members To say that Ministers should receive none into the Church but those that are circumcised in heart and cleane and holy and cloathed with the wedding garment of faith is more then our brethren can prove Nay we are to invite to the wedding good and bad chosen and unchosen Mat. 22. 9. As many as you find bid to the wedding But that all that come to be received members of the unvisible Church are obliged to be circumcised in heart and holy and cloathed with the wedding garment else they prophane the Sanctuary and holy things of God is most true But we desire that our brethren would prove this The Porters that held out the uncircumcised and the strangers out of the Sanctuary were types of the Ministers and Church of the New Testament who should receive none to be Church-members and invite none to the wedding of the Gospell but such as have their wedding garment and are circumcised in heart and are cleane and holy else they prophane and defile the Church of God as M. Best saith We beleeve this latter to be an untruth and yet the strength of this Argument doth hang upon this They are obliged to be such who enter into the Church else they defile the Sanctuary Ergo the Church and Ministers of the New Testament are obliged to invite none to any Church-communion or receive them into a Church fellowship but only the circumcised in heart Wee utterly deny this consequence It is one thing what sort of persons they ought to be that should be members of the Church doubtlesse they should be beleevers And another thing whom the Church should receive in these should be professors Seventhly M. Best reasoneth thus The Minister is made a covenant-breaker Mal. 2. 8. who baptized the childe of prophane Parents and why because he offereth the blinde for a sacrifice to God Answ. What if the Parents be
esteemed beleevers and are but hypocrites indeed as is too ordinary There is then a blinde sacrifice offered to God and that by Gods commandement 2. It followeth no way that the Minister is accessary to this sacrifice Suppose it were blinde as none can judge that but God but the Minister doth what his Master commandeth him to preach unto all and baptize all that are borne within the visible Church the sacrifice may be blinde by their doctrine and ours also but that it is a sacrifice blinde to the Minister and he a Priest to offer that blinde sacrifice is not hence concluded Eighthly Best saith Divine wrath is kindled for the prophanation of holy things Answ. That this is the Ministers or Churches prophanation of holy things is not proved It is not wrath procured by the Ministers or those who receive them into the Church but wrath procured by the vnworthy incommers Ninthly Separatists reason thus If all be baptized promiscuously unbeleevers and prophane together with their children shall be counted in that state to be Abrahams seed and heires of the promisâ— and so to be Christs contrary to Gal. 3. 7 29. with Gen. 15. 6. and 17. 7. Answ. 1. A promiscuous baptizing of all we deny It may import a baptizing of the Infants of Turkes or of Papists who avow they will bring up the childe baptized in the Romane faith In which case it would seeme Baptisme should be denied as the learned Walleus thinketh 2. There is a double counting on in Gods seed 1. One according to Election and so onely the elect are counted in the seed as is cleare Rom. 9. Paul expoundeth Gen. 15. This counting in the seed is not well counted to be common to all circumcised Separatists doe ordinarily miscount and abuse Scriptures not caring what they cite so that the Margen swell with citations 2. There is an Ecclesiasticall and conditionall counting whereby all baptized are in the judgement of charity counted Abrahams heires but with the condition that they have Abrahams faith and be internally in Abrahams covenant and so are counted in thâ— seed and all baptized Hence the Separatists other two Arguments doe not conclude For they inferre if all must be baptized that unbeleevers have alike interest with beleevers in the seales and priviledges of the Church and must be counted in that same body and state with beleevers For to the externall priviledges and visible body of the Church all professors for they are not to be reputed unbeleevers have alike interest but to the inward favours and graces sealed in the Sacraments and in the true and mysticall body of Christ they have not all alike interest who are baptized 2. Separatists doe ignorantly and uncharitably in this dispute take the children of the nearest Parents that are prophane and wicked and unbeleeving and uncleane Infants for all one For because their Fathers many generations upward were within the covenant therefore are such children in externall profâ—ssion within the covenant as the Lord did shew favour to his people for Abraham and Davids sake many yeares after they were dead when their nearest Parents were wicked and prophane Psal. 106. 45 46. Psal. 105. 41 42. Ezech. 20. 2â— and chap. 36. 21 22. 2. Conclusion These onely are to be admitted to the Supper of the Lord whom in charity we judge can and doe trye and examine themselves and rightly discerne the Lords body and who in faith can annuntiate the Lords death unto his second comming againe And therefore children and infants ignorants and scandalously flagitious persons and mad persons are to be debarred But that none should be Church-members of Christs visible body but such as we can and dare admit to the Lords Supper is most false For we put a manifest difference betwixt those that are admitted into Christs visible body as ordinary hearers of the word such as are ignorants and many unconverted professors and the excommunicate who are admitted to be ordinary hearers of the word but are not to be admitted to the Supper of the Lord for so we should prophane the holy things of God and be accessary to the prophaning of the Lords body and precious bloud Here a doubt ariseth seeing Christ crucified is the substance and object of faith in the word preached as well as in the Sacrament of the Lords Supper and in no sort are Ministers to be accessary to the prophaning of the holy things of God or of casting pearles before swine Mat. 7. 6. Mat. 15. 26. Heb. 10. 29. Hag. 2. 14 15. Num. 5. 2 3. and Levit. 19. 22. How doe we admit the ignorant and unbeleevers yea the excommunicate Mat. 22. 9. 2 Thess 3. 15. to the holy things of the Gospell preached which we know they shall and doe prophane For to them the word is the savour of death unto death 2 Cor. 2. 16. and Christ is a rocke of offence and a stumbling stone a ginne and a snare Isa. 8. 14. 1 Pet. 2. 8. and yet we are accessary to their prophaning of the Lords Table if we admit such to the Table Answ. There are great odds betwixt a possible and necessary meane of salvation prophaned and a meane of salvation not necessary nor possible to reach its end for the which it is ordained If these of the Separation would distinguish this as Gods word doth they should not so stumble about the constitution of a visible Church For the word preached is the necessary and possible meane of conversion to the most flagitious and wicked hearers And howbeit they prophane the word promises and despise Christ and his covenant in the word preached yet Ministers in receiving such into Church-communion are not accessary to the prophaning of Gods holy things because they are under a necessity of offering Christ preached as the onely ordinary necessary and possible meane of salvation Therefore we admit them to the hearing and beleeving of the word per se and kindly but to the stumbling at the word by accident by their abuse comming from themselves But the Lords Supper being a Seale of our nourishment and spirituall growth in Christ it presupposeth faith and the begun life of God and the new birth and so to those who are openly flagitious and knowne unbeleevers it is neither a necessary meane of salvation nor yet a possible meane Not necessary for meat and drinke and these elements cannot nourish those who have no life of God in them at all As bread and wine are not means at all to a dead man Infestment in the husbands lands and a dowry is no meane necessary at all to an unmarried virgin remaining unmarried Also untill the communicant beleeve in Christ it is not a possible Seale for it can seale nothing to one that is not capable of nouriâ—hment seeing the unbeleever by no possibility can be sealed up in a growing communion with Christ. And this Supper is not a formall meane of conversion but a formall meane of the
For that which in Scotland wee call following Gods word 1 Tim 4. 14. the presbytery But before we proceed one question would be cleared What ground is there to tye a congregation by an ecclesiasticall tye of obedience to a presbytery and a presbytery to a provinciall Assembly and a provinciall Assembly to a Nationall Assembly for seeing these are not in Gods Word they would seeme devices of men and of noe divine institution one may say whether have they warrant in a positive Law of God or in the law of nature I answer they have warrant of both for it is Gods positive law that the Elders and Over-seers be over the Church in the Lord Heb 13. 17. 1 Thess. 5. 12 13. Math 18. 17 18. I call this Gods positive Law because if it had bin the will of the Law-giver he might have appointed an high-Priest or some arch-Pastor or prime officer in his name to command the whole Church like to the Judge and the high-Priest in the old Testament So Aristocraticall government is not naturall our presbyteries are founded upon the free-will of Christ who appointed this government rather then another Now the question how subordination of congregations to presbyteries and of presbyteries to greater Synods is of natures law is harder but a thing is naturall two wayes 1. simply and in it selfe 2. and by consequent an example of the former is by the law of nature the hand moveth the feet walketh at the direction of the will which is a commanding faculty that ruleth all the motions of moving from place to place This way it is not directly naturall that Archippuâ— be governed by the Eldership and Presbytery at Colosse because he may be removed to another Presbytery he possibly might have beeâ—e a member of the presbytery at Corinth and never beene subjâ—ct to the presbytery at Colosse Example of the latter it is simply supernaturall for Peter to be borne over againe â—ath 16. 17. Iohn 1. 12 13. but upon supposition that God hath given him a new nature it is naturall or as we say connaturall and kindly to this new nature in Peter to love Christ and to love Christs sheep and his lambes because every like loveth a like So the subordination is not naturall for it is not naturall for John and Thomas to be subject to such an Eldership of this congregation for Gods providence might have disposed that John and Thomas should have dwelt in another congregation as members therof and so subject to another Eldership But secondarily and by consequent upon supposition that they are members and inhabitants of this ecclesiasticall incorporation it is kindly and connaturall now that they be subjected ecclesiastically to the Eldership of Christs appointing in this congregation and so the ground of the bond is the part must be in subiection to those who command the whole Iohn and Thomas are parts of this congregation such an Eldership commandeth the whole therefore Iohn and Thomas are in subjection to such an Eldership So all the beleevers of this congregation and all the beleevers of the sister-congregations are parts of this presbytery wheras Gods providence might have disposed that all the beleevers here might have beene parts and members of another presbytery And so by proportion sundry presbyteries are parts of a provinciall Church and sundry beleevers of many provinces are parts and members of a Nationall Church Now the division of a Nation into Provinces and of Provinces into so many territories called presbyteries and the division of presbyteries into so many congregations cannot be called a devise of mans because it is not in the Word of God for by that same reason that Iohn and Thomas and so many threes and foures of beleevers should be members of an independent congregation seeing it is not in the Word it shall be also a devise of man For all our singular acts are mixed there is something morall in them and that must be squared and ruled by the word and something is in them not morall but positive and this is not to be squared by the word but sometimes by natures light which I grant is a part implicite of Gods word sometimes it is enough that the positive part be negatively conforme to the word that is not contrary to it Howbeit I hold that the morality required in every action must be positively conforme to the word for example the Law saith Every male-childe must be circumcised the eighth day Gen. 17. 7. Now the action of Christs circumcision and Christs presenting in the Temple and offering of two turtle Doves and two young pigeons is said to be according to the Law of Moses Luke 2. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is written yet the bâ—be Iesus by name his mother Mary who brought him into the Temple the Priest by name that offered the Doves for him are not written in the Scripture of Moses his law but the morality of that action was positively conform to Moses his law so that every part be subject to the law of the whole is Gods word but that parts and whole be thus divided it was not required to be defined in the word But what our brethren deny is that as Peter and Iohn are Ecclesiasticall parts of a single Congregation under the jurisdiction of that single Congregation is cleare in the word of God but that three or foure Congregations are parts â—cclesiasticall of a Presbytery and Ecclesiastically subjected to the government of the Presbytery as Iohn and Thomas are parts subjected to the government of a Congregation is utterly denyed But we may reply Iohn and Thomas are to obey their Pastor preaching in the Lord and by that same reason they are to obey their Pastors gathered together with the Elders in a Synod So by that same reason as Iohn and Thomas are to obey their Eldership convented in their owne Congregation to governe them by that same reason Iohn and Thomas of foure Congregations are to heare and obey their owne Elderships convented by that same authority of Christ in another Congregation when a Colledge of other Elderships are joyned with them But I come to the Scriptures of God If when the Churches of Syria Sylicia Antioch and Jerusalem were troubled with a question whether they should keep the Law of Moses and be circumcised and could not determine it amongst themselves in their particular Churches they had their recourse to an assembly of Apostles and Elders at Jerusalem who gave out a Decree and Canon anent that question which the Churches were obliged to keep then when particular Congregations are troubled with the like questions in doctrine and government they are by their example to have recouâ—se to an Assembly of Pastors and Elders that are over many Churches and to receive Decrees also which they are obliged to keep But the former is the practise of the Apostolike Church Ergo to have recourse to a Synod of Pastors and Elders to receive Decrees from them that
They would not depresse and submit the immediately inspiring Apostelike spirit to mens consent so as men must give consent and say Amen to what God the authour of Scripture shall dite as Scripture This was a villifying and lessening of the authority of Scripture therfore necessarily hence it followeth this was an Ecclesiasticall degrace of an Assembly They object twelfthly That Paul and Barnabas went up to Jerusalem not to submit their iudgement to the Apostles for then they had not been infallible neither for the necessity of an assembly or because Congregations depend dâ—th on assemblies but they did it 1. to conciliate authority to the Decrees 2. To stop the mouthes of false Apostles who alleadged that the Lords Apostles stood for circumcision otherwise Paul himselfe might have determined the point Answ. 1. Paul as an ordinary Pastor howbeit not as an Apostle was to submit to a Synod in this case as an Apostle he might have excommunicated the incestuous Corinthian without the Church but it shall not follow that Paul did write to the Corinthians to excommunicate him for no necessity of a Church-court and Synod but onely to conciliate authority to excommunication and to stop the mouthes of enemies 2. I aske what authority doe they meane 1. authority of brotherly advise But these Decrees bind as the Decrees of the Church v. 28. chap. 16. 4. chap. 21. v. 25. 2 If they meane authority Ecclesiasticall the cause is ours 3. If they meane authority of divine Scripture then this Decree must have more authority thâ—n other Scriptures which were not penned by common consent of all beleevers 4. This is a bad consequence Paul could have determined the point his alone Ergo there was no need of a Councell for the Scriptures and many holy Pastors determine that Christ is equall with God the Father It followeth not that therefore there is no need of one Councell to condemne â—rrius They object 13. There were no Commissioners at this assembly from the Churches of Syria and Cilicia therefore it was not an assembly obliging Ecclesiastically all the Churches of the Gentiles Answ. 1. Suppose Syria and Cilicia had no Commissioners here which yet we cannot grant but give only yet Ierusalem and Antioch had their Commissioners which maketh the meeting formally and essâ—ntially a Synod of many particular Churches met synodically in one for there were many single Pariâ—hionall congregations both at Ierusalem and at Antioch 2. We doubt not but the Apostles who wrote to them the Decrees of the assembly advertised them also of that Apostolike remedy for determining the question seeing they writ to them ver 24. We have heard that some have troubled you with words subâ—erting your soules saying ye must be circumcised Ergo the Apostles tendred their sâ—lvation therefore we are to thinke that Syria and Cilicia had their Commissioners here What if they neglected to send á facto ad ius non valet consequentia they should have sent Commissioners This assemblies Decrees did lay a tye and bond upon the Churches of Syria and Cilicia then it did either tye them as a counsell and advise or or as a part of Scripture or thirdly as a Decree of an Ecclesiasticall Synod If the first be said this Canon doth not lay a command upon them the contrary whereof we find v. â—8 it layeth a burthen on them chap. 16. 4. chap. 21. 28. and Decrees that they must keep The second is unanswerably confuted in answering the tenth objection If the third be said we obtaine what we seeke and so they should have sent Commissioners otherwise the Decrees of Synods shall oblige Ecclesiastically Churches who are not obliged to be present in their Commissioners which neither we nor they can affirme 14. They object That this is not one of our Synods for the multitude of beleevers had voices here And the whole multitude spake for it is said v. 12. Then all the multitude keept silence and gave audience And Whittaker saith they had decisive voices but in your Synods none have voyces but only the Eldership Answ. 1. That the faithfull speake propose and reason our booke of discipline saith So saith Zuinglius Beza yea the Fathers as Cyprian and others Who will not have Acts made against the peoples coâ—sent it is like the multitude speake but orderly seeing the Holy Ghost was here v 28. Whittaker saith only it is like that some of the multitude spake And what marvell then many should speake seeing it was untruth that any of Moses Law which was also Gods Law should be abrogated 2. The Church may send in some cases learned and holy men to Synods who are neither Pastors Elders nor Doctors So was here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brethren that is choise and able men otherwise beleeving women and the whole Church of beleevers comâ— under the name of brethren in Scripture Parker saith well The materiall ground of commissioners at assemblies is their gifts and holinesse the formall ground is the Church calling and sending them 3. That the whole multitude had definitive voices is first against what we have said expounding these words Mat. 18. Tell the Church 2. It is a meere popular government refuted before 3. I reason from the end of the Synod These onely had definitive votes who met together synodically for to consider of this question but these were only Apostles and Elders v. 6. including brethren who only had place to judge as Bullinger and Calvin saith and not the multitude 4. The Canons are denominâ—ted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Decrees ordained by the Apostles and Elders Acts 16. 4. Acts 21. 25. 5. By what warrant could the brethren at Ierusalem give Lawes to brethren of other independent congregations of Syria and Cilicia and these also who were absent So this â—hall be no Synâ—d 6. I grant the Epistle is sent in the name of all For 1. to send greeting in an Epistle is not an act of jurisdiction but a sort of Christian kindnessâ— 2. It was done by common consent of all 3. It added some more authority 4. It is possible the sending of the Decrees required charges and expences 15. The Female replyer to M. Edwards the reason saith she why the Church of Antioch sent the matter to be dâ—cided at Jerusalem was because the parties were members of the Church of Jerusalem Acts 15. 1. certaine men which came from Judaea taught the brethren c. v. 24. They went out from us and this proveth independency of Churches for the Church of Antioch judged it an unequall thing to iudge members of the Church of Ierusalem Answ. 1. Let it be that contenders for ceremonies were of the sect of the Pharisees yet the soules of these of Antioch were subverted v. 24. If Antioch had been independent they could have determined the truth to prevent subversion of soules who ever were the authors of that wicked doctrine but their sending their commissioners to
the Synod at Ierusalem proveth that in a thing common to them all they depend upon a Synod that doth oblige them all 2. How could one independent Church at Ierusalem give Lawes to an independent Church at Antioch 3. Antioch might have condemned the heresie Suppose they could not judge the heretickes if they were an independent congregation seeing the heresie troubled them 16. They object Oâ—cumenicke and universall Synods of the whole Christian Church are unpossible and the Church is and may be without Synods therefore Synods are no ordinances of Christ. So Best See Parker Answ. Whittaker saith indeed universall Synods are not simply necessary and Parker saith no more they are not absolutely necessary necessitate medij but they are necessary necessitate praecepti and conditionally if some politicke union were amongst all Nationall Churches but hence it followeth not that they are not Christs ordinances because they are not this way necessary necessitate medij for then Baptisme and the Lords Supper publike preaching of the word perfect discipline were not Christs ordinances because in time of persecution or universall apostâ—sie many yea even whole Churches may be saved without these 2. Synods are necessary for the well being not simply for the being of the Church But hence it 's a weake consequence therefore they are not ordinances of Christ. 3. It is knowne that the Popes power hindereth generall Councels for the Councels of Constance and Basill where the Popes wings were clipped made that good burnt children dread fire Adrian it may be with some honesty promised the councell of Trent anno 1522. But Clemens the seventh did openly oppose Charles the fifth his Chancellors proclaiming thereof at Bononia they feared the place that the Emperors power should shame them and learned well from Ioh. 23. as Nanclerus saith to make the place of the councell all in all And such was Trent for they licked and revised againe and againe all the circumstances of that councell that it was a birth in the Popes wombe good twenty and five yeares and then was the Popes barne borne against his will yet generall councels should be Popes hinder them to be and what wonder Theeves love not well iustice-courts yet by their owne Law they should be The councell of Constance ordained that a generall councell should be every ten yeares once Yea after the councels of Lansen and Florence the sea being void ann 1503. the Cardinals convened and sweare to Almighty God and blasphemously to Peter and Paul that whosoever of them shall be created Pope he shall convene a generall councell within two years after his inauguration which oath Iulius 2. did sweare but had neither honesty nor memory to performe The facultie of Paris and Church of France who are still as saith the Reviewer of the councell of Trent at daggers drawing wâ—th the Pope and court of Rome doe cry and write for a generall councell But they say â—he articles of Paris cannot climbe oveer the Alps. It is some hundred yeares since Thomas Bradwardine of Canterbury the hammer of the Pelagians cryed to waken Simon Peter that he might speake out of his Councell-chaire for grace against the Pelagians But Jâ—suites bellies and pennes stout for their Father the Pope thinke it wisedome that the Pope be deafe at the cryes of Dominicanes who call for his holinesse tongue to determine in bickerings betwixt their order and Jesuites in the matter of Grace Predestination Free-will Gods providence The Pope fearing a generall Councell thinketh best that they rather bloud other in the Schools then that his greatnesse hazard to face the Court of a generall Councell and therefore matters are now tryed at home Lod. Molina the Father of the new Science the middle light with that wild heed fansied to be in God was cited before Clemens the 8â—â— and holden in processe five yeares even before Paul the fifth and the Cardinals and when all was done was whipped with a Toads stoole and nothing was determined as saith Francis de Ariba Other Councels ordained that there should be in all places Provinciall and Nationall Assemblies So ordained the Councell of Nice Trulla Africa Sardis Hence I adde a third distinction From this is concluded onely that Councels are not necessary but impossible impossibilitate morali non Physicâ Councels are only morally impossible not simply impossible and that through mens corruption It followeth not therefore they are not Gods ordinances For seeing Churches independent are morally and I feare more then morally impossible and have been hindred by Prelates our brethren would not from hence conclude that they are not Gods ordinances A Congregation of visible Saints where there is not an hypocrite is unpossible morally and cannot be because of our corruption yet such a Congregation should be and so is an ordinance of Christ. Let me also adde the fourth distinction Christ may well ordaine that as a necessary meane of edification which cannot be had ordinarily in the full perfection and degrees required so it may be had in the degrees and parts that may edifie howbeit not so well and not so conveniently so Synods are ordinarily possible I meane lesser Synods if not fuller and compleater if an universall Synod cannot be had a Nationall may be in Scotland and in England also if it please the Prelates and if God will whether Prelates will or will not and if these cannot be Provinciall Synods are and may be and if these cannot be yet Synods Elderships and particular Churches may be and I thinke independent Congregations in their perfection consisting of sincere beleevers onely and a perfect Church-discipline are Gods necessary meanes of edification yet in their perfection they cannot be had But to close this point no Divine that ever did write or speake of this Chapter except some of late but they acknowledge Acts 15. to be a formall copy and draught of a generall Assembly I might cite all our Protestant Divines the Lutherans Papists Schoolemen Casuists all the Fathers and Councels all the Doctors antient and moderne but this was to fetch water to the Sea CHAP. XV. Que. 15. Whether or no by other valid Arguments from Gods word the lawfulnesse of Synods can be concluded HItherto hath been sixe Arguments against Churches independent and consequently proving the lawfulnesse of Synods Now followeth our seventh Argument 7. If there be a commandement to tell the Church when an obstinate brother offendeth a brother then must this course also be taken when an obstinate Church shall offend a sister-Sister-church But the former is true Mat 18. Ergo so is the latter This is not mine but the Argument of Parker D. Ammes Professors of Leyden and of all our Divines Willet Whittaker Junius Beza c. Our brethren say Christ speaketh Mat. 18. of a particular Congregation and not of many Congregations meeting synodically in their members of principall note as Pastors and Elders
1. Because an offended brother cannot have a Synod of Elders and a Nationall Assembly alwayes to complaine unto and so Christ shall not set downe an expedite way to remove scandals betwixt brother and brother 2 Christ say they is setting downe a way how an obstinate offendor shall be cast out of the Church where he was an ordinary hearer of the word and a compartner with other professors of the holy things of God in a particular visible Church Now these of divers Congregations partake not in a Church-communion of these same holy things of God Word Sacraments and Discipline Answ. 1. Christ here setteth down a way how all offences of brethren may be taken away for Christs salve must be as broad and large as the soare and excommunication must reach as farre as offences but offences are betwixt Church and Church betwixt the Grecians and the Hebrewes Acts 6. 1. no lesse then betwixt a single brother and a brother 2. I borrow the Argument and pay it home againe Christ setteth downe a way how all scandals in his visible Church may be removed So teach our brethren as an offended brother cannot alwayes have recourse to a Nationall Assembly and so Christs remedy shall be insufficient If by a Church Mat. 18. we understand a Synod say they but when the Grecian Church offendeth the Hebrew Church the Hebrew Church cannot complaine to the Grecian Church for the Law forbiddeth the party to be the Judge therefore if they understand Mat. 18. onely a Congregation excluding all Synods Christs remedy of removing scandals betwixt Sister and Sister-church shall be unsufficient therefore the Grecian and Hebrewes must have recourse as Act. 6. to a Colledge of Apostles and Pastors and that is a Synod 3. I borrow the other Argument also and shall pay it againe These who are consociated and neighboured together in the Acts and Dentees of visible Church-communion by rebuking one another Leviticus 19. 17. Admonishing Collosians 3. 16. Exhorting Hebrewes 3. 13. comforting one another 1 Thess. 5. 11. and pleading one against another Hosea 2. 2. and occasionally communicating one with another in that same Word and Sacrament and in eschewing the fellowship of one and the same excommunicate person These make up one visible politick Church that is under a common Church-government according to Christs discipline which regulateth these acts of Church-communion of one with another But so it is that Grecians and Hebrewes and sundry particular sister-Churches are consociated and neighboured together in the fore-said acts and dentees of visible Church-communion c. Ergo divers sister-Churches so make up one visible politick Church under one common Church government according to Christs discipline c. The proposition is our brethrens wherby they proove and that strongly that single professours consociated in these acts and dentees of visible Church communion make up one visible Church under one common governement and so say the Fathers Basil Chrysostome Augustine and Athanasius howbeit in habitation we be separated yâ—t are we one body and Cyprian will have nothing done in the cause of many Churches except wee all meete in one place The assumption for the communion of sundry Churches Parker granteth and the Scripture is cleare Laodicea and Colosse have a sister-communion in that same word of God Col 4. 16. so Corinth Macedonia and Galatia in these same acts of charity to the Saints at Jerusalem 1 Cor 16. 1 2 3 4. see also 2 Cor 8. 1. Rom 16. 27. Also if any person be excommunicate in one congregation also in all the neighbour congregations 1. Because his sinnes are bound in Heaven 2 He is delivered to Satan 1 Cor. 5. 4. to all 3. Christ saith he should be as an Heathen to all and so is excluded from Church communion to all Hence these visible acts of Church communion require a common law and discipline of Christ to regulate them seeing they may offend in the excesse and defect one to another but one common discipline they cannot have except they may by authority conveene in one Synod in their principall members Also Field Bilson Whittaker alleadge this place for Synods all say if Pastors have authority every one within themselves and farre more when they are met in a Synod for vis unita fortior united force is stronger Our eighth Argument is from the constant practise of the Apostles if all weighty affaires that concerne equally many particular congregations were managed not by one single congregation but by the joynt voyces and suffrages of Apostles Pastors and selected Brethren of many congregations in the Apostolick Church Then were Synods the practice of the Apostles and nâ—t independent congregations but the former is true Ergo so is the latter The proposition our brethren grant I prove the assumption by an induction 1. The select Pastors of the Christian world and select brethren Act 1. did elect and ordaine Matthias to be one of the twelve because that concerned many particular Churches the publick treasury of Apostolick Churches was committed to the Apostles because that concerned them all Act. 4. 33 34. When the Churches of the Grecians and the Churches of the Hebrewes murmured the one against the other one common Synod of the twelve Apostles authoritatively conveened and ordained with praying and laying on of hands the seven Deacons Act. 6. 2 3 4 5. and Walleus saith the argument for ordaining Deacons that the Pastors might attend the word and prayer proveth also that there were then ruling Elders Also Act. 20. 28. there is a Synod of Pastors at Ephesus whom Paul warned to take heed to the flocke and Act 11. 2. Peter giveth a reckning and count of his going in to the Gentiles before a Synod of Apostles and Brethren for it was unpossible that the multitude of believers now growne so numerous could all meete in one house and Act. 21. 18. an Assembly of Apostles and Elders ordaâ—neth Paul to purifie himselfe a Synod of Elders 1 Tim 4. 14. ordained Timothy 9. Argument is from the care of Christ Iesus the head of the Church in the end of excommunication Hence if Christ Jesus take care that one particular congregation be not leavened and sowred with the wicked conversation of one then farre more will he take care that many Churches be not leavened and hath ordained excommunication for many as for one but our brethren grant he hath taken care that one lump leaven not one single congregation 1 Cor. 5. 4. c. I prove the proposition For Christs remedy for remooving of scandals is hence argued to be unperfect if excommunication doe not remove all offences and prevent the leavening of many lumpes for he that careth for the part must far more care for a whole Church and ordaine excommunication of a Church for the edifying therof 1 Cor. 4. 20 21. 2 Cor. 10. 8. That their spirit may be saved in the day of the Lord 1 Cor.
thanks for the turning away of Gods wrath when the Land is defiled with bloud and other Nationall transgressions for the bringing backe the Arke of God for the renewing a Nationall Covenant and Oath with God in case of universall Apostasie from God and true Religion Then hath Christ ordained to Churches in the New Testament Nationall Assemblies which authoritatively onely can reach these ends and effects But Christ hath left the Churches of a whole Nation in no worse case then the Nationall Church of the Jewes was in for reaching the foresaid ends and effects Ergo c. I have to prove 1. That the Jewes had their solemne Assemblies for these ends 2. That these Assemblies were morall and so concerne us 3. That these ends cannot be attained without Nationall Assemblies which being done I trust the Argument shall stand strong For the first I may prove both in the Iewish and after their example in the Christian Church Deut. 29. 20. All Israel were convened to enter in Covenant with the Lord. So Joshuah for the same end assembled all the Tribes of Israel Iosh. 24 1. their Heads Iudges and Officers And Samuel 1 Sam. 12. gathered all Israel to renew their repentance for their sinne in asking a King So did Hezekiah 2 Chron. 29. 4. in an universall Apostasie And Iosiah 2 Chron 34. 29. And Asa 2 Chron. 15. 9. gathered all Iudah and Beniamin and they sware a Covenant to the Lord. And Ahab 1 King 22. gathered foure hundred Prophets to aske counsell about going to warre against Ramoth Gilead And Herod Mat. 2. 3. when Christ was borne So Salomon did when the Temple was consecrated and David assembled them to bring the Arke to it's place The examples of these Kings did godly Emperours follow and convened generall Councels what ever Iulius 3. usurpe in his Bull ann 1551. Decemb. 15. Constantine convened the Councell of Nice as saith Theodoret Ruffin Socrates and Eusebius Theodosius called the 2. generall Councell at Constantinople as Theodoret saith And Theodosius gathered the third generall Councell at Ephesus as Socrates and Euagrius saith Valentine and Martian called the Councell of Chalcedoâ— and the Councell of Sardis in Illyrium as Sozomen saith And Iustinian called the fifth generall Councell at Constantinople as Nicephorus saith Constantine the 4. gathered the sixth generall Councell at Constantinople as saith Martinus Polonus I might adde many others but these may suffice I prove the second particular that convening of generall Councels in the Iewish Church was morall For 1. an oath and vow to keep Gods Commandements is a part of the third Commandement according to that Psalme 119. v. 106. I have sworne and I will performe that I will keep thy righteous iudgements and the maintenance of the true Religion in a Land is obligatory for ever For Iud. v. 3. we are willed earnestly to contend for the faith once delivered to the Saints and it is obedience to the third Commandement to avow God and his Sonne Christ before men Mat. 10. 32. And so doth Moses commend it in Israel Deut. 26. 17. Thou hast avouched the Lord this day to be thy God and to walke in his wayes and to keep his statutes and his Commandements c. Now what ever doth lay a bond morally binding on man doth also morally bind a whole Nation 2. It is most certaine that bloud defiled the land of Israel morally as it was a Land and not as the holy Land only Num. 35. 33. Hos. 4 1 2 3. 1. Because it is a sinne against the Law of Nature for man is made according to Gods Image Gen. 9. 6. 2. Because bloud defileth the Land under the New Testament as in the Iewish Church for if this were not the Magistrate had no warrant from Num. 33. to use the sword against the murtherer which is that very same that is taught by Socinians Arminians and Anabaptists So teacheth Episcopius Joan Geisteran and Henry Slatius so also Socinus the Chatechise of Raccovia deny that the Magistrate now under the Messiah his kingdome should shed the bloud of any murtherer or malefactor Yea if it be knowne saith Ostorodius that a man cannot be a Magistrate without shedding of bloud and war It is not lawfull for him to be a Magistrate quia praecepta Christi non permittunt ulli homini adimere vitam So also saith Smalcius therefore need-force these precepts anent shedding of bloud are not judiciall but morall seeing the Magistrate carrieth the sword as the Minister of God to execute judgement upon the evill doer Rom. 13. 4 which being undenyably true a Nationall Church must have meanes allowed of Christ to purge the land of bloud Sodomy and other Nationall sinnes for the which Canaan spewed out seven great Nations Also Because of swearing the land shall mourne Ier. 23. 10. And if the Arke be taken away as it was out of his place 1 Chron. 13. The Land is in a hard case we see no meanes but an Assembly of the Nationall Church that by authority of the Assembly all may be moved to renew their Covenant with God to repent and to bring â—acke againe the Gospell as David conveened all Israel 1 Chron. 13. 1 2 3 4. fromâ—ireath-jearim â—ireath-jearim For the Gospels departure and universall Apostasie when we are as Israel without the true God and a teaching Priest as 2 Chron. 15. and withall in great trouble is a case that concerneth not a particular Congregation onely but the whole Land and therefore the whole Church of the Nation must be assembled in their heads and leaders to turne away Gods wrath and bring backe the glory that is departed from the Laâ—d by renewing our Covenant with God Lastly the whole hoast and armies of writers antient and moderne may be alleadged for the lawfulnesse of Synods as witnesseth the Tomes of the Councels generall and Provinciall CHAP. XVI Whether or no it can be demonstrated from Gods Word that all particular Congregations have of and within themselves full power of Church-discipline without any subiection to Presbyteries Synods or higher Assemblies VEry reverend and holy men hold the affirmative part of this question and deny all subjâ—ction of Congregations to Presbyteries and Assemblies Their first Argument is If Churches planted by the Apostles such as Corinth have power within themselves to exercise Church-discipline as to rebuke excommunicate loose and relaxe from excommunication Then ought not particular Congregations now to stand under any other Ecclesiastical authority out of themselves But the former is true 1 Cor. 5. 2 3. So M. Best Parker the Separatists Robinson Authors of Presb. govern examined prove that all beleevers in Corinth had voice in excommunication 1. They amongst whom the fornicator was they who were puffed up and sorrowed not that he was not cut off they were to be gathered together in one and to iudge and excommunicate v. 12. but the fornicator
presbytery of Elders in it Act. 20. 17 36. Paul prayed with them all this is not said in the word but of a reasonable good number of persons Brightman under the name of an Angell he writeth to a colledge of Angels or Pastors Bullinger he writeth to many Pastors Didoclav proveth by good arguments against Downam his Angell-Prelate that he writeth to a colledge of Angels in every Church Augustine he speaketh to the Rulers so saith Gregor Magnus Primasius Beda Haymo Fulk Perkins Fox neither hath one single pastor the power of the keyes but at the second hand the beleivers have it as the prime ministeriall fountaine of all Church discipline and so they by our brethrens learning should have bin principally rebuked 2. Also Asia was of the Roman Empire and contained Phrygia Mysia Caria Lydiâ— Troas and Thessalonica and every one of these must be proved to be single congregations and suppose they were they have many pastors in them as Ephesus had they had power of discipline in all points that concerned themselves but in things common to all they had it not but in dependence and what howbeit Synods could not so conveniently be had under the persecuting Domitian no absurdity will follow discipline may be exercised without provinciall Synods 3. It is a weake ground Every candlesticke stood by is selfe and and held forth it 's owne light For the light of the Candlesticke is a preaching Pastor shining in light of holy Doctrine Wee dispute not about independency of preaching Ministers in the act of preaching but about independency of Churches in the acts of Church-discipline And so this is a weake ground I say for independent Churches yea neither is the Pastor in the act of Pastorall shining in sound Doctrine independent for our brethren teach that private persons by the power of the keyes ordaine him call him to office censure and depose and excommunicate him if neeâ— require and this is no small dependency 4. It is no lesse loose and weake to alleadge they are independent Churches because every Church is reproved for it's owne faults reproofe is a sort of censure What because the fornicator 1 Cor 5. is reprâ—ved for a sinne that is scarce named amongst the Gentiles yea and iudged worthy to be excommunicated shall it hence follow that the fornicator is no member dependent and in Ecclesiasticall subjection to the Church of Corinth So some of the Corinthians 1 Cor. 15. 12. are reproved for denying the resurrection for this was the fault of some and not of all But will it follow these some were no independent parts of the Church of Corinth but an independent Church by themselves The faults of remisse discipline may be laid upon a whole Nationall Church in some cases when it commeth to the notice of the Nationall Church that such a particular Church faileth in this and this point of discipline but we teach not that these seven Churches made up one Nationall Church yet this hindereth not but parts of an independent and subordinate Church may be rebuked for their faults and yet remaine dependent parts 5. They object If Christ bid an offending brother tell the particular Church whereof he is a member then that particular Church may excommunicate Mat. 18. 19. and so hath power within it selfe of the highest censures and is independent but the former is true Mat. 18. Ergo Vrsine say they Zuinglius Andrewes Kemnitius Aretius Pelargius Hunnius Vatablus Munster Beza Erasmus Whittaker c. expound this of a particular Congregation Answ. 1. We shall also expound this of a particular Church but not of such an one as hath but one Pastor neither doe these Divines meane any other Church then a Colledge of Pastors and Elders 2. Your owne Parker the learned Voetius and Edmundus Richerius and the Doctors of Paris cite this place to prove the lawfulnesse of Synods yea even hence they prove Peter and so the Pope is answerable to a generall Councell 3. When an Eldership of a particular Congregation is the obstinate brethren to be censured I desire our reverend brethren to shew in that case a ministeriall governing and censuring Church consisting onely of private persons out of office to whom the offending person shall complaine I appeale to the whole old and new Testament to all antiquity to all Divines writings the word Church in this notion See also Gâ—rson 6. They object Every particular Church is the body of Christ his Spouse Wife and Kingdome and every one hath received faith of equall price 2 Pet. 1. 1. and consequently of equall power and right to the tree of Life and Word of God and the holy things the keyes of the Kingdome the promise and use of Christs power and presencâ— Rom. 12. 4 8. Therefore there is not one Church above another So the Separatists Best Answ. 1. If this argument from an equall interest and right to Christ the promise life eternall stand good not only one Church shall not be over another but also Pastors and Elders cannot be over the flocke in the Lord nor have the charge of them nor watch for their soules The contrary whereof you shall reade 1 Cor. 12. 17 28 29. 1 Thes. 5. 12 13 14. Heb. 13. 17. Ephes. 4. 11. and the reason is good but truly better with Anabaptists then with men fearing God because Pastors and people King and Subject Doctor and Scholler being beleevers have all received like precious faith and right to the tree of Life c. for God is no accepter of persons 2. By this Argument three beleevers in an independent Congregation consisting of three hundred shall be no dependent part in Ecclesiasticall subjection to three hundred and every three of independent Churches shall be a Church independent and twenty independent Churches shall be in one independent Church because all the three hundred beleevers have received alike precious faith c 3. The consequence of the Argument is most weake for precious faith and claime and interest in Christ is not the ground why Christ giveth the keyes to some and not to others but the ground is the good pleasure of Gods will Christ gave not the keyes nor any Church-authority to Judas Demas and the like because of their precious faith but because he calleth to labour in his vineyard whom he pleaseth and whom he pleaseth he calleth not 7. They object Provinciall and Nationall Churches are humane formes brought in after the similitude of â—ivill governments amongst the Romanes and there is no Church properly so called but a Parish Church See D. Ammes Answ. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The lifting up of the hands in voicing at the election of Elders Act. 14. 23. so taken from a civill forme of peoples giving their suffrages amongst the Lacedemonians as our brethren say Yet it is not for that unlawfull or an humane forme a Parishionall meeting of
power of the keyes the private person rebuketh swearing out of charity with care onely of these with whom hee converseth withall by noe power of the Keyes A Watch-man giveth warning of the approach of the enemy and the common Souldier may doe the same the Schoolemaster teacheth one lesson the schoole-fellow teacheth that same the one by office the other of common Charity 2. The Pastour interpreteth the word the private person doeth but use apply and accommodate the sense and interpretation of the word to his owne act of beleeving and the acts of admonishing rebuking comforting his brother Twelfthly they object against Synods The Pope is the Antichrist because he willeth men to appeale from their owne Churches to him as Whittaker and Chamier prove but the doctrine of the Synods teach men to appeale from particular Churches to Synods and by no word of God have Pastors power over other Congregations nor their owne Answ. Antioch appealed from corrupt teachers Acts 15. 2 3. and that is Apostolike but to appeale from a Church to a man of sin as if he were the whole Church is Antichristian 2. If sixe beleevers in a Congregation of forty beleevers should censure a brother our brethren would say that brother should appeale from these sixe who yet make an independent Congregation to the Church of forty yet should not this be Antichristian 3. To appeale from a Church as an unlawfull judicatory is unlawfull but to appeale from a lesser Church as from a not competent Judge to that same Church in a larger meeting is most lawfull 4. That Pastors of divers Churches have power over many Congregations being convened in a Synod is cleare Acts 1. Acts 6. Acts 15. 13. They object That this wanteth antiquity Answ. This is said for the fashion what meaneth then the tomes of Councels the Councell of Sardis Laodicea Africa Toledo 4. Canon Law Cyprian Augustine Tertullus Irene Chrysostome c. CHAP. XVII Whether or no some doe warrantably teach that a Pactor hath no pastorall power to preach and administrate the Sacraments without the bounds of his owne Congregation and from whence essentially is the calling of a Pastor OVr brethren who teach that the ordination of Pastors is onely from that power of the keyes that they imagine to be in the body of beleevers must needs holding such an humane ministeriall Church fall in divers errors as 1. that he cannot officiate pastorally without that number of beleevers from whence essentially he hath his pastorall calling 2. When the Churches necessity shall call him to remove to another independent flocke He is no Pastor while he be ordained and chosen of new by that flocke So the English Puritanisme and M. Best We hold that a Pastor may officiate as a Pastor without his owne congregation 1. Arg. That which the brotherhood and communion of Sister-Churches requireth to be done that Pastors may lawfully doe but this the brotherhood of Sister-Churches requireth to be done Ergo c. the assumption is proved 1. Because death or necessary absence of Pastors necessity of keeping the flocke 2. Necessity of convincing the gainsayers if the present Pastor be weake in learning yet able to cut the word aright saith M. Paget requireth this M. Best answereth Officers of Churches may be helpfull to other Churches as Christians but not as Ministers Answ. This Argument presupposeth that Pastors not as Pastors but as Christians either may administer the Sacraments lawfully and so any Christian may administer the Sacraments which is both Popish and absurd or that it is not lawfull for Pastors to administer the Sacrament out of their owne congregation or to any other of another congregation then their owne and so yet communion of Sister-Churches in these acts is cleane taken away 2. Our Argument is from Church-communion not in Christian acts as Christian but in ministeriall acts as ministeriall 2. Arg. If Ministers as M. Paget argueth may labour to convert unbeleeving strangers and to adde them to their flocke that they may enlarge Christs kingdome then they may exercise Pastorall acts over and above others then these of their owne charge but the former is true Ergo so is the latter The assumption is cleare because Prov. 93. Wisdome sendeth out her maids to call in these that are without and 1 Cor. 14. 24. the Prophets as Prophets were pastorally to convince and so to convert Inâ—idels who were not of their charge M. Best answereth These acts are not acts of a Minister as a Minister a man and a wife a father and a childe a Pastor and a flocke are relatives as I am a Father I exercise not proper acts as a Father but towards my owne children what good I doe to others cannot be said to be the acts of a Father but rather of a friend a neighbour a Christian c. Answ. He presumeth that a Pastor may preach and exercise pastorall acts as a Christian but so all Christians may pastorally preach though not called of God contrary to the Scripture so women and private persons may invade the Pastors chare 2. It is vaine to presse similitudes while they blood for Christ properly is the bridegroome and husband of his Church Eph. 5 6 27. John 3. 29 Rev. 19. 9. Rev. 21. 9. Isâ— 54 5. Pastors are but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under suitors for the bridegroome John 3. 29. This is Popish doctrine to make such a relation betwixt a mortall man and an independent Church Pope Enaristus and Calixâ—us saith while the Bishop liveth the Church can no more bee given to another without his consent nor the wife can bee given to another then to her owne husband without his consent And so said Innocentius the third therefore at the consecration after imposition of hands saith Vasquez and anointing of the Bishop and delivering to him a staffe a consecrated and blessed ring is put on his ring-finger in token he is married to the Church but what have we to do with such trash as this For in a word the comparison of a marriage in this point is either Popish or unseasonable or both because the mutuall consent betwixt A. B. and his wife being essentially marriage as the Canon Law Divines and sound Casuists acknowledge it maketh A B. a husband and also the husband of such a wife during their life-time but election of the people that A. B. be their Pastor and A. B. his acceptation of the Church as his charge maketh him not both a Pastor and also the Pastor of that Church because the ordination of the Presbytery maketh A. B. formally and essentially a Pastor I meane a called Pastor under Christ but the election of the people and his consent doth not make him a Minister but doth only appropriate him after he is made a Minister to be the Minister of such a Church and so the comparison halteth in the maine point for which it is alleadged therefore A. B.
are not professed beleevers having saving faith can be any thing but a non-Church and such as is a non-Spouse a non-body of Christ and a non-covenanted people and so wanting all power of the keyes Quâ—re If the baptisme of that congregation can be valid baptisme not to be repeated I leave to the consideration of the learned Yea if the Minister be an unbeleever by the former grounds it can be no baptisme But some â—ay it is the baptisme of the Church and so valid suppose the Minister be an unbeliever and so want power I answer the whole congregation may be unbelievers as is the Minister and so yet the baptisme comming from the Church cometh from these who want power and cannot be valid 2. Suppose the congregation be a company of believers yet I see not how by their authority they can make the baptizing of a Pastor wanting all power to be valid for then if the Church should baptize by a Turke or a Woman that baptisme should be valid which no man can say 18. What sort of an Assembly was the meeting Act. 15. if it was a lawfull Synod of sundry particular Churches or an extraordinary meeting the practice whereof doth not oblige us If it was a meere Apostolick meeting obliging as Apostolick and if it oblige us as Apostolick how commeth it that the multitude spake and gave their mind in that which obligeth us as Canonick Scripture For that the multitude spake our brethren collect from v. 12. and how is it that Elders and brethren determine in penning Canonick Scripture Except the first be said there be many doubts here of which the way of independency cannot cleare us Q. 19. How commeth it that the Lords Apostles who were to goe through all the Nations of the world to preach the Gospell doe so often assemble together to consult about the common affairs of the Church and discipline as Act. 1. Act. 2. Act. 4. Act. 6. 4. Act. 8. 14. Act. 11. 1. Act. 13. 1 2 3. Act. 15. Act. 21. 18. Act. 20. Paul and the Elders of Ephesus v. 17 18. 1 Tim. 4. 14. it is questioned seeing these assemblies of many pastors from sundry Churches because the Scriptures saith they were occasioned by the present necessity of ordering things belonging to all the particular Churches if they were only temporary extraordinary and Apostolick meetings which oblige not us to the like practise howbeit there be the like cause of meetings in the Church now as errours and corrupt doctrine in many particular Churches as were Act. 15. the murmurings betwixt Churches as Act. 6. a suspitious practise of a pastor which seemeth to be against Gods law as Peters going in to the uncircumcised Act. 11. 20. Whither or not Paul did not some things as an Apostle as writing of Canonick Scripture working of miracles 2. And some things as a Christian as Phil. 3. 9 10 11 12 13. 3. And some things as an ordinary Elder and Pastor of the Church delivering some persons to Satan 1 Cor. 5. 4. and whither or no is Pauls rod and authority and his power of excommunicating whereof he speaketh 1 Cor. 4. 21. 1 Cor. 5. 4. 2 Cor. 10. 8. common to all believers Our brethren must say it is common to all believers 21. If the power of the keyes be given to all believers a question is 1. If Pastors have no other power of the keyes but that same that believers have seeing the ground of Christs gift is one and the same to wit alike interest in Christ and if alike power of preaching baptizing excommunicating be in Paul and all believers 2. Whither or no the calling of Christ and his Church doth not superadde and confâ—rre to him who is made a pastour some farther power of the keyes then hâ— had before he was cloathed with any such calâ—ing seeing to rebuke exhort and comfort one another are dâ—ties of the law of natâ—â—e and would oblige all suppose Christ had given the 〈◊〉 of the keyes to none at all wee see not but our brethren must deny that the calling of the Church giveth any other power of the keyes then the believer had before he was called 3. If there be not a greater power of preaching baptizing and binding and loosing in the believers then in pastors seeing believers give the power to pastours and may take it away againe 22. If six believers be excommunicated and that justly clave non errante yet remaining believers it is questioned if they keepe not still the power of the keys they must keepe that power and yet are no members of Christs visible body 23. I desire a place may be produced in all the old or new Testament where a ministeriall or governing Church is taken for a company of only believers This our brethren teach 24. If all authoritative Assemblies for renewing a covenant with God restoring of the worship of God be 1. A part of the paedagogy of the law of Moses and removed by Christ 2. If these Assemblies in the Churches of Christ now be a species of Judaisme This we deny 25. If believers exercising the most eminent acts of ordaining pastors publick censuring depriving and excommunicating pastors publick convincing gain-sayers be not formally hence made by our brethren over-seers watch-men for the soules of Pastors and guides and so Pastors of Pastors We answer affirmatively they are by the former grounds 26. Let the godly and learned consider if the Patrons of independent Churches are not to give obedience to Decrees and Canons of Synods for the necessity of the matter as a brotherly counsell from Gods Word obligeth in conscience the brother to whom the counsell and advise is given howbeit the tye be not authoritative by the power of the keyes and if in that they are not to conforme CHAP. XIX Doubts against Presbyteriall government discussed as about ruling Elders Deacons Widowes the Kings power in things ecclesiasticall Quest. 1. HOw doth Calvin and Cartwright deny that the Apostle speaketh of ruling Elders Tit. 1. and yet Junius and Beza that both a preaching and ruling Elder are there comprehended So the authour of the survey of discipline Answ. A great question anent the latitude of an haire how doth many Formalists make the Prelate an humane creature and some jure humano and yet Land of Canterbury and D. Hall maketh him jure divino 2. An office may be described two wayes 1. Directly and expressely as the Pastor 1 Tim. 3. 2. Indirectly as many things agreeing to the Deacon as that he hold the mystery of saith in a good conscience â—e be sober grave faithfull in all things c. all which are required in the Doctor and Pastor also Quest. 2. How are the ruling Elders 1 Tim. 3. omitted where the officers are named Paul passeth from the Bishop to the Deacon omitting the ruling Elder So is hee omitted Ephesian 3. 11 Philip. 1. 1. it is like they are not of Christs making who are not in Christs rowle
Answ. Either the Prelate or the Presbyter is omitted 1 Tim. 3. Phil. 1. not the preaching Presbyter as is cleare by the description agreeing onely to him Ergo the Prelate is out of Christs rowle 2. Doctors are omitted Phil. 1. 1. 1 Tim. 3. and yet are set downe Eph. 4. 11. yet are ruling Elders in other places as Rom. 12. 1 Cor. 12. 3. Paul 1 Tim. 3. is not describing offices but giveth Canons which generally agreeth to all Church-officers howbeit he giveth instance in two yet in such two as includeth all the rest as he that laboureth in teaching and governing and he that taketh care of the Church goods When Moses describeth the Judge he sheweth what a man the King the Justice of peace the Sheriffe the Major of a City the Lord of the privy Councell should be howbeit these be not named in the Text. Hence because they are not named it followeth not that they are omitted and not spoken of in the Text. Quest. 3. But Elders are not 1 Cor. 12. 29. nor yet Rom. 12. but only governours saith Whytgift and Dr. Field and it is an ill argument à genere ad speciem affirmativè he nameth gouernours it followeth not therfore he nameth your governing Elders Answ. 1. Where Paul setteth downe in order officers by their speciall names ordinary and extraordinary as first Apostles secondarily Prophets thirdly Teachers c. he cannot reckon out generals only for so Apostles Prophets Teachers should be also but generals for the words in Scripture also signifie generals 2. The enumeration should halt which yet is orderly set down if it were composed of a number of particulars and the generals of some easten in amongst them Neither can some here well understand the civill Magistrate 1. Because he speaketh of the Church as the body of Christ consisting of divers members ecclesiasticall And God hath set some iâ— the Church and also he speaketh of the Church Rom. 12. 5. seeing wee being many are one body in Christ and in that place the ruler is clearly differenced from the teaching Doctor v. 7. from the exhorting Pastour and him who showeth mercy in the Church but the civill Magistrate is not a Church officer whom God hath set in the Church as hee hath set Apostles Prophets c. for God hath set him in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Common-wealth and his influence in governing Gods house is meerely civill coactive and regall not pastorall ecclesiastick and ministeriall Neither yet can the place be meant of the governing Prelate 1. Because the Prelate is thought to be the Apostles successour and is first in the roule but the governours heere are some steps posterior to Apostles Prophets c. 2. Because the Prelate giveth himselfe out to be a certaine preaching creature such as it may be 1 Tim. 3. 2. Tit. 1. 9. but the governours here in this lincke are contra-distinguished from Prophets and Teachers and so the Prelate should either be a sole lord governor and no teacher or then he shall be twise yea thrice named in one verse 1. under the name of an Apostle next under the name of a Prophet and lastly should come in as a governour so the Prelate as in Church and State so also in the Bible he should carry too much booke Now seeing here are governours in the Church contra-distinguished from Prophets and Teachers from a just enumeration they must be ruling Elders and it is to be observed that the Apostle saith not Are all Arch-bishops are all Primates And surely the Jesuites have no lâ—sse roome without thâ—ong to pinne in in this wall under the name of helpes and governments their regular Canons and secular Priests as Formalists can alledge for Prelates and their long tayle What Tilenus saith against this place is fully answered by Didoclavius for because the Apostle confoundeth or rather reckoneth together in one enumeration ordinary and extraordinary functions in the Church will it follow he doth not here speake of ruling Elders If that reason be good neither is the Prelate here nor is the Pastor or the Doctor here and if there be who excell in the gift of governing who yet arâ— not called to preach who can deny the necessity of this office Many answers are given to elude the force of that place 1 Tim. 5. 17. The Elders who rule well c. shall ever inforce that loytering Pastors who labour not in the Word and Doctrine are commended by the Spirit of God as worthy of double honour For wee reason thus If these sort of Elders who rule well and especially these who labour in the Word and Doctrine are worthy of double honour then are there two sorts of Elders some who rule well and some who labour in the Word and Doctrine But the former is said 1 Tim. 5. 17. Ergo The latter must be true The proposition in terminis almost is our thesis if two sorts of Elders bee worthy of double honour then are there two sort of Elders for à qualitate ab adjuncto subjecti ponitur subjectum ipsum Also if Paul make the well ruling Elder worthy of double honour and more especially the teaching Elder then hee acknowledgeth some well-ruling Elder worthy of double honour howbeit hee labour not in the Word A reason is because the positive and comparative are ever differenced and maketh a number when both are specified with particularities as here they are by well-ruling and labouring in the word and doctrine The Author of the Survay durst not looke this place in the face Bilson Field and Tylen deny our major proposition If one should say say they a preacher is worthy of double honour especially a painfull Preacher he should not say there be two kinds of Preachers some Preachers thus and thus and some painfull Preachers and a King is worthy of honour especially a iust King he should not make two sorts some are Kings and some are iust Kings as Deacons and Pastors are two sort of Offices Answ. He who saith a Pastor is worthy of honour especially a painfull Pastor should clearly insinuate that two sort of honours were due to Pastors two wayes considered For in the former part he should speake of the office which indeed is worthy of honour In the latter part he should speake of the officer in concreto laudably discharging his office but Paul speaketh not so for he speaketh not of the office and the officer of the abstract and concret of the office and the use and exercise of the office as is here alleadged but he speaketh of officers in the exercise and use of their office in both He saith not Elders are worthy of honour for that might well beare this sense that the office of an Elder is worthy of double honour which sense should be most true for the office of an Elder is worthy of double honour which sense should be most true for the office of an Elder is worthy of honour Suppose the man be
â— 28. Ioh. 8. 47. Ioh. 10 3 27. Acts. 3. 23. Heb. 3. 7. Heb. 13. 17. 4. Arg. Park de polit Eccl l 3 c. 13. Answorth positions of the Church Thes. 30. p. 121. â— and â—hes 35. Presb. govern exam p 10 11. 6. Arg. Sup. cap. 1. q. 1. q. 6. cap. 6. 7. Arg. 8. Arg. 9. Arg. Theoph. in Ioh. 20. Chry. Cyryl Aug. in Psal 44. Hier. Epist. ad Eâ—ag Cyâ—r â—p 41. Arg. 10. Also Isa. â—0 9. O Sion that bringeth goodtydings is an exhortation as Junius saith to the preaching Church whic â— is expounded Isa. 51 â— and Nah. 1 15. and Râ—m 10. 15. only of the Pastors sent of God to preach the Evangil of peace Ainsworth counterpoyson against M. Berdnard p. 113 Confess art 24. 13. Arg. Parker de politeia l 3. c. 15. n. 1. Ex hu qâ—â— eluctari cupit nobiscum seutire necesse est ecclesiam fidelium à Christo intellectam esse Mat 18. non qua simpliciter censi leraâ—â—â— sed qua aisâ—â—pliâ—â—â— excicet iuxta temperamentum aâ—â—lâ—ocroticum in prâ— septerto ecclesian quippe primo loco coâ—sideratam in his verbis dic ecclesiae praecâ—se partem Aristocraticâ—m ad est presbyterium significare existimamus quae vero postertore commemoratur in his verbâ— si ecclesian non audicrit sic ut Downamus docet excommunicantem prepter contemptam ecclesiam includit ac non decernentem tantum ac examinantem tum partem ecclesiae democraticam continet quâ populi consensus ad excommunicationem necessarius est 14. Ar. Bucer com ib. Muscul com ib. Calvin com ib. P Paraus com â—b Vasqueâ— in 3. Tho. tom disp â—44 c. 5. Enchirid. Christia instit Synod provin Câ—loniae Iansen Maldonat in Math. 18. Barrow disco of the false Church p. 8 9 10 Guide to Zion p. 10. Separat 3. peâ—it to K. Iams pas p. 44 Confess ar 1â— p 19 Aâ—â—sworth against Bernard reas 5. er p. 17â— M. Canne neces of Sepaâ— sec. 3. pa. 174 â—75 Discovery of N. Light printed an 1641. 2 Tim 2. 20 11. Ainsworth against Bernard separ â—ch p. 174. 2. Conclusion 3. Conclusion Ioh. 3. 18 36. M. Smith paral cens obser pag. â—2 Discov of N. Light prin an 1641. Ainsworth counterpoyson against Bernard p. 3. Declar. of Eccles. discip p. 171. Dialog of 2. Arg. Barrow disâ—ov fals Church p 20. 3. Arg. â— Arg. 5. Arg. 6. Arg. Coâ—fes art 17. Calv. Insâ—â—it l. â— c. 1. â—ect 8. 〈…〉 〈…〉 Ainsworth counterpoyson p. 10 11 Robinson Simon Episcop dis 8. Thâ— s. 0. Remonst in Apol. â—ol 411. Catech. Raccoâ— ca. 1. fol. â—98 Socin de Ecclâ—s p. 98. Calv instruct adversus lilerâ— Eâ—ise disp 26. thes 4 5. ib 2 3. Râ—monst Confess 2â— sect â— Apol sol 2â—7 â—â—â—onent non esâ—e pâ—â—cise necessaâ—tam ad constituendum 〈◊〉 Soâ—â—n tâ—act dâ— Eccles ad loc Rom. 10. Socin de exter reg christ eccles so 253 Câ—tech Raccoâ— de 〈◊〉 christ c. 10 pa 305. 306. 〈◊〉 Nicolaâ—des Tract de 〈◊〉 cap. 1. p. 144. ib 〈…〉 Separat coâ—fess art 34 35. p. 25. Pastors as pastors conveâ—t â—â—en to 〈◊〉 1 Arg 2. Aâ—g 3 Arg. 4. Arg. 5. Arg. 1. Arg. 2. 3. 4. 5. 6. 7. M. Barrow M. Ainsworth M. Cannâ— Object Juniuâ— contr â— cont Bell l. 3 ca. 6. Voâ—tius despera caâ— Papa l. â— sect 2. c. 12. Barrâ—w discov p. 9 â—0 Obiect 1. Barrow disco p â—0 〈◊〉 paâ—a l. p. 28. 29. Muscul. com in Calvin 〈◊〉 54. Hiâ—â—o◠〈…〉 Obiect 2. Obiect 3. Guide to Zion pos 32. pag 16. Separatist 3. petitio 3. posit arg 2 Barrow dâ—sco â—al Church pag 22 4. Object Guide place cited pâ—â— 32. pag. 16. 5. Object Geneses 3. 1 Cor. 6. 6. Object Separatists â— petition to K. James 3. position pag. 45. 7. Object 8. Obiect Bell. de not eccles l. 4. c. 10. Ainsworth counterpoyson p 8. Aâ—ton Walleuâ—ne◠〈◊〉 8. Eccles. pa. â— 10. Tylen sytnag theol dis 23. thes 41 42 43. Bucan loc com 42. quest 47. Profess Leydens dis 42. thes 41 42 43. Obi. Ans. Origen Homil 11. iâ— Num. 18. Franciâ— John ans to ob of Separat pag 62 63. Calv. iustit lib. 4 cap. 2. sect 11. Junius lib singâ— de eccl cap. 17. Whittaker contrâ— 2 quest 3. cap. 2. Rivet in Catho orthodox 101. q. 7. tract 2. 11. Gilâ— voâ—tiâ— desper causae papatus lib. 3. cap. 7. sect 2. Spalatâ—â— de Rep. eccl in osten eâ—r Sua. c. 1. pag. 887. 888 1 Arg. Ainsworth conuterposs pag. 8. Toletus in Ioh. 10. Calvin in loo Iosephus antiq Iud. lib. 18. cap. 3. 2. Arg. 1 â—am 2. 3. Arg. 4. Arg. Robinson against Bernard p. 100. Ainsworth counterpoyson p. 8 Separatist confes 〈◊〉 31. Guide to Zion pos 32. p. 16. Separat 3. petit to K. Iams pos 5. Arg. â—oâ— 11. M. Canne neces of Sepaâ— pa. 107. 6. Arg. 7. Arg. 8. Arg. 9. Arg. â— Principall Arg. Barrow of a false Church p 24. Separatists conâ—ess art 36. pag 26. 4. Principall Arg. â— Principall Arg. 6. Principall Arg. 7. Principall Arg. Barrow discov pag. 30. August cont Julian lib. 4. cap. 13. cont Pesag Câ—lest lib. â— cap. â—6 Prosper cont Collat cap. 18. Armin. anâ—â—berk pag 244. ad aâ—t 31. pag. 25â— Collat. Hag. pag. 250 251. Corv. cont Molin cap. 38. Bellarm. de grat lib arbit lib. 5. cap. â— Suarez de grat lib. 1. cap. 21. Vasquez in 12. tom 2. disp 8. Principall Arg. August contr Donatists 9 Principall Arg. 10. Principall Arg. 6. Conclusion 7. Conclusion 8. Conclusion 1. Obiect Of Separatists Ainsworth counterposs pag. 8. Erasm. Sarcer in loc 2 Cor. 6. Calvin in lâ—c Marloratus in 2 Cor. 6. Barrow 2. Object Obiect 3. Ainsworth ib. Obiect 4. Barrow diâ—cov of false Church p 39 40 Smith paral cens p. 29 30. Robinson against Bernard p 248. If this difference of ceremoniall spirituall hâ—linesse betwixt the church of old and the Church of the new Testament stand then the Church of the new Testament where there are any hypocrites sâ—â—al be no true visâ—bâ—e Church because hypocritos in the new Testament hath but ceremoniall and external holines not reall or spirituall as the hypocrites of the old Testament 3 Petition to K. James 3. pos Smith paral 60 61 Separatist 3. petition 3 posit 3 reas p. 47. 3. Petit. 8 posit Robinson â—insworth Smith M. Canne Thmomas Aquin. Caâ—etan de authoritat pap cap 19. Sâ—to 22. q. 1. aâ—t 3. Durand Almain de potest eccl cap. 10. Gerson de vitâ— spir lect 4. lit G. H. Navar. in sumin cap. 27. â— 57. Driedo de liâ—ert Christ. li. 3. ca. 5. Maiorm Paâ—u â—a in 4. q. 3. Antonin 3. 6. Obiect Smith paral pag. 107. 7. Obiect 1 Cor 1. 1 2. Col. 1. 1 2. 1 Pet. 1. 2 3 4. Col. 2. 18 19. 1 Pet. 2. 8. 2 Pet. 2. 1 2 13. 8. Obiect 10. Object 11. Object Ezech 36 38. So Ainsworth 12. Obiect Obiect 13. 14. Obiect
14. Leo epist. 89. ad episcop per Vâ—ennensem provinc Gregor Mag epist. l 2 c. 69. Graâ—ian dist 32 34 〈◊〉 63. Obiect 3. Syrus â—inistrorâ—â— periphrasis Beza ib. Erasm. Calvin Bulling Marlorat Suâ—â—vius Brightman Scultetuâ— Obiect 4. M. Best Prâ—sb gov exam Kath. Childley p. 19 Brightman Apoc. c. 2. Bulling ib. Didoclav 11. alta Damasc. p. 132 133 135. August hom 2. in Apoc prapositis ecclâ—siaram Gregor mor. in Iob l. 34. c. 4. Primasius Beda Haymo Fulk against Rhâ—mest Rev. 1. 20. Perkins Fox 5. Obiect M. Best Parker de Poliâ— 3. c 24. Guâ—l Voeâ— de Pol. â—ccl thes 7. Edmuâ—d Richer de Pol. Eccles. potest p. 14. Dost Paris de Pol. Eccl. p 13. Gerson de Potest Eccl. consid 4. Obiect 6. 1 Cor. 12 20. 27. with 4. 17. and 5. 12. â—nd 11. 23. 26. and â—4 33. Mat 18 r. 7 â—0 1 Tim. 1. 3. 15. Separatists 3. petit â— pos p. 43. Act. 10. 34. 7. Obiect Ames Medul Theol. l. 1. c 32. â— thes 22. Object 8. Bellarm. 〈◊〉 Fuchr Pâ—eâ—â—r in Exod 10. 9. Obiect 10. Object Obiect 11. Separat 3 pet 4. posit p. 5 〈◊〉 against 〈◊〉 Aâ—nsworth communion of Saints Râ—binson against Tatâ—r p 28. a Gen 10. 7. Exod 7 â— Deut. 8 55. Iudg 6. â— 1 Saâ— 3. â—0 1 Sam. 22. 5. 1 Saâ— 7. 2. 1 King 1 8. 1 Kâ—ng 1â— 29. 1 King 13 11. 2 Kiâ—g 3. 1. Kâ—â—g 6 12. 2 King 20 1. 2 Chron. 12. 5. Psal 7â— 9. Lam. 2. 20 Hab. 1 1. Mat 1. 2 Mâ—â— 2 17. 〈…〉 7. 6. Acts 〈◊〉 10. 〈…〉 8 〈…〉 15. Rev. 11 10. Partâ—â— com Bulling ib. Calvin Pareus prolego in Hos. Hieroâ— Epist. 125. trium questionum ad Damas q â— inâ— Thes Gregor Mor. l. 2. c ult Thom. 22. q. 172. aâ—t 2. Suarez dâ— tripl virt disp 8. sec. 8. n 7. Thomas 22. q. 172. ar 2 Caâ—â—tan coâ— in 22. q. 171. arâ— 2. Pareus prolog in comâ—n Hos â—r 1. Anton Walleus iâ— loc com de Theol p. 18. â— Kin 3. 15. 〈◊〉 com in 2 〈◊〉 3 ad 〈…〉 consequeâ—ter 〈…〉 ad Deâ—m Roâ—iâ—s against Yales p. 37 38. Episâ—â—p dis 26. thes 2 ◠〈◊〉 trac de 〈◊〉 10. p. 88. 〈◊〉 c 10. p 〈◊〉 87 88. 〈…〉 Nedo Gâ—r c. 1 p. 3. Catâ—ch 〈◊〉 de 〈◊〉 c. 11. p. 〈◊〉 306 〈◊〉 Insti c 42. Socin tract de eccl ad 10 c Rom. 10. 4. 15 de exter reg 〈…〉 fo 252. Remâ—â—str confess c. â—2 sec. 1. Apol â—o 295. 2. Conclusion Heb. 3. 13 Lev. 19. 17. 1 Thess 5. 11 12. Col. 3. 16. Heb. 10. 23. Mal 4. 16. Zach. 8. 21. Calv. com Hos. 2. 〈◊〉 Bulling in â—cl 46. Beza ib. Davâ—nanit in Col. 3. 16. Whittak Tom. 2. de auth scrip l. 3. c. 14. ad 14. Parcus in Hos. 2. 2. Zanch. Muscul in Es. c. 2. 2. Gualib hom 17. Aug. de civ Dâ—i l. 1. c. 9. Châ—ys hom in â—x 23. Ambros. in Luâ— 17. Hyer in Mat. 18. Thom â— q. 33. Barnes in 22. q. 33. art 2. Suarez Vasquez ib Valentia Jesuita Obiect 13. Concâ—l Saâ—d c 17. Conâ—â—l Laodic c. 12 Conâ— Africa c. 127 Conc. Toledo 4. c. 25 August con donaâ—â—â—â— l. 2. c 3. Cypr. l. 2. ep 3. English Puritanis c. 2. aâ— 6. p. 5. M. Best against Paget p. 133 134. Pagets answer to Daveâ—port p. â—35 M. Best Church plea p. 30 31. a Heb 5 4 â— Rom â— 14 15. 1 Tim. â— 21. Acts. 23. Acts 6 5. Acts 13. 2. Acts 1â— 23. 2 Tim. 2. 2. 1 Tim 3 1 1. T it 1 5. Enerist ep 2. Calâ—tuâ— ep 2 ad Epise Gal c 3. 〈◊〉 3 c. de 〈…〉 Episc Vasquez in 3. Tho. Toâ—â— de sacr disp 240. c. 1. n. 2. 4. Arg. Theâ—â—â— in 1. Tim. 4. 14. Cypr. ep 33. Athan ep ad Oâ—th Ambros. com in 1 Tim. 5. â—hrys â—om 13. in 1 Tim. Hyper. in 1 Tim. 4. Arâ—â— in 1 Tim. 4. Profess Leyd disp 42. â—n 32. Ecc M. Plesseus de p. 30. Zanch in 4 praecep Willeâ— Synop. pap p. 2. cont 5. q. 3 Gers Buceâ— degub Eccl. sect 86. p. â—35 Zippâ—r de Pol. Eccl. 2. c. 1â— n. 8 9 10. 1. Obiect Mat. 10. Obiect 2. Hen. Iac. of Chuâ— govern c 7 p. 168. Obiect 3. Separatist Protest anno 1616. aâ— 10. 3. peâ— pos 5. p. 47. M Jacob Church govâ—â—n 〈◊〉 7. p. 47. Obiect 4. Smith ceâ—s paral p 112 113. Obiect 5. Smith paral â—2 6. Obiect Smith ib. â— Obiect 8. Object Psal. â—9 36. 37 Psal. 72. v. 4 5 6. 9. Obiect 10. Object Calv in Tit. 1. â—artwright l. 3. p. 35. Juâ—us 〈…〉 â—â—vey c. 12. Tilâ—â— Par ad Scot. Diloâ—l alt Daâ—â—as p. 918. Ruling Elders proved from 1 Tim. 5. 17. Hals humble Remonst to the Parliament an 1641. p. 198 199. Fieldâ— booke of the Church c â—6 This speech where the article 〈◊〉 is doubled anâ— the adverbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intervening signifie ever divers persons Field 5. booke of the Church c. 26. Cypâ— l. 4. ep 4. l. 3. ep â—1 Tâ—râ— in Apol. c. 39. Hier. in 3 â—sa in sit 1. Ambr. in â— Tim 5. Ambr. in 1 Tim. â— Survâ—y c. 16. p. 17 â—â—ld Chur. l. â— c. 26 Beza in Mâ—t. 16. 19 Cartwright l. 3. p 83. Nâ—ellius thes Theol. p 243. Survay c. 17◠〈…〉 Bâ—llar de conâ— l â— c 15. Concil Basil. Eccâ—us de concil Wâ—lus l. 2 de pâ—iâ—â— Deacons cannot baptize and preach 2. Arg. 3. Arg. 4. Arg. 5. Arg. 6. Arg. 7. Arg. Valent. Suarez Vasquez Bucanus 8. Arg. Survay c. 18. p. 20â— Câ—â—twright l. 〈◊〉 p. â—â—0 〈◊〉 defen p. 135. Tâ—av dist â—ccl p. 118 â—19 â—un Eâ—cl l 2 c. 4. Sarvay of discipl c. 32 33. 1. Conclus 2. Conclus Cartwright p. 1. p. 93. Virâ—tus dial 3. Calv admonitions to the Paâ—l 2. of Eng. p. 61. 3. Conclus Cartwright l. 3. p 163. Obâ—ruded 〈◊〉 c. â— v. 2. Whytgift against 〈◊〉 4. Conclus 2 Chron. 29. 2 King 2â— Whâ—tgift tract 3 to the adâ—â— c. 6. 5. divil against Cartwright p. 18â— Camâ—ro 〈…〉 Magistrate hath â— no negative voyce in Synodâ— 3. Arg. 4. Arg. 5. Arg. 6. Arg. 7. Arg. 8. Arg. 1 Cor. 9. 6. Act. â— 19 9. Arg. 5. Conclus Davenant de iud controver c. 13. p. 7â— Barclaius de priest c. 14. p. 110 Balth Meisnerus in sobr Philo. par 3. Sect. 2. c. 2. Anto Spalâ—â—â— de rep â—c l. 6. c. 3. â— 17. Glossa in C. Hadâ—i an dist 36 〈◊〉 art Cusan de conc l. 3. c. 3. Berengarius l de myst sign tâ—m â— Bibloth patr Gelasius Nicolaus I. M Anto. de Domin Arthâ—epist Spala de rep eccl l. 6. c. 3. n. 4 5 6 7. Bellarm. contra Barcl c. 2. Spal ib. n. 9. Clemens 5. tempâ—rales sua à nobis sub nobis tenet Rex Clemens l. â— c 11. Azorius inst mor. p. â— l. 4. c. 10 Papa subditos à Sacraments Religione erga Regem solvit So Sander deviâ— Monat l. 2. c. 4. Concil goâ— 8. c. 14. Bellar. contra Barclatum c. 19. See more of this in Bosius dâ— sig Eccles l. 17. c 3. and Bâ—sius de â—uinis gentium l 1. c. 18. Fazellus de reb Sion l. 8. c â— Sander de visib Monat l. 2 c. 4 Papirius Masson de Epist. Vrb. l. 5. in vita Bâ—nifacij 8. Bâ—rrom Anal tom 12. anno 1106. n. 14. all Trumpets of Treason that the Pope may deâ—hronâ— Kings Assembly at Glask Assembly at Edinburg Act at Edinburg Assembly an 641
the Elders in things commanded by God and these may well stand together I answer If we speake of divers kindes of obedience it is true people is to obey the Pastours and Elders using the keyes here the sheepe obey the Shepheards and this is the obedience that Christ hath established in his house and the Elders as Archippus are to heare the flock admonishing no commanding as Watchmen Fathers Pastours by the power of the keyes that they would take heed to the ministerie which they have received of the Lord and this is but private admonition that one man one woman may give to their Pastours Now one man is not the Church bearing the keyes but this opinion maketh Archippus and all the faithfull at Colosse to beare the keyes and command by power of the keyes so that all are Fathers Pastours Pastours by one and the same power of the keyes His second answer is All are not rulers An incorporation may make a Major or Sheriffs and yet the incorporation is not a Major and Sheriffe So the Church may make Ministers and yet the Church it selfe is not properly an Elder or a Deacon Answer It is not alike An incorporation hath a priviledge but not any princely or magisteriall authoritie to create a Major but the Saints have the regall power of the keyes from Christ not only to make Elders but also to judge authoritatively with coequall power with the Elders by your doctrine if the whole inhabitants of a citie may make a Major and set themselves down in the Bench as collaterall Judges with the Major then all the inhabitants indeed were Majors as all the Saints in Corinth did judicially excommunicate why are they not then all Elders and Pastours Shew us any authoritie that Pastours have in governing which the meanest of the congregation hath not And this maketh all Ministers and all to be Watchmen Fathers Overseers This I take to have beene the errour of Tertullian who will have Christ to have left all Christians with alike power 8. Argument If there be a peculiar authoritie in Pastors over the flock that is not in the flock Then the keyes are not both in the Pastours and the people but the first is said in Scripture ergo The later must also be said I prove the Minor What will ye that I come to you with a rod or in love or in the Spirit of meeknesse also Therefore I write these things being absent lest being present I should use sharpnesse according to the power that the Lord hath given me to edification and not to destruction Hence it is that the Angels of the seven Churches in Asia are rebuked for not exercâ—sing discipline against Iezabel and the holders of the Doctrine of Balâ—m which proveth the Angels had the keyes els all alike had beene rebuked Now that every one of Corinth hath the power of Pauls Rod and his power given for edification is most ridiculous So Becanus the Jesuite Can every believer say to a Church Shall I come to you with the Rod Yet if all have the keyes as the subject all have the Rod also 9. Arg. That which Christ will have to be a ministeriall power in the members of his Church to the exercise therof Christ giveth competent and answerable gifts to the foresaid effect But God neither giveth nor hath promised nor requireth answerable gifts for using the keyes in all believers Therefore Christ willeth no ministeriall power of the keyes to be in all the members of the Church The proposition I prove 1. God promiseth gifts to the priesthood of the new Testament As 1. Diligence Esay 61. That strangers shall stand and feed their flocks 2. Zeale Esay 62. That they shall never give the Lord rest 3. That they shall be cloathed with salvation 2. When God sendeth Moses Isaiah Ieremiah he giveth them gifts and abilities for the calling So as the Treatist of Discipline observeth it is oft said The Spirit of the Lord came upon him and he judged Israel So also other places for this 3. They are condemned who take on them a calling and say Thus saith the Lord and yet the Lord sent them not neither spake he to them as in Isaiah Jeremiah and Ezekiel 4. Where the Lord giveth a calling or power such as the keyes of his Kingdome the not improving and putting the Lords Talent to the bank is a sinfull digging of the Lords Talent in the earth Hence I desire to know from Gods word these foure things 1. If the power of the keyes be given by Christ to all the faithfull this power is a ministeriall calling Where is there a promise for light prudence for government to goe out and in before the Lords people made to every one of the Lords people 2. Where is the tongue promised to them all in judgement that none shall resist and the consolations promised to them in the discharge of this power of the keyes 3. Where is the Spirit of the Lord comming upon them all and every one that they may judge the people 4. Where are the believers condemned for usurping the keyes and because being ignorant they cannot discharge that calling Where is the carelesse governing of all and every one of the faithfull rebuked in the word of God as a digging of the Lords talent in the earth I adde two things to confirme this 1. Our Divines disputing against the great Pope the Bishop of Rome and against the little Pope the Prelate his god-son and first born come out of the Popes loynes as Calvin Beza Iunius Zanchius Sadeel Pareus Vrsine Whitaker Reynold and Amesius Baines Parker Didoclavius c. They prove if such power of the keyes and plenitude of order and jurisdiction were in these two creatures the Pope and the Prelate the wisedome of Christ in his Word should have set downe the canons for the regulating of the power besides the canons that concerneth all other Bishops or Pastours for the heads or Monarchs dutie in the common wealth is carefully set downe in the word as what a man the King should be but the word hath no canons for the power of the keyes and the regulating of that power in all and every believer man and woman 2. If God set downe a Canon and requires abilities in the Church guides as Elders labouâ—ing in the word and doctrine and governing and in Deacons that he requireth not in all believers then the power of the keyes is not in the Church guides and in all believers also but the former is said 1 Tim. 3. for it is required in a Minister that his power of the keyes may be said to be of God that he should rule his owne house well else how should he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take care to governe the Church of God One may be a believer and yet this is not required of